sea BULLINGER'S DECADES. OF L^, r-'-"^ \''- rvir«rv<>>»* €f^e ^att^n Soviets* gfn^tittttely a. 13. miBOtedt^x^, iFor tte ilumttation of ttie Wiovk& of ttie jFattiero anH 0arlt? SlS3rtta:0 of tlD^ l^efortneD y>.- ^^.1^> THE DECADES NO^' 1*7 '2S^ <'. OF HENRY BULLINGER, MINISTER OF THE CHURCH OF ZURICH. TRANSLATED BY H. I. THE FIFTH DECADE. EDITED FOR W^t llarfeet Soviets, UY THE REV. THOMAS HARDING, A.M., OF WOnCESTF.n COLLEGE, OXFORD, AND VICAU OF UEXLTY, IN KENT. CAMBRIDGE : PRINTED AT THE UNIVERSITY PRESS. M.DCCC.LII. CONTENTS. The Fifth Decade. The First Sermon ...... 3 The Second Sermon ...... 49 The Third Sermon 93 The Fourth Sermon 128 The Fifth Sermon 1G3 The Sixth Sermon 226 The Seventh Sermon 293 The Eighth Sermon 351 The Ninth Sermon 401 The Tenth Sermon .480 f4 BIOGRAPHICAL NOTICE OP HENRY BULLINGER. [To avoid multiplying references it is here generally stated, that the following abstract of BuUinger's life has been compiled from a Diary of BuUinger's, in the Library of Zurich (Acta Eccles. Mscr. F. 106) ; from a memoir of Bullinger, in the 1st volume of Miscall. Tigur. part 2 ; from the biographies of Simler, Melchior Adam, and Pastor Hess; and from D'Aubigne's History of the Reformation, (Books vni. XI. XV. xvi.), where much use has been made of Bul- linger's own " Chronick."] Henry Bullinger, the fifth child of Henry Bullinger and Anna Widerkehr^ was born on the 18th of July, 1504, at Bremgarten, a small town, of which his father was parish- priest and dean, about ten miles west of Zurich. In his child- hood he was preserved several times from imminent perils : once from the plague, and risk of premature interment ; again, when by a fall in the street a whistle which was in his hand was driven into his neck ; and again, when the enticement of a beggar would have stolen him from his home and friends. His earliest education was commenced in his fifth year in the school of his native place : but such was his fondness for learning, application, and forwardness, that in his twelfth year, June 11, 1516, his father sent him to a grammar-school at Emmerich on the Rhine. There he continued three years, and made rapid advances, especially in his Latin studies. Meanwhile his pecuniary resources were kept so straitened, that he was obliged to beg for a livelihood from one neigh- bour's door to another with singing. This severe discipline his father exercised, not out of necessity, nor from covetous- ness, but (as he thought) to train his son to moderation in his own habits, and to sympathy with the sufferings of the poor*. 1 They were not formally/ married until December 31, 1629, at the cathedral in Zurich. — BuUinger's Diary. Miscell. Tig. Tom. I. par. 2. p. 4. 2 Bullinger drily observes in his diary: "Intra hoc triennium secundo me vestivit parens j dedit prseterea aureos 33." Vm BIOGRAPHICAL NOTICE. Nor was this hardship, connected as it was with the super- stitious notions of his day, uncongenial with young Bullinger's own temperament : rather he has left it on record, that he already purposed with himself to become after a few years a Carthusian monk, because it was the most strict of all the orders. From Emmerich BuUinger was removed to the university of Cologne ; and entered July 8, 1519,^ at the college Bursce- Montis. There the works of the school-divines, and chiefly of Peter Lombard and Gratian, soon engrossed his attention : and, in the providence of God, were converted into instruments for detaching him from the religion of Rome. For in this course of reading meeting with frequent extracts from the fathers, he felt an earnest desire quickened within him to peruse their entire writings. Accordingly, he solicited and obtained admission to a well-stored library of the Dominicans ; and there studied with intense ardour several treatises of Chrysostom, Ambrose, Origen, and Augustine. Simultaneously the earlier tracts of Luther, especially his "Babylonish Cap- tivity" and treatise " On Christian Liberty," with the " Loci Communes" of Melancthon, came into his hands. He procured for himself also a copy of the New Testament'^, and devoted days and nights to the perusal of it, with the aid of the Com- mentaries of Jerome. The result of these pursuits was, that Bullinger's mind and heart opened gradually to the know- ledge and reception of the gospel in its purity^. In this transition state, and having taken his bachelor's degree in October 1520, and his master's in February 1522,* Bullinger returned in April of the last-mentioned year to his father's roof at Bremgarten. There he devoted himself to the study of the Bible with still greater eagerness; and joined to it the writings of Athanasius, Cyprian, and Lactantius, and 1 In this same year BuUinger's father set himself to oppose Sam- son, the preacher of indulgences, at Bremgarten. — D'Aubigne, Hist, of Ref. Book viir. chap. 7. 2 Of the ignorance of scripture among the priests of this time Bullinger affirms in his pi-eface to the Epistles : — inter trecentos non reperti sunt triginta qui ordinarie Biblia legerint. ^ — totus a papistica doctrina abhorrere incipio. — Bullinger's Diary. ^ — In rccipiendis titulis una cum aliis insaniebam, ut tum erat moi'is. — Bullinger's Diary. BIOGRAPHICAL NOTICE. IX several of Luther's treatises, especially " On the Abrogation of the Mass," and " On Vows." These occupations powerfully promoted, under God, his improved views of christian truth^ But his profiting was not to be for himself only. The Cistercian abbot of Cappel, Wolfgang Joner, since his eleva- tion in 1519, had laboured much to improve the moral and intellectual condition of his convent. Having heard therefore of BuUinger's excellent character, studiousness, and abilities, he sent an invitation to him early in 1523, to become lecturer and teacher of the monks and other students in his monastery ; and as the olFer was disconnected with any constraint of vows, profession, or observances, that could interfere with his en- lightened conscience^, BuUinger consented to enter (17th Ja- nuary) upon the proposed duties. The engagement, however, was a further development of God's gracious providence to- ward him'''; and as it allowed him to discourse on the holy scriptures, with the writings of the fathers and Erasmus and Melancthon, it was a signal means to himself and his hearers of advancement in sound christian doctrine^, notwithstanding severe oppositions even to the risk of life. Six years were passed by BuUinger in this useful retirement; where also he composed, principally for his own practice and improvement, more than fifty treatises, mostly on religious topics : of which the larger part remained in manuscript^; but some were either published afterwards, or incorporated in his later writings, or distributed among his friends^". During the same interval BuUinger formed an intimate 5 See Bp Cox's testimony ; Zui-ich Letters, A. p. 244. 6 Bulliuger testifies in his Diary : " Abbas quidem non dominus mihi erat, sed prsestabat mihi patrem." 7 Ego vero indies magis atque magis abstrahebam a superstitione ad veram religionem. — Bulling. Diar. 8 In the course of the years 1525 and 1526 images were removed from the church, and the mass was superseded by the Lord's supper, at Cappel. The abbot also married in 1527. — Bulling. Diar. 3 In his " Ratio Studiorum," p. 45, BuUinger gives a detail of some of these compositions, and says concerning them : " no literam quidem inter tot chiliades eo animo scripsi ut ederetur." Several of these treatises, in BuUinger's hand-writing, are yet extant in the library at Zurich ; and a few were in the possession of Hettinger, when he wrote his " Schola Tigurinorum Carolina," a.d. 1664, where also the titles pf most of them arc to be found. — Append, i. p. 88. *»^^n!^tRTY"1nr 10 Biblioth. Tigur. Mscr. F. 106. ^^jlT^^VJrtJM r QF PKII^CETOIT X BIOGRAPHICAL NOTICE. acquaintance with Zwingle and Leo Judae, and was much in- fluenced by the rehgious sentiments of the former, especially on the subject of the eucharist '. Indeed, in the end of June 1527, he obtained from his abbot leave of absence for five months, to attend Zwingle's lectures at Zurich ; where also he availed himself of the opportunity to perfect his acquaintance with Hebrew and Greek literature. In December of the same year, the senate of Zurich de- puted Bullinger to accompany Zwingle to the important dis- putation at Berne 2. On his return he was prevailed on to undertake the pastoral office' ; and preached his first sermon on Sunday, June 21, 1528, at the village of Husen, near Cappel. A new sphere of usefulness now opened on Bullinger ; and, yielding to the advice of his relatives and patron*, and to the soUcitations of the inhabitants, he went back to Bremgarten, June 1, 1529, and by incessant preachings and expositions there and in neighbouring places greatly furthered the spread- ing cause of the Reformation^. On the 17th of August he was 1 In a letter to Crodelius, March 12, 1545, Bullinger writes of him- self: "Circa finem anni 1523 primum vidi Zwinglium, nihildum de eucharistia disputantem : ubi vero inciperat corpoream Christi prse- sentiam et manducationem oppugnaro, expendi hominis argumenta, ac veritatem apertam, firmius assertam scripturis, et jam ante imbibitam priusquam novissem Zwinglium, non illibenter recepi, et me partibus ejus junxi, scribendo, docendo, disputando, prsedicando, veritatis causam juvans." — Hess, p. 28. 2 See Orig. Lett. p. 718, note 1. 3 Bullinger's own account of this ordination is : " In Junio convo- cata est Tiguri synodus, in quam ipseque vocabar ; ubi ex pastoribus prsesidebat Huldr. Zuinglius, Leo Judse, Heinrich Engelhard; et e senatoribus Diethelmus Roestius, consul, Rodolph Binderus, plebis tribunus, et alii. His rogatus solenne illud juramentum prsestiti, atque ita ad prsedicandum evangehum Christi vocatus, recusai-e amplius, quemadmodum feceram hactenus, non potui. — Bulling. Diar. 4 Bullinger was greatly attached to his abbot, Wolfgang Joner, and constantly in his writings refers to him as " Maecenas ille noster, omniumque studiosorum patronus." He was slain with Zwingle at the battle of Cappel. fi In February of this year BuUinger's father had publicly pro- claimed at Bremgarten his conviction, that he had hitherto, in the time of darkness, misled his parishioners; but that now he would endeavour to guide them in the right way of Ufe, out of holy scrip- ture alone, and through Jesus Christ, our only Saviour. — Hess, Le- BIOGRAPHICAL NOTICE. XI united in marriage in the church of Birmenstorf, a small vil- lage near Bremgarten, by his brother John, the cure, to Anne AdUschweiler, to whom he had been pledged during his visit to Zurich two years previously, and who had formerly been a nun in the convent of CEtenbach, where daughters of the first families in Zurich were received". During the two years of this residence at Bremgarten, BuUinger composed some of hia Commentaries on parts of holy Scripture; and disputed in public often, and largely wrote against the prevaihng errors of the anabaptists. In consequence of the disastrous defeat of the protestant confederates at Cappel, October 11, 1531,^ P"llinger was compelled to remove with his family and parents into Zurich for safety ^ There he settled on the 21st of November; and on the 9th of December following (at the same time that the senate of Bale applied for him as successor to CEcolampadius, and the senate of Berne solicited him for a pastor^) he was appointed by the authorities of Zurich *° to supply the vacancy in the preachership of their cathedral, which had been created by the melancholy death of Zwingle". In this important post Bullinger continued for the remainder of his long life, labouring with most assiduous diligence and wide-spread influ- ence. For several years, from 1531 to 1538, his preachings bensgeschichte Bullingers, Vol. i. p. 9. Zurich. 1828. He died at Zurich, April 8, 1533, aged 64 years. ^ Six sons and five daughters were the fruit of this marriage. — See Zurich Letters, A. p. 30, note 2. ' Sleidan. Comment, de Stat. Relig. Lib. vin. p. 204. Francof. 1610. Orig. Letters, ed. Park. Soc. p. 662, note 1. 8 In this unhappy crisis Bullinger had always recommended less warlike measures, and most publicly in a sermon preached at Brem- garten, before a general diet in the summer of 1531. — D'Aubigne's Hist, of Reform. Book xvi. chap. 5. 0 See letters of application in Biblioth. Tig. Mscr. F. 106. No. A. fol. 32, dated Nov. 27 and 28, 1531, from Basle ; and fol. 33, dated Dec. 6 and 11, from Berne. ^° — piissimus Tigurinorum sonatus . . . mandabant ne vel Basileam vel Bemam proficiscerer. — Bulling. Diar. 11 Of BuUinger's first sermon at the cathedral of Zurich, preached three days after his arrival, Myconius wrote to a friend : " Talem con- cionem dctonavit, ut multi putarent Zuinglium non defunctura, sed ad phoenicis modum rcnatum esse." — Hotting. Helvet. Hist. Eocl. Tom. m. p. 602. Xn BIOGRAPHICAL NOTICE, were daily, sometimes twice in the day ; his publications, of which many were suggested by passing events, were volu- minous' and frequent; his pastoral and sy nodical, civil and ecclesiastical, engagements were unceasing and very various ; his correspondence was exceedingly extensive and critical : and his house was always open, and his interpositions ready to shelter and befriend especially refugees from every country where religious persecution raged 2. And during the pro- tracted efforts to effect a reconciliation between the Lutherans and the church of Zurich on the sacramentarian question, his moderation and sincerity were eminently conspicuous'. In the middle of January 1536 BulUnger was deputed with Leo Judae to attend the conference of deputies from all the Swiss reformed churches at Basle ^. There he assisted in drawing up the first Helvetic Confession of Faith, and com- menced a personal acquaintance with Calvin. His hospitalities also were liberally experienced at Zurich by Englishmen, John Butler^, Nicolas Partridge*^, and William Woodroofe, in the month of August of the same year. Bartholomew Tra- heron^ joined them in September of the year following ^ A fatal plague in 1541 deprived Bullinger of his aged mother (August 16) and one of his sons (September 30) ; and in the next year, of his beloved colleague Leo JudsB (June 19), in the midst of his invaluable labours on the Biblia Tigurina^ ' It is stated sometimes, that BuUinger's writings are published in ten volumes. But this is a mistake. For his own convenience Bul- linger collected the principal of them into ten volumes (Biblioth. Tigur. Mscr. F. 98. no. 6) ; but they have never been published in any com- plete form. See also Hettinger, Schola Tigur. Tig. 1664. Append, i. p. 75 ; and Gesneri Biblioth. Tigur. 1583. 2 "That common father of the afflicted," is Pilkington's feeling description of Bullinger. — Orig. Lett. ed. Park. Soc. p. 135. 3 Melch. Adam, in Vit. Bullingeri. p. 483. Francof. 1653. Hess, Lebensgeschichte H. Bullingers, Vol. i. p. 360. This moderation sometimes exposed Bullinger to unkindly suspicions. — See Orig. Lett, p. 611. 4 Orig. Lett. p. 611, note 3. 5 Ibid. p. 311, note 2 ; and p. 621, note 2. 6 Ibid. pp. 608, 124. "? Ibid. pp. 316, 623, 624. 8 Mentioning in his diary Traheron, and Partridge, and Eliot, Bullinger observes, " exposui illis multa Isaijse capita." — Cf. Orig. Lett, pp. 623, 619. £j Orig. Lett. p. 235, note 7. Hess, L. H. B. Vol. i. p. 382. BIOGRAPHICAL NOTICE. Xlli The preface to this translation, which Bibliander had princi- pally completed, was written by BuUinger in February 1543. In his extant diary BuUinger has marked March 29, 1547, as the day when Hooper and his wife, in their exile'", accomplished their long-cherished desire of visiting him" ; and March 24, 1549, when they left him for England with their daughter Rachel, his god-child '2. jj^ i\^q q^^ ^f jyjg^y ^f the last -mentioned year also Calvin and Farell came to BuUinger, and a " consensus " or agreement was completed on the subject of the Lord's supper, between the churches of Geneva and Zurich '3. At the same instant, as appeared by various decrees in the year following '^ the whole weight of the papal party, imperial and ecclesiastical, was combining to con- demn BuUinger and all his writings. But nothing turned him aside from his steady course of usefulness ; and early in 1554 the largest influx of English refugees enjoyed his sympathy and interest. Among them were Parkhurst, Jewel, Horn, Pilkington, Lever, Humphrey, and Cole'^. Italian exiles from Locarno also sought and obtained hke shelter in Zurich, through his interventions, in the spring of the year following'**. From 1556 to 1564 Bullinger's time and exertions were largely and painfully consumed in combating the errors of Joachim Westphalus'''', Stancari'^, George Blandrata'^ Bren- 10 Orig. Lett. p. 35, note 2. n Ibid. pp. 34, 42, 264.. 12 Ibid. pp. 48, 50, note 1. 13 Ibid. pp. 88, 121, note 2. 267, 479, 493. 14 Hoc anno (1550) missa sunt ad me edicta: primum ex Italia, ubi apud Venetos legatus S. Pontificis mo et libros meos damnavit. . . secundum, ex inferiori Germania, ubi damnavit libros moos Theo- logus Lovaniensis : Ijise Ctesar Carolus V. me una cum multis aliis decreto vulgato et ipse damnavit. Tertium, ex Gallia, ubi Theologi Parisienses me et libros meos condemnarunt. — Bulling. Diar. A testimony to the value of Bullinger's Commentaries in Italy is found in Orig. Lett. p. 358. 15 Orig. Lett. pp. 126-131, 136-7, 751. Zurich Lett. A. p. 87. 16 Orig. Lett. p. 148. M'Crie's History of Reform, in Italy, p. 283. Lend. 1833. 1^ A minister of Hamburg, who revived the sacramentarian con- troversy. 18 An Italian, who, besides approving Lutheran sentiments oflFon- sively to the Swiss, advocated dangerous opinions concerning the two natures of Christ. 19 A physician of Savoy, and a partizan of Socinus. XIV BIOGRAPHICAL NOTICE. tius*, and Ochin': while in the last-mentioned year a pestilence deprived him of his wife^, and his second daughter, married to Lavater ; and in the year following, of two other daughters,—. his eldest, the wife of Zwingle jun. ; and his third, who had married Josiah Simler*. By the same plague he had himself also been brought to the brink of the grave' ; and not long after his sufferings from the stone commenced, which embit- tered the remainder of his days^. Notwithstanding declining health, family bereavements, and public trials, however, Bul- linger's manifold labours continued unabated ; and in the year 1571 he exerted himself most indefatigably in relieving his destitute country people during a very grievous famine. Early in October 1574, his last and fatal disorder attacked him'^. In the first instance, indeed, the severity of the seizure yielded so far to the remedies that were applied, that he was able to resume his public duties. But the disease returned on the 24th of May in the year following with ex- cruciating violence, and lasted until the 17th of September; when, after exhibiting a bright example of christian patience, and having taken a touching personal farewell of all his col- leagues, and written a letter to the senate of Zurich, to be delivered after his decease-^(one object of which was to com- mend to them Rodolph Gualter as his successor), — he expired, in the exercise of much prayer and in the peace of the gospel, in the 71st year of his age^. His remains were deposited in the cathedral of Zurich, amid the sincere and lively regrets of all classes of his towns- people. 1 A chief advocate of the Ubiquitarian doctrine. — Zurich Lett. A. p. 108, note 8. 2 Bernard Ochin, an Italian, of Siena, dangerously advocated po- lygamy, and is said to have impugned the doctrine of the Trinity. 3 Zurich Lett. A. pp. 144, 171. * Ibid. pp. 142, note 1; and 171, note 3. ^ Ibid. pp. 142, 3. 151. 0 Ibid. pp. 212, 216, 314. Coepi hoc anno (1669) ex ischia tegro- taro, cui calculus accessit. — Bulling. Diar. 7 See Zurich Lett. A. p. 317. 3 See Bp Cox's beautiful letter on BuUinger's death, Zurich Lett. A. p. 318. See also B. p. 268. BIOGRAPHICAL NOTICE. XV Hia principal works, in the chronological order in which they were written or published, are the following : 1. Vergleicliung der uralten und unser zeiten Ketzereyen, zu "wamen die einfaltigen Christen. [["A comparison of the heresies of ancient and of our times, a caution to plain Christians-" This was BuUinger's first printed treatise. It was published, 1526, under the name of Octavius Florence.] 2. Ratio Studionim, sive De institutione eorum, qui studia literarum sequuntur, &c. 12mo. Tigur. ^This treatise was one of those which Bullinger composed at Cappel, in 1527- The MS. was given in 1532, by the author, to his great friend Berth old Haller of Berne, and preserved among his connections until published in 1594, by Ulrich Zwingle, jun.] 3. De Origme Erroris in negotio Eucharistia ac Missa?. 4to. Basileae, &c. 1528. QThere is added, " Appendix de Romani Ponti- ficis authoritate, quando, a quibus, quave arte, in tantam imperii gloriam subvectus sit." This treatise also was composed at Cappel by Bullinger, after the model of Lactantius, and is dedicated to Wolf- gang Joner, Peter Simler, and Andrew Curian. CEcolampadius saw the treatise on BuUinger's visit to Basle in 1527, and was so pleased with it that he prevailed to have it published. It was printed also in German at Heidelberg. Zanchi (Epist. lib. n. p. 278. 0pp. Tom. VIII. Heidelb. 1613) gives a pleasing testimony to the usefulness of this book. The anecdote is quoted by M'Crie, Hist, of Reform, in Italy, p. 320, note, 2 ed. See below, No. 23.] 4. De hebdomadis quje apud Danielem simt, opusculum. 8vo. Tigur. 1530. QThis treatise Bullinger composed at Bremgarten ; but afterwards retracted it in his Homilies on Daniel. This book was forbidden in England in 1531. Foxe, Yol. iv. p. 669. Lond. 1837.] 5. Von dem unverschampten &c. leeren der selbsgesandten Widertouflfern, 12mo. &c. [^This treatise against the Anabaptists was also composed by Bullinger at Bremgarten, in the end of 1530, and published at Zurich 1531. It is written in the form of a dialogue, between Simon, an anabaptist, and Joiada, his opponent. Two tracts follow ; the former on the lawfulness of interest ; the latter, dedicated to his brother John, on tithes. This treatise, enlarged with additions from Zwingle'a " in Catabaptistarum Strophas Elen- chus," was translated into Latin by Leo Judee, and published in four books, in the year 1535.^ Of these treatises, Zwingle says in his 9 Ames mentions (Vol.nx. p. 1461,) " Three Dialogues between the seditious libertine or rebell Anabaptist, and the true obedient Chris- tian: wherein obedience to magistrates is handled. By Hen. Bui- XV! BIOGRAPHICAL NOTICE. Annotations on Jeremiah, published March 11, 1531 : " Scripsit nunc de ea (re, i. e. iisiira, &c.) germanice Heinrychus BiiUingerus, frater ac conterraneus noster, juvenis acris ac solertis ingenii, qui contra Catabaptistas disputationem, velut la^a, ex nostris sumpsit mani- bus. Deo gratia." p. 149. Tig. 1531.] 6. De prophetse officio, et quomodo digne administrari possit, oratio. 8vo. Tigur. 1532. [This sermon, which was circulated among the clergy of the canton of Zurich, because the troubled state of the time prevented their assembling to hear it, contains an encomium on Zwingle, and a defence of his death on the field of battle.] 7- Aufif Johansen Wyenischen Bischoffs trostbiichlin, &c. Tig. 1532. QAn answer to Faber bishop of Vienna, who boasted that the Zurichers had been defeated at Cappel because they had forsaken the true church.] 8. In Epistolam Joannis Apostoli et Evangelistaj Canonicam Commentariolus. 8vo. Tig. 1532. 9. Commentarius in Ep. Pauli ad Hebrseos. 8vo.Tig. 1532. [Tlie dedication to Philip, landgrave of Hesse, contains a defence of Zwingle's death and of the reformed religion. In the course of the commentary on chapter x. Bullinger also gives an account of the mode of celebrating the Lord's supper at Zurich.] 10. Expositio in sanctissimam Pauli ad Romanes epistolam. 8vo. Tig. 1533. Qln his dedication to Berthold Haller Bullinger addresses him as " hujus mei operis maxima causa."] 11. In Acta Apostolorum Commentariorum libri vi. 8vo. Tig. 1 533. ^This work is dedicated to the senate of Frankfort-on- the-Maine, " qui mox " (Bullinger notes in his diary) " honorificas misere literas ac aureos numeros 12, quos ego senatui obtuli, qui pauperibus in xenodochio legavit." It was republished in fol. with corrections and additions in 1540.] 12. In D. Petri Apostoli Epistolam utranque commentarius. 8vo. Tig. 1534. [[Dedicated "omnibus per Germaniam fratribus nomine Christi evangeliique afflictis et exulibus."] 13. In priorem D. Pauli ad Corinthios epistolam commentarius. 8vo. Tig. 1534. []In his notes on chap. xiv. Bullinger describes the public lectures in the church at Zurich since the Reformation.] V 14. De Testamento seu foedere Dei unico et asterno brevis lynger, and translated out of Latin by John Veron, printed at Wor- cester, &c. 1551." But Lowndes also notices ; " An holsome Antidotus agaynst Anabaptistes, newly translated by John Veron," and published in 1548 ; and " A Dialogue between the seditious Anabaptist and the true Christian, about obedience to Magistrates," printed at Worcester, in 1549. BIOGRAPHICAL NOTICE. XVll expositio. 8vo. Tig. 1534. [|Tliis treatise was appended to the edi-^ tion of Bullinger*s Commentaries on the Ejjistlcs, 1537? and trans-'\ lated into German in 1539. (Yon dem einigen und ewigen Tes-l tament oder Pundt Gottes... knrtzer bericht, &c.) It was composed 1 against those who rejected the authority of the Old Testament \ among Christians. See Vol, ii. p. 299, note 6.'} 15. Utriusque in Christo naturae tam divin^e quam hmnante, contra varias hcereses, pro confessione Christi catholica, assertio orthodoxa. 8vo. Tig. 1534. [Also added in 1537 to the Commen- taries on the Epistles. This discourse was delivered in the con- vocation of the clergy of the canton of Zurich, on the festival of the martyrs, Felix and Regula, (see Decade iii. p. 106,) chiefly in conse- quence of the Socinian doctrines of Claude of Savoy, who was in Zurich at that time. Mosheim, Yol. iii. p. 555, note 6, ed. Soames.] 16. In posteriorem D. Pauli ad Corinthios Epistolam Coramen- tarius. 8vo. Tig. 1535. 17- In D. Apostoli Pauli ad Galatas, Ephesios, Philippenses et Colossenses epist. Commentarii. 8vo. Tig. 1535. 18. In D- Apostoli Pauli ad Thessaloni censes^, Timotheum, Titum, et Philemonem epistolas Commentarii. 8vo. Tig. 1536. QThe Commentary on the epistles to Timothy is dedicated to Werner Steiner, to whom Bullinger had promised such a work (he says) ten years before, and who lodged him and his family for some weeks in 1531, when Bullinger came from Cappel to settle in Zurich. — " The Sum or Substance of the Second Epistle of St Paul to the Thessalo- nians, by H. Bullinger, translated by R. H," was printed in 8vo, in 1538, by James Nicholson. Ames, Yol. iii. p. 1450.] 19. In Epistolas Divi Jacobi Apostoli, et in secundam et tertiam Joannis Apostoli, et imam Judae, Commentarii. 8vo. Tig. 1537- Qln this same year, 1537, Bullinger published all his Commentaries on the Epistles together in one volume, fol. with a general preface.] 20. Das der Christen gloub von anfang der wait gewart habo, 'V^ &c. 4to. Basil, 1537. — [^This treatise was afterwards published at Zurich in 1539, under the title, "Der alt gloub." — It was com- posed by Bullinger against the boast of the papists, that the defeat at Cappel had proved theirs to be the true and ancient religion. — Cellarius translated it into Latin, and published it in 1544, with the title " Antiquissima Fides," &c. — Coverdale translated it (as it should seem, from the German original) into English. See Coverdale's ^ The greater part of the Commentaiy on the second chapter of the Second Epistle to the Thessalonians was published separately, in German, by Melchior Ambach, at Frankfort, in 1641, with the title, Vom Antichrist und seinem reich, — Of Antichrist and his kingdom. [bullinger, IV.J XVIU BIOGRAPHICAL NOTICE. Works, ed. P. S. " The Old Faith." See also Decade iii. Serm. ^ viii. Vol. II. p. 299, note 5.] 21. De Scripturse Sanctce authoritate, certitudine, firmitate, et absoluta perfectione ; deque Episcoporum, qui verbi Dei ministri sunt, institutione et functione, contra superstitionis tyrannidisque Romance antistites ; ad sereniss. Anglire regem Heinrychum VIII. Heinrychi BuUingeri libri duo. 4to. Tig. 1538. [^These treatises were composed, and dedicated, at the suggestion of some of the Englishmen who were then sojourning in Zurich. — An English trans- lation of the former of these treatises, made by William Gybson, and dedicated to the duke of Somerset, exists in MS. in the British Museum. (Biblioth. Reg. 18. B. xxvii. p. 101.) — See also Grig. Lett. ed. P. S. pp. 611, 618 ; and Decades, Vol. ii. p. 15, note 6.] 22. Bericht der krancken. 12mo. Tig. 1538. [Translated into Latin "per studiosum quendam" in 1540, with the title, "Quo modo cum jegrotantibus ac morientibus agendum sit." BuUinger composed this treatise during the prevalence of a plague in Zurich. Hottinger. Schol. Tigur. Append, i. p. 77-I1 23. De Grigine Erroris, libri duo. 4to. Tig. 1539. QAn en- larged edition of the treatise, No. 3. It was translated into French, 1560; and into German, 1574. It was also published in folio, at Zurich, 1568. Gf the usefulness of this treatise to Bp Grindal, see Zurich Letters, A. p. 182, also pp. 207-8.;] 24. Grthodoxa et erudita D. Joachimi Vadiani, &c. epistola, &c. Accesserunt huic D. Vigilii Martyris et Episcopi Tridentini libri V. 12mo. Tig. 1539. [^Bullinger published these treatises on the two natures in Christ, with a preface, life of Vigilius, and sum- maries of each of his books.^ V 25. Expositio de omnibus sanctas Scripturje libris, eorumque prasstantia et dignitate. 8vo. Tig. 1539. [[This treatise Bullinger enlarged, and published in fol. 1543 : and prefixed in 1544 to the Biblia Tigurina.] 26. Der Christlich Eestand. 12mo. Tig. 1540. [This treatise was translated into English by Coverdale, under the title, " The Christian state of Matrimony ; when, where, how, and of whom it was instituted and ordained ; what it is ; how it ought to proceed ; what be the occasions, fruit, and commodities thereof. Contrariwise, how shameful and horrible a thing whoredom and advoutry is. How one ought also to choose him a meet and convenient spouse, to keep and increase the mutual love, truth, and duty of wedlock ; and how married folks should bring up their children in the fear of God." It was printed by John Goughe, 1543, (see Works of Becon, ed. P. S. Vol. I. p. 29, note 2,) and was among the forbidden books in Eng- BIOGRAPHICAL NOTICE. XIX land in the reign of Henry VIII. Foxe, Yol. iv. p. 679. It was also translated into Latin by John ab Ulmis, and presented to lady Jane Grey ; (Orig. Lett. ed. P. S. pp. 406, 422,) and parts of it were by her translated into Greek, (ibid. p. 427-)] 27. In Sacrosanctum Jesu Christi Domini nostri Evangelium secundum Matthasum Commentariorum libri xii. fol. Tig. 1542. [^The treatise on the Resurrection at the end of these Commentaries, (Lib. XII. foil. 267 — 279j) was translated by Frisius into German, with the title, " The Hope of the Faithful," and published August 18, 1544. It is this treatise, and not Wermuller's, which is placed under the same title in Coverdale's Remains, ed. P. S. p. 135, &c.^ Hence the reference in p. 181, note 1, of that volume, should be to the Com- mentaries of Bullinger on the Epistles of St Paul. See also Orig. Lett. ed. P. S. p. 224. The Commentaries were published in August.] 28. In divinum Jesu Christi Domini nostri Evangelium secun- dum Joannem Commentariorum libri x. fol. Tig. 1543. [^The pre- face to this Commentary, " De vera hominis Christiani Justificatione," is dated in August. This Commentary was especially commended by Melancthon. Corp. Reform. Tom. v. col. 342.] 29. Ad Joannis Cochlei de canonicfe Scripturae et cathoHc£e ^ Ecclesiffi authoritate libellura pro solida Scripturae canonicte authori- tate tum et absoluta ejus perfectione veraque catholicae Ecclesije dignitate Heinrychi Bullingeri orthodoxa Responsio. 4to. Tig. 1544. [[This Avas a reply to Cochla^us' attack on BuUinger's treatise. No. 21. See Orig. Lett. ed. P. S. p. 244.] 30. Brevis Anti/?oA»7, sive Responsio secunda Heinrychi Bui- ^ lingeri ad maledicam implicatamque Joannis Cochlei de Scripturas et Ecclesice authoritate Replicam, una cum expositione de sancti Christi catholica Ecclesia, ad illustrissimum Principem et Dominum D. Ottonem Ileinrychum Palatinum Rheni et utriusque Bavariae Ducem, &c. 4to. Tig. Nov. 1544. 31. In sacrosanctum Evangelium Domini nostri Jesu Christi secundum Marcum Commentariorum lib. vi. fol. Tig. 1545. QThe preface, " De Jesu Christo pontifice maximo, et rege fidelium summo regnante in ecclesia sanctorum," is dated in August.] 32. Absoluta de Christi Domini et catholicae ejus ecclesias Sacra- v mentis tractatio. QThis treatise was composed in the year 1546; and sent first to Calvin, who approved of it ; and then to John-a-Lasco, and by him published at London, " An. 1551. Men. Apri." with a dedication to the princess Elizabeth. This English edition is extremely rare. The Rev. W. Goode has a copy of it, which he ^ Qu. Is this the book referred to in Orig. Lett. p. 245 ? 62 XX BIOGRAPHICAL NOTICE. obligingly lent to the editor, and which seems to have been a pre- sentation copy from John-a-Lasco to the bishop of Ely. The sub- I stance of this treatise was embodied by Bullinger in his Decad. v. ^Serm. vi. vii. See also Orig. Lett. ed. Park. Soc. pp. 497, 681. The printing of this treatise Abp Cranmer encouraged, although he had not read it, saying, that Bullinger's writings needed no examination. Gerdesii Serin. Tom. iv. par. 1. pp. 470-2.] 33. In luculentum et sacrosanctum Evangelium Domini nostri Jesu Christi secundum Lucam Commentariorum lib. ix. fol. Tig. 1546. (^The preface, "qua demonstratur, Deum Patrem in Filio sue unigenito — omnia dedisse ecclesiee suje, quae ad vitam et salu- tem hominis pertinent," &c., is dated in August. See Orig. Lett, ed. Park. Soc. p. 255.] 34. Series et digestio temporum et rerum descriptarum a beato Luca in Actis Apostolorum. 4to. Tig. 1548. 35. Sermonum Decas prima et secunda. 4to. Tig. 1549. [Pub- lished in the beginning of March. See Orig. Lett. p. 266. The ninth sermon of the 2nd Decade was published in English with a dedi- cation to Edward VI. by "Walter Lynne, with the title, "A Treatise or Sermon of Henry BuUinger, much fruitful and necessary for this time, concerning magistrates and obedience of subjects, &c. Made in the year of our Lord 1549." A copy of this book is in the British Museum. See Orig. Lett. p. 396, note 1.] 36. Sermonum Decas tertia et quarta. 4to. Tig. 1550. ^Tlie second volume of the Decades, of which the former part was de- dicated in March, and the latter in August, to Edward VI. See Orig. Lett. pp. 269, 560, 141, 483, 665, 673. The former part was translated into English immediately, by Thomas Caius ; Orig. Lett. p. 415.] 37. Sermonum Decas quinta. 4to. Tig. 1551. [This decade was dedicated in March to lord Grey. Orig. Lett. pp. 3, 121, 436, 493, 498, 574. Extracts from this decade, and the dedication, with a few passages from the second Decade, were published in English with the title, "The Judgment of the Reverend Father, Master Henry BuUinger, &c. in certain matters of religion being in con- troversy in many countries, even where as (where) the gospel is taught." 1566-3 The Decades were published together, in folio, in 1552 ; and have been translated into German and Dutch, under the name of Haus- buch, (Zurich Lett. Second Series, p. 118), French, and English. 38. Die rechten opffer der Christcnheit. 12mo. Tig. 1551. [The true Christian Sacrifice. A sermon from Hebr. xiii. preached by BuUinger, 14 August, at Zurich, and dedicated to Conrad Pellican. BIOGRAPHICAL NOTICE. XXI Of this semion Bulliiif^cr has noted : " Hiinc sermoncm Latlnum fecit D. Johannes Paikhurstus, Nordovicensis in Anglia episcopus : sed non est, quod ef^o sciam, cxcusus." Hottinger. Schola Tigur. Append. I. p. 79-J 39. Brevis ac pia institutio Christians religionis ad disperses in Hungaria ecclesiarum Christi ministros et alios Dei servos scripta. QThis treatise was written in 1551, but printed, " Ovarini," in 1559, 8vo.] 40. Antithesis et compendium evangelicas et papisticcB doctrina?, &c. 8vo. Tig. 1551. [Composed at the desire of George, count of Wirtemberg; and written also in German.] 41. Perfectio Christianorum, sive de Jesu Christo, Christiano- rum perfectione unica, demonstratio. 8vo. Tig. 1551. ^Written in German also, (Der Christenheit rechte volkommenheit, &c.) and dedicated in the month of September to Henry II. king of France, when with several of the princes of Germany he sought the libera- tion of the duke of Saxony and the Landgrave of Hesse. — Sleidan, Comment. Libb. xxiii. xxiv. See also Orig. Lett. p. 6.] 42. Ecclesias Evangelicas neque h^reticas neque schismaticas, sed plane orthodoxas et catholicas esse Jesu Christi ecclesias, Apo- dixis ad illustrissimum principem et dominura D. Georgium comitem Wirtenbergen. et Montis Bellgardi, &c. 8vo. Tig. 1552. QThe pre- face is dated in February. The treatise was also published in Ger- man, Das die Evangelischen Kilchen, &c.] 43. Von der verklarung Jesu Christo : et vom waaren Messia. 12mo. Tig. 1552. [^Two sermons from Matth. xvii. 1 — 8, preached at Zurich by BuUinger, in October 1552 ; but not ptiUished till 1556.] 44. Yon dem heiligen Nachtmal, &c. Zwo predginen. 12mo. Tig. 1553. [^These two sermons were preached by Bullinger at Zurich ; and afterwards translated into Latin, and published " a studioso quodam," with the title, "De Sacrosancta Coena Domini nostri Jesu Christi, qua forma, quo ritu, et in quem fincm earn insti- tuerit ; quomodo item ad ipsam nos prseparari oportet." A transla- tion of this book was made out of a French version in English "by J. T.," and dedicated to " Thomas [[Bentham], bishop of Coventry and Lichfield." It was " imprinted at London, nigh unto the Three Cranes in the A^intry, for William Ponsonby." A copy is in the library of Lambeth Palace : no date. — Qu. Is this treatise the book which Lever mentions, Orig. Lett. Let. lxxix. p. 15G?] 45. Dispositio et Perioche historia3 Evangelicte per iiii. Evan- gclistas contexts?, necnon Actorum Apostolorum, Epistolarum quo- que Pauli xiiii. ct Canonicarum vii. ex commentariis II. Bulliiigeri petita ct in formam Enchiridii rcdacta. 8vo. Tig. 1553. XXU BIOGRAPHICAL NOTICE. 46. De gratia Dei justificante nos propter Christum per solam fidem absque operibus bonis, fide interim exuberante in opera bona, libri iiii. ad sereniss. Danite regem Christianum, &c. large 8vo. Tig. 1554. QThis treatise was composed by Bullinger with the object of conciliating in Denmark a greater confidence in the Swiss Reforma- tion. Melancthon was much delighted with this work. — Corp. Reform. Tom. viii. col. 523. See also Orig. Lett. p. 744.] 47. Von dem zytlichen Gut, &c. zwo predigten. 12rao. Tig. 1554. QThese two sermons of BuUinger's, on the right use of •worldly possessions, were composed by him in Latin, and pub- lished in this German translation by John Haller.3 48. "A treatise of the cohabitation of the faithful with the unfaithful. Whereunto is added a Sermon made Of the confessing of Christ and his Gospel, and of the denying of the same. Anno 1555. Apocal. xviii. ' Come away from her, my people, that ye be not partakers of her sins, that ye receive not of her plagues.' A Sermon of the true confessing of Christ and the trutli of the Gospel ; and of the foul denying of the same : made in the con- vocation of the clergy at Zurich, the 28. day of January, in the year of the Lord 1555, by H. B." [[This book has neither place, nor printer's name, nor date. The type is foreign, and the spelling bad. A copy of it is in the British Museum. Ames, Vol. 11. p. 1581.]] 49. Das jungste Gericht, &c. 12mo. Tig. [^These two sermons on the last Judgment, from Matt. xxiv. 31 — 46, are dedicated by Bullinger to "Wolfgang Waydner of Worms, in February 1555, but apjDear not to have been published at Zurich until 1559. J 50. Von dem heil der gloiibigen &c. 12mo. Tig. 1555. [[A sermon preached by BuHinger, at Zurich, May 26, 1555, On the setting forth of man's salvation always by the word of God and the sacraments.3 V 51. Summa Christlicher Religion, &c. 8vo. Tig. 1556. [[This treatise was published also in the same year in Latin, with the title, " Compendium Christianas Religionis x. libris comprehensum." It is a kind of epitome of the Decades. It was published in English^, January 1572, by George Bysliop, under the title of "Common- places of Christian Religion compendiously written," &c. The translator, John Stockwood, "Minister of Battel," dedicated the work to Henry, earl of Huntingdon. A copy of the book is in the British Museum. BuUinger's original treatise is dedicated to Wil- liam, landgrave of Hesse.] 52. Apologctica Expositio, qua ostenditur Tigurinte Ecclesi 1 Ames, Vol. 11. pp. 1007, 1147. BIOGRAPHICAL NOTICE. XXIU ministros nullum sequi dogma hajreticum in Coena Domini, &c. 12mo. Tig. 1556. [This treatise was also published in German in 1557. It was written in consequence of the revival of the sacramentarian controversy, and the bitter denunciations of several of the Lutheran party and of Westphalus.] 53. In Apocalypsim Jesu Christi, &c. condones centum, fol. Basil. 1557. [These sermons are dedicated "Ad omnes per Ger- maniam et Helvetiam, Gallia^, Anglic, Italias, aliorumque regnorum, vel nationum Christi nomine exules," &c.; and the dedication is acknowledged on the part of some English refugees at Arau and Frankfort, in Orig. Lett. pp. 169, 763. The sermons were delivered by Bullinger in lectures at Zurich during the years 1555 and 6. See Orig. Lett. p. 158. The work has been translated into German, French, and Polish. In England a translation was made and published by John Daus of Ipswich, in 1561 (Zurich Lett. p. 99) ; and another revision, " faithfully corrected and amended," in 1573. Both editions were printed by John Daye^. Bp Parkhurst ordered his clergy to procure copies of this translation, or of the original Latin sennons. Zurich Letters, p. 99.] 54. Conciones xxvi. in cap. vi. Jeremiae. 8vo. Tig. 1557- 55. De fine s^culi et judicio venture Domini nostri Jesu Christi, deque periculis nostri hujus seculi corruptissimi gravissimis, et qua ratione fiant innoxia piis; orationes dufe, habita3 in coetu cleri per Heinrychum BuUingerum. Basil. 1557- [These sermons on Matt, xxiv., Dan. vii., and 2 Tim. iii., were preached, the former 12 Sept. 1555, and the latter 28 January, 1557. They Avere "englished by Thomas Potter;" and " imprinted at London, at the long shop in the Pultrie, by John Allde." A copy of this book is in the Library of Lambeth Palace : no date. But Ames gives the date 1596. Vol. ii. p. 892.] 56. Sermones in vii — xiv. capp. Jeremice. 8vo. Tig. 1558. 57- De Coena Domini Sermo. 8vo. Tig. 1558. 58. Festorum dierum Domini et Servatoris, &c. sermones ecclesiastici. — Accessit illis prteterea pra?fatio de Sabbato et Feriis Christianorum. fol. Tig. 1558. QThese discourses, dedicated to the palatine of Wilna, were composed and published by Bullinger at the request of his colleagues, to promote an improved style of preaching. See Orig. Lett. p. 700.] 59. Sermones xxxii. in capp. xiv — xxx. Jeremite. 8vo.Tig. 1559. 60. Bcricht wie die so von wagen unsers herren Jesu Christi, &c. ires gloubens ersiicht, &c. antworten und sich halten mogind, &c. 12mo. Zurich, 1559. [|This treatise was composed by Bul- 2 Herbert's Ames, Vol. i. p. 634. VT^ XXIV BIOGRAPHICAL NOTICE. linger for the benefit of persecuted protestants in Bavaria. It was published in a Latin translation in 1560, by Josiah Simler, with the title, " Institutio eorum qvii propter Dominum nostrum Jesum Christum de fide exaniinantur et variis qucestionibus tentantur^." It was also translated into English. Zurich Letters, A. p. 278. See also p. 110.] 61. Catechesis pro adultioribus scripta. 8vo. Tig. 15.59. [^This Catechism was composed by Bullinger at the request of the minis- ters of Zurich ; and about the year 1578 was recommended by statute to be used in the University of Oxford, " for the benefit of youth, and the informing them in true religion." Wood's Hist, and Antiq. of Univ. of Oxford. Vol. n. part i. p. 193. ed, Gutch. Oxf. 1796. Card well's Document. Ann. Vol. i. p. 300. Oxf. 1844.] 62. Der Widertoufferen ursprung, &c. in vi. bucher. 8vo. Tig. 1560. [This improved treatise of Bullinger's on the Ana- baptists (see above. No. 5) was immediately translated into Latin and published by Josiah Simler, with the title, " H. BuUingeri adversus Anabaptistas libri vi." &c. See Zurich Letters, A. pp. 87,95,96, 110.] 63. Von den Conciliis. 12mo. Tig. [[This treatise was com- posed in November 1560, and published early in 156L It was also published in 1561 in Latin with the title, " De Conciliis &c. brevis ex historiis commemoratio." See Zurich Letters, A. pp. 97, 208.] 64. Tractatio verborum Domini, In domo patris mei mansiones multas sunt, &c. 12mo. Tig. QThis tract was written by Bullinger in December 1560, and published in 1561, at Zurich. It was also translated by Lavater into German. — It was composed against the Ubiquitarian doctrine. See Zurich Letters, A. p. 92, note 1, and p. 98.] ()5. Sermones lxxiv, in caput xxx. Jeremia9 ad finem. 8vo. Tig. 1561. 66. Threnorum seu Lamentationum Jeremiae explicatio. 8vo. Tig. 1561. 67. Gegenbericht Heinrychen BuUingers ufF den bericht herren Johansen Brentzen von dem himmel und der gerachten Gottes, &c. QThis treatise against Brentius was composed by Bullinger in De- cember 1561. It was published also in Latin in 1562; Responsio, qua ostenditur sententiam de ccelo et dextera Dei, &c. BuUingeri &c. non esse eversam, &c. See Zurich Letters, A. pp. 108, 110, 121.] 68. Vester grund, &c. 8vo. Zurich, 1563. [[Another treatise of Bullinger's against the errors of Brentius. It was published also 1 See Gerdesii Serin. Tom. iv. par. 2. p. 440. BIOGRAPHICAL NOTICE. XXV at the same time in Latin with the title, " Fundamentum firmum, cui tuto fidclis qnivis inniti potest," &c. See Zurich Letters, A. p. 13L] 69. Repetitio et dihicidior exphcatio consensus veteris ortho- doxje cathoHcreque Christi Ecclesia?, &c. de inconfusis proprietatibus naturarum Christi Domini in una indivisa persona permanentibus, &c. 8vo. Tig. 1564. [| Another treatise against the errors of Brentius.] 70. Von rachter hilff und errettung in noten. 12mo. Zurich, 1564. [This sermon, on deliverance in affliction, from Matth. xiv. 22 — 33, was preached by Bullinger at Zurich, 12 July, 1564.] 71- Daniel sapientissiraus Dei propheta, qui a vetustis Poly- y histor, id est, multiscius est dictus, expositus Homiliis lxvi. &c. — Accessit huic operi Epitome temporum et rerum ab orbe condito ad excidium usque ultimum urbis Hierosolymarum sub Imperatore Vespasiano. fol. Tig. 1565. [See Zurich Letters, A. pp. 145, 150, 151, 220. B. p. 164.] 72. Isaias excellentissimus Dei propheta, &c. expositus Homiliis cxc. &c. fol. Tig. 1567. [Zurich Letters, A. pp. 172, 191, 194, 220; B. p. 164.] 73. Reformationsgeschichte. [This history of the Reformation in Switzerland, extending from 1519 to 1532, was finished by Bul- linger, 10th Nov. 1567: but was never pubhshed until 18.38 and 1840.] 74. Von der bekerung dess menschen zu Gott und dem waaren glouben ; vi. predigen, &c. [These six sermons on Conversion, from Acts viii. 27, &c. were published by Bullinger in October 1569. See Zurich Letters, A. pp. 220, 224.] 75. Ad Testamentum D. Joannis Brentii nuper contra Zuin- glianos publicatum Responsio brevis necessaria et modesta a minis- tris Ecclesiaj Tigurina3 imiversis fidelibus ad judicandum proposita. 8vo. Tig. 1571. [This reply was written by Bullinger in the name of all the pastors of Zurich. It was published also at the same time in German. See Zurich Letters, A. pp. 241, 243, 258, 266; B. p. 245.] 76. De Scripture Sanctae pr^stantia et dignitate. 8vo. Tig. 1571. 77- Bullfe papistic£e ante biennium contra sereniss. Angliae, Franciae, et Ilyberniae rcgiiiam Elizabethan!, et contra inclytum Anglice regnum promulgata^ refutatio, orthodoxa-que regincB et universi regni Anglice defcnsio, Ilenrychi Bullingeri. S. — Londini, apud Johanem Dayum, Typograplium. Small 4to. 1571. [This treatise was composed by Bullinger at the suggestion of some of Y XXYl BIOGRArHICAL NOTICE. his friends among the English bishops. (See Zurich Lett, A. pp. 22], 244; B, p. 179). It was also published in English, (Zurich Lett. A. pp. 242, 3, 258, 266, 269; B. pp. 183, 192,) and in 1578 was translated into German, and jDublished by John Conrad Ulmer, preacher at Schaffhausen.] 78. Vermanung an alle diener des Worts Gottes &c. 12mo. Zurich, 1572. QAn exhortation of BuUinger's to Christian concord and agreement. It was translated by Josiah Simler into Latin, with the title, "Adhortatio ad omnes in Ecclesia Domini nostri Jesu Christi verbi Dei ministros, ut contentiones mutuas deponant, &c. (Zurich Letters, A. p. 270) and was also translated into English by John Cox, and published 1575. Ames, Vol. 11. p. 890-3 79. Von der schweren langwirigen verfolgung der heiligen christlichen Kirchen, &c. 12mo. Zurich, 1573. QThis treatise was composed by Bullinger on occasion of the St Bartholomew massacre in France. It was translated into Latin and published the same year by Josiah Simler, with the title, "De Persecutionibus Ecclesise ChristiauEe." It appeared in English, in 16mo. under the title of, *' The Tragedies of Tyrants^ exercised upon the Church of God from the birth of Christ unto this present year 1572." &c. London, 1575. The translator was Thomas Twynn : and his translation is dedicated to Parker, archbishop of Canterbury. A copy of the book is in the British Museum.— See Zurich Letters, A. pp. 300, 303, 308.] 80. Zwo predigen iiber den cxxx. owch cxxxiii. psalmen Davids durch Heinrychen BuUinger, &c. 12mo. Zurich, 1574. QSee Zurich Letters, A. pp. 303, 308.] 81. Antwort Heinrych Bullingers &c. uff D. Jacoben An- dresen iiber die siben klagartickel erinnerung. 12mo. Zurich, 1574. [[This answer to James Andrew 2, who took up the defence of Bren- tius, was translated into Latin by Josiah Simler, with the title, " Ad septem accusationis capita, qua3 hodie maxima importunitate per calumnias summaque cum injuria quidam inquieti, scriptis illis suis, in capita coacervant ministrorum Tigurinae Ecclesiae, quos per contumeliam Zuinglianos nuncupant, Heinrici BuUingeri &c. Re- sponsio." — See Zurich Letters, B. p. 245.] Besides the above works, Bullinger drew up the Confession of the Chiirch of Zurich on the Lord's Supper^ against the misrepre- sentations of Luther in 1545. ("Warhaffte Bekantnuss, &c. Rodolph 1 Ames, Vol. n. p. 775. 2 See Zurich Lett. A. p. S02, note 1. B. pp. 98, 100, 274. 3 Orig. Lett. p. 681. See John-a-Lasco's opinion of it, Gerdesii Serin. Tom. iv. par. 2. p. 460. BIOGRAPHICAL NOTICE. XXV 11 Gualter translated it into Latin ; " Orthodoxa Tigurinas Ecclesire ministrorum confessio," &c. See Orig. Lett. P. S. p. 681.) Several of his letters also and admonitions to his son Henry, and grandson Felix Lavater, have been published in Miscell. Tig. Yol. i, par. 3, and in Merkwiirdige Ziige. H. Bulling. Bern. 1828.* In a letter of Martin Micronius (Orig. Lett. p. 560) BulHnger's Decades on the Kings are mentioned : but no such Decades were published. The Latin must have been "decades ad regem ;" and the reference is to the second volume of the Decades, which Bullinger dedicated, and a copy of which he specially sent, to Edward VI. (See Orig. Lett. pp. 662 and 88). Besides English translations of some of Bullinger's writings mentioned in the foregoing list, there w^as printed in 1548, in 12mo. *' at London, by Robert Stoughton," " Two Epistles : one of H. Bullinger, with the consent of all the learned men of the church of Tigury ; another of John Calvin, chief preacher of the church of Geneva : whether it be lawful for a christian man to communi- cate or be partaker of the mass of the papists, without offending God and his neighbour or not:" (dated " Tiguri, Feb. 18, 1541,") which probably was among the books alluded to in Orig. Lett. p. 396. Another edition came out in 1549. (Lowndes; and Ames, Vol. II. p. 750.) N. B. The Editor cannot close this list of Bullinger's publi- cations without acknowledging his great obligations to M. Horner, the librarian of the Zurich Library, for the great facihties which he afforded him in making needful researches in that invaluable col- lection of books and documents. THE ENGLISH TRANSLATION OF BULLINGER'S DECADES. There were three editions of the English translation^ of Bullinger's Decades ; viz. in the years 1577, 1584, and 1587. The Parker Society has reprinted the latest edition. Copies of any of the editions are seldom perfect. In most cases the title-pages axe facsimiles, extremely well executed, ^ Hottingcr also mentions a tragedy of Bullinger's, " Brutus sive Lucretia," -which was published (but without his name) and acted at Basle, A.D. 1533. — Schola Tigur. Append, i. p. £8. Tig. 1664. 5 Made, says Strypc (Ann. ii. ii. p. 144. Oxf. cd.) by a "person of eminency in the church." XXVm BIOGRAPHICAL NOTICE. but bearing another date than that of the edition to which they are prefixed ; and leaves of different editions are found supphed in one copy. On page 1085 of the old editions also (Vol. IV. page 437 of this reprint) variations in the text of all the copies (whatever the edition) occur, which can be accounted for only on the supposition, that, for some unex- plained reason, the publisher cancelled former or printed new leaves. In a copy of the ed. 1587 (as the editor has been informed by the Rev. G. C. Gorham), which is in the possession of Dr Bayford, there is a remarkable addition in the last lines of the title-page, as follows: "Imprinted at London by Raph Newberie, dwelHng in Flete-Street, a little above the Conduit, ivlio hath store of these hookes for those that ivant them, both in Latine^ and English. Cum gratia et privilegio Regiae Majestatis, 1587." The added words are here given in italics, and are not found in other copies of the same year. On the debated question of the degree of authority which was given to these Decades of Bullinger in the reign of queen Elizabeth in the English church, the Editor deems it most consistent with the principles and practice of the Parker Society, that he should confine himself to facts, and leave conclusions to be drawn from them by others. These facts may most conveniently be presented under the following heads : 1. The earlier registers of the Convocation of the pro- vince of Canterbury were destroyed in the great fire of 1666.2 2. But in archbishop Whitgift's Register, at the archie- piscopal palace of Lambeth^, there are found, " Orders for the better increase of learning in the inferior ministers, and for more diligent preaching and catechising :" which had been in- troduced, it appears, into the upper house of Convocation on the second day of December, 1586, by the archbishop, and which contain the following directions : " I. Every minister having cure, and being under the 1 In 1586 Newbery had a licence to print Bullinger's Decades in Latin. — Ames, Vol. n. pp. 918, 1134. 2 Card well's Synodalia, Preface, page i. 3 Tom. I. fol. 131. a. Cardwell's Synodalia, Vol. ii. page 562. BIOGRAPHICAL NOTICE. XXIX degrees of master of arts, and batchelors of law, and not licensed to be a public preacher, shall before the second day of Fe- bruary next provide a Bible, and Bullinger's Decads in Latin or English, and a paper book, and shall every day read over one chapter of the holy scriptures, and note the principal con- tentes thereof briefly in his paper booke, and shall every week read over one sermon in the said Decads, and note likewise the chief matters therein contained in the said paper ; and shall once in every quarter (viz. within a fortnight before or after the end of the quarter) shewe his said note to some preacher nere adjoyninge to be assigned for that purpose. " II. Item, The bishop, archdeacons, or other ordinary, being a publick preacher, shall appoint certaine grave and learned preachers, who shall privately examine the diligence, and view the notes of the said ministers, assigninge sixe or seaven ministers, as occasion shall require, to every such preacher, that shall be next adjoyning to him, so as the ministers be not driven to travell for the exhibitinge of their notes above sixe or seaven miles (if it may be), and the said preacher shall by lettres or otherwise, trulie certifie to the archdeacons, or other ordinarye of the place, themselves being publick preachers, and resiant within, or nere to their juris- diction, and for want thereof, to the busshop himself, who do performe the said exercises, and how they have profited therein, and who do refuse or neglecte to perform the same ; the archdeacons and others receiving the said certificates, shall signifye the same, once in the yere, to the busshope, and that about Michalmas. " III. Item, Such as shall refuse to perform the exer- cises, or shall be negligent therein, and shall not after admo- nition by the bishop, archdeacon, or other ordinary aforesaid, reform himself, if he be beneficed, shall be compelled there- unto by ecclesiasticall censures; if he be a curate, shall be inhibited to serve within the jurisdiction." " VIII. It is concluded that the exercises above written, and no other, shall be henceforth publicly or privately used within any parts of this province." Afterwards, in the seventh session of the same Convoca- tion by prorogation, on March 10th, " the prolocutor " of the lower house " prayed that the articles agreed on by the bishops for the increase of learning in inferior ministers might XXX BIOGRAPHICAL NOTICE. be read ; which was done. And then the archbishop exhorted all the clergy to do their duty'." And in archbishop Whit- gift's register a letter to the archdeacon of Canterbury ^ (Wil- liam Redman) is inserted, in which the archbishop, under date March 29, 1587, transmits to him the Orders above mentioned to be observed throughout the whole diocese ; and Strype records, in his Life of Bishop Aylmer^ that "the bishop's pious and painful son, Dr Theophilus Aylmer, now archdeacon #of London, the 6th of January ensuing, called for the clergy (as he frequently used to do) intending this meet- ing chiefly for such ministers as were not preachers, but of the inferior sort : for the bringing forward of which were these particulars enjoined. ... 2. Every person to have Bul- linger's Decads. 3. Each to have his paper book, and therein to write the quantity of one sermon every week," &c. Yet in archbishop Whitgift's Register* again, a copy of a letter is extant, apparently designed as a circular to the bishops^ of his province, dated Nov. 1, 1588, in which the archbishop writes : " After my right hearty commendations to your lordship. Where secundo Decembris, when we were assembled in the synod kept in the year 1586, it was thought fit and necessary to me and to the rest of my brethren then present in that synod, although not as a judicial act or con- clusion by the authority of the convocation, that the articles of the tenor of the copy herein enclosed should be put in exe- cution by your lordship and all the rest of my said brethren the bishops of this province ; forasmuch as it is like it will be looked for at this next parliament, how the same articles have been accordingly used, and likewise how the canons agreed upon by all our consent in the convocation holden the xxiiii of November, in the year of our Lord 1584, and allowed by the queen's majesty, have been observed ; &c." and in the margin of the register this letter is described, " A copy of my lord grace his letters for the exercises f — so that the " Articles," 1 Strype, Whitgift, Vol. i. page 499. 2 Tom. I. fol. 132. 3 Stvype's Life of Bp Aylmer, p. 83. Oxf. 1824. 4 Tom. I. fol. 151. a. ^ Strype gives this letter as addressed to the bisJiops, — Whitgift, Vol. I. page 531. It appears in Wilkins' Concil. as directed to the bishop of London. — Vol. iv. p. 338. Lond. 1737. BIOGRAPHICAL NOTICE. XXXI ■which the archbishop here mentions, are the '' Orders" quoted above. 3. In her majesty's State Paper Office, also, a contem- porary copy of archbishop Whitgift's "Orders" is preserved; and a dupUcate copy of them, made, for greater security, by Sir Joseph Williamson in the reign of Charles II.: but these papers are only endorsed, " Orders for the discipline of the Church ;" no signature of a Secretary of state, nor any memo- randum whatsoever, is to be traced upon them ; and the Editor is informed at the Office, that the preservation of these documents among the State papers is no proof, of itself, that they had received any state or royal sanction. 4. The edition of the Decades of 1587 had on its title- page, " Cum gratia et privilegio Regise Majestatis ;" an in- scription, which neither of the former editions presented. But these words only declared a licence to publish ; and did not intimate that the book had received any regal sanction and authority. The "Epistles" of Bullinger "concerning the Apparell of Ministers and other indifferent things^," which were added to the English edition of the Decades, 1587, and which are mentioned in the title-page, are not inserted in this reprint, as they are found among the Zurich Letters, A. Append. Let. III. and IV. ed. Park. Soc. 6 Ames, Vol. II. p. 697. FIFTY SERMONS DIVIDED INTO FIVE DECADES. [bULLINGER, IV.] THE FIFT AND LAST decade of sermons, WRITTEN BY Henrie BuUinger. The third Tome. lESVS. This is my beloued Sonne, in whom I am well pleased. Heare him. Matth. 17. THE FIFTH DECADE OF SERMONS, WRITTEN BY HENRY BULLINGER. CT OF THE HOLY CATHOLIC CHURCH; WHAT IT IS, HOW FAR IT EXTENDETH, BY WHAT MARKS IT IS KNOWN, FROM WHENCE IT SPRINGETH, HOW IT IS MAINTAINED AND PRESERVED, WHE- THER IT MAY ERR. ALSO OF THE POWER AND STUDIES OF THE CHURCH. THE FIRST SERMON. The order and course of things^ so leading us, next after God, the workman and author of all things, we come to speak of his most excellent work, to wit, the church. For so great is the goodness of our good God and most loving Father, that not he himself is desirous to live happily and blessedly- alone, but moreover to bestow and pour upon us men, his beloved creatures, all kind of blessedness 2; and that we should enjoy his goods by all means possible. And for that intent he chooseth men to himself who live in this world, that he may once^ translate unto himself; in whom also (even while they live here) he may dwell, whom he may enrich with all his goods, in whom he may reign ; and that they should be called by his name, to wit, a people, a house, a kingdom, an inheritance, a flock, a congregation or church, of the living God. Of which church I will speak (being aided with your prayers) such things as the Lord of the church shall grant unto me to utter. This word Ecclesia, which signifieth a church or con- Ecciesia, a ° , church or gregation*, is a Greek word, used and received among the congregation. [1 rerum cohserentium, Lat. : of things mutually related to each other.] [2 et bona sua omnia, Lat. omitted : and all his good things.] [3 aliquando, Lat.] [* which — congregation: not in Lat.] 1—2 4 THE FIFTH DECADE. [SERM. Latins, signifying, as I said, a congregation, communion, or assembly (in the Dutch tongue, Ein Gemeind), or a people if'' called together to hear of matters of the commonwealth : for so it is found that St Luke used this word in the nineteenth chapter of the Acts of the Apostles. But it was translated to an holy use, and began to be called a congregation, assem- bly, or company of the faithful, calHng upon the name of the 1 Cor. XV. Lord. St Paul saith that he persecuted the congregation or Actsxxii. church of God: who in another place saith, "I received authority from the high priests to bind all those that call upon the name of Christ';" for now doth he term them such as call upon the name of Christ, or Christians, whom before he named the church. Or else this word Ecclesia, the church or congregation, is so called of calling forth to- gether: for in the Greek tongue eKKoXeco signifieth to call forth. For God calleth forth from all parts of the wide ■world, and from the whole congregation of men, all believers together with their seed^, that they may be his peculiar people, and he again may be their God; that is to say, that they may be the church of the living God. In times past the congregation or assembly of the Jewish people. Synagogue, being God his flock, was called a synagogue ; for this word synagogue signifieth as much as Ecclesia, the congregation. But because of the stubbornness of the Jews, and the un- appeasable hatred which they bear towards christian religion, this word synagogue is not esteemed, but is almost quite grown out of use. But we will not dispute by due and right order of the churches either of the Jews or the Turks, or of other strange churches of the Gentiles^, whereof we know there are many sorts and kinds. We will speak of the christian church and congregation of the faithful : which the Germans do call Die kircJi, alluding peradventure to the Greek word KvpiuK^. For they call KvpiuKrjv anything belong- ing to the Lord, to wit, a house or a people ; as the Germans do call Die kirchen both the people of God themselves, and also the place wherein they assemble together to worship \} Ananias says this of Saul. Acts ix. 14.] [2 ex hoc mundo, Lat. omitted : out of this world.] [3 vel aliarum exterarum gentium, Lat, : or (of the churches) of other nations that are without.] I.] OF THE HOLY CATHOLIC CHURCH. 5 God. But first of all we will describe a little plainlier* what the church or congregation is. The church is the whole company and multitude of the whatthe *■ « , , church IS. faithful, partly being now in heaven, and partly remammg yet here upon earth : where it doth agree plainly in unity of faith or true doctrine, and in the lawful partaking of the sacraments ; neither is it divided, but joined and united to- gether as it were in one house and fellowship. This church was usually^ called catholic, that is to say, xhecathouc universal. For she bringeth forth*' her branches in all places of the wide world, in all times of all ages ; and generally doth comprehend all the faithful of the whole world. For the church of God is not tied to any one region, nation, or kindred ; to condition, age, sex or kind : all the faithful generally and each one specially, wherever they or he be, are citizens and members of this church. St Paul the Apos- tle saith : " There is neither Jew nor Greek, neither bond- oai. m. man nor free, neither man or woman ; for ye be all one in Christ Jesu." The church is distinguished into the triumphant and the ^he ^'^stinc- militant. The triumphant is that great company of holy xhe'^J^ril spirits in heaven, triumphing'^ for the victory gotten against X^ch?' the world, sin, and the devil, still ^ enjoying the sight of God, wherein consisteth all fulness of all kind of joy and pleasure : whereupon they set forth God's glory, and praise his goodness for ever. This church doth St John the Apos- Rev. vu. tie set forth very notably^ in his Revelation^*', saying : "After this I saw, and, behold, a great company which no man was able to number, of all nations, peoples, and tongues, standing before the throne, and in the sight of the Lamb, clothed in white raiments^', and palms in their hands : and they cried out with a loud voice, saying : Salvation belongeth to him that sitteth on the throne of our God ^2, and to the Lamb." And a little after he saith : " And one of the elders answered [* paulo rudius, Lat.] [5 solet, Lat. : is usually.] [<5 profert, Lat. : sendeth forth into.] P rnodo, Lat. omitted : now.] [s still, not in Lat.] [9 graphice, Lat.] [10 Revelations, ed. 1677.] [11 So also ed. 1584 : but ed. 1577, white garments.] [12 So Erasmus: and Bibl. Lat.: Tigui*. 1544; and Tyndale, 1534; and Cranmer, 1530.] 6 THE FIFTH DECADE. [sERM. and said unto me : These -which are clothed in white garments, who are they ? or from whence come they ? And I said Whence unto him, Thou knowest, Lord. And he said unto me, These holiness are they that have come out of great affliction, and have spread abroad^ their garments, and have made them white in the blood of the Lamb : therefore are they before the throne of God, and serve^ day and night in his holy^ tem- ple. And he that sitteth on the throne shall dwell over them*. They shall neither hunger nor thirst henceforth any more : neither shall the sun shine ^ on them, or any heat : because the Lamb, who sitteth^ in the midst of the throne, shall govern them, and bring them to the springs of the water of life'^. And the Lord shall wipe away all tears from ^ their eyes." Brethren, ye have heard a notable^ description of the triumphant church in heaven, and that too triumphing truly through the blood of Jesus Christ, by whom they con- quered and do now reign. For Christ is that " Lamb of God, that taketh away the sins of the world ;" by whom all which be sanctified are sanctified, and shall be sanctified, and do live, from the first creation of the world unto the end Heb. xii. of all times. St Paul, in a certain place giving unto us also a notable description of this church, telleth that we which as yet are busied^ in the militant church shall some- time be translated to the same, and be made fellows with the^" angels of God, received among the orders of the patri- archs, and placed in the company of the blessed spirits, with the most high God himself and the mediator our Lord Jesus Christ. For he, preaching the greatness of God's grace brought unto us by the gospel, and exhorting us to receive the same with a true faith, " Ye came not (saith he) unto mount Sina, to a fire, to a whirlwind, a stormy tempest, and [1 So Bibl. Lat. Tigur. and Tyndale and Cranmer, "and made their garments large." Mea autem sententia rectius et simplicius Ic- gere videtur codex Compluten. et Aretas, Et eirXwav, quod et vetus Interpres vertit, Abluerunt. — Bullinger. in Apoc. Cone. 36. p. 103. Basil. 1670.] [2 serviunt ei, Lat.: serve him.] [3 holy, not in Lat.] [4 Super eos, Lat.: super illos, Bibl. Lat. Tigur. 1544. and Vul- gate, and Erasmus.] [5 cadet, Lat,] [6 est, Lat.] [■7 ad vivos fontes aquarum, Lat.] p elegantissimam, Lat.] [9 qui versamur, Lat.] [1° Sanctis, Lat. omitted : holy.] I.] OF THE HOLY CATHOLIC CHURCH. 7 darkness ; but unto mount Sion, to the city of the living God, to heavenly Hierusalem, and to the innumerable company of angels, and to the church or congregation of the first-be- gotten which are written in heaven, and to God the judge of all, and to the spirits of the perfect just, and to the mediator of the new Testament, Jesus Christ^^ speaking better things than the blood of Abel spake '2," ^nd therefore all the saints in heaven do belong unto our company, or rather, we belong unto their fellowship ; for we are companions and fellow-heirs with the saints from Adam unto the end of all worlds, and God's household. Which containeth the greatest comfort of all man's life, and moveth most of all to the study of virtue : for what more worthy thing is there, than to be of God's household ? Or what may be thought more sweet to us, than to think ourselves fellows with the patriarchs, prophets, apostles, martyrs, of all angels and blessed spirits ? This benefit, I say, Christ hath bestowed on us. To him therefore be praise, glory, and thanks for ever and ever. Amen. The militant church is a congregation of men upon ^^j^'^''^'*' earth, professing the name and religion of Christ, continu- ally ^^ fighting in the world against the devil, sin, flesh, and the world, in the camp and tents and under the banner of our Lord Christ. This church is to be considered^* two Thehoiy ways. For either it is to be taken strictly, comprehending them only which be not only called but are in very deed the church, the faithful and elect of God, lively members, knit unto Christ, not^^ with bands and other outward marks and signs^^ but in spirit and faith : and oftentimes by these means ^^ without the other : of which matter we will speak hereafter. This inward and invisible church of God may be well named the elect spouse of Christ, only known unto God, who alone knoweth who are his. When we be first taught to know this church, we confess her with the Apostles' creed, [11 and to the blood of sprinkling, omitted by BuUinger.] [12 loquebatur, Lat. and Bibl. Lat. Tigur. 1544. and Erasmus.] [13 et adhuc, Lat. : and still.] [1* rm'sus, Lat. omitted: again.] [15 non modo, Lat. : not only.] [1*5 rather, with outward bands or marks.] [1' duntaxat, Lat. omitted : only.] THE FIFTH DECADE. [sERM. I believe saving*: " I believe the holy catholic church, the communion the holy •' ° "^ catholic church. catholic of saints." And in these few words we comprehend that there is a church, also what is the church, and what manner one it is. For first we confess that there hath been, and is, a church of God, and that it shall continue for ever. Then, professing what it is, we add this, " The communion of saints." That is to say ; We believe the church to be nothing else but the company of all those saints that are, have been, and shall be, as well in this present age, as in the world to come, who enjoy all good things in common granted unto them by God. Also we express what manner of thing the church is, to wit, holy, even the spouse of Christ, cleansed and blessed. 1 Cor. vi. j^Qj. gj; YdxX calleth them holy, which are cleansed with the Spirit and blood of our God, of which a great part have received crowns of glory ^r the residue labour here upon earth, hoping to receive them in heaven. And truly, in con- sideration of the church, the chiefest matter is that through the grace of God we be made the members of Christ's body, and partakers of all heavenly gifts with the angels^; for we confess none to be more holy than our own selves^. The church Or the church more largely considered comprehendeth hend th™*"^^' not only those that are the very faithful and holy indeed, but also them who although they believe not truly or un- feignedly, neither be clean or holy in the conversation of their life, yet do they acknowledge and profess true religion with the true believers and the holy men of God : yea, they speak well and allow of virtues and reprove evil, neither do sever themselves^ from the unity of this holy church militant. In which consideration, not so much as the wicked and hypo- crites (such as we read to have been in the church in the time of Christ and the apostles, as Judas, Ananias and Sap- phira, Simon Magus, also Demas, Hymenasus, Alexander, and many other) are excluded and put from the church; which church may weU be called the outward and visible church. ]} Hanc in primis confitentes symbolo odocti apostolico dicimus, Lat. Confessing this church especially we say, as we are taught by the Apostles' Creed.] [2 of glory, not in Lat.] [3 cum Sanctis omnibus, Lat. : with all the saints.] \} Rather, for wo confess none more than ourselves to be holy.] [5 adhuc, Lat. omitted : as yet.] I.] OF THE HOLY CATHOLIC CHURCH. 9 But this church, whereof we speak, is to be accounted of ^ either by reason of some part thereof, or else of the whole ; for it is to be considered generally and particularly. And the particular church is that which is comprised in a certain j^^^^jJ^'/J™- number, and is known by some sure and certain place : for of the place it taketh the name, being called after the names of cities, as the churches of Zurick and Bernes, &c. The Greeks called those particular churches TrapoiKias'^j which we commonly call parishes^. And we call^ that a parish, which hath dwelUng-houses and streets joined together in neighbour- hood. But in cities and towns ^" unto certain portions are usually ascribed both churches and parish priests to serve them, and all that whole circuit is called a parish ^^ ; in the Dutch tongue, Ein barchi^^, ^oder pfarkirch, oder ein kirch- hory. And in the old time the parish priest was a provider ; for Parish and ,.,, . 11'jIj. parish-priest he provided and gave necessaries to strangers, and cniefly salt and wood'^. Some called him the maker of the feast, other call him a preparer of virgins^*. Therefore because the pastors of churches be as it were preparers of virgins for the Redeemer [^ and head of the church, which is Christ, bringing unto him a chaste and undefiled virgin ; and to be short, because they themselves provided things most necessary for the people of God, and also prepared heavenly meats and banquets, the pastors of the Lord's flock are very well called parish priests, or the curates of souls'^. Of the particular church the Lord speaking in the gospel saith : " If he that offendeth the church Matt.xviii, will not regard when he is warned, complain unto the church." [6 rursus, Lat. omitted : again.] [7 Bingham's Antiq. Book ix. chap. ii. § 1.] [8 Vulgus dicit parochias, alii et rectius dixere parcecias, Lat.] [9 vocant, Lat.] [^^ et in agro, Lat. : and in the country.] [11 Pacii Isagog. in Decretal. Lib. in. tit. 29. do parceciis.] [12 parochie, Dutch translation, 1567.] [13 Parochus {napoxoi), qui legatis et aliis iter facientibus neces- saria (nominatim salem, lignum, foeuum) publico sumtu praibenda sus- cepit vel redemit. Idem Latine a prcehere (napexfiv) apud Ciceronem Offic. I. 16. dicitur prcebitor. — Doering. in Hor. Sat. i, 5. 46.] [1* pai'anymphum, Lat. The bride-man, as he rode in the car- riage with the bride and bridegroom, was sometimes called the irapoxps. —Smith, Diet, of Antiq. p. 599. Lend. 1842.] [15 Bullinger seems here to have borrowed from Polydor. Vergil. De Rerum Inv. Lib. iv. cap. 9.] 10 THE FIFTH DECADE. [sERM. But it is not possible that the universal church through the whole world should assemble and come together, that the rebelhous and obstinate should be brought before it : where- fore judgment is referred to be given on the stubborn by the particular churches. To conclude, the universal church con- sisteth of all the particular churches throughout the whole world, and of all the visible parts and members thereof. This is the same which we shadowed out of late, when we spake more at large thereof. The church But the catholic church of God doth ahide with us^ (as of God hath ii t i i /. • n ,. shall' be"*for ^^ bcgau to tell a little before) continually from age to age ever. fj^Qjjj ^jjg beginning, and is at this time dispersed throughout the whole world, both visibly and invisibly ; and the Lord's people and God his house shall continue upon earth unto the world's end. For there was never yet any world ^, neither shall be any age, wherein God hath not sanctified or will not sanctify some unto himself, in whom he will dwell, and that they shall be his flock and holy house : for the testimonies^ of ancient prophets do record that the church is perpetual. For thus we find it written in the 132nd psalm : "The Lord hath chosen Sion, he hath chosen her for an habitation for himself. This is my resting-place for ever and ever ; here [Ps. ixxxix. will I dwell, because I have chosen her."" And again : " I have sworn unto David in my holiness, his seed shall remain for ever, and his seat shall continue before me as the sun." But who knoweth not that all this is to be understood of Christ, the Son of David, and of his throne and spiritual Sion, which is the church ? He also, signifying the continuance of the Matt. xxviiu church, saith in the gospel: " I will remain with you continu- john xiv. ally unto the end of the world." And again : " I will ask of my Father, and he shall give you another Comforter, the Spirit of truth, that he may abide with you for ever." To Matt. xvi. this belongeth also that saying in the gospel : " And the gates of hell shall not prevail against the church.'" AVhich saying truly is a great comfort to the faithful in so many and so great persecutions intended to the utter destruction and over- throw of the church. Thechurch But as Christ had always his church here upon earth, of the devil i ii i ti • i i m and anti- jjath uow, and lor ever shall have : so likewise the devil, as chnst. ' [1 ad nos usque decun-it, Lat.] [2 seculum, Lat.] [^ etiam, Lat. omitted : also. ] I.] OF THE HOLY CATHOLIC CHURCH. 11 long as the world shall continue, shall never want his people in whom he may reign. This church of the devil took her first beginnins; of Cain, and shall continue to the last wicked person, comprehending also all those evil peoples that have been in the meantime and shall be betwixt the beginning and the ending. But they, living here on earth, have society and common with them that are tormented in hell. For as all that be godly, being under one head Christ, do make one body ; so all the wicked, under one head Satan, are one incorporate body. This may right worthily be called the wicked church^, Sodom and Gomor, Babylon, the congregation of Chora, Dathan, and Abirom, a synagogue, a school, and a stews of the devil, the kingdom of antichrist, or any other of like sort. In this church are reckoned up all such as are wicked and infidels, separating themselves from the society of our holy mother the church, or forsaking the communion thereof : and specially such as are mockers of God and his holy word, blas- phemers and persecutors of Christ and his church. Such in these days are the heathen, Turks, Jews, heretics, schismatics, and generally all such as are professed enemies to christian religion. And to these also we may add hypocrites ; for it is no small offence that the Lord himself in every part of the Matt v. vi. gospeP doth so earnestly persecute and blame. Among other '''""■ things he saith : " The Lord of that servant shall come in the Matt. xxiv. day wherein he looketh not for him, and in an hour that he shall not know of, and shall divide him, and shall give him his portion with hypocrites, where shall be weeping and gnash- ing of teeth." Out of all doubt he signified the greatness of the offence by the sharpness of the punishment. This church doth follow the motions of the devil, and the devices or ima- ginations of her own heart, and is busied and exercised in all kind of blasphemy and wickedness, wherein she excelleth her- self ; and at last sinketh down to hell, that she be not in any place separated from that head whereunto she hath so diligent- ly or rather obstinately joined herself. I know right well that ye will object against me, for that how hypo- I have reckoned the hypocrites to be in the outward commu- maybeac- i/>ii ^ • p \ -T ^ 1 1 • counted in nion and lellowship of the militant church, and now again to Jl'^j'^'*"''-''' °^ account them of the company of the devil's church. Moreover [■* ecclesia malignantium, Lat. : Psalm xxv. 5. Vulgate.] [5 in sancto evangelic, Lat.] 12 THE FIFTH DECADE. [SERM. you will say, That it is impossible that the same hypocrites may take part of both churches differing betwixt themselves ^ ; Mattxii. for that the Lord saitli : " Either make the tree good and the fruit good, or else the tree naught and the fruit naught." 2 Cor. vi. ^Q(j gj; Paul also saith, that there is no " fellowship betwixt Christ and Belial, twixt light and darkness, twixt truth and lying ;" and that hypocrisy is lying and darkness. Here therefore I perceive a fit place to shew, by what means and how far I may account hypocrites to be of the con- gregation of the church. First we make a distinction or dif- Hypocrites. fereuco of hypocrites. For there are certain hypocrites that put their confidence in their human justice and equity, doing all their works openly that they may be seen of men, firmly trusting and stiffly standing to men's traditions. To these it is a custom and property not only to fly from the church which teacheth the righteousness of Christ, but also to curse, detest, and to persecute it with all cruelty. Such kind of people were the Jews and Jewish Pharisees, with whom our Lord Jesus Christ had much contention, and with whom even at this day the church contendeth and maketh wars. These be the plain and visible members of the devil's church, and they are not to be counted of the outward ^ church, yea, they are not once worthy to be named in the church of Christ. Again, there are some kind of hypocrites that are dissemblers, which neither give any confidence to their own righteousness and justice, neither yet do greatly regard the traditions of men. These kinds of people neither hate the church, nor fly from it, nor persecute it; but outwardly they agree with it, professing the same faith, and participating the selfsame sacraments : but in- wardly and in mind they neither believe unfeignedly and sin- cerely, neither do they live holily. Of this sort, some of them for a season will cleave to the fellowship and company of the church ; and having any occasion given they will fall from it, as heretics and schismatics are wont to do, and such as of friends are become enemies. Other there be again that never fall from the church, but keep themselves in the fellowship of the church all their lifetime, outwardly pretending and feign- ing rehgion ; but inwardly giving themselves up to their own errors, faults, and wickedness : unto whom without doubt the [1 diversissimis inter se, Lat.] [2 vel exterioris, Lat. : even of the outward.] I.] OF THE HOLY CATHOLIC CHURCH. 13 outward behaviour and fellowship profiteth nothing at all. For we ought to live for ever and to participate all heavenly gifts with them that desire them, to join in fellowship ^ with the church of God not only by outward and visible society, but by inward communion and fellowship, wherein consisteth life and salvation : of which matter we will speak in convenient place. Such hypocrites or dissemblers, hanging* on the ecclesi- astical body, are called members of the body, and are said to be of the church. Which matter that it may the better be under- stood of you all, we will set it forth by certain parables. We say that the wicked or hypocrites be in like sort in the church, as chaff is in the corn ; which indeed is of another nature, and is no corn. Like as therefore ofttimes there hang members unto men's bodies, either dry, or rotten, or feeble, which members although they have no society nor take part with the lively members in the vital spirit, yet by coupling together and certain strings they cleave fast unto the lively members, by means whereof they are also called by men members and parts of the body ; who, lest they should infect the other, they cut them off; ofttimes^ they let them alone, lest by cutting them off the whole body should be in danger of life : even so in like sort^, we say that hypocrites are in the church of Christ, though they be not united to the church either by the bond of the Spirit, or of faith and love ; neither are they to be taken for lively members ; yet are they suffered, lest some worse mischief happen to the whole body of the church ; and ofttimes they are cut off, whereby the better health may come to the ecclesiastical body. But let us hear what the evangelical and apostolical testi- mony saith. The Lord saith plainly in the gospel, that in the Matt. xni. Lord's field cockle groweth up, being sown by a wicked man ; which he forbiddeth to be plucked up, lest that therewith the corn be plucked up also. Behold, cockle sown by an evil man (I say) by the devil himself, which is no corn, yet doth it increase, and is in the Lord's field. Again, the Lord saith in the gospel : " The kingdom of heaven is Hke unto a net, which, being cast into the sea, draweth all manner of things up with [3 Rather ; For they that desire to live for ever, and to participate in all heavenly good things, must join in fellowship, &c.] [4 adhuc, Lat. omitted : still.] [s nonnunquam, Lat.] [ '^ ratione certa et suo quodam modo, Lat.] 14 THE FIFTH DECADE. [sERM. it ; and when it is filled, it is brought to the shore ; and there men sitting reserve that which is good in a vessel, and that which is evil they cast away." Again behold, how ye may see both good and bad to be drawn in the selfsame net ; and therefore in the selfsame kingdom both good and evil to be Matt.xxii. reckoned. Also in another parable, there entereth one in among the guests which hath not on his wedding-garment ; who is suffered for a season, but yet at last is cast out of Matt. iii. doors by the lord of the feast. In another place it is said that he hath a fan^ in his hand, and cleanseth the floor, and icor. V. burneth the chaff with unquenchable fire, ^gt Paul in his epistle to the Corinthians putteth a difference betwixt the professed and open enemies of Christ's church, and the impure sort of men who as yet are not quite repugnant and adver- saries of the church and the name of Christ 2. " If any man (saith he) that is called a brother be a thief, or a whore- monger, or a covetous person, &c. with such an one see that ye eat no meat. For what doth it belong unto me to judge of them that be without ? For God judgeth them that are without." Without, that is to say, without the bounds of the church, he placeth them that are not called brethren, to wit, such as do not acknowledge the name of Christ or of the church : within, that is to say, in the society of the church (I mean of the outward church), he reckoneth up them that as yet do acknowledge the name of Christians, neither yet do withstand ecclesiastical discipline, though themselves^ in mean- time be defiled and spotted with much mischief^. Of all ijohnii. men St John the apostle spake plainly^, saying : " They went out from us, but they were none of us ; for if they had been of us, they had tarried still with us." This seemeth to be a new kind of speech. For if they which go out of the church had not been in the society of the church, how could they go out of the church ? Can a man come forth of a place, in the which he never came, or in which he never was ? Therefore if hypocrites and evil men are gone out of the church, surely [1 vannum aut ventilabrum, Lat.] [2 Proinde, Lat. omitted. For this reason.] [3 to the name of the church and of Christ, Lat.] [■J they themselves, ed. 1577.] [^ sceleribus, Lat.] [*^ So also ed. 1584: buted. 1577, s^ake plainlicst : significantissime, Lat.] 1.] OF THE HOLY CATHOLIC CHURCH. 15 they were sometime in the church ; then, to wit, when they had not as yet gone out of it and did plainly shew what manner ones they were indeed. Again, for that they went out of the church, they manifestly shew that they were never indeed the true and lively members of Christ and the church, yet for a while they were numbered among the members of the church. The apostle giveth the reason : it is the disposi- tion of Christ's true members never to forsake Christ and his church, but to continue and also to prosper and increase daily more and more. The saints and holy men truly do offend or fall, but yet they do not forsake Christ utterly. David, having committed adultery and manslaughter, crieth out, saying : " Make me a clean heart, O Lord, and renew a psai. u. right spirit within me. Cast me not away from thy pre- sence, and take not thy Holy Spirit from me. O give me the comfort of thy help^ again, and stablish me with thy free Spirit^." St Peter denieth the Lord, and the weak flesh Luke xxu. overcame a good spirit: but immediately (the Lord stirring up his heart) he repented, and, departing from evil company, he adjoineth himself to the good fellowship of the Lord, who foretold him of this great fall, and thereto added these words : " I prayed for thee that thy faith should not fail ; and thou, when thou art converted, confirm thy brethren." The same Peter also in another place, what time many fell from Christ, john vi. being demanded whether he also provided^ to depart, an- swered ; " Lord, to whom shall we go ? Thou hast the word^® of eternal life. And we believe and know, that thou art Christ, the Son of the living God." Wherefore St John said very truly : " They went out from us, but they were none of us." He addeth the reason : " If they had been of us, they had still tarried with us." Therefore because they continued not still with us in the society of Christ and the church, they shewed by their defection and falling away^^ what manner ones hitherto they have been : we accounted them to be members of the church, but they by their falling away did declare that they were chaff in the Lord's corn. For as [^ Balutaris tui, Lat.] [8 spii-itu principali, Lat. See Vol. n. p. 147, note 6 ; and p. 252, note 4.] [9 paret, Lat.] [lo verba, Lat.j ['^ a nobis, Lat. omitted : from us.] 16 THE FIFTH DECADE. [sERM. chaff, being not^ stirred nor fanned, doth seem to be heavy with a grain of wheat in it, but being once fanned it appear- eth empty and light, and is put apart from the corn ; so hypocrites, being light by reason of their defection^, do manifestly prove that they were never heavy with the seed of God's word, and that they were never of the true corn^ of Christ. All that be In From hcnce a general and ancient* opinion is gathered, bo'n'.jtThe that all that are said to be the church, and beautify them- selves with the title of the church, are not by and by the church. For St John plainly addeth : " But that it may be evident, that all be not of us." ^ We read how that St Paul to Horn. ix. the Romans saith : " They are not all Israelites which came of Israel; neither are they all children straightway, because they are the seed of Abraham : but in Isaac shall thy seed be called." Therefore the faithful are the true and lively mem- bers of Christ and of the saints. In mean season truly, so long as hypocrites or wicked persons not yet putting off their visors^ shall by their sayings and doings declare what they are, that they may lawfully be cut from the church, who not yet breaking away by their own accord do forsake Christ in the open field and fly to the tents of antichrist or the devil, are known and taken to be the true^ inhabitants of the church, and are called the church and the members of the church, although God, who beholdeth the hearts of all men, do well enough discern them^. I will again make johnxiii. this matter plain by an example. As long as Judas, the betrayer of Christ and manslayer, did not utter his crafty or rather most wicked device either by open deed or word, neither forsook the company of Christ and the apostles, but did preach and provide necessary things of household for Christ, he was accounted for an apostle and the steward of Christ, yea, and for a member of the apostolic church. Yet johnvi. the selfsame Judas was called by the Lord a devil, and when he spake of the elect and of his true and lively mem- [1 nondura, Lat. : not yet.] [2 rather, by their light defection : levi sua defectione, Lat.] [3 So also ed. 1584: but ed. 1677, never the true corn.] [* orthodoxa, Lat.] [5 unde, Lat. : whence.] [<5 necdum deterso fuco, Lat.] l' true, not in Lat.] [ 8 rather, judges otherwise of them.] 1.] OF THE HOLY CATHOLIC CHURCH. 17 bers, he was most plainly shut out; so that there is no occasion of doubt to think that Judas was no member of the inward john xm. and holy church of God, though he were a member of the outward church, being reckoned in the number of the holy men. And therefore they speak not without great advice, The visible " ■•■ . ., , , and invisible, that said, that of God's church there was one visible and the outward ' ^ ^ and inward outward, another invisible and inward. The visible and out- church. ward church is that which is outwardly known by men for a church, by hearing God's word and partaking of his sacra- ments, and by public confession of their faith. The invisible and inward is so called, not that men are invisible, but because it is not to be seen with man's eye, and yet doth appear before God's eyes, who believe truly and who feignedly. For the true believers are the true and lively members of this inward church ; which before I called the militant church more strictly considered : but the other visible church, com- prehending both good and bad, is more largely considered. Now forasmuch as we have said that the church militant oftheout- upon earth is marked by God with certain tokens and marks onhe^hurch whereby it may be known in this world ; it followeth next that we should speak of those outward marks of the church of God. And there are two special and principal marks, the sincere preaching of the word of God, and the lawful partaking of the sacraments of Christ : where as some add unto these the study of godliness and unity, patience in affliction, and the calling on the name of God by Christ ; but we include them in these twain that we have set down. Sfc Paul writing to the Ephesians saith : " Christ gave himself for the congregation, that he might sanctify it, and cleanse it in the fountain of water through the word." Ye have in this testimony of the apostle the marks of the church, to wit, the word and the sacrament, by the which Christ maketh to himself a church. For with his grace he calleth, with the blood of Christ he purifieth ; that which he sheweth^ by his word to be received by faith, and sealeth with sacraments, that the faithful should doubt of nothing touching their salva- tion obtained through Christ. And these things truly do properly belong unto the faithful and the holy members. Whereas hypocrites are not purified, the fault lieth in them- selves, and not in God or his holy ministry : they are surely [9 id quod annunciat, Lat. : which thing he proclaims.] r n 2 [bullinger, IV.J 18 THE FIFTH DECADK. [SERM. sanctified visibly, whereupon they are counted holy amongst men ; and these things do improperly belong unto them. St Peter in this point differeth not a whit from St Paul, who when he preached the word of God to the people of Jerusa- lem, and they demanding what they should do, Peter answer- Acuu. eth: "Repent, and be ye every one baptized in the name of Jesus Christ for the remission of sins." St Peter therefore joined baptism with doctrine, the sacrament with the word. Which thing he had learned of our Saviour himself in the Matt.xxviii. gospel written by St Matthew, saying : " Teach ye all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost." So that ye read in the Acts no other mysteries of the word and sacraments of the church Acuii. than are recited^ in these words, "They continued in the doctrine of the apostles, and in doing almsdeeds^, and in breaking of bread, and prayer:" where ye may see the supper of the Lord, another sacrament, adjoined to the sacrament of baptism, also the desire and study of unity and love, and the calling upon the name of God. These things being thus sufficiently plain and firm enough, yet notwithstanding I will add other testimonies out of the holy scriptures. Concerning the token of God's word, or the preaching of his gospel, the Lord himself speaketh by Esay isai. lix. the prophet, saying: "I will make this covenant with them, My Spirit that is come upon thee (the church), and my words which I have put in thy mouth, shall never go out of thy mouth 3, nor out of the mouth of thy childer's children, saith the Lord, from this time forth for evermore." For in the John viii. gospel also the Lord Jesus saith : " He that is of God doth John X. hear the word of God :" again, " My sheep hear my voice, and I know them^ and I give to them everlasting life ; and johnxiv. they shall not perish for ever :" and again, " He that loveth me will keep my commandments ; he that loveth me not will [1 Rather, So that you read recounted in the Acts no other tokens of the church than these of the word and sacraments.] [2 beneflcentia. Communicatio e caritate Christiana est, et officia Christiana instituit, et opera misericordise habet. — BulUng. Com- ment, in Act. loc. cit. Tigur. 1540.] [3 neque dc ore seminis tui, Lat. omitted : nor out of the mouth of thy seed.] [4 So also ed. 1584 : but eJ. 1577, and they follow me.] I.] OF THE HOLY CATHOLIC CHUIICH. 19 not keep my commandments : " again, " Whoso is of the John xvui. truth will hear my voice." Now as touching the marks and tokens of the sacraments, St Paul, speaking of holy baptism, saith : " Through one Spirit we are all baptized in one body\" i cor. xii. And he also speaking of the Lord's supper saith : " Though i cor. x. we be many, yet are we one bread and one body ; for we are all partakers of the same bread. Is not the cup of blessing which we bless partaking of the blood of Christ?" It is most certain therefore, for that it is approved^ by testimonies of holy scriptures, that the outward marks and tokens of the church are the word and the sacrament. For these bring us into the society of one ecclesiastical body, and keep us in the same. All these testimonies properly (as I said a little before) do How these belong unto the elect members of God, being endued with the church. faith and true obedience : but unto the hypocrites, which are void of faith and due obedience, they nothing at all^ belong : notwithstanding, because these also do hear the voice of the shepherd outwardly, and ensue virtue, and openly or outward- ly are annexed to the elect and true behevers in the partaking of the sacraments, yea, unto the true body of Christ, for those outward signs' sake they are accounted to be in the church so long as they depart not from it. In which point, for perspi- cuity sake, having treated of the marks of the church, we must add this thereunto, that by common order ^ these marks do de- clare and note the members of the church. For there are certain special members, who although they want these marks, yet are they not excluded from the society and communion of 1 the true church of Christ. For it is most evident^ that there are many in the world which do not hear the ordinary preach- ing of God's word, neither do come into the congregation and company of them that call upon God or that receive ^^ the sacra- ments : not for that they despise them, or that it is a dehght unto them to be from sermons and the preaching of God's word^^; but because through necessity, as imprisonment, sick- ness, or being let by some other urgent cause ^^ they cannot [5 in uimra corpus, Lat.] [6 traditum, Lat.] [7 improprie, Lat.] [8 lege communi, Lat.] [^ ccrtissimum, Lat.] [10 rather, or receive, i. e. they do not receive.] [11 and — word, not in Lat.] [12 aliorum malorum vi, Lat. : by the constraint of other evils.] O 0 20 THE FIFTH DECADE. [sERM. attain unto that which they earnestly desire; and yet for all that they are the true and lively members of Christ and of the catholic church. In times past the Lord instituted or appoint- ed to the people^ of Israel a visible church, which he esta- blished by a certain law, and set it forth by visible signs. If any man had despised this church, or refused, when he might, to hear the doctrine of the church, and to enter in among the holy company, and to do sacrifice ; or else had railed at it ; or instead of the order of worshipping God that was appointed had embraced any other kind ; truly he was not accounted at all to be of the order and number of the people of God. And yet it is certain, that there were an innumerable company of men dispersed throughout the whole world among the gentiles, who never did, nor could, communicate with this visible com- pany and congregation of God's people ; and yet notwithstand- ing they were holy members of this society and communion 2, and the friends of almighty God, There were a great many of the children of God with Joachim^ and Jechonias^ taken prisoners by Nabucodonosor and brought captive into Babylon, to whom it was no prejudice, neither did they^ hurt them, that they were separated from the people of God, the church, and worshipping of God, being then visibly upholden by Zedechias at Jerusalem^ : even as in very deed it did Httle avail a great many, to be in the visible assemblies and congregations with the people of God in God's temple, when their minds and hearts were not sound and perfit. We may in these days find out a great many of the faithful dispersed on the seas, condemned to the galleys for the confession of the true faith : we may find many that be holden in captivity under antichrist, of the which we will speak in the next sermon following : we may find also a wonderful many in Grtecia, Natolia, Persia, Arabia, or in Africa, being the servants of Jesus Christ and worthy members of the catholic church of Christ, being shut out and debarred from the holy mysteries'^ of the Christians through [^ in populo, Lat. : among the people.] ['^ coetus sancti membra, Lat.] [^ cum rego Joachim, Lat.] [4 Or Jehoiachin. See Vol. 11. p. 11.] [5 So also ed. 1584: but cd. 1577, did it.] [p rather, that they were separated from the people of God, who still had the temple and visible worship at Jerusalem under Zedekiah.] p a sacris, Lat.] I.] OP THE HOLY CATHOLIC CHURCH. 21 impiety and cruelty of Mahomet: nevertheless we shall find them almost^ nearly joined together in one spirit and one faith with all the true^ members of the church, and marked^** also with the visible signs. Therefore the word and the sacra- ments by common decree are the marks of the church, not putting apart or differing the faithful from the communion and society of other faithful being by some necessity shut out from the visible company of those that are faithfuP^ But to the perfect understanding of the marks of the church whatman- 1.11 11 • • 11 • ♦ nerofGort'g this belongeth also, and that most prmcipally ; that it is not word it ought => ' 1 r t/ ' ^ Jo be that IS enough to brag of the word of God, or of the scripture, unless *e ^^^^^^^ also we embrace, retain, and determine ^^ the true sense and that which is agreeing with the articles of faith. For if we corrupt'^ the sense of the scripture, and urge the same in the church, then dost thou not bring forth the sincere scripture it- self, but thine own opinion and thy fancies which thou hast devised of thine own mind. The church of the Arians did not refuse the word of the Lord, but rather laboured both to beautify and defend their own blasphemous errors by the tes- timonies of holy scripture. That church denied our Lord Jesus Christ to be of one substance with God the Father : which thing, sith that the sense of the scriptures and of the ancient^* faith among the chiefest points of our faith doth both affirm and urge, truly it alleged not the sincere and pure word of God, howsoever it boasted of it, but an adulterate word ; yea, and thrust in and defended her heretical opinion for the true and perfect meaning of the holy scripture : and therefore it had not the true mark of the church, neither was it the true church of God. By this one unhappy example we may judge of all other churches of heretics : who though they seem not to be void of the testimony of God's word, yet for all that in very deed they have no purity of God's word in them. That which we have said concerning the word of God is After what also necessarily to be understood of the use of the sacraments : lacraments for except they be orderly and lawfully used, I say, in that Csld!' [8 rather, most.] p true, not in Lat.] [lo rather, who aro also marked.] [11 rather, which yet do not put aside fi-om the communion of the faithful those believers, who by some necessity are shut out of the visible company of the faithful.] [12 tueamur, Lat.] [13 corrumpas, Lat.: if yo corrupt, od. 1577.] [i** orthodoxaj, Lat.] 22 THE FIFTH DECADE. [SERM. order in the which the Lord himself institated them, they 1 Kings xii. are no marks or signs of the church of God. Jeroboam truly sacrificed, yea, he sacrificed unto God ; but because he sacrificed not lawfully, he was accounted a stranger, and a 2 Sam. vi. fallor off from the true church of God. Yea, David himself brought with great devotion and much joy and melody the ark of the Lord of hosts ; but because he carried it not law- fully upon the shoulders of the priests, by and by, instead of great joy, the exceeding sorrow which followed declared that it is not enough to use the sacraments and ordinances of God, unless ye use them lawfully ; which if you do, God will ac- Baptizedof kuowledge you for his. Moreover, those which of old were heretics are o «/ ' uzedf''^^" baptized of heretics were not for that cause baptized again by the ancient catholics : because the heretics baptized not into the name of any man, or into the society of their errors ' or heresies, but baptized " in the name of the Father, and of the Son, and of the holy Ghost ;" neither did they invocate their own name, or the name of arch-heretics, but of Jesus Christ. "Wherefore not the baptism of heretics, but the baptism of the church, yet ministered by heretics, they not refusing, they allowed not the churches of heretics as known to be true by true signs : but they acknowledged that heretics use things properly ^ belonging unto the true church ; neither that it doth anything at all derogate or take from a good thing, if any wicked or evil man do administer it. We do not acknowledge at this day the upstart Romish church of the pope (we speak not now of that old apostolic church) to be the true church of Christ; yet we do not rebaptize those which were baptized of the priests embrued with popish cor- ruption : for we know that they are baptized with the baptism of Christ's church, and not of the pope, in the name of the holy Trinity, to the articles of the catholic faith, not to errors, not to superstitions and papistical impieties. Finally, we confess that not at this day^ the unworthiness of the minister can derogate anything from the service of God*. In like sort also we refuse not the Lord's prayer, or the Apostles' Creed, or finally the canonical scriptures themselves, because the Romish church doth also use them : for she hath them not of herself, but received them from the true church [1 ignorantise, Lat.] [2 peculiariter, Lat.] [3 ne hodic quidem, Lat.] [* rei divinje, Lat.] I,] or THE HOLY CATHOLIC CHURCH. 23 of God. Wherefore we use them in common with her, not for the Romish churcVs sake ; but because they came from the true church of Christ do we use them. Beside those outward marks of the church which the true oftheinward . . . marks of the behevers have common with hypocrites, there are certain in- gjj'jch of ward marks specially belonging only to the godly ; or else, if you will, rather call them bonds or proper^ gifts. These do make the outward marks to be fruitful, and, without the out- ward marks being by some necessity absent, do make men worthy or acceptable in the sight of God^. For without these no man can please God : in these therefore is the true mark^ of God's children. And those be the fellowship of God's Spirit, a sincere faith, and double charity : for by these the faithful, being the true and lively members of Christ, are united and knit together, first unto their head Christ, then to all the members of the ecclesiastical body. And the consideration hereof doth chiefly belong to the know- ledge of the true church of God ; which though she should suffer rotten members, yet is she not defiled of them through their outward conjunction ; for with continual study she laboureth by all means to keep herself undefiled to God. And first of all the evangelical and apostolical doctrine doth teach us, that Christ is joined to us by his Spirit, and that we are tied to him in mind or spirit by faith, that he may live in us and we in him. For the Lord crieth out in the gospel, saying : "If any man thirst, let him come to me and drink. Johnvii. He that believeth in me (as the scripture saith) shall have streams of living water flowing out of his belly." To which saying by and by the evangelist addeth this : " But this he spake concerning the Spirit, which they should receive that believed in him." Again he, promising in his gospel his Spirit unto his disciples, yea, even unto all his faithful, which should abide with them for ever, saith : " In that day ye John xiv. shall know that I am in my Father, and you in me, and I in you ;" to wit, by the Holy Ghost : John the apostle ex- pounding it, and saying, " By this we know that he dwelleth i john iu. in us, by the Spirit that he gave unto us ;" and again : " By uohniv. this we know that we dwell in him, and he in us, because he hath given of his Spirit unto us." St Paul, the vessel of p peculiaria, Lat.] [6 acceptos vel gratos Deo, Lat.] R typus, Lat.] 24 THB FIFTH DECADE. [SERM. Gal. iL Eph. iii. 1 John iv. John vL John XV. [John xiv. 23.] election, differeth not from St John, ■writing and saying to the Romans : " If any man hath not the Spirit of Christ, the same is none of his. And whosoever are led by the Spirit of God, they are the children of God." Now as touching true faith, which tieth us unto the Lord, St Paul saith : " 1 live now ; yet not I, but Christ liveth in me. But the life which I now live in the flesh, I live yet through the faith of the Son of God, who loved me, and gave up himself for me." And again he saith : " Christ dwelleth in our hearts through faith." With which sayings St John the apostle agreeing again saith : " Whosoever confesseth that Jesus Christ^ is the Son of God, God dwelleth in him, and he in God." For the Lord himself before that said in the gos- pel : " He that eateth my flesh, and drink eth my blood, dwelleth in me, and I in him:" and he eateth Christ's flesh and drinketh Christ's blood that believeth. Therefore Christ our Lord is joined unto us in spirit, and we are tied to him in mind and faith, as the body unto the head : they there- fore that lack this knot and bond, that is, that have not the Spirit of Christ, nor true faith in Christ, are not the true and lively members of Christ ; the Lord himself in the gospel witnessing 2 and saying: " If a man abide not in me, he is cast forth as a branch and withereth ; and men gather them, and cast them into the fire, and they burn." Which words of our Saviour the apostle imitating (as we said even now) said : " He that hath not the Spirit of Christ is none of his." But they that are not destitute of the Spirit of Christ are inflamed with the love of God. Neither do we separate love from faith, the same St John so teaching us^ and saying : " God is love ; and he that dwelleth in love dwelleth in God, and God in him." For the Lord saith in the gospel : " If a man love me, he will keep my word ; and my Father will love him, and we will come unto him, and will dwell with him." But although properly faith join us to our head Christ, yet the same also doth knit us to all Christ's members upon earth. For whereas there is but one faith of them all, and therefore the same Spirit ; there cannot but be the same mouth, the same mind, and the same sentence amongst them all: although faith be not now taken only for a confidence in the [^ Christ, not in Lat.] P rursus, Lat. omitted: again.] [3 iterum, Lat. omitted : a second time.] I.] OF THE HOLY CATHOLIC CHURCH. 25 mercy of God through Jesus Christ, but also for an outward confession of faith. For we all confessing one faith and one and the selfsame head, with one spirit and mouth we also to- gether profess that we all are members of one and the selfsame body. Neither is there anything else in the world that more unappeasably dissevereth the minds of men than the diversity of faith or rehgion ; and therefore there is nothing that may more nearly join us together than unity of faith. We come now to speak of love, which, I said, joineth together the members of the ecclesiastical body mutually amongst themselves. The Lord saith in the gospel : "A new John xui. commandment give I unto you, that ye love one another ; as I have loved you, that ye also love one another. By this shall all men know that ye are my disciples, if ye have love one to another." It is therefore out of doubt, that the only mark of the church next after faith is love, a bond most firmly knitting together all the members. This groweth from the communion of Christ and unity of the Spirit. For insomuch as Christ, the king, the head and high bishop, of the catholic church, enduing us all with one and the same Spirit, hath made us all his members, the sons of God, brethren and fellow-heirs, whom undoubtedly he loveth tenderly ; every faithful man cannot choose but with fervent love embrace the members and fellow-heirs of their king, their head, and their high bishop. For John the apostle saith: "Every one [Uohnv. i.] that loveth him that begat, doth love him also that is born of him." "If any man say, I love God, and hateth his brother, he uohniv. is a liar : for how can he that loveth not his brother whom he hath seen, love God whom he hath not seen?" Paul, to the end that he might most properly express before our eyes, and as it were set to view and behold, this unity and agreement of the members, useth a parable taken from the members of a man's body, and saith : "For as we have many members in Bom. xit one body, and all members have not one office ; so we being many are one body in Christ, and every one one another's members." The same in the twelfth chapter of the first epistle to the Corinthians, more largely and plainly expounding joining together of the heads and the members, and that chiefly by the said parable of the members of a man's body, and publish- ing it very eloquently*, witnesseth, that between the highest [4 elegant issime expoliens, Lat.] 26 THE FIFTH DECADE. [sERM. members of the church and the lowest members of the same there is a very great and apt consent, and moreover a diligent care, and a help both continual and most faithful. Of all which it appeareth, that the marks of the true and lively church of Christ are the communion of the Spirit of Christ, sincere faith, and christian charity ; without the which things no man is partaker of this spiritual body. By these things also it shall be easy to judge whether thou art in the fellow- ship of the church, or thou art not. oftheori- Moreover, we gather out of those things which we have fhurch.^**"^ hitherto disputed touching the marks of Christ's church, from whence is her original, and also how the church is planted, spread abroad, and preserved. Her original is heavenly ; for St Gal. iv. Paul, speaking of the church, saith : "Jerusalem which is above is free, which is the mother of us all." Therefore he calleth the church heavenly, not that it dwelleth altogether in heaven, but that she, being here on earth, hath a heavenly beginning. For the children of God are not born of flesh and blood, but from heaven, by the renewing of the Holy Spirit, who through the preaching of God's word planteth faith in our hearts, by which faith we are made the true members of Christ and his church. For Peter saith: "Ye are born anew, not of mortal seed, but of immortal, by the word of God, which liveth and lasteth for ever." And Paul saith: "I begat you in Christ Jesu through the gospel." And the same apostle saith in an- other place : "Faith cometh by hearing, and hearing cometh by the word of God." Since therefore faith cometh by hearing, and hearing by the word of God, and that specially ^ by the word of God, the church truly can by no means spring or be builded by the decrees and doctrines of men. Therefore we affirm, that only by"the^do^c^ the word of God is apt for the building up of the church of trine of men. ^^^^ ^^^^-.^ doctriucs sct up mcu's churchcs, but Christ's word bulldeth the christian church. For the doctrines of men proceed of flesh and blood. But Peter, confessing Christ with a pure 2 faith, and therefore grounded upon Christ who is the foundation of the church, heard these words of Christ himself : Matt.xvi. "Flesh and blood hath not revealed these things unto thee, but my Father which is in heaven." And therefore Paul GaL i. saith : " When it pleased God that I should preach his Son [1 Significanter, Lat.] [2 vera, Lat.] 1 Pet. L The church I.] OF THE HOLY CATHOLIC CHURCH. 27 among the gentiles, I conferred not of the matter with flesh and blood, &c." He also, most manifestly abolishing all doc- trines of men from the setting up and building of faith and the church, and only commending the word of God, saith to the Corinthians: "My word and preaching stood not in theicor. u. enticing speech of man's wisdom, but in plain evidence of the Spirit, and of power^ ; that your faith should not be in the wisdom of men, but in the power of God." To this now pertaineth these testimonies of Christ. "He that is of God johnviu. heareth God's word." Again, "He that is of the truth will John xvui. hear my voice." And again, more plainly he saith, " The John x. sheep will follow the shepherd, because they know his voice. They will not follow a stranger, but will run away from him, because they know not the voice of strangers." But under the voice of strangers we include all traditions and'* decrees of coios. h. men differing from the doctrine of Christ: to which traditions the apostle St Paul doth attribute the shape of wisdom, but the truth he denieth them, and calleth them superstitious. For our Lord himself in the gospel bringeth forth of the prophet Esay that immutable'^ saying: "They worship me in vain, Matt. xv. teaching for doctrines men's precepts." Let us therefore hold that the true church is not built by man's decrees, but that she is founded, planted, gathered together, and builded only by the word of Christ. We do add that it is out of doubt that the church of God The church is prGSGrvsd IS preserved by the same word of God, lest at any time it by the word should be seduced, or lest it should slip and perish ; and that neither can it at any time be preserved by any other means: Paul again witnessing, and saying : "Christ hath given some Ephes. iv. to be apostles, and some prophets, and some evangelists, some pastors and teachers, for the gathering^ together of the saints, for the work of the ministry (that is to say, to teach and preach the word), and for the edification of the body of Christ ; till we all meet together in the unity of faith, and knowledge of the Son of God, unto a perfect man, and unto the measure of the ago of the fulness of Christ ; that we henceforth be no more children, wavering and carried about with every wind [3 but in plain — power, the Translator's addition.] [4 traditions and, not in Lat.] [^ irrefragabile, Lat.] [6 ad administrationem, Lat. : that the saints might be gathered together, Geneva, 1557.] 28 THE FIFTH DECADE. [SERM. of doctrine, by the deceit of men, (mark, I pray, how men's doctrines are condemned again with great and inviolable authority,) and with craftiness, whereby they lay in wait to deceive. But let us follow the truth in love, and in all things grow up into him which is the head, that is, Christ; by whom all the body being coupled and knit together by every joint, for the furniture thereof, (according to the effectual power •which is in the measure of every part,) receive th increase of the body unto the edifying of itself in love, (increaseth the body unto the edifying of itself through love.)" These words of the apostle are so plain, that they need no better exposition than they have of themselves. In this place also the order and manner of the church^ by the preaching of God's word should of right be set down, which many do term and call the ministry of the word, or of the church : but we will speak of that (God willing) in the third sermon. It shall be sufficient in this place to defend, that our Lord God, having given doctors unto the church, doth found, build, maintain, and enlarge the church by his word, yea, by his word only. Theprophe- Thoro como two things now to be considered. First, that iicai,'and tho church of God, for the continual and constant study of orthodoxical \ , «' church. the word of God, is called prophetical and apostolical, yea, and also orthodoxical. For it is called prophetical or aposto- lical, because by the travail of the prophets and apostles it was first builded, and by their doctrine is preserved even at this time, and shall by it be spread abroad even unto the end of the world. It is called orthodoxical, because it is sound of judgment, opinion, and faith : for without the church there is no true faith, neither any perfect doctrine touching true virtue and felicity. The faith and doctrine of the church was revealed from God himself^ by Adam and the patriarchs, by Moses and the prophets, by Christ and the apostles : whereby she elsewhere is named a mother; whereof we will speak in the next sermon. Of the con- Socondarily, that the succession of doctors or pastors of cession of thc church doth prove nothing of itself without the word of bishops* God. The champions and defenders of the papistical church do boast, that they have a most certain mark of the apostolic \} ordo gubernandi ccclesiam, Lat.] [3 coelitus ab ipso Deo, Lat. : from heaven by God himself.] I.] OF THE HOLY CATHOLIC CHURCH. 29 church, to wit, in the continual succession of bishops coming from St Peter by Clement the first, and so to Clement the seventh, and to Paul the third who died of late, and so con- tinuing to Julius the third not long ago created ^ More- over they add, that all such members are cut off as do separate themselves from that church in the which only that apostolical succession is found. And we do not deny but that the right succession of pastors in the primitive church was of great weight. For they which then were called pastors were pastors indeed, and executed the office of pastors. But what manner of pastors they have been a great many years, which of the rout of cardinals, mitred bishops, and sophisters have been called pastors*, none is ignorant but he which is altogether without any understanding. The prophet Zachary heard these words spoken to him from the Lord : " Take to thee yet the instruments of a foolish shepherd ; for zech. xi. lo, I will raise up a shepherd in the land, which shall not look for the thing that is lost, nor seek the tender lambs ^ nor heal that that is hurt, nor feed that that standeth up : but he shall eat the flesh of the fat, and tear their hoofs in pieces^. Wo be to the idle''' shepherd, that forsaketh the flock, &c." Therefore never a whit more do these men prove by their continual succession of bishops, who teach not the word of God sincerely nor execute the office and duty of pastors, than if they should set before the eyes of the world a company of idols. For who dare deny but that a great part, yea, the most part of the bishops of Rome since Gregory the Great, were such manner of idols, such kind of wolves and devourers, as are de- scribed by the prophet Zachary ? What then, I pray you, can the continual succession of such false pastors prove ? Yea, and they which were of the latter time, did they not fill almost the universal church with the traditions of men, and partly op- pressed the word of God, and partly persecuted it? In the ancient church of the Israelites there was a continual order of [3 Paul III. died Nov. 10, 1549 ; and on Feb. 7, 1550, John Maria de Monte, who took the name of Julius III., was chosen to succeed him. — Sleidan. Comment. Lib. xxi. ad fin.] [4 Romana) ecclesise pastores, Lat. : pastors of the church of Rome.] [5 derelicta non visitabit, dispersum non quseret, Lat ] [<5 ungulas eorum dissolvet, Lat.] - [" vse pastori idolo, Lat. Idle appears to bo a mere mistake.] 30 THE FIFTH DECADE. [sEKM. succession of bishops, without any interruption thereof, even from Aaron to Urias^ who lived under Achas, and to other wicked bishops^ also falling from the word of God to the tra- ditions of men, yea, and also idolatry. But for all that, that succession did not prove the idolatrous bishops 2, with the church that clave unto them, to be the true bishops ^ of God, and the true church of God. Truly the true prophets of God, the sound and catholic fathers^, preaching only the word of God without men's ^ traditions, yea, clean against all traditions, were not able to reckon up any continual succession of priests their prede- cessors to whom they themselves should succeed ; and yet notwithstanding, they were most excellent lights, and worthy members of the church of God ; and they which believed their doctrine were neither schismatics nor heretics, but even to this day are acknowledged to be the true church of Christ. When Christ our Lord, the blessed Son of God, did teach here on earth, and gathered together his church, the succession of bishops^ was on his adversaries'' part : but they for that cause were not rulers of the true church of God, and Christ of the heretical church. The apostles of our Lord could not allege for themselves and their doctrine a suc- cession of bishops 2 not interrupted : for they were ordained of the Lord, who was also himself created of God the High Priest for ever after the new order of Melchisedech, without the succession^ of the order of Levi ; and yet the church that was gathered by them is acknowledged of all men to be the true and holy church. The apostles themselves would have none other to be accounted for their true fellows^ and successors but those who walked upright in the doctrine and way of Christ ; for notable and manifest is the saying of Paul : " Be ye the followers of me, even as I am of Christ." And though he speaketh these words to all the faithful, and not only to the ministers of God's word ; yet those would he chiefly have such followers of him, as the residue of common Christians, that is to say, every man in his vocation and calling. The same apostle, speaking at Miletum with the bishops of Asia, among other things saith : "I know this, [1 2 Kings xvi. 10. His name is omitted in 1 Chron. vi.] [2 pontifices, Lat. : high-priests.] [3 viri, Lat.] [* men's, not in Lat ] [5 extra successiouem, Lat.] [^ imitatoribus, Lat.] I.l OF THE HOLY CATHOLIC CHURCH. 31 that after my departing shall grievous wolves enter in among you, not sparing the flock. Moreover, of your own selves shall men arise speaking perverse things, to draw disciples after them." Paul the apostle not from any other place than out of the apostolic church itself, yea, out of the company or assembly of apostolic bishops and pastors, fetcheth out the wolves and devourers of the church. But could not these (think you) allege the apostolic succession for themselves and their most corrupt cause, that is to say, that they be de- scended from apostolic pastors ? But forsomuch as, forsak- ing the truth, they be fallen from the faith and doctrine of the apostles, the offspring and apostolical succession doth nothing at all make for them. Therefore we conclude, that the continual succession of bishops by itself proveth nothing ; yea, rather that that is no lawful succession which wanteth the purity of the doctrine of the scriptures and apostles^. And therefore Tertullian, greatly esteeming (and that Tertuinan of worthily) the continual succession of pastors in the church, succession of • 11 1 111-' (• P^tors. yet requireth the same to be approved by the smcerity oi apostolic doctrine ; yea, he acknowledgeth those churches which are instructed with pure doctrine, and yet not able to make any reckoning of succession of bishops, to be apostolic churches. If any man require the words of the author, they be these : " But if there be any churches that dare presume to plant themselves in the very age of the apostles, that therefore they may seem to have been planted by the apostles, because they were under the apostles, we may say thus : Let them bring forth the first beginning of their churches, let them turn over the order of succession of their bishops, so by successions going from the first beginning that that first bishop of theirs may be found to have for his author and predecessor some one of the apostles and aposto- lical sort of men, and yet such an one as continued with the apostles. For by this means the apostolic churches give their judgment : as the church of Smyrna testifieth that they had Polycarpus placed there by St John ; and as the church of Rome sheweth that Clemens was appointed by St Peter ; and as in like sort also other do shew for themselves, who have their offspring of apostolic seed, placed in their bishop- ricks by the apostles. Let heretics feign some such matter ; (for after their blasphemies, what is unlawful for them ?) but \} iloctrinse evangelicaj ct apostolica), Lat.] 32 THE FIFTH DECADE. [SERM. albeit they do feign, they shall not prevail. For their own doctrine being compared with the doctrine of the apostles, by the diversity and contrariety thereof shall shew that it had neither apostle nor apostolical man for the author ; because, as the apostles taught nothing that was contrary among themselves, even so apostolical men set forth nothing contrary to the apostles ; but only such as fell away from the apostles, and taught other doctrine ^" In this manner therefore may those churches appeal, who albeit they can bring for their author none of the apostles or apostolic men, as those that are of far later time and are but now daily erected, yet they, agreeing in one faith, are nevertheless counted apostolical, for the likeness of the doctrine. The doctrine The selfsamo author, speaking of the ancient church of churchfof^ Kome, and gathering the sum of that it either taught or learned, said^: "Happy is that church to which the apostles have uttered all their doctrine with their blood : where Peter in suffering is made like to the Lord : where Paul is crowned with the like end that John had : where the apostle John, after that he was plunged in hot scalding oil, felt no pain, and was banished into the isle. Let us see what it learned, and what it taught, and how it doth agree with the churches of Africa. It acknowledgeth one God the maker of all things, and Jesus Christ the Son of God, the creator, [1 Cetcrum, si quse audent interserere se retati apostolicaj, ut ideo videantur ab apostolis traditaj, quia sub apostolis fuerunt; possumus dicere: Edant ergo origines ecclesiarum suarum: evolvant ordinem episcoporum suorum, ita per successiones ab initio decurrentem, ut primus ille episcopus aliquem ex apostolis rel apostolicis viris, qui tamen cum apostolis perseveraverit, habuerit auctorem et anteces- sorem. Hoc enim modo ecclesiaj apostolicse census sues deferunt : sicut Smyrna2orum ecclesia Polycarpum ab Joanne conlocatum refert: sicut Romanorum, Clcmentem a Petro ordinatum itidem: perindo utique et ceterse exhibent, quos ab apostolis in episcopatum consti- tutes apostolici seminis traduces habeant. Confingant tale aliquid hseretici. Quid enim illis post blasphemiam inlicitum est? Sed, etsi confinxerint, nihil promovebunt. Ipsa enim doctrina eorum, cum apo- stolica comparata, ex diversitate et contrarietate sua pronuntiabit, neque apostoli alicujus auctoris esse, neque apostolici : quia sicut apostoli non diversa inter se docuissent ; ita et apostolici non contraria apostolis edidissent, nisi illi qui ab apostolis descivei'unt, et alitor prse- dicaverunt. — Tertul. de Prsescript. Ha3ret. cap. 32. apud Script. Eccles. Opusc. ed. Routh. Vol. i. p. 147. Oxon. 1840.] [2 So also ed. 1584: but ed. 1677, saith ; dicit, Lat.] I.] OF THE HOLY CATHOLIC CHURCH. 33 born of the virgin Mary ; and the resurrection of the flesh : it joineth the law and the prophets with the doctrine of the evangehsts and apostles, and from them drinketh that faith ; baptizeth with water, clotheth with the Holy Ghost, feedeth with the Lord's supper, exhorteth with martyrdom ; and contrary to this institution receive th no man. This is the institution 2." Thus far Tertullian in his book which he entitled, Of the Prescription of Heretics. The last thing that is to be noted is this ; that the Lord The church O _ _ , IS not built God not only of old and unto this time, but in these days ^^^^^^ »' also, giveth doctors and pastors to the church: doctors, I say, and not leaders^ and captains of hosts and armies of men^ not princes, not soldiers, not crafty men, using deceit- ful means which in these days they call practices. For by no other means or manner, nor by no other instrument, than by the doctrine of truth and sound and simple godliness ^ is that holy and catholic church of God built up, fenced, and preserved, whereof at the beginning simple men and Christ's apostles by the preaching of the gospel laid the foundation. Paul therefore removeth all worldly wisdom, and saith : " I ti_cor. w. was among you, Corinths, in weakness, and in fear, and in much trembling ; neither stood my word and my preaching in the enticing speech of man's wisdom, but in plain evidence of the Spirit and of power ; that your faith should not be in the wisdom of men, but in the power of God." The same apostle also banisheth all crafty counsel with all sorts of deceit, [3 Si autem Italise adjaces, habes Romam, unde nobis quoque auctoritas prajsto est. Ista quam felix ecclcsia ! cui totam doctrinam apostoli cum sanguine suo profuderunt : ubi Petrus passioni domi- nicse adsequatur : ubi Paulus Joannis exitu coronatuv : ubi Apostolus Joannes, postea quara in oleum igneum demersus nihil passus est, in insulam relegatur; yideamus quid didicerit, quid docuerit, quid cum Afrieanis quoque ecclesiis contesserarit. Unum Deum novit creatorem universitatis, et Christum Jesum ex virgine Maria Filium Dei creatoris, et carnis resurrectionem : legem et prophetas cum evangelicis et apo- stolicis literis miscet, et inde portat [al. potat] fidem : earn aqua signat, sancto Spiritu vestit, eucharistia pascit, martyrium exhortatui', et ita adversus banc institutionem neminem recipit. Hsec est institutio, &c. — Id, ibid. cap. 36. p. 151.] [■* doctores quidem, non ductores, Lat.] [5 and armies of men, not in Lat.] [" quam doctrina veritatis et pictatis sinccra et simplici, Lat.] |_I3ULLINGER, IV.J 34 THE FIFTH DECADE. [SERM. 1 Thess. ii. Matt. XX vi. Luke xxii. 2 Thess. ii. Isai. xlix. Acts xxi. when writing to the Thessalonians he saith : "Our exhortation was not by deceit, nor by uncleanness, nor by guile. But as we were allowed of God that the gospel should be committed unto us, even so we speak ; not as they that please men, but God, which trieth our hearts. Neither yet did we ever use flattering words, as ye know ; nor coloured covetousness, God is record ; neither sought we praise of men," &c. Wherefore he is greatly deceived and mad, that thinketh the church can either be gathered together, or being gathered can be main- tained and preserved, with practices, that is to say, with crafty counsels and subtle deceits of men. It is truly said of the common people, that " the same is overthrown again by man's wisdom, which was first built by man's wisdom." Besides this, the Lord himself doth remove force and arms from the building of the church, since he forbids his disciples the use of sword; and unto Peter, ready prest^ to fight, saith, "Put up thy sword into the scabbard." Neither do we ever read that any were sent of the Lord as soldiers, which with armed force should bring the world in subjection ; but rather the scripture witnesseth the great enemy of God, Antichrist, shall be destroyed with the breath of God's mouth. Wherefore there is no doubt that all those things which are read in divers places of the prophets, and chiefly in the twelfth of Zachary, concerning wars to be made against all nations by the apostles and apostolical men, ought to be figuratively ex- pounded. For the apostles, according to their manner, fight as apostles ; not with spear, sword, and bow of carnal war- fare, but of spiritual. The apostolical sword is the word of God. Yet in the mean time no man denieth but that the weapons of carnal or corporal warfare have been profitable sometime to apostolical men and to the church, and do good even at this day. No man denieth that God doth oftentimes use the help of soldiers and magistrates in defending the church against the wicked and tyrants : yea, rather all men will confess, that a good and godly magistrate oweth a duty ^ toward the church of God. For not without great cause the worthy^ prophet of God, Isay, calleth "kings nursing fathers, and queens nursing mothers." Paul, being oppressed of the Jews in the temple of Jerusalem for preaching of the gospel [} prest, prepared.] [2 operam suam, Lat.] [3 clarissimus, Lat.] I.] OF THE HOLY CATHOLIC CHURCH. 35 amongst the gentiles, hj tlie army of Claudius Lysias, the Acts xxui, Roman tribune, is taken away and rescued. And not long after there was sent with the apostle by the same tribune no small company of soldiers, to wit, a troop of horsemen and certain companies of footmen, by whom he was brought safely to Antipatris and Caesarea before Felix the proconsul of Judea : which thing is not rashly with so great diligence and at large remembered by Luke in the Acts of the Apostles. The ecclesiastical history reciteth many examples of holy princes which have defended and succoured the church^. But these things in another place in some manner I have entreated of in the seventh and eighth sermons (as I remem- ber) of the Second Decade. And thus far of the original of the church of God, and of the increase and preservation of the same, have we spoken. In this place it seemeth unto me not unfitly may the whether the ••• ^ >J t/ church of famous question be handled or briefly expounded. Whether the <^°^ ^^y ^"• church of God may err ? which that it may more plainly be understood, I will briefly discuss the parts of this question. I have taught that the catholic church of God doth compre- hend, first the blessed spirits in heaven, then all faithful Christians here on earth ; unto whom I said did cleave the wicked, or hypocrites, feigning faith for a season. Now therefore, if we understand by the church the blessed spirits in heaven, the church can never err. But if we understand the wicked or hypocrites joined and mingled with the good, and the wicked alone by themselves, they do nothing else but err ; but as they are joined unto the good and faithful, and follow them, they either err, or they err not. For the church of the good and faithful here upon earth doth err, and ' doth not err. Which thing we will declare, when we have ' weighed the diversities of errors, and gathered the number of them together wholly in a bundle. Errors some be of doc- trine and faith, and some be of life and manners : and what manner of ones cither of them be, I think there is no man but knoweth. Let us see then, whether the church of the faithful upon earth do err or no ; and if it err, in what point or how far it erreth. As concerning the manners and life of the church, it cannot wholly and clearly acquit itself of errors ; that is to say, from sin. For always, so long as it is [i ccclesiam Dei, Lat.] 3—2 36 THE FIFTH DECADE. [SEIIM. living here on earth, it prayeth heartily : " And forgive us our trespasses, as we do forgive them that trespass against us." John xiii. XV. And God for his mercy's sake doth always purge in his saints Kom. vii. all dregs and infirmities, as long as they live in this world, continually renewing and fining the electa I am not ignorant Hoj^thehoiy what may hinder thee, faithful hearer. If the church (sayest Md wrin&°e. thou) bo not holy and pure, how is it called of the apostle [Eph.v.27.] holy, without spot and wrinkle? I answer. If thou wilt ac- knowledge no church upon earth but that which is altogether without blemish, thou shalt be forced to acknowledge none at all. For there shall never be any such kind of church re- maining on earth, where the most righteous God, as the scripture witnesseth, " hath shut up all things under sin, that he might take mercy on all men." St Paul therefore doth call the church pure, without spot or wrinkle, through the benefit of Christ's sanctification^; not that by herself, while she is in the flesh, she is without spot; but for that those spots, indeed otherwise cleaving unto her, through the innocency of Christ, to those that embrace Christ by faith are not imputed : finally, for that the selfsame church in the world to come shall be without spot or wrinkle. For having put oiF the flesh and cast off all miseries, it shall at length be brought to pass that she shall want nothing. Besides this it is said that the church is without spot, because of the continual study of the church, whereby she laboureth and travaileth by all means, that as far as it is possible she may have as few spots as may be. And by that means, and chiefly by the benefit of imputation, the church erreth not, but is most pure and without sin^. Moreover, as touching doctrine and faith the church of Christ doth not err. For it heareth the voice of the shep- herd only, but the voice of strangers she knoweth not : for she John viii. followeth her only shepherd Christ, saying : " I am the light of the world : he that followeth me shall not walk in darkness, but shall have the light of life." Paul also to Timothy saith : I Tim. iii. *' These things hitherto have I written unto thee, that thou mayest know how thou oughtest to behave thyself in the house [1 So also ed. 1584: but ed. 1577, and defiling the elect. — Subinde reciuTcntes et poUuentes electos, Lat.] [2 propter Christi beneficium et sanctificationem, Lat.] [3 velut impeccabilis, &c. Lat. : as it were without sin.] 1.] OF THE HOLY CATHOLIC CHURCH. 37 of God, ■which is the church of the hving God, the pillar and The church u . , the pillar ground of truth." But the church is the pillar and ground of and the o . ground of truth, for that, being stablished upon the foundation of the pro- '^^ '""*• phets and apostles, Christ himself, which is the everlasting truth of God and the only strength of the church, [she] receiveth this by fellowship which it hath with him, that she also might be the pillar and foundation of the truth. For the truth of God is in the church ; and the same through the ministry of the church is spread abroad ; and, being assaulted and warred against by the enemies, abiding sure, is not overcome : so far forth as being made one body with Christ she doth persevere in the fellowship of Christ, without whom she can do nothing. Again, the same church doth err in doctrine and faith, as often as she, turning from Christ and his word, goeth after men and the councils and decrees of the flesh ; for she for- saketh that thing that hath hitherto stayed* that she erred not, which is the word of God and Christ. I think no man will deny that the great congregation of the people of Israel Exod. xxxu. in the desert was an excellent church of God ; with the which the Lord made a covenant, and bound himself unto it by sa- craments and ordinances. And yet how shamefully she erred whilst neglecting God's word, and, Aaron the high priest of rehgion not constantly and earnestly resisting, she both made a molten calf, and worshipped it as a god, no man is ignorant. Where also surely it shall be necessary^ more diligently to look into and mark the whole number of the church ; for many in the church erring, it followeth not that none at all is free from error. For as in the church of Israel the Lord reserved a remnant to himself, I mean JMoses, Joshua, and undoubtedly many more, as well in that congregation as else- where without^, which did never worship the calf; so there is no doubt, although there do many err in the church, but that the Lord through his mercy doth preserve to himself a certain number who both understand aright, and by whose faithful diligence'^ errors are destroyed, and the wandering flock of the Lord brought back again into the holy fold. The church therefore is said to err, when a part of it, having lost God's word, doth err : and the same erreth not wholly and altogether; forasmuch as certain remnants (through [4 obstitit, Lat.] [5 opportunum erit, Lat.] ['■' extra, Lat.] ["^ quorum fulc ct diligentia, Lat.] 38 THE FIFTH DECADE. [sERM. the grace of God) are reserved, by whom the truth may flourish again, and may again be spread abroad in every place. St Paul called the churches of the Corinthians and Galatians "the holy churches of God;" yet these erred greatly, in doctrine, in faith, and in manners : and yet who doubteth that there were many among them who were most sincere followers of the pure doctrine preached by St Paul ? That holy church therefore erred, so far forth as it continued not stedfastly in true doctrine : and it erred not, so far forth as it departed not from the truth delivered by the apostles \ From hence it plainly appeareth to the whole world, that those are most vain liars which commend unto us churches not builded upon the foundation of the prophets and apostles, but upon the decrees of men, which they shame not to commend unto us for most true churches and such as cannot err. [Psai. cxvi. David crieth out : "Only God is true, and every man a liar." jer. viii. Jeremy also crieth: "They have rejected the word of the Lord, and what wisdom is in them?" Therefore those churches do err, neither be they the true churches of God. The true church groundeth upon Christ Jesus, and is governed by his word only. o/th'eXrch. ^'^"O this treatise of the word of God, which is the only rule whereby all things are done in the church, the dis- putation of the power of the church of God in earth, and of the studies thereof which also are directed according to the word of God, is very like^. But before I will bring forth my judgment, that is to say, the judgment delivered by the scriptures, I will briefly rehearse the sum of those things, which the papists have left in writing concerning this matter, and do undoubtedly maintain for sound doctrine. John Gerson (not much amiss, unless he have an evil inter- preter^) hath defined ecclesiastical authority to be "a power supernaturally and spiritually given of the Lord to his dis- ciples and to their lawful successors unto the end of the world, for the edification of the church militant according to the laws of the gospel for the obtaining of eternal felicity ^." But [^ apostolum, Lat.] [2 afl&nis est, Lat.] [3 So also ed. 1584 : but ed. 1577, an ill interpreter.] [•* Potcstas ecclesiastica est potestas, qutc a Christo supernatura- liter et specialiter coUata est suis apostolis et discipulis ac eorum successoribus legitimis usque in finem seculi ad cedificationem eccle- 1.] OF THE HOLY CATHOLIC CHURCH. 39 Peter de Aliaco, the cardinal, saith, that this authority is six- fold ; to "wit, of consecration ; of administering the sacraments ; of appointing ministers of the church ; of preaching ; of judicial correction; and receiving things necessary unto this life^. They call that the power of consecration, whereby a Power of ,. .11 11 .fi.iiii consecration. priest bemg rightly ordered may consecrate** the body and blood of Christ on the altar. This power they say was given to the disciples of the Lord by these words : "Do this in re- membrance of me." But unto the priests in these days they think it to be given of the bishop giving with the bread the chalice, and saying: "Receive ye power to offer up and to consecrate'^ Christ's body both for the quick and the dead." This moreover they call the power of orders, and a mark or character that cannot be wiped out. The power of adminis- The power of tering the sacraments, and chiefly of the sacrament of penance, they call the power of the keys. The keys they make of two sorts : the keys of knowledge, that is to say, the authority of knowledge in the cause of a sinner making his confession ; and the keys of giving of sentence and judgment, or of opening and shutting up of heaven, of forgiving or retaining of sins. They say that this power was promised to Peter in Matthew, the Lord saying, "Unto thee will I give the keys of the kingdom of heaven :" but that it was given to all the disciples in John, Christ saying, "Whose sins soever ye for- give, they are forgiven to them :" and in these days is given to the priests by the bishops^, in their consecration laying their hands on the priests at the giving of them their holy orders^, saying, "Pteceive ye the Holy Ghost ; whose sins soever ye forgive, they are forgiven them." They call the power of Power of , . . . « ? , , , . "i , . . ,. '■ . ^jurisdiction. placing ministers oi the church ecclesiastical jurisdiction, and to consist in a certain prelacy ; and^" the fulness of it to rest sia3 militantis, secundum leges evangelicas pro consecutione felicitatis seterna;. — Gerson. de Potest, eecles. 0pp. Tom. i. col. 3. Par. 1606.] [5 Petri de Alliaco Tract, de ecclesise auctoritate ap. Gerson. 0pp. Tom. I. col. 898. Par. 1606.] [6 conficere potest, Lat.] {} conficiendi, Lat.] [8 So also ed. 1584 : but ed. 1577, by the bishop : ab episcopo, Lat.] [0 in sacerdotum ordinandorum capita, Lat. : on the heads of the priests who are to be ordained.] [10 adcoque, Lat. : and so.] 40 THE FIFTH DECADE. [sERM. only in the pope, having respect to the whole universal church. For it belongeth only to the pope to appoint rulers and prelates in the ecclesiastical hierarchy, because it was said to hira, " Feed my sheep." Moreover they say, that all jurisdiction ecclesiastical doth come from the pope to the in- ferior rulers either mediately or immediately : in which things authority is limited at his pleasure that hath the ful- ness of power ; for a bishop hath authority only in his diocese, Power of and a curate in his parish, &c. Power of apostleship or preach- ing the word of God they call the authority of preaching, which the Lord had given to his disciples, saying: "Go ye into all the world, preaching the gospel to all creatures." But doctors in these days affirm, that none ought to be sent' to preach but only by Peter, that is, his successor, mediately or Power of immediately, &c. They say that the power of judicial correc- judiciaicor- tion was given to Peter by God, to whom he said, "If thy brother shall offend or trespass against thee, &c :" for the words of the Lord are known well enough in St Matthew, cap. xviii. They say therefore that God gave authority unto priests not only of excommunicating, but also of determining, judging, and establishing commandments, laws, and canons ; because in that place it is said, " Whatsoever ye bind upon Power to earth, it shall be bound in heaven."" To conclude ; they say that the power and authority to receive things necessary for this life, in reward of their spiritual labours, was given by these words of the Lord: "Eating and drinking such as they have." These things do these men teach concerning ecclesiastical power, not only foohshly, but also falsely. Of the power of consecration and sacrificing, how vain and foolish it is, we have oftentimes said in other places'^; and perhaps will say more (if God grant hfe) in convenient place and time. Of the power of the keys we will dispute (God willing) about the end of the next sermon ; and something we brought, when we dis- puted of penance and auricular confession^. But they are foolish and shameless trifles which they babble of ecclesiastical jurisdiction, of the fulness of the high power (that is to say) [1 So also ed. 1584: but ed. 1577, sent out.] [2 See Vol. I. jip. 157, 165. Vol. ii. p. 270. Bullingcr. de Episc. Instit. &c. fol. 78. Tigur. 1538.] [^ Sec Vol. III. pp. 75, &c.] receive. I.] OF THE HOLY CATHOLIC CHURCH. 41 of the bishop of Rome ; which I doubt not are known well enough to the whole world long ago : and of that matter there shall follow hereafter some arguments for the confutation thereof in these our sermons. Whereas they usurp unto themselves the office of teaching, and cry out that no man can lawfully preach but such as are ordained by them ; they thereby seek the overthrow of God's word and the defence and assertion of their own errors : which shall also be entreated of in his due place. The power of excommunicating they have so filthily and shamefully abused, that the church (through their negligence and wicked presumption) hath not only lost true discipline, but also excommunication itself hath been a great many years nought else with the bishops of Rome but fire and sword, wherewith they first^ raged against the true professors of God's word, and persecuted the innocent wor- shippers of Christ. Moreover, that there is no power given of God to the ministers of the church to make new laws, we will shew in place convenient. The authority and power to receive wherewith to live have they put in execution to the uttermost : but in recompence of their temporal harvest they have not sown spiritual things, but rather, being asleep, they have suffered him that is our enemy to sow cockle in the Lord's field, and that not by any other but by their own means. For have not thev, not being contented with things necessary for this life, under that colour subtilly invaded king- doms, and most shamefully and cruelly possessed them ? Wherefore he that seeth not that ecclesiastical authority, as it is by these men affirmed and also by them put in practice, is but a mere tyranny over simple souls, it is plain he seeth nothing at all. We will now hereunto join a true, simple, plain, and mani- fest doctrine concerning ecclesiastical jurisdiction. Power iswhatjiower defined to be a right which men have to do some thing by. It is called in Greek' E^ouaia, and Avva/ui^ : whereof the first word signifieth right and power ; the second, ability to exe- cute power or authority ; for oftentimes it cometh to pass that a man shall have authority to do a thing, but is destitute of ability to perform it. But God can do both ; and hath given them both unto the apostles against those that were possessed mke ix. with devils, as Luke witncsseth, saying: eSwKcv avrols Si/vafnu [4 fere, Lat. : generally.] 42 THE FIFTH DECADE. [sERM. Kal e^ova-lav : " He gave them power and authority over all Two kinds of devils," &c. And there is also one sort of power, which is free power. and absolute ; and another sort of power which is limited, which is also called ministerial. Absolute power is that which is alto- gether free, and is neither governed or restrained by the law or will of any other : of which sort is the power of Christ which Matt, xxviii. he speaketh of in the gospel, saying : " All power is given unto me in heaven and in earth : go therefore, and teach all nations, baptizing them," &c. He, speaking again of this power in the Rev. i. Revelation shewed unto St John the apostle, saith : " Fear not ; I am the first and the last ; and I am alive, but was dead ; and behold, I am alive for evermore. And I have the keys Rev.iii. of hell and of death." And again: "These things saith he that is holy and true ; which hath the key of David, which openeth and no man shutteth, and shutteth and no man open- eth." The power which is limited is not free, but subject to an absolute or greater power of another ; which cannot of itself do everything, but that only that the absolute power or greater authority doth suffer to be done, and suffereth it under certain conditions : of which sort surely is the eccle- siastical jurisdiction, and which may rightly be called the ministerial power ; for the church of God useth her au- thority committed unto her for this purpose by her ministers. St Augustine, acknowledging this distinction, and speaking of baptism in his fifth treatise upon John, saith : " Paul bap- tized as a minister, and not as one that had power of himself; but the Lord baptized as he that had power of himself. Be- hold, if it had pleased him, he could have given this power to his servants, but he would not : for if he should have given this power unto his servants, that it should also have been theirs which was the Lord's, then there should have been as many sundry baptisms as servants^," &c. In the church Christ reserveth that absolute power to himself; for he continueth the head, king, and bishop of the church for ever : neither is that head, which giveth life, separated from his body \} Baptizavit ergo Paulus tanquam minister, non tanquam ipsa potestas ; baptizavit autem Dominus tanquam potestas. Intendite, et potuit banc potestatem servis dare, sed noluit: si enim daret banc potestatem servis, id est, ut et ipsorum esset quod Domini erat, tot essent baptismata quot servi. — August. Tract. 6. in Joan. 0pp. Tom. IX. fob 9. cob 2. Par. 1531.] I.] OF THE HOLY CATHOLIC CHURCH. 43 at any time : but that limited power he hath given unto the church. Which thing it ought to acknowledge ; to wit, an ecclesiastical jurisdiction, hemmed in with certain laws, which proceedeth from God ; and for that cause it is effectual, and therefore in all things ought to have chief regard unto God ; and that ecclesiastical jurisdiction is for that purpose given acor. xu. unto the church, that it might be put in practice for the profit of the church. For St Paul saith : "The Lord hath [2 cor. xhi.] given us power, to the intent we should edify, and not for the destruction of the church." And therefore that power, which tendeth to the hinderance and destruction of the church, is a devilish tyranny, and not an ecclesiastical power proceeding from God. And it behove th us diligently to mark and retain this end of ecclesiastical power. But the limited power of the church consisteth very near in what in these points ; to wit, in ordaining of the ministers of the siaiaeaf *^ ^' church, in doctrine, and in the discerning between doctrines, sistetti. and finally, in the ordering of ecclesiastical matters. Of every one of which points in their order we will speak a little; declaring what manner of authority the church hath, and how far it is limited in every part thereof. The Lord himself appointed the chiefs doctors of the to ordain church, which were the apostles, that all men might under- the church, stand that the ecclesiastical ministry is the divine institution of God himself, and not a tradition devised by men. And there- fore after that the Lord was ascended into heaven, St Peter, Actsi. caUing the church together, speaketh out of the scriptures of placing another apostle in the stead of the traitor Judas ; by that very fact shewing that power was given unto the church by God to elect ministers or teachers. The same church also not long after, by the persuasion of Peter Acts vi. and the apostles, so persuading undoubtedly by the inspiration of the Holy Ghost, chose seven deacons. The church of Antioch, being manifestly instructed by the Holy Ghost, doth Acts xui ordain and send Paul and Barnabas, although they were long before that time assigned to the ministry. It is read also in the Acts of the Apostles that the churches, by the command- ment of the apostles, did ordain doctors for the holy ministry, as often as need required : and yet notwithstanding they did not ordain every one without choice, but such only as [2 primes, Lat. : the first.] 44 THE FIFTH DECADE. [SEUM. Power to teach. Matt, xxviii. Bom. i. were fit for that ofiice ; that is to say, such as afterward by 1 Tim. iii. express laws they themselves did describe; to wit, " If any man were faultless, the husband of one wife, watchful, sober," &c. The rule set down by the apostle is sufficiently known, as ap- peareth in the 1 to Tim. iii. cap. But as touching the ordaining of ministers (God willing) we will speak in the third sermon of this decade. But if the church have received power to appoint fit ministers for the church, I think no man will deny that the church hath authority to depose the unworthy and wicked deceivers ; and also to correct and amend those things which, being lacking, may seem necessary for this order. And forasmuch as ministers are chosen chiefly to teach, it must follow that the church hath power to teach, to exhort, to comfort, and such like, by her lawful ministers : and yet no power to teach every thing, but that only which she received, being delivered unto her from the Lord by the doctrine of the prophets and apostles. " Teach them (saith the Lord) that which 1 commanded you." " Go ye, and preach the gospel to all creatures." And St Paul saith : " I am put apart to preach the gospel of God, which he promised before by his prophets in the holy scriptures." But this ministry The power of and offico of preaching is nothing; else but the power of the the keys. ^ o , ^ ^ . keys which the church hath received; the office (I say) of bmd- Matt. X. ing and loosing, of opening and shutting heaven. In another place also the apostles received power from the Lord over all ; over all, I say, not absolutely, but over all devils, and not over all angels and men : and yet that authority and power they received over devils, they received it not absolutely ; for it is added unto it, that they should expel and cast them out. And therefore they could not deal with devils after their own fancy; but that only, and so far forth as he would have them to do who hath absolute power over all devils : and that they might cast devils out of men, but not to send them into men, though they would have desired it never so much. And so also as touching diseases, they could not do what they 2 Tim. iv. would : else would not St Paul have left Trophimos sick at Miletum, who might so greatly have been profitable unto him Lukeix. in the holy ministry. The two disciples, if they had been able to have done what they would, would have commanded fire from heaven to have fallen down upon Samaria, and so I.] OF THE HOLY CATHOLIC CHURCH. 45 would have taken vengeance of the uncourteous and bar- barous people of Samaria, for that they denied to harbour the Lord Christ. In like manner the same apostles received keys, that is to say, power to bind and to loose, to open and shut heaven, to forgive and to retain sins ; but perfitly limited : for they could not loose that which was bound in hell, neither bind them that were living in heaven. For he said not, Whatsoever ye bind in heaven, but, " Whatsoever ye bind upon earth ;" neither said he. Whatsoever ye loose in hell, but, " Whatsoever ye loose upon earth." Again, they were not able either to bind or loose whom they would, not so much as upon earth. For they were not able to loose, that is to say, to pronounce a man free from sin, that was without faith : again, they could not bind, that is to say, pronounce condemned, him that was lightened with faith, and was truly penitent. And surely such as teach other doctrine than this touching the power of the keys deceive the whole world : of which we will more largely entreat in place convenient. Likewise the church hath received power from Christ to power to administer the sacraments by ministers, but not according to thrsTeri" her own will and pleasure, but according to God's will and ""^^ the form and manner set down by the Lord himself. The church cannot institute sacraments, neither yet alter the ends and use of the sacraments. Finally ^ that the church hath power to give judgment of powerto doctrines, even by this one sentence of the apostle Paul ap- iiJfefrin^. peareth : " Let the prophets (saith he) speak two or three i cor. xiv. at once^ and let the other judge." And in another place he saith : " Prove all things, and keep that which is good." i Thess. v. And St John saith: " Dearly beloved, believe not every spirit; i joi>n iv. but try the spirits, whether they are of God." But of this kind of power to judge there is also a certain order. For the church doth not judge at her own pleasure, but after the sentence of the Holy Ghost, and according to the order and rule of the holy scriptures. And here also order, moderation, and charity, is observed. Therefore if at anv time the church of God, according to that authority which she hath received from the Lord, do call a council together for to can a some weighty matter, as we read that the apostles of the *'°""''' ' Lord did in the Acts of the Apostles ; it leaneth not here Acts xv. [1 Porro, Lat] p at once, not in Lat.] 46 THE FIFTH DECADE. [sERM. to her own fleshly judgment, but giveth over herself to be guided by the Spirit, and examineth all her doings by the rule of the word of God and of the twofold charity. Where- fore the church maketh no new laws ; as the church of Jeru- salem, or rather the apostolic church, saith, that " it seemeth good both to the Holy Ghost and to the church, that no other burden should be laid upon" the faithful Christians, but only a few and those very necessary things, and neither Power to beside nor contrary to the holy scriptures. Now ecclesias- dispose the " ^ k x church°^'^^ tical matters are of divers sorts, the good ordering and well- disposing whereof for the commodity of men is in the power of the church : of which sort those things are which concern outward worship in place and in time, as is prophesying, or interpretation of tongues, and schools. Also the church hath to judge in causes of matrimony; and chiefly it hath correction of manners, admonitions, punishments, and also excommuni- 2 Cor. xiii. cating or cutting off from the body of the church : for the apostle also saith, that this power is given him, and yet to the intent he should therewith edify, and not destroy. For all these things which we have remembered, and such like, are limited with the rule of the word and of love, also with holy examples and reasons deduced out of the holy scriptures : of all which we will perchance more largely speak in their place. Thus much have I hitherto said concerning ecclesiastical power; the contrary whereof I have declared with how open a mouth our adversaries do publish : but yet they handle these matters so grossly, that it may appear even unto children what they seek or what they would defend ; to wit, not the ecclesiastical power, but their own covetousness, lust, and tyranny. * The canonical truth teacheth us that Christ him- self doth hold and exercise absolute or full power in the church; and that he hath given the ministerial power to the church, who executeth it for the most part by ministers, and religiously executeth it according to the rule of God's word. These things being in this sort considered, it shall not be greatly laboursome to know the studies of the holy church of God. For it executeth (as I said even now) that power which it hath received of God most carefully and faithfully, to the end that it may serve God, that it may be holy, and that it may please him. And that I may reckon up some of 1.1 OF THE HOLY CATHOLIC CHURCH. 47 her studies specially : first of all it worshippeth, calleth upon, of the studies loveth and serveth^ one God in Trinity ; and taketh nothing in hand, not having first consulted with the word of this true God. For she ordereth all her doings according to the rule of God's word : she judgeth by the word of God ; and by the same she frameth all her buildings, and being built maintain- cth them, and being fallen down she repaireth or restoreth them again. The assemblies and congregations of saints upon earth she fervently furthereth and loveth. In these things^ it hearkeneth diligently to the preaching of the word of God ; she is partaker of the sacraments devoutly, and with great joy and desire of heavenly things. It prayeth to God by the intercession of our only mediator Christ with a strong faith, fervently, continually, and most attentively. It praiseth thc^ majesty of God for ever, and with great joy giveth thanks for all his heavenly benefits. It highly esteemeth all and every the institutions of Christ, neither doth it neglect any of them. But chiefly it acknowledgeth that it receiveth all things belonging either to life*, salvation, righteousness, or felicity, of the only Son of God, our Lord Jesus Christ ; as he who only chose her, and then by his Spirit and blood sancti- fied her, and made her a church, that is, a chosen people, whose only king, redeemer, high priest, and defender, he is, and without whom there is no salvation. Therefore in God alone by our Lord Jesus Christ she only resteth; him she only desireth and loveth ; and for his sake she rejoiceth to lose all things that appertain to this world, yea, and to spend her blood and her life. And therefore it cleaveth unto Christ by faith inseparably ; neither doth it hate any thing more bitterly than falling away from Christ and desperation: for without Christ there seemeth nothing in all this whole life to be pleasant. With Satan, as with a deadly enemy, she hath unappeasable enmity. Against heresies and errors it striveth both constantly and wisely. The simplicity of the christian faith, and the sincerity of the doctrine of the apos- tles, it most diligently keepeth. She keepeth herself as much as licth in her unspotted of the world and of the flesh, and from all carnal and spiritual infection. And therefore she fleeth [1 colit, Lat.] [2 In his, Lat. : i. o. in these assemblies.] [3 bonitatem et, Lat. omitted: goodness and.] [^ su£e, Lat. : its life, &c.] 48 THE FIFTH DECADE. [SERM. I. from and by all means detesteth all unlawful congregations and profane religions, with all wicked men; and willingly and openly confesseth Christ both by word and deed, even with the damage of her life. It is exercised with afflictions, but yet never overcome. It keepeth unity and concord carefully. All and every the members of her body she most tenderly loveth. It doth good unto all men, as much as power and ability will suffer. It hurteth no man. It forgiveth willingly. It beareth with the weak brotherly, till they be brought forth forward to perfection. She is not puffed up with pride, but through humility is kept in obedience, in modesty *, and in all the duties of godhness. But who (I pray you) is able to recite all and every one of the studies of the church ^ in a very large discourse, much less in this short recital? And who would not desire to be a member of so divine and heavenly a congregation ? I would by and by join hereunto that which remaineth touching the unity of the catholic church, of the division thereof, and of other things belonging to the consideration hereof, but that I do perceive you, being already weary of hearing, do earnestly look for an end of this sermon. There- fore we will put off the residue till to-morrow. A.nd now, lifting up our minds into heaven, let us give thanks to the Lord our God, who through his beloved Son hath purified us and gathered us together, to be a chosen people to himself, and to be heirs of all his heavenly treasures. To him therefore be all praise and glory, world without end, Amen. [1 moderatione, Lat.] [2 sanctse ecclesise, Lat.] 11.] OF THE UNITY OF THE CHURCH. 49 C THAT THERE IS ONE CATHOLIC CHURCH: THAT WITHOUT THE CHURCH THERE IS NO LIGHT OR SAL- VATION. AGAINST SCHISMATICS. WHEREFORE WE DEPART FROM THE UPSTART CHURCH OF ROME. THAT THE CHURCH OF GOD IS THE HOUSE, VINEYARD, AND KINGDOM OF GOD; AND THE BODY, SHEEP- FOLD, AND SPOUSE OF CHRIST; A MOTHER AND A VIRGIN. THE SECOND SERMON. I SEE you are assembled, brethren, with attentive minds There is one to the exposition of those things which rest to be spoken of the of God."''''' cathoHc church of God ; which we affirm to be one and unse- parable, according to the holy oracles of the sacred scripture. Solomon in his Canticles saith : " One is my dove and my cant. vi. beloved." Whereunto doubtless the doctor of the Gentiles had respect, when he said: "There is one body, and one Ephes.iv. spirit ; even as ye are called in one hope of your vocation. There is one Lord, one faith, one baptism ; one God and Father of all, which is above all, and through all, and in you all." To these heavenly testimonies agree the testimonies of men. For Cyprian, the bishop and martyr, in his book De Simplici- tate Clericorum, saith : " The church is one, which is spread further and further abroad by fertile increase : even as there are many beams of the sun and but one light, and many boughs of a tree, yet but one oak grounded upon a sted- fast root ; and whereas many brooks issue out of one spring, though the number seem to be increased by the abundance of store, yet is it but one at the head. Pluck a beam of the sun from the globe ; that one once separated is void of light. Break a bough from the tree, it can bring forth no fruit. Cut a brook from the spring, and being cut off it drieth up. Even so the church, hghtened with God's light, spreadeth abroad the beams of her light through all the world ; yet it is but one light, which is spread everywhere, neither is the unity of the body separated : she extendcth her branches with plenteous increase throughout all the earth, she sendeth out her plentiful rivers all abroad ; yet is there rBULLINGKR, IV.] 50 THE FIFTH DECADE. [SEIIM. but one head, and one spring, and one mother plentiful with fertile succession \" And so forth. Moreover, where we read that divers names are given to the church, we must not imagine that there are many- churches in the world, neither is that body to be separated which can bear or suffer no kind of division. Writers call the church catholic, which undoubtedly signifieth universal, because it is but one, neither can there be any more. For albeit this be distinguished into the church triumphant and mihtant; into the church of the old fathers, and the congre- gation of people of latter time ; yet do all these members remain perpetually .knit together in one body under one head, Christ. And even as the several conditions of bond and freemen separateth not a kingdom or commonwealth into parts; so neither doth the quiet rest or felicity of the blessed spirits triumphing in heaven, and the labours and sorrows wherewith we warring as yet in this world under Christ's ensigns are exercised, make two churches. The Rev.xxii. holy angel saith to St John in the Apocalypse: "I am thy fellow-servant, and of thy brethren the prophets." He therefore acknowledgeth both the prophets and apostles to be the sons and servants of one God. Whereof we read in Matt. xxii. the gospel, that one only vineyard, not two or divers, was let out to husbandmen, though they were divers. For even so there is but one church of the old fathers which were before the coming of Christ, and ours or the new people since Christ's coming taken out of the Gentiles. But what [1 Ecclesia quoque una est, quse in multitudinera (Bullinger read latitudinem) latius incremento foecunditatis extenditur. Quomodo solis multi radii, sed lumen unum; et rami arboris multi, sed robur unum tenaci radice fundatum; et cum de fonte uno rivi plurimi de- fluunt, numerositas licet diffusa videatur exundantis copise largitate, unitas tamen servatur in origine. Avelle radium solis a corpore, di- visionem lucis unitas non capit; ab arbore frange ramum, fractus germinare non poterit ; a fonte pra3cide rivum, prsecisus arescet : sic ecclesia Domini luce perfusa per orbem totum radios suos porrigit, unum tamen lumen est quod ubiquo diffunditur, nee unitas corporis separatur ; ramos suos in universam terram copia ubertatis extendit, profluontes largiter rivos latius espandit; unum tamen caput est, et origo una, et una mater foecunditatis successibus copiosa. — Cyprian. Lib. de Unit. Eccles. (al. de Simplicitato Prrelatorum.) 0pp. p. 108. Oxon. 1682.] II.] OK THE UKITY OF THE CHURCH. 51 they differ from us, or we from them, hath been said in the eighth Sermon of our third Decade. Again, there are min- gled with the holy church evil men and hypocrites ; but the church is not separated for evil men : for even as traitors mingled with citizens and not yet discovered make not two commonwealths; so although evil men cleave to good, yet are they both gathered into one church. And when hypo- crites depart from the unity of the church, the church is not rent in pieces, but becometh purer. For excellently ^ saith St Augustine, that evil men or hypocrites are that in the church that chaff is amongst wheat, cockle in standing corn, traitors in a city, and runagates amongst soldiers. But it is plain, that wheat is the cleaner, standing corn the lustier, citizens safer, and soldiers the stronger, when run- agates, traitors, cockle and chaff, are separated from them : yea, and except sometimes rotten members of the church be cut off from the ecclesiastical body, the church cannot be in safety. And particular or several churches are as towns or cities in a kingdom : the multitude of cities divideth not a kingdom. Of particular churches dispersed throughout all the world, as a body of many members, is gathered and com- pacted together the catholic and universal church, which is the fellowship of all the saints. Therefore most certain it is that there is but one only church of God, not many, whereof the only monarch is Jesus Christ; to whom be glory. The unity and united society of this church of God is so without the •^ ^^ _ church IS no great, that out of her fellowship is there no people found ^jR^^ ation. y acceptable unto God, any true salvation or safety, any light or truth ; for without the pale of God's church are no wholesome pastures found, all are infected with poison. No religion pleaseth God out of the church of God. If of old time any man had sacrificed to God himself without the tabernacle or temple, in the high places, he was accounted to have sacrificed to devils, and esteemed to have shed inno- cent blood, nightly therefore the blessed martyr and bishop of Carthage, Cyprian, hath left in writing: " Whosoever pe simpii- separated from the church is joined to an adulterous church, to™™- the same man is separated from the promises of the church : neither pertaineth he to Christ's merits, which hath left the church of Christ. He is a stranger, he is unclean, he is an [2 eleganter, Lat.] 4—2 52 THE FIFTH DECADE. [SERM. enemy. He cannot now have God his father, who hath not the church his mother. If he might scape that was out of the ark of Noah, he may also escape that is abroad out of the church. He must needs be a most wicked man, whosoever he be, that leaveth his own country and the fellowship of very good men, and falleth away to the enemies \" Lac- institut Lib. tantius therefore most truly says : " It is only the cathohc church, which retaineth true religion. Here is the fountain of truth : this is the household of faith : this is the temple of God; into which if one enter not, or out of which if any depart, he is excluded from the hope of salvation and life everlasting^." For our Saviour first said, that out of the sheepfold life is not found. Against cer- Whercfore I cannot marvel enough at the corrupt and tain schis- ~ '■ matics. schismatical manners of certain men, who separate themselves for every light cause from the most wholesome and pleasant company or society of the church. For you shall find in these days captious and fantastical men not a few, which of many years have had fellowship with no church, nor as yet have fellowship with any ; for in every man that is they find some kind of fault, in themselves only they find nothing worthy reprehension. Therefore they conceive with them- selves a wonderful fashion of the church, which except they see somewhere established after that fashion which they them- selves have devised, they contend (with shame enough) that there is as yet no true church of Christ in the world. They are worthy surely to be master-builders in Utopia or Cyri- biria, where they might set up a building fit for themselves. [1 Quisquis ab ecclesia segregatus adulterse jungitur, a promissis ecclesiae separatuv ; nee pervenit (Bullinger read pertinet) ad Christi prsemia, qui relinquit ecclesiam Christi. Alienus est, profanus est, hostis est. Habere jam non potest Deum patrem, qui ecclesiam non habet matrem. Si potuit evadere quisquam, qui extra arcam Noe fuit, et qui extra ecclesiam foris fuerit evadet, Sceleratissimus sit oportet, quisquis patriam suam optimorumque virorum consortium deserit, ac ad hostes deficit. — Cyprian. Lib. de Unit. Eccles. 0pp. p. 109.] [2 Sola igitur catholica ecclesia est, quae verum cultum retinet. Hie est fons veritatis ; hoc est domicilium fidei ; hoc templum Dei ; quo si quis non intraverit, vel a quo si quis exiverit, a spe vitse ae salutis seternfe alienus est. — Lactant. Instit. Lib. iv. cap. 30. p. 450. Lugd. Bat. 1660.] 11.] OF THE UNITY OF THE CHURCH. 53 But it seemeth unto them they have just cause of schism. For they will not communicate with our church, for that it seemeth the doctrine of the ministers in the church is not yet sufficiently cleansed and polished, neither yet lofty (as they themselves term it, Hoch gnug gericht), subtle, and spi- ritual enough. Elsewhere they complain that in our churches are divers customs used. Furthermore, they desire the rigour and severity of discipline, and finally an exact pureness of life; for they fear they shall be defiled with the unclean company of certain men. Many for the faults and vices of certain ministers either forsake or fly the congregation of the church : of which sort at this day are the anabaptists^. But there is as yet no sufficient cause alleged by these men, for which of right they ought not either to be joined unto us, or for the which they may be separated from us. We acknowledge that there be just causes for the which the godly both may and ought to separate themselves from wicked congregations, in which not only the lawful use of the sacraments is altogether corrupted and turned into idolatry, but also the sound doc- trine is altogether adulterated, the preachers or pastors are not now prophets, but false prophets which persecute God's truth, and finally to them that sit to receive the food of life they minister poison. But none of these things (God be thanked !) can they object against us. For as concerning doctrine, it consisteth partly in sure For the .. . in • diversity of opmions, and those as it were numbered, firm, and iramuta- doctrine ^ _ ^ ^ ^ schism must ble : of which kind are the articles of faith, and those without ^°^ ^^ '^^'^^• addition and corruption, lawfully and sincerely understood ; and of that sort are also those principles : That all men are sinners, conceived and born in sin ; That none but those that are regenerate can enter into the kingdom of God ; That men, not by their own deserts, but through the grace of God, by the only merits of Christ, are justified by faith; That Christ once sacrificed for sin is no more sacrificed, that he is the only and perpetual priest ; That good works are done of those that are justified ; and those are indeed good works which the Lord hath prepared for us to walk in ; That the sacraments of the Lord and of the church are to be received, and not to be despised ; That we must pray continually, and [3 BuUingor. adv. Anabapt. Lib. iii. capp. 2. 3. Hooker, Ecclcs. Pol. Preface. Vol. i. p. 179. Oxf. 1820.] 54 THE FIFTH DECADE. [sEKM. that in that manner which the Lord hath appointed us : and if there be any more of the same sort. But it suffice th if these and other like grounds be uniformly, purely, and simply taught in the church according to the scriptures, though there be added no rhetorical figures, nor no painted elo- quence be heard. For aptly the blessed martyr Irenseus, after the rule of faith set out in his first book against here- sies : " Since there is but one only faith, (saith he,) neither he which can say much of it saith more than he ought; nor he which saith Uttle thereby diminisheth it\" Therefore when the doctrine of ministers expoundeth those things in the church which are ag-reeable to the true and sincere faith, which it also corrupteth not, what have these captious smat- terers of rhetoric and self-learned '^ to require, though elo- quence and plentiful learning be wanting in the teachers? Was not the doctrine of the apostles and prophets most simple and most free from all subtilty, that rightly it might be said, how much more simple it seemed to be, so much the safer it was ? But in the mean season I despise not true eloquence, (as that which is a singular gift of God), [as] I have elsewhere often witnessed. And partly doctrine consisteth in the daily expounding of the scriptures, and in the applying of them to our time, place, and affairs. In that kind was ever great variety and diver- sity, for which notwithstanding no wise man ever yet sepa- rated himself from the fellowship of the church. For it cometh to pass very often, that two or three or else more may expound one place not after one manner, but after most divers sorts. There may be one that expoundeth very darkly, and another expoundeth more plainly : this man hitteth the mark, he comes not near it : and this man applieth the place which he handleth very fitly, some other useth not Hke sim- plicity of application : in the mean season, notwithstanding, he saith nothing contrary to the soundness of faith and the love of God and our neighbour, and useth^ all things to edification. I say, that of this diversity no man taketh just occasion to depart from the church. For all godly men prove all things, and keep that which is good ; and in all sermons and holy exercises* refer their whole study only unto edifying. And [1 See Vol. I. p. 27.] [2 erudituli, Lat.] [3 profert, Lat,] [* auscultationibus, Lat.] II.] OF THE UNITY OF TIIK CHURCH. 55 moreover the preachers agree well among themselves, and hereunto direct all things, that both themselves and their hearers may become better ; not that they may seem better learned, or to have uttered that which no man saw hereto- fore. And the best learned loathe not their sermons which are not so learned : for albeit they may seem not altogether to have hit the mark, yet forasmuch as they have taught wholesome things, they are praised and not condemned ; albeit in fit time and place they be somewhiles admonished ^ Again, they that are unskilful do not envy the gifts of the learned, nor refuse to labour for more perfection, neither loathe they or condemn they learned sermons of those that be better learned ; but they praise God, and being warned strive to more perfection. For wisely said St Aurelius Augus- tine, in his first book of christian doctrine, the six and thir- tieth chapter : " Whosoever (saith he) seemeth to himself to have understood the holy scriptures or any part of them, BO as of that understanding he gather not the twofold cha- rity of God and his neighbour, he yet understandeth nothing. But whosoever gathereth such a sense thereof as may be profitable to him for the increase of charity, and yet gather- eth not that sense that it may probably seem he whom he readeth meant in that place, he is not perniciously deceived, neither Heth he at all^." The same anon after: " He is not- withstanding to be corrected, and must have it shewed him, how much more profitable it were for him not to leave the high way, lest by accustomable straying he be forced either to go cross or crooked'^."" Thus far he. Therefore where an ecclesiastical interpreter doth err grossly, it is lawful to a better learned brotherly to admonish him ; but to make a schism it is not lawful. The authors of schism lightly are somewhat proud and arrogant, and swell^ with envy, and therefore are void of all charity and modesty^: they allow nothing but what they themselves bring forth, neither will [5 amice, Lat. omitted : in a friendly manner.] [c See Vol. i. p. 77, note 9.] [7 Corrjgendus est tamen, ct quam sit utilius viam non desercre demonstrandum est, ne consuetudine deviandi etiam in transversum aut perversum ire cogatur. — August, do Doct. Christ, i. cap. 36. 0pp. Tom. III. fol. 5. col. 1. Par. 1531.] [8 tabescunt, Lat.] P moderatione, Lat.] 56 THE FIFTH DECADE. [SERM. For the vices of the minis- ters schism must not be made. For the diver- sity of cere- monies scliism must not be made. they have anything common •with others ; they are always musing some high matter, and nothing that is common or simple. Unto these men very well agreeth the saying of the apostle Paul : " Knowledge puffeth up, but love edifieth." Therefore godly teachers in the church, and also godly hear- ers, for doctrine which is not altogether foolish and though it be somewhat gross, yet being godly and tending to edifi- cation, they neither leave or forsake the fellowship of the church, neither strive they or contend, but rather use charity in all things. And if the ministers' lives be attached with grievous- vices, and yet in the mean season they be faithful in teach- ing, admonishing, exhorting, rebuking and comforting ; if they lawfully distribute the lawful sacraments; no man hath just occasion to forsake the church. The Lord expressly saith in the gospel : " The scribes and the Pharisees sit in Moses' seat. All therefore whatsoever they bid you observe, that observe and do ; but after their works do not ; for they say, and do not." Behold the Lord saith. They say, and do not; therefore the teachers' lives were not agreeable to their doc- trine : yet for that they stood in Moses' seat, that is to say, because they taught the word of God lawfully and sincerely, he biddeth to receive their sincere doctrine ; but their life not being agreeable to their doctrine, that he biddeth to re- fuse : and therefore to make a schism for the preachers' evil lives' sake, the Lord doth forbid. Surely he commands to flee from false prophets ; but not an evil life, but false doc- trine, maketh a false prophet. A great conflict about this matter had the holy father St Augustine with the Donatists, who contended that the ministry was of smaller power through the imperfection of the ministers : which case is to be considered in another sort. But now what cause have they to leave ^ and forsake our churches for the unlikeness or variety of ceremonies? In the baptism of children, say they, you observe not one order : and so also in the celebration of the supper. Some take the bread of the Lord in their hands sitting, some do come and take it at the hands of the ministers ^ who also put it in the mouths of the receivers. Some celebrate the communion^ [1 adversavi, Lat. : to oppose.] [3 ccenam Domini, Lat.] [2 prresidentium, Lat.] II.] OF THE UNITY OF THE CHURCH. 57 often ; some seldom, and that but upon set days. And you use not one form of prayer. Neither have all your assem- blies one manner, neither meet they at one time. But how shall we believe that the spirit of unity and peace is in you, in whom is found so great diversity ? For just causes there- fore we do not communicate with you. But of these customs we shall speak more fitly in their proper place. But it is marvel that men not altogether rude and ignorant of eccle- siastical matters bring no other arguments for defence of their wicked schism. Are the poor wretches ignorant how great diversity there hath been always in ceremonies, unity notwithstanding always remaining undivided in the catholic church* ? Socrates, the famous writer of the ecclesiastical history, in the fifth book of his history, the twenty-second chapter, setteth out at large the diversity of ceremonies in the church of God. Amongst other things he saith : "No religion," saith he, "keepeth all one kind of ceremonies, albeit it agree in doctrine about them. For they which agree in faith difi'er in ceremonies." And again : " It shall be both laboursome and troublesome, yea, and impossible, to describe all the ceremonies of all the churches in each city and region^." The blessed martyr Irenaeus, writing to Victor, bishop of Rome, rehearseth a great diversity of the churches in their fastings and'' keeping the feast of Easter; and then addeth : " And yet notwithstanding all these, even when they varied in their observations, were both peaceable among themselves and with us, and yet are ; neither doth the disagreement about fasting break the agreement of faith^." And again : " Blessed Polycarpus," saith he, " when he came to Rome under Anicete, and having some small con- troversy about certain other matters were by and by recon- ciled ; but of this kind of matter they contended not a whit. For neither could ^Lnicetus persuade Polycarpus, that he should not observe those things which with John the disciple [•* Christi, Lat. omitted : of Christ.] [fi OvSe/iia Tav Opr](TKfi(ov ra avra Wr} cf)vXuTT{t, kclv t^v avTox) rrepl TOVTUP 86^av daTra^TjTai, Kal yap ol ttjs avrfjs TrtVrecoy ovres bia^avova-i 7rep\ TO eOrj npos eavTovs .... Tldi/ra 8e to. iv rais fKKXrjcriais edi] Kara iroXeis Kai x«P«f y€v6[jL(va iyypa(p€iv ipymbes, pdXKov de ddvvaTov. Socrat. Hist. Eccles. Lib. v. cap. 22. Cantab. 1720. pp. 294. 298.] [6 denique, Lat.] [' Seo Vol. i. p. 433, note 4.] 58 THE FIFTH DECADE. [sERM. of our Lord and the rest of the apostles, with whom he had been conversant, he had always observed ; neither did Poly- carpus persuade Anicetus not to keep that custom, which by the tradition of those elders to whom he succeeded he said he was to keep. And, these matters thus standing, they had fellowship one with another ^" Thus far he. Moreover, the ancient church used great liberty in observation of ceremo- nies, yet so always as it brake not the bond of unity. Yea, and St Austin, prescribing unto Januarius what in this diver- sity of ceremonies he should either do or follow, biddeth not him to make a schism, but judging moderately and wisely, " No rule," saith he, " in these things is better than a grave and wise christian, who will do in such sort as he shall see every church do unto which by chance he cometh. For that which neither contrary to faith nor good manners is commanded is to be counted indifferent, and according to their society amongst whom we live to be observed." Again, lest under pretence of this rule and counsel any might force upon every man what ceremonies they would, he addeth : "The church of God, placed amidst much chaff and cockle, suffereth many things ; and yet whatsoever is either contrary to faith or good life she alloweth not, neither holds she her peace, neither doth she it^." Fortheim- Last of all, whcrcas these men think that there is no pure life of Sntfnth"" ^^'^® church where as yet faulty manners are to be seen in [} Kai rov [xaKapiov JIoXvKapTTOv eTribTjfiijO-avTOs ev rfj Pmfij] eVi 'Avi- KrjTov, KOi Trepl aXXav Tivav fiiKpa (JxovTfS rrpos aXKrfKovs evOvs eiprjvevcrav, 7rep\ TOVTOV tov Ke(paXaiov fxrj (pc\fpi(TT7](ravT€s els (avTovs. Ovre yap 6 'AvLKTjTOS TOV UoXi/KapTTOv TTflcrai eSvvuTO fiT] rrjpeiv are p-era 'iccidvvov tov fiaOrjTov TOV Kvplov T]p,(bv, Koi Tbiv XoiTTcbv aTToaToXcov ois avv8uTpi\j/ev, del TeTTjprjKOTO, ovre prjv 6 TLoXvKapTros tov 'Aviktjtov fTreKre Trjpe^v, XeyovTa Trjv v wpo avTov TTpeafivTepcov 6(peiKeiv Kare)(fiv, Kai TovTav ovTws i'xpvTav, fKoivcovrjcrav iavTols. — Euseb. Hist. Eccles. Lib. V. cap. 24. ed. Burton. Tom. i. p. 371. Oxon. 1838.] [2 Nee disciplina uUa est in his melior gravi prudentique Christi- ano, quam ut eo modo agat quo agere viderit ecclesiam ad quam- cunque forte devenerit. Quod enim neque contra fidem neque contra bonos mores injungitur, indifferenter est habendum, et pro eorum inter quos vivitur societate servandum Sed ecclesia Dei, inter multam paleam multaque zizania constituta, multa tolerat ; et tamen qua) sunt contra fidem vel bonam vitam, non approbat, nee tacet, nee facit.— Ep. p. 118, 9. August. 0pp. Tom. ii. fol. 108. and 112.] II ] OF THE UNITY OF THE CHURCH. 59 men conversant in the church, by whose conversation they church /» iiiii'i'i 111 sclusni must tear to be polluted, unless either they come not at the church not be made. or else quickly forsake it, they fall into the madness of the heretics called CatharoP, who*, deceived with the false ima- gination of exact holiness and using sharp cruelty ^ fled from those churches in which the fruits of the doctrine of the gospel plainly appeared not. Against these we set both the prophetical and apostolical, to wit, the most holy churches. For Esay and Jeremy rebuking the manners of their time do greatly inveigh against corruption of doctrine and man- ners ; neither charge they them with light and common faults, but heinous. Esay crieth that " from the crown of the head to the sole of the foot there is no whole place ;" and yet he departed not from the church, nor planted himself a new^ albeit from all ungodliness and corruption he kept himself very diligently. How many faults, nay, how many errors, I pray you, were there amongst the apostles of Christ themselves ! What, did our Lord depart from them ? The church of Corinth was corrupted, not only in manners but also in doctrine. There was in it contentions, factions, and brawlings ; whoredom and breaking of wedlock undoubtedly was common among them. What think you of that, that many of them were present at profane sacriiices ? Surely it was no small error that they esteemed baptism according to the worthiness of the minister'''. They had defiled the Lord's supper with their private and^ prodigal banquets ; yea, and of the resurrection of the dead they thought not aright. But did the apostle for that cause either depart from them him- self, or command others to depart? yea, rather he calleth them^ a holy church; and, greatly rebuking their contentions, he exhorteth all men to observe'*' the unity of the church in the sincerity of truth. It is not to be doubted, therefore, that they greatly sin which abstain from the fellowship of our or rather the catholic church, in which albeit there be [3 An appellation of the Novatians. Vol. ii. p. 424, note 3.] [* qui et ipsi, Lat. : wlio likewise.] [^ rigiditatem, Lat.] [<5 Novam sibi constituebat, Lat.: formed for himself a new church.] [7 baptismum referebant ad homines, Lat.] [8 adeoque, Lat.] [9 talem, Lat. : such a church.] \}^ colendam, Lat. : to cultivate.] 60 THE FIFTH DECADE. [sEKM. great corruption of life, yet the doctrine is sincere and the sacraments are purely ministered. For the un- But thcsc men object: Ye admit all men without ex- takers of the ception to the receiving of the Lord's supper, wicked men, per schism druukards, covetous men, soldiers, and such like kinds of must not be made. mexi^ with whom the holy apostle forbids us to eat common bread : so far off is it that he granteth us to be partakers at the Lord's table ^ with such. Except therefore we like to be defiled with the fellowship of the wicked, it is needful either not to join with this society, or else altogether to flee from it. But of the Lord's supper and the receiving thereof, if I live, I will speak in another place apt for it. At this time this only we bring against them ; that Paul, the most faithful servant of Jesu Christ, was not sharper than his master. But it is manifest that he admitted Judas to the holy table, whom he knew, as it is wont to be said, intus et in cute, that is to say, thoroughly within and without ^ and yet he did not put him by. But he would have rejected him, if he had known the rest of his disciples would have been polluted with his company. Judas himself was polluted, for his mind and conscience were corrupt: but the rest of the apostles, whose minds were pure through perfect^ faith, could not be defiled by another man's treachery. Therefore 1 Cor. xi. saith Paul the apostle : " Let a man prove himself, and so let him eat of that bread, and drink of that cup." He biddeth every man to prove himself, not to judge another man''s ser- vant, who standeth to his Lord or falleth. If thou beest endued with faith, and dost lawfully participate at the Lord's table, thou art not defiled with another man's wickedness. Therefore, to avoid pollution, there is no cause why thou shouldest be separated from the church, in which thou seest the bad mingled with the good to be partakers of the Lord's supper. But if so be thou beest separated, thou plainly de- clarest thyself, being hardened with arrogancy, to be par- taker with these whom St Augustine in his third book against Parmenian, the first chapter, painteth forth with these proper and lively colours : " They are evil children, who, not for the hatred of other men's iniquities but through the study \} dominicuin frangere panem, Lat.] [2 that— without, tho Translator's explanation of the proverb.] [3 veram, Lat.] II.] OF THE UNITY OF THE CHURCH. 61 of their own contentions, go about either wholly to allure or at least to divide the simple people provoked with the bragging titles of their names, puft up with pride, foolish with frowardness, subtile with slanders, troublesome with seditions : who, lest they should be detected to want the light of truth, pretend the shadow of sharp severity : and those things which in the holy scriptures, the sincerity of love being saved and the unity of peace being kept, are com- manded for the correction of the faults of their brethren, wherein moderation also should be used, they usurp to the sacrilege of schism and occasion of cutting off." The same author, amongst other things godlily and wisely disputed in the two chapters following, gives this counsel to modest wits : " That quietly they should correct what they may, and what they cannot mend they should patiently suffer and lovingly mourn, till God himself either amend it, or in the day of judgment fan away the chaff'*." Furthermore, concluding this place, I will recite unto unity must you the words of the blessed martyr Cyprian. He in his ^c^hum'' *"'' third book, and third epistle, hath thus left it written ; " If ^^^ cockle appear to be in the church, yet ought neither our faith nor our charity be letted, that, because we see cockle in the church, we ourselves depart from the church : we must rather labour to be good corn, that when the corn shall be laid up in the Lord's barn, we may receive the fruit of our labour and travail. The apostle saith in his epistle : ' But in a great house are not only vessels of gold and silver, but also of wood and of earth ; and some vessels of honour, some of dishonour.' Let us endeavour and labour what we may, that [■* Illi filii mail, qui non odio iniquitatum alienarum, sed studio contentionum suavum, infirmas plebes jactantia sui nominis irretitas, vel totas trahcro vel certe dividere aiFectant, superbia tumidi, pervi- cacia resani, calumniis insidiosi, seditionibus turbulenti ; ne luce veri- tatis carere ostendantur, umbram rigidee severitatis obtendunt ; et quae in scripturis Sanctis salva dilectionis sinoeritate, et custodita pacis imitate, ad corrigenda fraterna vitia moderatiori curatione fieri pra3- ccpta sunt, ad sacrilegium schismatis et occasionem prsecisionis usur- pant . . . Misericorditer igitur cori'ipiat homo quod potest ; quod autem non potest, paticnter ferat, et cum dilectione gemat atquo lugeat, donee aut ille desuper emendet et corrigat, aut usque ad mcssem dif- ferat eradicaro zizania. — August, contra Epist. Parmen. capp. 1. and 2. 0pp. Tom. vn. fol. 11. col. 3. and fol. 13. col. 3. Par. 1531.] 62 THE FIFTH DECADE. [sERM. ■we may be a vessel either of gold or of silver : but the Lord only hath liberty to break in pieces the earthen ves- sels, to whom also is given an iron rod. The servant cannot be greater than the Lord^ Neither let any man think it lawful for him to challenge that to himself which the Father hath given only to his Son, that he might now be able to purge the floor, or fan the chaff, or by all the wit man hath to separate all the chaff from the corn. This is a proud obstinacy and wicked presumption, which lewd fury taketh to himself. And while some men always take to themselves a further dominion than peaceable justice requireth, they perish from the church : and whiles they proudly lift up themselves, blinded with their own presumption, they are bereft of the light of the truth 2." The Lord Jesus reduce the wandering sheep into the unity of the catholic church, and living in unity keep and uphold them. Amen, ofthede- Those advcrsarics of ours being overcome, there arise parting from _ , o of Bome'^^ up now and cruel enemies, that is to say, the defenders of the Roman monarchy and of the apostolic see, as they call it, and the most ancient church : for they cry even while they be hoarse, that we are guilty of the same crime whereof we condemned the anabaptists and certain other fantastical fellows. For they say, that we with wicked schism and [1 So also ed. 1584: but ed. 1577, Ms Lord,] [2 Etsi videntur in ecclesia esse zizania, non tamen impediri debet aut fides aut caritas nostra, ut quoniam zizania esse in ecclesia cer- nimus, ipsi de ecclesia recedamus : nobis tantummodo laborandum est, ut frumentum esse possimus, ut cum coeperit fruraentum domi- nicis horreis condi, fructum pro opere nostro et labore capiamus. Apostolus in epistola sua dicit. In domo autem magna non solum vasa sunt aurea et argentea, sed et lignea et fictilia ; et qusedara quidem honorata, qusedam vero inhonorata. Nos operam demus et quantum possumus laboremus, ut vas aureum vel argenteum simus : ceterum fictilia vasa confringere Domino soli concessum est, cui et virga ferrea data est. Esse non potest major domino suo servus; nee quisquam sibi, quod soli filio pater tribuit, vindicare potest, ut aream ventilandam et purgandam palam ferre se jam posse, aut a frumento universa zizania humane judicio segregare. Superba est ista obstinatio, et sacrilega prfesumptio, quam sibi furor pravus as- sumit. Et dum dominium sibi semper quidam plus quam mitis justitia deposcit assumunt, de ecclesia pereunt; et dum se insolenter extoUunt, ipso suo tumore caccati veritatis lumen amittunt. — Cyprian. Ep. LTV. 0pp. p. 100. Oxon. 1682.] II.] OF THE UNITY OF THE CHURCH. 63 forced by no necessity have forsaken the old Romish church, and have set up for ourselves new and heretical synagogues. And they allege that the holy scripture hath as yet her au- thority in the church of Rome, that it is read as yet in all the churches^, that they fetch their disputations out of it in all their schools, yea, and also that the sacraments have their right place and use ; and therefore that we are wicked schis- matics, who without any necessary cause to go away are departed from the catholic church, most of all for the faults of some of the clergy and of the bishops. I must needs therefore digress a little, and contend with these defenders of the popish church, and shew that we never departed from ^ the cathohc church of Christ. And because in this matter it chiefly behoveth us to know who is an ■,. , ., , , . ,. ,. • p heretic, and ■who IS truly said to be an heretic or who is a schismatic, oi whoaschu- " , matic. these matters I will first of all speak these few words. St Augustine thinketh that this difference there is between an heretic and a schismatic, that an heretic doth corrupt the ^■^^ — sincerity of faith and doctrine of the apostles with his wicked doctrine ; and a schismatic, although he sin not at all against the pure doctrine and sincere faith, yet he rashly separates himself from the church, breaking the bond of unity*. And surely he properly is an heretic, whosoever he be, that con- trary to the scripture which is the word of God, against the articles of faith, or against the sound opinions of the church grounded on the word of God, through hope of any tem- poral commodity, of his own brain and fleshly choice, chooseth, receiveth, teacheth, foUoweth strange things, and stiffly re- taining doth both defend them and spread them abroad. By the imperial edict of Augustus Caesar Gratian, Valentinian, and Theodosius, they are defined to be catholics or Christians, who continue in that religion which St Peter taught the church of Rome, and which blessed Damasus and St Peter bishop of Alexandria did teach, that is to say, confessing, [3 So also ed. 1584 : but ed. 1577, their churches. The Latin is, in omnibus templis.] [■* Ilcerctici . . . ex . . . evangelii semine et Christi nomine procreati, pravis opinionibus ad falsa dogmata convertuntur . . . Solet autem ftiam quseri, schismatici quid ab hcereticis distent, et hoc inveniri ; quod schismaticos non fides diversa faciat, sed communionis disrupta societas. — August. Qu?cst. ex Matth. 0pp. Tom. iv. fol. 7S. col. 1. Pur. 1531.] G4 THE FIFTH DECADE. [sBRM. according to the teaching^ of the apostles and doctrine of the gospel, the only Godhead of the Father and of the Son and of the Holy Ghost in equal majesty and in an holy Trinity. And again they are by them declared to be here- tics, who follow contrary opinions, whom they account both mad and infamous and worthy of punishment 2. And he is a schismatic, whosoever he be, that separateth himself from the unity of the true church of God, and either himself gathereth together new assemblies, or joineth himself to con- gregations gathered by others, albeit in doctrine he err little or nothing. And I think no man can either desire or gain- say anything in these descriptions. And therefore the defenders of the Romish monarchy do greatly offend against us, evermore having in their mouths against us the most heinous crimes of heresy and schism. For we teach nothing against the sincerity and truth of the holy scriptures, or against the articles of faith, or against the opi- nions of the catholic church which be sound and established by the canonical scriptures. If it had liked us to have sought earthly commodity, we would surely have continued in the popish doctrine, in which all things are gainful ; but because we have received the doctrine of Christ, we are open to every man's reproach : whereof we were not ignorant when we departed from the doctrine of the pope. For no hope there- fore of temporal commodity do we embrace the doctrine of Christ, neither do we presumptuously^ affirm anything; for if any man can teach us any better out of God's word, we will not refuse to embrace that which is better. And more- over, with open voice and with all our hearts* we condemn all heresies and heretics, whosoever they be, which the an- cient church either in general councils or without councils hath killed with the sword of God's word. But we strive against the false doctrine of the pope, his new decrees which fight against the word of God, and most filthy abuses and corruptions in the church. The bishops of Rome have taken to themselves with their conspirators a tyranny over the church, playing the part of very antichrists in the temple of God: their tyranny therefore and antichristianism we flee [1 disciplinam, Lat.] [2 See Vol. I. p. 34.] [3 pertinaciter, Lat. : obstinately.] [* sincere corde, Lat.] il] of the unity of the church. 65 and refuse, Christ and his yoke we refuse not, the fellow- ship of saints we flee not ; yea, rather to that end we may remain in that society and become^ the true members of Christ and of his saints, flying out of the popish church, we are gathered together again into one holy catholic and apos- tolic church. And this church we do acknowledge to be the very house of God, and the proper sheepfold of Christ our Lord, whereof he is the shepherd. For freely we confess, and with great joy giving thanks Afreecon- i not the in- thoso that tremble at the word of God: these men fret and ward marks of GoY^""'^ fume if any man unfeignedly reverence the word of God. True faith attributeth only unto Christ all the means whereby it cometh unto everlasting life*: these men do persecute the faithful, because they attribute unto Christ Jesus alone all the means whereby they attain unto everlasting hfe^ and will not part stakes in the means of salvation with popish fancies. Instead of charity they exercise cruelty against their brethren and against their neighbours. What shall a man say of them who abuse the public goods of the church, and spend them according to their own private lusts ? For that which of old time the faithful have of charity given to the use of the church and for the sustentation of the poor, that do these men waste, living most lecherously and filthily. 2 Pet. ii. and Which thing the elect apostles of the Lord, Peter and Thad- in the epistle , of Jude. deus, did foretel the church of God of concerning them. The church And as touching the outward marks of the church, what hath not the shall I Say? These men say that the canonical scripture outward ,.., , iz. 11 1 ^arks^oj^the hath authority m the church of Rome, and that the same God. word is read both in their churches and in their schools, and that the sacraments have their force and are effectual amongst them. But I can shew the contrary. First of all, they will make subject the interpretation of the holy and sacred scrip- tures unto their see, and the right of judgment in all cases [1 So also ed. 1584 : but ed. 1577, tJiese.] [2 de pertinacissimis deploratissimisque rebus, Lat.] [3 ecelesicc Dei, Lat.] [^ omnia vitse, Lat.] II.] OF THE UNITY OF THE CHURCH. 67 they give unto their idol the pope of Rome. For that canon every man knoweth : " Whatsoever he decreeth, whatsoever he estabhsheth, is of all men to be observed for ever invio- lably ^." And again : " The whole church throughout the universal world knoweth, that the holy church of Rome hath authority to give judgment of all things, neither is it lawful for any to give judgment of her judgments^." Therefore she also judgeth the scriptures and expoundeth them, and turneth and windeth them which way she listeth. I will not now remember how by manifest words the standard-bearers of that see do write, that the canonical scripture taketh her author- ity of the church^, abusing this sentence of the ancient father St Augustine, " I would not have believed the gospel, if the authority of the holy church had not moved me^," &c. This will I affirm, which cannot but be manifest unto all men, that the Romish church, or the rulers of the same church, do take away the natural sense and true meaning of the holy scrip- tures, and have set down a strange sense instead of it ; which sense, to the end it may the better be liked of men, they call the sense of the holy mother the church ; which sense also they urge with so great wickedness, as if you oppose against it the native sense, you shall receive for your labour the re- proachful name of an heretic. In few words, except you bring out the whole scripture wrested after their mind and gain, that is to say, tempered with their devilish decrees as with poison, it will be said that you have not brought out the holy scriptures, but that you have taught heresy. By ex- amples the matter will be made the plainer. The scripture teacheth that Jesus Christ is the only head of the church : but unless you also join the pope to be the head of the church militant in earth, you will be called an heretic. The scrip- [5 — ab omnibus quidquid statuit, quidquid ordinat (Romana ec- clcsia), pcrpctuo et irrcfragabiliter observandum est. — Corp. Jur. Can. Dccret. i. par. distinct. 19. cap. 5. Tom. i. p. 24. Par. 1687.] [6 Cuncta per mundum novit ecclesia, quod sacrosancta Romana ecclesia fas de omnibus habeat judicandi, nequc cuiquam de ejus liceat judicare judicio. — Ibid. Decret. ii. par. caus. 9. qusest. 3. cap. 17. p. 211.] [" Sec Jewel's Def. of Apol. Park. Soc. ed. pp. 218, 247. part i.] [8 Ego vcro evangelic non crederem, nisi me catholicaj ecclcsias commovcret auctoritas. — August, contra epist. Manichtei. 0pp. Tom. VI. fol. 24. col. 3. Par. 1631.] 5 — 2 68 THE FIFTH DECADE. [sERM. ture teacheth that Jesus Christ is the only intercessor or me- diator, priest, and only sacrifice propitiatory of the faithful : but unless you join hereunto, that Christ is indeed the medi- ator of redemption, but that the saints together with Christ are the mediators of intercession, and that the priests do daily offer an unbloody sacrifice, so as the saints may be acknow- ledged to be intercessors together with Christ in heaven, and that the priests in earth do daily offer in their mass a sacri- fice for the quick and for the dead, you will else be called an heretic. The scripture teacheth that Jesus Christ is the righteousness of the faithful, which righteousness we receive by faith : but unless you will part stakes between this right- eousness of Christ and works or men's merits, you will be called an heretic. The scripture teacheth that Christ ascend- ed into heaven, and hath established^ a vicegerent power, to wit, the Holy Ghost ; and that also he will not come again into the world bodily but only at the day of judgment ; but unless you do acknowledge the same Christ to be also corpo- rally present in the bread of the sacrament, and dost also worship him there, thou wilt else be called an heretic. Christ our Lord said at his last supper, reaching the cup to his dis- ciples, " Drink you all of this :" but and if thou wilt contend that both the kinds of the sacrament ought to be given to all the faithful, thou wilt be called an heretic. God said in his law. Thou shalt not make an image, thou shalt not worship it, thou shalt not serve it : but unless thou understand by an image the idols of the gentiles, as of Saturn or Mercury, but not of the true God or any saint, thou wilt be called an heretic. Many more things of this sort I could bring forth, if I spake to them that were ignorant. What authority therefore, or what place, shall we say the word of God had in that see ? Who seeth not that these filthy beasts do tread under foot as a captive the most holy word of God; that they estabhsh and re-establish laws of God according to their own giant-like boldness ? It is therefore as clear as anything may be clear, that the Romish church is destitute of the holy word of God. I have shewed plainly in the first sermon of this decade 2, that it is not enough to boast out the words of the holy scripture, unless therewithal the natural sense be retained uncorrupted. [1 misisse, Lat. : hath sent.] [2 See above, p. 21.] II.] OF THE UNITY OF THE CHURCH. 69 The church of Rome hath corrupted the sense and meaning of the holy scriptures, and thrust upon the simple people opinions contrary to the scriptures : and therefore the church of Rome is not the true church of Christ. The sacrament of baptism ministered by popish priests albeit we do not reiterate, for that they baptized in the name of the Father and of the Son and of the Holy Ghost (as in the first sermon of this decade I have shewed^) ; yet the break- ing of bread or distribution of the Lord's supper they so de- filed, and also corrupted the same with doctrines contrary to the sound faith, and turned the same into such a filthy mer- chandise, as no man that is of a sound judgment can with a safe conscience and without corruption of his rehgion commu- nicate with them. Of the most filthy life and wicked man- ners of the priests of the Romish church I will at this time say nothing. For already it appeareth, I doubt not, to them that are not wilfully blind ^, that the see of Rome hath not the outward marks of the true church of God, joined with the pure word of God^, and sound preaching of the gospel. It wanteth (I say) a heavenly ministry, and lawful ministers of the church, and also the wholesome use of the Lord's supper : and therefore it is not the true church of God from which no man may depart without being guilty of schism. By this means, some man will say, Christ shall have no The Lord rcsGrveth to church left him in the earth ; for they that be the govern- ^^^^^if ^ ors of the church, if they err, and corrupt and forsake the *'^°^fh^he^^ word of God, what hope (I pray you) remaineth of the " "'^• church ? Or where the marks of the church appear not, where (I pray you) is the church ? I answer, that Almighty God in such calamities of the church, in the which the govern- ors fall away from the word and true worship of God, and do embrace and bring in new laws and new ordinances into the church, the true outward marks of the church being for a time either darkened or worn out of use, doth yet notwith- standins: reserve unto himself a church in the earth ; which church also he furnisheth^ and repaireth with true teachers whom he sendeth into the same, albeit they be not acknow- [3 Sec above, p. 22.] \} vel CECcis, Lat.: even to the blind.] [5 Rather, seeing it wanteth the pure word of God, &c ] [6 fulcit, Lat.] 70 THE FIFTH DECADE. [SERM. 2 Kings xvi. 2 Chron. xxviii. 2 Kings xxi. xxii. 2 Chron. xxxiii. xxxiv, 1 Kings xii. 2 Chron. xi. ledged for true ministers and teachers of God's church by those who will seem to be the true and the ordinary governors of the church, but are rather condemned as seditious disturb- ers of the church and execrable heretics. By examples taken out of the scriptures the matter will be made more manifest. In the time of Achas king of Juda, (Urias the high priest winking at it, and the princes of the land and priests not resisting,) the king shut up the temple of the Lord, and took away the holy altar ' : which thing the scripture expressly wit- nesseth ; and therefore both the ministry of the word and the lawful or ordinary ministration of the sacraments^ ceased : but yet notwithstanding there was a holy church in the king- dom of Juda, in the which (as I may say) extraordinarily no man doubteth the prophet Esay with certain other did preach. Under Manasses, the nephew^ of king Achas, true doctrine and administration of the sacraments was banished, except only circumcision ; and that falling away continued until the church was reformed by that most godly king Josias : and yet in the mean season prophets were sent, and God had his church in Juda, albeit the most part of the people with their governors did both follow and defend the wickedness and defection of Manasses. In the kingdom of Israel king Jeroboam thrust out of their offices^ the teachers and preachers of the law of the Lord and of the sound truth ^, and instead of them gave unto the people profane and unlearned priests and rulers ; and moreover built new temples, yea, and those were cathe- dral churches, and set up new idols or calves, a new religion, new altars, and new feasts ; and by this means abrogated the true religion of God to that end that there might no outward marks at all of the church of God appear in Israel ; and yet there is no doubt but God had a notable church in Israel, for the preservation and repairing whereof from time to time God sent his prophets, albeit they were not acknowledged to be the true prophets of God at the hands of the false church and of the false prophets. Under Jeroboam, the second of that name, Amos the prophet, a shepherd or neat-herd of Tecoa, taught and preached the true word of God : but he [^ cathedram, Lat.] P sacrificiorum, Lat.] [3 nepote, Lat. : grandson.] ["* Levitas, Lat. omitted : the Levites.] [5 doctorcs legis Domini et prtedicatores vcrltatis sincerse, Lat.] II.] OF THE UNITY OF THE CHURCH. 71 heard at the hands of Amasias the high priest of the king- dom, " Get thee quickly hence, and go into the land of Juda, Amosvu. and prophesy or preach there ; but prophesy no more at Bethel, for it is the king's chapel, and it is the king's court." Furthermore, when Achab passed all the kings before him in "wickedness, and added moreover to the ungodliness and fall- ing away of Jeroboam the abominable religion of Baal, and had filled all the kingdom of Israel with superstitions, idol- atries, enchantments, and sacrileges, yea, and moreover perse- cuted the pure word^ of God in his prophets most cruelly, there was yet found in Israel a most famous church of God. Elias, that great and most excellent prophet of God, because of that horrible falling away from God and loathsomeness of that most miserable people, in whom there appeared no one token of the true church of God, flying into the wilderness, hid himself in corners ; and being asked of the Lord what he did there, he answered : " I have been very jealous for the i Kings xix. God^ of hosts ; for that the children of Israel have forsaken thy covenant, cast down thine altars, and slain thy prophets with the sword ; and I only am left, and they seek my life to take it away." But straightways he is sent back into the land of Israel from whence he was fled, and heard moreover these words : " I have left unto myself seven thousand men in Rom. xi. Israel, who have neither bowed their knees to Baal, neither kissed him." Behold, this mighty prophet thought that only he himself had been left of all the number of the faithful in Israel : but he heard that God had reserved seven thou- sand holy men who had not bowed their knees, that is to say, had never served Baal so much as with outward reverence. But who knoweth not that the prophet understood by the number of seven an exceeding great number of the true ser- vants of God, who undoubtedly were circumcised not into the covenant of Baal, but into the covenant of the eternal God ? The same men lacked not faith, and therefore they were not without doctrine, though the same were not so common, neither seemed to the Baalites to be either ordinary or catholic : but undoubtedly they wanted the use of the sacrifices ; for seeing they were not lawfully offered, they would not be partakers of [*5 doctrinam, Lat.] [7 So also ed. 1584: but ed. 1577, tho Lord God; pro Domino Deo, Lat.] 72 THE FIFTH DECADE. [SERM. Though the Romish church be not the church, yet God hath a church in earth. Dan. ix. 2 Thess. ii. those that were unlawful ; but in the mean season they were not destitute of the things which were signified by the out- ward^ signs or sacraments, being partakers through faith of all the gifts of God. After the self-same sort, since the bishop of Rome after the manner of king Jeroboam, having forsaken the sound preaching of the gospel, and having corrupted the first and simple institution of the Lord's supper, and depraved and wrested to his own profit other commandments^ of God, and placed himself^ in the throne or temple of God, or in the church of God^ bragging that he is a God in earth ; surely the church of God, oppressed with grievous tyranny, could very hardly hitherto be discerned by outward marks. For instead of the sincere preaching of the gospel a certain kind of doctrine mixed and corrupted with men's decrees was set forth ; and instead of the Lord's supper popish mass was celebrated ; and instead of other ordinances of God came in a high heap of foolish and superstitious ceremonies, whereunto a great num- ber of men yielding made themselves subject to the see of Rome. In the mean space notwithstanding, the church of God was not utterly extinguished throughout all the world, neither the holy ministry of the word of God and the true worship of God utterly decayed amongst all men. For there were found spread abroad in every place not a few men, who neither allowed the pope and his conspirators, neither his corruption in matters of the church ; but they worshipped the Lord Christ, whom they acknowledged to be the only author of salvation, and therefore they kept themselves free from popish filthiness. And God also sent almost in every age since the beginning of popedom men that were grave, godly, and learned, who grievously accused the pope's kingdom and tyranny (even as the prophets did of old time in the days of Jeroboam the idolatrous corruption), constantly requiring the reformation of the church from popish corruptions, and also teaching the true doctrine of salvation and the true use of the sacraments. And whereas a pure reformation by reason of antichrists tyranny could not be obtained, there was notwithstanding found a continual study of purity and a godly desire of the [^ outward, not in Lat.] [^ institutis, Lat.] [^ Rather, hath placed himself.] [•* imo in ipsum Dei templum vel ecclesiam, Lat.] II.] OF THE UNITY OF THE CHURCH. 73 lawful use of the sacraments : even as I said there was in the elect members of the true church of God in the days of Jero- boam, Achab^, Manasses, and in the time of the captivity of Babylon. But even as in those times the true prophets of God were not acknowledged for true prophets of the priests of Baal, but were condemned for schismatics and heretics ; even so in certain ages past the bishops of Kome with their conspirators did excommunicate and persecute godly and learned men, who preached the word of God and called for the reformation of the church, and many of them did they put to death with fire and sword : which thing our Lord and Master himself with the prophets and apostles did foreshew should come to pass. Moreover, God could undoubtedly reserve to himself a mighty church even under the papism ; even as we doubt not but he hath done a very great under Mahometanism : for who will think that no members of the church of God are remaining in all Asia and Africa ? Could not our merciful God with his mighty power, in that last calamity and ruin of God's church, reserve again (as sometime he did) seven thou- sand men, of whom never a one had worshipped the beast or received his mark? What hath been done in Turkey or what at this day is done, let them declare that can do it best and most rightly. What hath been done amongst us in these last ages no man can deny. Through the great goodness of God we see it is come to pass, that even as circumcision, the sign of God's covenant of old, was given unto the people of God even in the midst of the falling from God ; so also at this day, in the greatest darkness of antichrist, most holy baptism was given to the Christians to be as a seal^ of the forgiveness of sins and inheritance of the children of God. Surely the pureness of doctrine was profaned with infinite most gross traditions by the pope's sworn friends ; yet in the mean time it was not altogether abolished. For, that I repeat not again any thing of the which I have said of godly and learned men, sent of God, crying for reformation of the church, and greatly profiting withal the children of God ; was it not with a cer- tain universal consent received for most certain and undoubted, that in the decalogue, or ten commandments, there was set down a short and most absolute sum of all the commandments [5 Achas, Lat. omitted.] [6 in obsignationcm, Lat.] 74 THE FIFTH DECADE. [SERM. of God ; and that in the Lord's prayer was taught us a most ample form of prayer unto God ; and that in the apostles' creed was contained a most perfect rule of faith, or of that which was to be believed ? Surely the custom was to recite the creed almost unto every one that was departing out of this world, and to those that lay even at the last gasp, as a most perfect rule of that faith which bringeth salvation ^ Neither do we doubt that the merciful God and Father of mercies (who vouchsafed to save the thief upon the cross even at the giving up of his life) had mercy upon those that were oppressed with the tyranny of antichrist ; and through his unmeasurable grace touched the hearts of men, both living and ready to die, and taught them by his Holy Spirit ; and that they, confessing^ one God the Father and Maker of all things, and one Jesus Christ the Son of God, redeemer of the world, to have suffered and risen again, and one Holy Ghost, and finally the holy catholic church, that he hath sanctified them^, forgiving them all their sins, and hath translated the souls of such faithful men into life everlasting (according as they believed) ; into wliich place also we believe our flesh (being raised again) shall be carried in the end of the world. They have here therefore their answer also, who ask. Whether all our elders who died before these last times wherein the gospel is revealed be damned ? Let therefore those that be alive rather look, lest for their contempt of the word of God and contentions raised against the word of God they come to worse end than their fore- fathers came. Therefore though we acknowledge not the popish church to be the true church, yet it followeth not thereof that there neither is or was any church of God in the earth. For we say that is the true church of God, which believeth in Christ and forsaketh not his word, which church also we have plentifully enough described. "We know more- over that we ourselves, which at this day believe in Christ, are the true church of Christ our Lord : for* we cleave by faith to our only head Christ and to all the members of the cathohc church ; so we are not destitute of the true marks of the true church of God. [1 Palmer's Antiq. of English Ritual, chap. viii. Vol. II. p. 224. Oxf. 1832.] [2 Rather, and that he hath sanctified them, confessing, &c.] [3 that he — them, should be omitted.] [* ut cohseromus, Lat. : as we cleave.] II.] OF THE UNITY OF THE CHURCH. 75 But we recad not, say they, that under the bishops, priests, and kings of the church of the Jews, either the prophets, that is to say, the guides of the faithful, or else the faithful themselves, did depart away from the high priest, from the king, and from^ their universal church, and ordained unto themselves new particular sacrifices, as you at this day do : for you, departing from the bishop of Rome, from kings and governors, and from the universal church, do congregate unto yourselves a church far unlike the universal church both in preaching and ministering of the sacraments. Whereunto I answer, that the old fathers before the coming of our master Christ for a certain prescribed cause did not seek places to offer new sacrifices in, the temple being abused^ and defiled with idolatry ; for it was unlawful to offer sacrifice without the bounds of the temple ; as is to be seen in the seventeen of Leviticus and the twelfth of Deuteronomy. Neither was there any other cause why that the people, being kept in bondage by the space of seventy years in the captivity of Babylon, offered no sacrifices ; yet most certain it is notwith- standing, that both the prophets of God and the holy and true worshippers of God separated themselves both from the wor- ship and sacrifices which were used, being contrary to the word of God. Surely we read in all the sermons of the prophets, that both those sacrifices and also that church are condemned. For which cause they themselves''' also were condemned of the high priest^ and other priests of Baal as most abominable heretics and schismatics ; even as now-a-days also we are thrust through with the darts of your curses, for that we will not communicate with the popish church and her holy service, and do reject their holy service itself. To this may be added, that, the sacrifices of the law being now fulfilled and abrogated by the Lord^, the apostles with manifest defection departed not only from the high priests and church of Hierusalem, but moreover gathered unto Christ a new church by the preaching of the gospel and badge of the sacraments ; which church in the A.cts of the Apostles we have described : and according to whose pattern all churches ought of right to be reformed, even [5 So also cd. 1584 : but ed. 1577, or from, vel ab, Lat.] p occupato, Lat.] \^ vicissim, Lat. omitted : in return.] [^ a pontificlbus, Lat.] [3 Rather, fulfilled by the Lord, and abrogated.] 76 THE FIFTH DECADE. [sERM. Apostolic as many as would be called apostolic churches. "What have we therefore offended now-a-days, reforming churches after the likeness of the apostolic church; which churches were of old profaned by that see of Rome and the members thereof ? We read that the church of God before the coming of Christ in the flesh was oftentimes defiled with filthy pollutions of cor- rupt men, and that the same was purged again and renewed after the likeness of the old church, according to the word of God. And why should not we take the same course in our age in the very same cause ? Departure Thcro remain moreover prophecies of our Saviour Christ Koraish and of the holy apostles and prophets, lively painting out commanded, this gricvous opprcssion of the church of Christ under the fury of antichrist's tyranny in this our last age : there remain most weighty commandments, commanding to fly from anti- christ, from idolatry and false prophets. For the Lord saith Matt. xxiv. in St Matthew's gospel : " There shall arise false Christs, and false prophets, and shall shew great signs and wonders ; so that, if it were possible, they should deceive the very elect. Behold, I have told you before. Wherefore, if they shall say unto you. Behold, he is in the desert, go not forth ; be- hold, he is in the secret places, believe it not." And again : Malt. vii. «« Beware of false prophets, which come to you in sheep's clothing, but inwardly they are ravening wolves." Also : Luke vi. " Can the blind lead the blind ? shall they not both fall into Acts ii. the ditch ?" St Peter also saith very gravely : " Save your- selves from this froward generation." And also in his second and third chapters of his second Epistle he entreats very largely of this matter. And also St Paul, agreeing in all things with the holy gospel and with St Peter, and painting forth antichrist and those last times of antichrist and corrupt men, not lights but firebrands of the church, commandeth the saints to depart from them, and to gather themselves together unto Christ and his sincere truth. If any man ask for the places, he shall find them, 2 Thess. ii. ; 1 Tim. iv. ; 1 Cor. X. 2 Tim. iii. and iv. The same apostle in another place, even as 1 John V. the apostle John, doth also say : " Fly from idolatry." And 2 Cor. vi. in the sixth chapter of the second Epistle to the Corinthians by express words and most manifest opposition he sheweth, that there can be no agreement between Christ and Belial, light and darkness, and between idols and the temple of II.] OF THE UNITY OF THE CHURCH. 77 God. And therefore he addeth by and bye after ; " Where- fore come out from among them, and separate yourselves, (saith the Lord,) and touch none unclean thing, and I will receive you." To this appertaineth that which the blessed apostle John in his Revelation shewed him by the Lord Christ, seeing the works ^ of Babylon, heareth also therewith a voice coming from heaven, and commanding after this man- ner : ** Go out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues." The same apostle very often threateneth everlasting destruction to those that worship the beast, but life and glory to those that forsake and flee from the beast, so as they cleave only to the only Saviour of the world, Jesus Christ. Therefore that departure of ours from the see or church of Rome is not only lawful, but also necessary, as that which is com- manded us of the Lord himself and by his holy apostles 2, unto whom unless we obey, we cannot be saved. Otherwise we are not ignorant that fallings away are The wnds of altogether abominable and to be blamed; amongst the which ^^"'"^ ^*^^' notwithstanding except we distinguish, it will not plainly ap- pear what we either allow or disprove, either else what we follow or flee from. There is a defection of apostasy : in the which, through hatred of faith or religion, atheists or god- less men, of mere ungodliness and contempt of God, with their wicked ringleaders Lucian and Julian the apostata^, fall away from the sound and catholic faith, and finally from the fellow- ship of the faithful; and moreover do blaspheme and rail upon the christian verity, and either laugh to scorn or per- secute the very church of God. There is also an heretical defection : that is to say, wherein with Valentine, Marcion, Arius, Manicheus, Artemones^ and other such monsters, certain proud, arrogant, and malapert wicked persons, either refusing the very scripture or wresting^ the same, despise [^ fata, Lat.] [2 per sanctos apostolos, Lat. : not, and by.] [3 Lucian, of Samosata, died a.d. 180: and Julian the Roman emperor declared his apostasy a.d. 3G1. — Mosheim, E. H. ed. Soames, Vol. I. p. 296.] [4 Valentino an Egyptian, and Marcion, a native of Pontus, were of the Gnostic heresy ia the second century; and Artemon in the same century denied the divinity of Christ : Manichajus, or Manes, arose in the third, and Arius in the fourth century. — Mosheim, E. H. Vol. I. pp. 199, 193, 205, 262, 381.] [5 interpolantes, Lat.] 78 THE FIFTH DECADE. [sERM. and tread it under their feet ; or else do deny, overthrow, and resist certain articles of faith and the sound and ancient '^ opinions of the church of God, and affirm the contrary, and so frame to themselves heretical churches, and depart from the true, ancient', and catholic church. There is, moreover, a schismatical defection : such as was the Donatists', who sepa- rated themselves from the true church of God under the pretence of obtaining a more absolute kind of holiness ^ ; whereof I have spoken very largely but a little before. And the above remembered two kinds of defection are altogether abominable and wicked, even as also the third kind can by no means be defended. But none of all these kinds can be imputed unto us now-a-days, departing from the church of Rome. For the departure is void of all crime, which is made not from the true, but from the false church ; not from the people of God, but from the persecutors of God's people; not from the articles of faith and sound opinions of the church, but from errors which obscure the articles of faith and from the wicked traditions and corruptions of men ; •which, moreover, is made not through any lightness, but of necessity ; not for innovation^, but for true religion's sake*, that leaving the fellowship of darkness we may be gathered together again with Christ, the true light, and all his members. And in this sort now-a-days have we forsaken that see of Rome, flowing with false doctrine, idolatry, and the blood of innocent martyrs ; and have embraced the doctrine of the gospel and of the apostles, and therefore Christ himself the head of the church, which is the fellowship of all saints behov- ing in Christ. And this hitherto have I spoken by digression. I now return to the treatise of the catholic church, that I may make an end of those things which remain to be spoken. And to that end, that greater light and force may be added to those things which I have hitherto spoken of the church, I will now bring out certain parables out of the holy scriptures, whereby those things are^ as it were painted out [1 ancient, not in Lat.] [2 See Vol. i. p. 161, note 5.] [3 non novandi, Lat. All the editions read invocation for innova- tion.] [4 propter veram fidem recuperandam, secundum testimonia seter- nse veritatis, Lat. omitted : that we may recover the true faith, ac- cording to the testimonies of eternal truth.] [5 quibus ilia statuitur, Lat. : whereby it (i. e. the church) is, &c.] II.] OF THE UNITY OF THE CHURCH. 79 before our eyes. And so shall it be easy for every man to put a difference between the inward and the outward church ; and to know what either appertaineth properly to every one, or else what is not proper. First of all, the church is set forth unto us under the The church shape and fashion of a house. A house is builded to this of God. end, that men may dwell in it ; and it is builded by work- men of matter of all sorts, of wood, of stones, and mortar, the foundation being first laid, upon which are set walls, which are joined together with a corner-stone : last of all is added or placed aloft the roof, without which the whole building, by little and little rotting, would fall down and decay. I said that the church is the house of God, the chief master-builder whereof is God himself; who in the figure thereof, that is to say, in the tabernacle made by Moses and temple builded by Salomon, did deliver both unto Moses and David the fashion of the temple, according to which pattern they should build it. For God from the beginning kept the angels that they should not fall ; but repaired man, being fallen into sin and death, even straightways after the beginning of the world sanctifying a church unto himself, which he also severed out, compassing it about with his ■word. And this fashion of the church it is altogether needful that we keep, and that we receive not any other fashion, either of emperor or pope, or delivered by any other man. The true master-builder of this house of God^ saith in the gospel : " Upon this rock I will build my church." For the Matt, xvi. same Son of God is he that maketh us worthy of his king- dom ; he giveth us faith, by which we are made true mem- bers of the church of God. But albeit the Lord himself be the only and principal builder of his church, yet he refuseth not the labours of men in the building ; yea, rather he joineth men with him in building of the church, whom also he vouch- safeth to call master-builders'^. For Paul saith : " As a skil- ful master-builder I have laid the foundation." And asain : ** Who is Paul, and who is Apollos, but the ministers by i cor. lii. whom ye believed, and as the Lord gave to every man ? I have planted, Apollos watered, but God gave the increase. So then neither is he that planteth anything, neither he that watereth, but God that giveth the increase." Again : " We [6 vcri Dei domus, Lat.j [^ architectos, Lat.] 80 THE FIFTH DECADE. [SERM. Acts X. 1 Cor. iii. 1 Cor. vi. Isai. xxviii. Matt xvi. 1 Pet. ii. Acts IV. 1 Cor. X. 1 Cor. iii. Ephes. ii. together are God's labourers ' : ye are God's husbandry and God's building." We will make the matter plain by an ex- ample. What time God would raise up a house unto himself among the Gentiles, first of all he endued with his grace CorneUus, the governor of the Itahan band placed by Csesar^, or the captain and centurion : by and bye after, sending the apostle Peter, he prepared and made ready that house for himself. For Peter teacheth and baptizeth ; Cornelius with his household hearkeneth, believeth, is baptized, and becometh the house of God, the true church; which church the Lord dwells in by his Spirit. For even as a house is dwelt in by men, so God dwelleth in the church : as Paul witnesseth, saying, " The temple of God is holy, which ye are." Again : " Know you not that your body is^ the temple of the Holy Ghost, which is in you?" &c. The foundation of this house is Christ ; for Christ saith by Esay : " Behold, I put or lay in Sion (that is to say, in the church) a stone, a tried stone, a precious corner-stone, a sure foundation. He that beheveth shall not make haste." Which prophecy the Lord expound- ing in St Matthew's Gospel, and applying it to himself as the foundation of the church, saith unto Peter confessing Jesus to be the true Son of the Uving God*, the Messias that was looked for : " And upon this rock I will build my church, and the gates of hell shall not overcome it." There is moreover to be added hereunto the exposition of St Peter the apostle, who, reciting the very same words of the prophet Esay, and alluding to that saying of David, " The stone which the builders refused is^ the head of the corner," saith expressly, that Christ is that "living stone, refused of men, but chosen of God, a sure foundation, upon whom whosoever stayeth shall not be confounded." And also Paul the apostle agreeth with Peter, for he saith : " And the rock was Christ." And again • " Another foundation can no man lay than that which is laid, which is Jesus Christ." Therefore, whereas he in another place nameth the self-same foundation the foundation of the prophets and apostles, it is not so to be [1 Dei sumus cooperarii, Lat.] [2 apud Ccesaream, Lat. : at Cesarea.] [3 corpora vestra sint, Lat.] [4 yeri Dei, Lat.] [5 factus est, Lat.] 11.] OF THE UNITY OF THE CHURCH. 81 taken, as if the apostles and prophets were the foundation of the church ; but that they laid Jesus Christ for the foundation of the church, and builded the whole building upon this foundation, yea, even themselves also. For mortal men cannot be the object of faith, and foundation of the church, whereupon the faithful may stay. David crieth : " The way rsai. xviii. of God is uncorrupt: the word of the Lord is tried in the fire : he is a shield to all that trust in him. For who is God, besides the Lord? And who is mighty (or a rock)^ save our God ?" And Jeremy saith : " Thus saith the Lord, Jer. xvu. Cursed be the man that trusteth in man, and maketh flesh his arm, and withdraweth his heart from the Lord. Blessed be the man that trusteth in the Lord, and whose hope the Lord is." So the writings of the prophets and apostles with one consent shew us the rock, that is to say, the foundation of the church, to be Christ, and that it is he only and alone. Greatly do they err therefore, whosoever they be, that Peter or the do attribute to the bishop of Rome this divine praise, power, Jf°'?^j^^'°* and prerogative, which is due only to the Son of God. And 'hurch!''^ if so be it that they object, that many interpreters, both Greek and Latin^, have understood by the rock Peter him- self ; we refuse man's authority, and do affirm and bring forth heavenly authority. Christ said not, I will build my church Matt. xvi. upon thee, but upon a rock ; and that self-same rock that thou hast confessed. Yea, and Peter taketh his name of Petra, which signifieth a rock^, even as a Christian of Christ. And Peter also himself by the rock understood Christ. Hereunto maketh the authority of Paul, saying : " The rock was Christ." i cor. x. And, " Other foundation can no man lay, than that which is icor.iii. laid, which is Jesus Christ." For David before said: " Who is God, besides the Lord ; or who is a rock, save our God ?" These testimonies I repeat not unadvisedly : for all those that are not beside their wits will confess there is more credit to be given to these most manifest testimonies, witnessing Christ only to be the rock and placing him for the foundation of the [6 who hath any strength, Prayer-Book Ver. : who is a rock, Auth. Ver.] [■^ Tertullian. de Pudic. cap. 21. Cyprian. Epist. ad Jubaian. and Cornel, and Do Unit. Eccles. § 3. Chrysost. Homil. 69. in Pctr. Apost.] [8 which — rock, the translator's explanation.] [bullinger, iv.j house. 82 THE FIFTH DECADE. [sERM. church, than unto those that teach both Peter and the bishop of Rome, together with Christ, to be rocks and foundations of the church. I will use no sharper speech at this time against them, forasmuch as it is most manifest unto all men what manner of men they be, most unworthy to be reckoned with Peter, but most worthy to be counted amongst Simoniacs. Peter foresaw what manner of men they would be ; and there- fore, lest any man should be deceived by them, he painted them out in their colours in the second chapter of his second epistle. But leaving them, we will return to the exposition of the parable we had in hand. whobe God's The matter of the house, as the walls and other parts, are faithful men, builded upon the foundation Christ. Which thing those famous and principal workmen of this building, Peter and Paul, witness and explain in these words. Peter saith : 1 Pet. u. " To Christ ye come as unto a living stone, disallowed of men, but chosen of God, and precious. And ye, as lively stones, be made a spiritual house, and holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ." And Ephes.ii. Paul saith: "Now therefore ye are no more strangers and foreigners, but citizens with the saints, and of the household of God ; and are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner- stone; in whom all the building coupled together groweth unto an holy temple in the Lord : in whom ye are also built together to be the habitation of God by the Spirit." By the Christ the authority therefore of the apostles we learn, that Christ is the corner-stone in the house of God, who, lest the walls should fall down, coupleth them together, and upholdeth the whole building. He is also the roof of the church, that is to say, the defender and ruler, under whose defence the church liveth safe, happy, and blessed. Hereunto appertaineth the Thetaber- consideratiou of the tabernacle of Moses, and of the temple of tempit" Salomon : for either of them is called the house of God. The the church, tabcmacle was distinguished into the holiest of all, the holy place, and the court : and albeit these several parts be named, yet is it called one house of the Lord, because there is but only one universal church, which nevertheless hath, as it were, her parts. " The holiest of all" is a figure of the triumphant church in heaven, where are our fellow-servants and brethren, the patriarchs, prophets, apostles, martyrs, and all the blessed II,] OF THE UNITY OF THE CHURCH. 83 spirits. There doth Christ our Lord appear always in the sight of God ; who is our ark, wherein is contained the treasures of the church, which is the fulfilling of the law, the certainty of the covenant, and our propitiation ; thence have we ^ our oracles. In this part of the temple all things are sumptuous, gold and precious stones ; for in heaven perfect joy is attained. In the temple are forms of angels, palms and flowers, for be- cause in the life to come the elect shall be as the angels of God. Here they that do overcome are green for evermore. " To him that overcometh," saith the Lord, " will I give to Rev. a. eat of the tree of life, which is in the midst of the paradise of God." Here all things shine : for in Christ and in the life to come we shall be made bright. " The holy place" representeth unto us the militant and inward church, sanctified with the blood of Christ ; which hath not a shew of godliness only, but godliness itself: for by faith they cleave fast unto God, and with mutual charity they are knit together amongst themselves. They serve God in spirit, hearing God's word, and being par- takers of the sacraments. In the holy place therefore Salomon placed ten candlesticks, ten tables, and ten caldrons ; for in the church the saints are daily lightened, nourished, and purged through repentance. Finally, " the court" received the whole assembly of the people ; for the church is the assembly of all those that profess faith, having also hypocrites mingled with them. Between the holy place and the court or porch are two pillars in Salomon's temple, dedicated ^ to the posterity of David ; for it is Christ that beareth up the church, by whom the way is open into the church. Through the benefit and power of Christ the church hath obtained, that, if she continue in Christ, she should also be " the pillar and ground of the truth." But besides^ the tabernacle and temple of God there is no place, but in the church, wherein God receiveth the service done unto him ; God is only favourable in the church of his saints'*. Let the Jews, Turks, and Saracens, therefore, do works which in outward shew are never so excellent, yet without Christ and his fellowship no man pleaseth God. Again, the church of God is compared by Esay to a most The church excellent vine, who saith by plain words: "The vineyard of vme° " [1 redduntur nobis, Lat.] [2 inscriptsc, Lat.] [3 extra, Lat.] [4 Cf. Vol. II. pp. 147, 153.] 6 — 2 84 THE FIFTH DECADE. [SERM. the Lord of hosts is the house of Israel, and the men of Juda are his pleasant plant." And also in the gospel our Lord in the parable of the vine plainly expoundeth, that men are the branches of this vine. Yea, and in John he saith : "I am that true vine, and my Father is an husbandman. Every branch that beareth not fruit in me he taketh away ; and every one that beareth fruit, he purgeth it, that it may bring forth more fruit. As the branch cannot bear fruit of itself, except it abide in the vine ; no more can ye, except ye abide in me. I am the vine, you are the branches : he that abideth in me, and I in him, the same bringeth forth much fruit : for without me ye can do nothing. If a man bide not in me, he is cast forth as a branch, and withereth; and men gather them, and cast them into the fire, and they burn." There is one church therefore ; for it is one vine. Out of her come branches, partly fruitful, and partly unfruitful : for both the good or godly and true worshippers of God, and evil men or hypocrites, are counted to be in the church ; but hypocrites in their time are cut off, and thrown into everlasting fire. That the good remain in the vine, and are not cut off but bring forth fruit, that are they indebted for to Christ, the foundation of the church, and also the head and preserver of the same ; who by his spiritual and lively juice makes them fruitful in good works. Herein most evidently appeareth the knitting together of the head and the members, Christ and the faithful ; whereof we spake at first, and of which the Lord addeth in the gospel: "If ye abide in me, and my words abide in you, ask what you will, and it shall be done to you." Moreover, this church of the faithful is called the kingdom of God : for the Son of God himself, Christ Jesus, is the king of the church, that is to say, of all the faithful ; who by his Spirit and word governeth the church ; and she again wilUngly submitteth herself to his government. Neither are there found many kingdoms in the world, because there is one only King of glory, Christ. Of this king and kingdom I have entreated in the seventh sermon of my fourth decade. The church Now WO havo also said oftentimes, that the church is out by mail's likened to man's body. In the body the head is the chief, which is never absent from the body ; and being stricken off, leaveth a dead body void of sense. And albeit this have very many members, yet is there a most pleasant agreement The church is the king- dom of God. body. II.] OF THE UNITY OF THE CHURCH. 85 of them all amongst themselves ; every one agrecth and consenteth together amongst themselves : they are sorry one with another, and help each one another. The same thing likewise do all faithful people perform one towards another, that one member doth to another member. They are united to their head Christ by faith ; the head itself is joined to the members through grace and the Spirit. Christ is never sepa- rated from the church : neither hath she life elsewhere but from Christ ; who although he be absent in body from the militant church, yet is he continually present in spirit, in ope- ration, and in government : so as he needeth no vicar in earth, since he governeth alone, and continueth for ever the only head, the only king, the only priest and saviour of his church. For the Lord saith in Ezechiel : " I will raise up over my sheep Ezek. xxxiv. a shepherd, who shall feed them, to wit, my servant David : he shall feed them, and he shall be their shepherd. And I the Lord will be their God, and my servant David shall be their prince among them. I the Lord have spoken it." This last thing he added, lest any should doubt of the faith and certainty of those things which are spoken. God is the eternal truth, and he hath spoken it : therefore that which he hath spoken cannot but be most true. But what hath he spoken ? That there shall be and is one pastor and prince of the church. Behold, that he said one, is not without significa- tion. But who is that one ? He expoundeth that, and saith, "My servant David,"to wit, Christ Jesus, that branch of David's posterity, whom the authority of the gospel calleth everywhere the Son of David. He shall be a shepherd, not in name and title only, but in deed ; for he shall feed his sheep, and therefore shall be in the midst of them. For in the gospel he saith expressly : " Wheresoever two or three are gathered Matt. xTiii. together in my name, there am I in the midst of them." And again : " Behold, I am with you always, even to the end of the Matt-xxviii. world." Now, if he be present with his church, she hath no The church . „ . ,. . of God hath need of a vicar ; for a vicar suppheth the place of him that ^° ^icar. is absent. Wheresoever therefore Christ his vicar is acknow- ledged, there is no Christ, and therefore there reigneth anti- christ. This will be made as yet much more clear and sure, if we weigh what it meaneth, that Christ is said to be the head of the church. The head is the life, salvation, and heht, or that The head of ,.,.,,. 1 the church. which giveth light to the church, the supreme governor of the 86 THE FIFTH DECADE. [sERM. faithful, who both can and will always be present to the whole congregation of saints, of all ages, and dispersed throughout the whole world ; hear her prayers and requests, and moreover send her succour in all things : and briefly, who is able per- fectly to govern the whole church, and both provide for^ and bring to pass all her matters, and that in all things. But this privilege, as I think, thou canst give to no creature without blasphemy and sacrilege : only therefore Christ, perfect God and man, is and remaineth the only head of the church. The pope is Tliose that ackuowlcdge the pope of Rome to be the head of not the head ,,,.,. • i ^ tit i of the church, the church militant either know not what they do and say, or willingly and wittingly do blaspheme the Son of God, whom they will not have to reign over his church alone. But let us now hear the testimonies of St Paul the apos- Ephes. i. tie of this matter. "God," saith he, "hath raised up Christ from the dead, and set him at his right hand in the heavenly places, far above all principalities and powers, and might and domination, and every name that is named, not in this world only, but also in that that is to come : and hath made all things subject under his feet, and hath appointed him over all things, to be head to the church ; which is his body, even the fulness of him that filleth all in all things." Behold, Christ is the head, for he ruleth all things in heaven and in earth; he governeth all things; he hath all things subject unto himself; and maketh the church his body, ministering unto her those things whereof she hath need, and fulfilling all her desires. Ephes. V. Again, the same apostle saith : " Christ is the head of the church, and the same is the saviour of the body." It is the part of the head to preserve and govern the body : but that no man performs, but only Christ. He remaineth therefore the only head of his church ; specially since the church is the spiritual body of Christ, and therefore cannot have a carnal head, without you will make of the church a poetical monster : for Christ is the head of the church, not because he is man, but because he is God and man. But and if the defenders of the Romish idol and cham- pions of the monarchy of Rome by the head do understand the prince or governor in earth, as Saul in the scripture is called the head over Israel, and so do understand the chief bishop ruling in the chief see ; let them again hear the scrip- [1 savcire, Lat.] II.] OF THE UNITY OF THE CHURCH. 87 ture itself confuting their filthy error, and saying : " And there Lukexxu. arose also a strife among the apostles, which of them should seem to be the greatest. But Jesus said unto them : The kings of the Gentiles reign over them, and they that bear rule over them are called gracious lords^. But ye shall not be so : but let the greatest among you be as the least ; and the chiefest, as he that serveth. For who is greater, he that sitteth at table, or he that serveth? is not he that sitteth at table? and I am among you as he that ministereth." That primacy therefore of the church of Rome is of men ; it is not of the doctrine or institution ^ of Christ : yea rather, quite contrary it is and repugnant unto the institution, doctrine, and example of Christ ; who will not have the apostles or apostolic men to reign like unto the princes of this world. He instituted minis- ters of the church, who should serve the church. She sitteth at the table ; the ministers set that food before her which they receive of the Lord, and rightly divide the word of the Lord. Did not Christ himself refuse a crown upon earth, and did not he that is Lord of all minister ? Doth not he himself disallow that any minister should seek any prerogative, no, not in respect of eldership ? " He that is greatest among you (saith he) let him be as the younger." He therefore com- mandeth an equality amongst them all. And therefore St Jerome judgeth rightly, saying, that by the custom ofnieromem man, and not by the authority of God, some one of the elders tanesupon ' «' . litus, and should be placed over the rest, and called a bishop ; whereas j^ EvaiJiulf of old time an elder or minister^ and a bishop were of equal honour, power, and dignity ^ And it is to be observed, that St Jerome speaketh not of the Romish monarchy, but of every bishop placed in every city above the rest of the [2 bcnefici, Lat] [3 traditione, Lat.] [■* 01' minister, not in Lat.] [5 Hsec propterea, ut ostenderemus apud veteres eosdem fuisse presbyteros quos et episcopos: paulatim vero, ut disscnsionum plan- taria evellercntur, ad unum omnem sollicitudinem esse delatam. Sicut ergo presbyteri sciunt se ex ecclesiaj consuetudine ei qui sibi prsepo- situs fucrit esse subjcctos ; ita episcopi noverint se magis consuetu- dine, quam dispositionis dominicte veritate, presbyteris esse majores. — Hieron. Comment, in Ep. ad Tit. cap. 1. 0pp. Tom. iv. par. 1. col. 413. Audi et aliud testimonium, in quo manifestissime compro- batur eundem esse episcopum atque presbyterum, &c. — Hieron. ad Evangclum. Ep. 101. 0pp. Tom. iv. par. 2. col. 803. Par. 1706.1 88 THE FIFTH DECADE. [sERM. ministers. Which thing I bring not out, to that end we should stay upon the authority of man ; but to that end I might shew, that even by the witness of man it may be proved, that that majority, as they call it, hath not the original from the Son of God and from God's word, but out of man's brain ^; and that therefore both Christ remaineth the only head of his church, and the bishop of Rome is nothing less than the head of the church militant. And therewithal we cleave most stedfastly to the sacred and holy gospel, and to the un- doubted doctrine of the apostles ; which doctrine taketh away all pride of supremacy, and commendeth unto us a faithful ministry and the equal authority and humbleness of the min- isters ; the apostles again witnessing and saying : " Let a man so think of us, as of the ministers of Christ, and disposers of the secrets of God." The church Hercuuto bclougeth almost the whole tenth chapter of foidofChrFst. John, wherein the Lord named himself the true and also the only shepherd of the universal church. The only sheep- fold of this shepherd is the catholic church, gathered to- gether by the word out of the Jews and Gentiles. And^ sheep of this fold are all the faithful people in the world, hearing and giving themselves over wholly to be governed by this chief shepherd Christ: who albeit he also commu- nicate this name of pastor, or shepherd, unto the ministers appointed to the ministry of the church, yet notwithstanding, he retaineth unto himself the charge of the chief shepherd, and also the chief power and dignity. Men that are pastors of churches are all ministers, and are all equal : Christ our Lord is the universal pastor, and chief and Lord of pastors. The more worthy diligence and trust is in the pastors, the more worthy it maketh them. Therefore, when the Lord johnxxi. said unto Peter, "Feed my sheep," he committed not unto Peter any empire either over the world or over the church, but a ministry to the behalf of his redeemed. " Teach," saith he, " and govern with my word, my sheep ; my sheep, I say, whom I have redeemed with my blood;" for Paul Acts XX. saith: "Take heed unto yourselves, and to the whole flock, whereof the Holy Ghost hath made you overseers, to feed the church of God, which he hath purchased with his own blood." The bishop of Rome therefore is deceived, who by [^ ex arbitrio hominum, Lat.] [2 Proinde, Lat. : Therefore.] II.] OF THE UNITY OF THE CHURCH. 89 the Lord's word spoken unto Peter thinketh that full power is given unto him over all in the church^. Let the apostle Peter himself be heard, talking with his fellow-elders, and as it were opening those words of the Lord spoken unto him : " The elders that are among you," saith he, " I beseech, i pet. v. which am also an elder, and a witness of the sufferings of Christ, and also a partaker of the glory that shall be revealed. Feed the flock of God, which dependeth upon you*, caring for it not by constraint, but willingly ; not for filthy lucre, but of a ready mind. Not as though ye were lords over God's heritage^ but that ye may be ensamples to the flock." Peter speaketh not of any empire and lordship, yea, by ex- The office of press words he forbids lordly dignity. For even as he is not a lorciiy ■T _ tl o • o o ' _ Ephes. IV. with milk, and bringeth up with stronger meat, until we grow up into a perfect man. But even as without a husband, without true faith plighted, and without seed, there is no mother ; even so the church without Christ, without true faith and the seed of God's word, is not that our mother, that is a free woman, and our mistress. We have by these things by the way learned, why the church of God is called a mother. The same notwithstandino; is also called a virgin ; The church , a virgin. for of this holy mother, the church, the Lord before all things requireth faith and integrity. For the apostle Paul saith : zcor.xi. " 1 have coupled you to one man, to present you a chaste virgin unto Christ." Therefore it is the part of the spouse, to bring unto her husband for her dowry her virginity, and to keep the same undefiled. But what manner of virginity is that ? Sincere faith in Christ, which wholly, or with all her mind, cleaveth for ever unto one : which cometh to pass, when we give ear only to our spouse, and love none but him alone ; to be short, when we persevere in the simplicity of the gospel. For it foUoweth in the words of the apostle : " But I fear, lest it come to pass that, even as the serpent deceived Eve with his subtilty, so your minds should be cor- rupt from the simplicity that is in Christ." That simplicity acknowledgeth Christ to be the means^ of salvation, the re- covery* of life and all heavenly treasures; without whom there is no salvation, nor no good thing. But who will call her a chaste matron, who giveth ear to bawds, and setteth her heart also upon the love of others, neither contenteth herself with her husband only ? Will not all men cry out that she is a naughty pack, and an adulteress, lying with others, ^Jm'cttfc [2 See above, p, 26.] [3 compendium, Lat.] [■* rccapitulationem, Lat. cf. Vol. i. p. 156, note 1.] and fornication. 92 . ■ THE FIFTH DECADE. [SERM. and bringing forth children of strange seed? And in the holy scriptures spiritual adultery and fornication is much spoken of: all the sermons of the prophets are full of such allegories. They call those men or churches adulterers, ■whoremongers, and fornicators, which receive strange seed, that is to say, doctrine differing from the word of God : for such as they, going a whoring from God, cleave not unto God only; they love not alone him with all their heart; they do not worship, serve, and call upon him only ; yea rather, they choose unto themselves others, whom they may worship and call upon either instead of God, or together with God. Hereunto pertaineth a good part of the fifth chapter of Jeremy, and all the second chapter of Osee. Amongst other things the Lord saith : " I will not have compassion upon her children, because they are children of fornications : for their mother hath played the harlot; for she hath said, I will go after my lovers," &c. The church Siucc those thiugs are thus, brethren, there is no cause of Rome is i i i i not the holy yfiiy any man should^ reverence the church of E-ome, deckinsf mother . . ' o church. herself with the title and beauty of the holy mother, the church ; for she is not the holy mother church, she is not an uncorrupted matron and virgin. For where is the hus- band, who is the only husband of this chaste matron ? where is the faith and integrity kept with her husband ? hath she not defiled herself with strange seed ? hath not she received and taught a new and strange doctrine from the word of God, and by that means begetteth many children, not to Christ, but to antichrist? St John, beautifying this church Rev. xvii. with her apt title, calleth her, " Great Babylon, the mother of whoredoms and abominations of the earth ; and a woman drunken with the blood of the saints, and with the blood of the martyrs of Jesu Christ." Our holy mother, the church, is an undefiled virgin, hearing only the voice or doctrine of her only well-beloved husband, placing all the means of life and salva- tion in him alone, and depending only upon him in all things. With many other allegories doth the scripture paint out the mystery of Christ and the church : but thereof it sufficeth to have spoken thus much. The Lord Jesu, the true and only Shepherd of his church, bring home again lovingly the wandering sheep into his fold ; and being gathered together in his church, preserve them for ever. Amen. [1 hodio, Lat. omitted : at this day.] III.] OF THE MINISTRY OF THE WORD OF GOD, &C. 93 OF THE MINISTRY, AND THE MINISTERS OP GOD'S WORD ; WHEREFORE AND FOR WHAT END THEY ARE INSTITUTED OF GOD. THAT THE ORDERS GIVEN BY CHRIST UNTO THE CITURCH IN TIMES PAST WERE EQUAL. WHENCE AND HOW THE PRE- ROGATIVE OF MINISTERS SPRANG. AND OF THE SUPREMACY OF THE BISHOP OF ROME. THE THIRD SERMON. The exposition touching the church of God shall be trulier understood, brethren, by those things which remain to be spoken out of the word of the Lord concerning the ministry and ministers of the church. For I said, the church of God is builded and preserved by the word of God ; and that, through ministers appointed for that purpose by the Lord : so that now it followeth to speak of the ministers of the church, and of their ministry, that is, of that order wherewith God governeth his church. And truly, the ecclesiastical ministry is extended both to stir up, and also to maintain, public prayers and the adminis- tration of the sacraments, and. especially it is occupied in preaching of the word of God. Of the tvv^o former I will speak in place and time convenient : of the ministry of the word I will entreat at this present. In consideration whereof, first it is expedient to view, wherefore God in instructing men useth the aid or ministry of men ; and what men perfect ^ or work in the ministry itself, and what God. He verily, for his exceeding goodness and wherefore mercy toward us, coveteth to pour himself wholly into us, the ministry ,,.,-_,.■, •, ,/. 1 • of men in (which I thmk good to repeat often, that it may be the building ws 1 1 • 1 T 1 1 church. deeper rooted in our hearts, and that we also may bethink ourselves what we owe unto God,) that we may both be strengthened and blessed in him ; and may perfectly understand his will to US-ward, and finally our duty whereby we be bound unto him. As he therefore furthereth our salvation very diligently in all things, so, lest there should be anything wanting to true doctrine, he himself cometh forth to instruct [2 praistent, Lat. : supply.] 94 THE FIFTH DECADE. [sERM. men. But such is our -weakness and corruption through sin, we cannot abide the meeting of his eternal and wonderfuU majesty: which is apparent by much communication ^ of God had with our fathers, but especially at his meeting with the whole church of Israel in mount Sina. For when he came down on the mount, not without glory and heavenly ^ majesty, and uttered with his own mouth a brief sum of his whole re- ligion and of all the laws, (which sum we call the decalogue, or ten commandments,) the people, being astonied with his di- Exod. xix. vine majesty, said unto Moses : " Talk thou with us, and we will hear : but let not God talk with us, lest we die." And Deut. V. God, receiving this offer, said: "Ihave heard the voice of the words of this people, which they have spoken unto thee : they have well said all that they have spoken. Oh that there were such a heart in them, that they would fear me, &c." In- somuch that this manner of teaching by men, which men themselves have chosen for themselves, God^ will have to be perpetual, and never to be broken : so as when he sent his Son into the world, he clothed him with flesh, that he might after that manner speak^ unto us by him. By the mi- God indeed might by the secret illumination of his Spirit, word'eod ^ without man's ministry (as his power is tied to no creature), vat^ion in his regenerate the whole world, and govern the church itself : but cliurch, " ' o as he despiseth not his creatures, nor destroy eth the work of his own hands, and doeth all things in order ; even so from the first beginning he forthwith spake to the world by patri- archs, then by prophets, afterward by apostles ; neither at this day ceaseth he to give unto the world doctors and pastors : so that it becometh us not to tempt God, that is, not to look for a secret inspiration with the heretics Enthusiastae^; but to acknowledge a just order, and that God himself speaketh unto us by men, of whom he would have us to learn religion. The Actsviii. eunuch of Candace, queen of Ethiopia, did read the holy scriptures, and the Lord could have taught him by secret [1 immense, Lat.] [2 ex multis colloquiis, Lat.] [3 divina, Lat.] [* Deus quoque, Lat.] [6 Rather, and after that manner spake, &c.] [6 So the Messalians or Euchites were called. — Mosheim, Eccles. Hist. Book II. Cent. 4. Part 2. chap. v. § 24. ed. Soames. note 5. Vol. I. p. 409. But Bullinger probably referred to a sect of the Anabap- tists, called Enthusiasts. See Bulling, adv. Anabapt. Lib. 11. cap. 1.] III.] OF THE MINISTRY OF THE WORD OF GOD, &C. 95 inspiration the mystery "^ of faith ; but he glveth him Philip to be a teacher and an interpreter. Likewise Paul, the doctor of Gai. i. the Gentiles, taken up into the third heaven, and instructed by Christ himself, not by men, of all the principles of our religion, is nevertheless referred over unto a man called Ananias. The Actsix. angel of God is sent to Cornelius, captain of the Italian band, Acts x. being at Ciesarea, "which might have instructed him in all points of true religion; but he willeth^ him to call for Peter the apostle: "He (saith the angel) will tell thee what thou must do." For this cause ministers are called saviours : they are said to convert men : their word is called, not the word of man, but the word of God ; he which despiseth them, seemeth to despise God himself. It is also said, that they themselves do bind and loose, and retain and forgive sins. For Abdias the prophet saith, that saviours shall ascend into the mount Sion ; which many ^ interpret of the apostles. Paul, pleading before king Agrippa, and rehearsing the words of God which came unto him in a vision, saith: "I send thee unto the Gen- Actsxxvi. tiles, to open their eyes, that they may be turned from dark- ness to light, &c." And''' Gabriel the archangel said before that, speaking of John, "He shall go before the Lord with Luke i. the spirit and power of Elias'^ to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just men." Moreover, the apostle to the Thessalonians, "We thank iThess. u. God (saith he), because when ye had received of us the word of the preaching of God'^^ ye received it not as the word of men, but as it is indeed, the word of God, which worketh also in you that believe." Again: "He therefore that despiseth these i Thess. iv. things '^ despiseth not man, but God, who hath even given you'* his Holy Spirit." For the Lord saith in the gospel : Luke x. "He that heareth you, heareth me ; and he that despiseth you, despiseth me." And again: "Whatsoever ye shall loose on Matt. xvUi. earth, shall be loosed in heaven ; and whatsoever ye shall bind on earth, shall be bound in heaven." And again: "Whose John xx. [7 negotium, Lat.] P jubet, Lat. : cf. Vol. i. p. 86.] [9 nemo non, Lat.] [10 Etenlm, Lat. : For.] [11 in spiritu Ilelia?, Lat. : and power, not in Lat.] [12 quo Deum discebatis, Lat., and Erasmus.] [13 rejicit nos, Lat. Tho Vulgate reads, hsec spornit.] [!•* in nos, Lat., but Erasmus, iu vos.] 96 THE FIFTH DECADE. [SERM. sins soever ye remit, they are remitted unto them ; and whose sins soever you do retain, they are retained." Let every But somo, wrostiug thoso placos of the holy scripture given to him affaiust the natural sense, do give the ministers an equal power that it be- . *= . -, ^, . , , i • i ^ • i longeth: I ma manner with Christ ; and that which only pertameth unto mean, both to -i-» i i i God and the jiim, they communicate also unto them. But they say, that by such means the ministry must be set out, lest it wax vile and of no estimation among profane men. Other some again so speak of the inward drawing of the Spirit, that they seem as it were to make superfluous, or to take clean away, the out- ward ministry, and to attribute nothing at all unto it. There- fore the ministry must be limited with his bounds, lest it be drawn hither and thither with the affections and lusts of men, and either too much or too little be attributed unto it. Let the ministry indeed be beautified and kept in authority, but let it be done without the dishonouring of God. Neither indeed becometh it us, under the pretence of the ministry, to attribute that to man's labour which is only God's office, on whom all men ought to depend, and unto whom, as the only well-spring and giver of all godhness', they ought to have respect. Therefore the faithful ministers of the Lord Jesus ought only to have regard hereunto, that they may keep the glory and authority of Christ unblemished, and his priest- hood sound unto himself in every point. For the Lord Jesus himself, sitting at the right hand of the Father in the true tabernacle, which God pight^ and not man, remaineth a priest, yea, the only high priest of his church for ever, executing as yet all the duties of a priest in the church. For he, as the only teacher and master in the church, teacheth his disciples, that is, the church or congregation of the faithful ; enduing them with the Holy Ghost, regenerating and drawing them, sanctifying and making them free from their sins : which Unto the thing the scripture in every place plainly teacheth. This glory, mTnfstfy'^^ this powor, ho hath given unto none, neither doth any minister, ?hl°pi|ce''of unless he be blinded with devilish pride, take that unto him- self, as though he did work these works that are proper unto Christ, either for Christ, or in Christ's stead, or together with Christ. The apostles, being Christ his most faithful ministers and most chosen instruments of God, did" not give the Holy [1 So also ed. 1584: but ed. 1677, goodness. Omnis boni, Lat.] [2 pight : pitched.] the 2 Cor. v. in.] or THE MINISTRY OF THE WORD OF GOD, &C. 97 Ghost, did not draw men''s hearts, did not inwardly anoint men's minds, did not regenerate souls ; they themselves did not deliver from sin, death, the devil, and hell : for all these things be the works of God, which he hath not communicated to any. Wherefore the most holy Baptist in plain words denied that he was Christ ; he denied that he himself baptized with the Holy Ghost. "I (saith he) baptize with water: but he Johni. baptizeth with the Holy Ghost. I am the voice of a crier in the wilderness, Prepare the way of the Lord." And Paul, pleading his cause before Agrippa, wisheth of God that king Aeuxxvi. Agrippa were such a one as Paul himself was, except his bonds: but such a wish had not needed, if he himself could draw, sanctify, and absolve. There are infinite other of this kind to be seen in the scriptures. Yet nevertheless the ministry of the church is not The ministry needless. The king's counsellors and ofiicers have not equal pointed in . . . . . vain. power with the king, neither are they kings with the king or for the king ; but for all that, their service is not in vain. Therefore that thing which Christ, the Son of God, who is the greatest, the best, and the chief high priest of his church, worketh in his catholic church inwardly and in their minds, as the only searcher of the hearts; the very same outwardly he declareth and testifieth by his ministers, whom the scrip- ture for that cause calleth witnesses, ambassadors, or mes- sengers. " You (saith the Lord to his apostles) shall bear John xv. witness, because ye have been with me from the beginning." And Paul saith : "I am ordained a preacher^, and an apos- i iim. u. tie, and a teacher of the Gentiles." Therefore the same apostle, in another place, calleth the same gospel both a tes- timony, and preaching, of our Lord Jesus Christ^. And John the apostle afiirmeth, that he was banished into the isle of Pathmos "for the word of God, and for the witnessing of Rev. i. Jesus Christ." And therefore when ministers bear witness of the Son of God, and out of his word promise life ever- lasting, their word is not called man's word, but the word of God ; and they are said to save, and to release from sin ; for they are the true messengers and heralds of the King, who is the deliverer, who hath sent them to publish remis- [3 prseco evangclii, Lat.] [•* 1 Cor. i. 6; 2 Tim. i. 8, testimonium ; 2 Tim. iv. 17, prceconium: Erasmus, and Bibl. Lat. Tigur. 1644.] [bULLINGER, IV.] 98 THE FIFTH DECADE. [sERM. sion of sins': whereupon also they attribute all the means of life, salvation, and delivery, to the only deliverer Christ. 1 Cor. iii. iv. Paul in another place calleth ministers, " fellow-labourers with God ;" and afterward again, " disposers of the secrets of God." For the salvation which the Son of God hath only wrought, and which he also only giveth, the ministers preach or dispose^, and so they are " fellow-labourers." The same apostle out of the doctrine of the gospel, which resem- Matt.xiii. bleth the teacher in the church to one that soweth seed, compareth the ministers to gardeners and planters of trees ; to whom he committeth the outward manuring, reserving 1 Cor. iii. the inward working to Christ our Lord, saying : " Who is Paul then, and who is Apollos, but ministers by whom ye behoved; and as the Lord gave to every man? I have planted, Apollos watered; but God gave the increase. So then neither is he that planteth anything, neither he that watereth ; but God that giveth the increase." With which testimony of the scripture Augustine being instructed, learned so to speak and write of the ministry of the church, as nothing should be diminished from the glory of God, which inwardly moveth and teacheth us ; and yet in the mean time the office of the ministry should not be taken away, or despised as unprofitable. For in his epistle ad Cir censes, which in order is accounted the 130, speaking of the secret drawing of God and the outward ministry of men : " These are not (saith he) our works, but God''s ; I would not at all attribute these things unto man's working : no, not if, when we were with you, so great a conversion of the multitude through our speaking and exhortations should happen. That thing he worketh and bringeth to pass, who by his ministers outwardly warneth by tokens or signs of things ; but by the things themselves he inwardly teacheth by himself." Thus far he. But lest it might seem to any man, that he spake too briefly and sparingly, and not worthily enough, of the ministry of the church, even he himself immediately addeth, and saith : " Neither therefore ought we to be more slow to come unto you, because whatsoever is done praiseworthy among you cometh not of us, but of him which alone doth wonderful things ; for we ought more carefully to run to behold the works of God than our own works ; because \} of sins, not in Lat.] [2 dispensant, Lat.] Ill,] OF THE MINISTRY OF THE WORD OF GOD, fcc. 99 even we ourselves, if we heave any goodness in us, we are his work, and not man's. Therefore the apostle said : ' Neither is he that planteth anything, nor he that watereth ; but God that giveth the increase^.'" The same writer, speak- ing of the very same thing in his twenty-sixth treatise upon John : " All the men of that kingdom (saith he) shall be such as are taught of God ; they shall not hear by men : and though they hear by men, yet that which they understand is inwardly given; it shineth inwardly; it is inwardly revealed. What do men in preaching outwardly? What do I now when I speak? Make you to hear a noise of words with your ears. But unless he reveal it, which is within, what say 1 ? or what speak I ? The outward workman is the planter of the tree, and the inward is the creator. He that planteth, and he that watereth, worketh outwardly ; that do we : but neither is he that planteth anything, nor he that water- eth ; but God that giveth the increase. This is the meaning of, * They shall be all taught of God*.'" Thus far Augustine. Wherefore, when in another place St Paul saith, " Ye 2 cor. iii. are the epistle of Christ, ministered by us, written not with [3 Non sunt hsec opera nostra, sed Dei ; non hsec humanis ojieribus omnino tribuerem ; nee si cum apud vos essemus tanta conversio mul- titudinis nobis loquentibus et hortantibus proveniret. Hoc agit ille et efficit, qui per ministros suos rerum signis extrinsecus admonet, rebus autetn ipsis per seipsum intrinsecus docet . . . Nee ideo pigrius moveri nos oportet ad visendos vos, quoniam quicquid in vobis lauda- bile est factum, non a nobis, sed ab illo factum est, qui facit mii-abilia solus. Multo enim alacrius debemus accurrere ad spectanda opera divina quam nostra, quia et nos, si quid boni sumus, opus illius, non hominum sumus. Undo apostolus dixit, Neque qui plantat est aliquid, neque qui rigat; sed qui incrementum dat, Deus. — August. Ep. 130. 0pp. Tom. II. fol. 124. col. 4. Par. 1531.] [4 Omncs regni illius homines docibiles Dei orunt, non ab homi- nibus audient. Etsi ab hominibus audiunt, tamen quod intelligunt intus datur, intus coruscat, intus revelatur. Quid faciunt homines forinsecus annunciantes ? Quid facio ego modo cum loquor? Stre- pitum verborum ingero auribus vestris : nisi vero revelet ille qui intus est, quid dico, quid loquor? Exterior cultor arboi'is, interior est creator. Qui plantat et qui rigat, extrinsecus operatur ; hoc faci- mus nos : sed neque qui plantat est aliquid, neque qui rigat ; sed qui incrementum dat, Deus. Hoc est, Erunt omnes docibiles Dei. — Id. Tract, in Joan. 2G. Tom. ix. fol. 47. col. 1. See also Vol. i. p. 80.] 7—2 100 THE FIFTH DECADE. [sERM. ink, but with the Spirit of the living God; not in stony tables, but in fleshy tables of the heart ;" we must diligently put a difference between the work of the Spirit, and the work of man or of the minister. The minister doth not take on him the honour of God and the work of the Spirit, but his own work, that is to say, the ministry. Paul preacheth, and writeth with ink ; but the Spirit of God moveth the heart ; and with his grace, or anointing, he writeth in the very heart : so he worketh together with God, Paul working his proper work, and the Spirit working his work. The apostles are preachers and ministers of the gospel, not of the letter, but of the Spirit : not that they give the Holy Ghost, but because they are preachers of the gospel, that is, of that which giveth the Spirit of Christ \ yea, which poureth it into the believers : but they are not preachers of the letter of the law, which doth not give grace and remission of sins, but worketh wrath and bringeth sin to light. Touching the keys and the power of the keys, there will be elsewhere a more fit place to speak. And moreover it seemeth that here is a meet place for those things, which I have disputed of in the first sermon of this decade, touching the power and ministry of the church. Again ; whereas the Lord useth in teaching his church man's help, and us as labourers together in finishing the salvation of mankind ^ he sheweth most evidently how greatly he loveth us, and how much he esteemeth of us ; who hath laid up so great a treasure in earthen vessels, and even in us ourselves worketh whatsoever is most excellent, and over- cometh all the high excellency of the world. Whereby we learn again to attribute all the glory unto Christ, Paul again 2 Cor. iv. teaching us, and saying : " We preach not ourselves, but Jesus Christ the Lord ; and ourselves your servants for Jesus' sake. For it is God, that commanded the light to shine out of darkness, who hath shined in our hearts, for to give the light of knowledge of the glory of God in the face of Jesus Christ. But we have this treasure in earthen vessels, that the excellency of the power may be of God, and not of us. We are afflicted on every side, yet are we not in distress, &c." Moreover, all the members of the ecclesiastical body are {} prsedicatores evangelii, id est, Christi spiritum conferentis.] [2 of mankind, not in Lat.] II.] OF THE MINISTRY OF THE WORD OF GOD, &C. 101 ■wonderfully glued together by the ecclesiastical ministry: for this chiefly helpeth to make concord and continue unity, because we want mutual instruction ; and unto every church is one peculiar pastor appointed as a governor, as it were some faithful householder, governing and keeping in order his whole family. Truly it cannot be denied, that in time past that^ most exquisite order'* of the tabernacle, and temple, and the tribe of Levi consecrated to the priesthood, were to this end ordained of God : which as soon as that ungodly king Jeroboam through wicked presumption forsook, he rent the kingdom in pieces, and at the length utterly overthrew both his own house and the whole kingdom ^. St Paul also, speak- The end of the ministrVa ing of the ends of the holy ministry instituted of God, doth not forget the unity of the ecclesiastical body ; whereunto also he joineth other notable good things. If any man de- sire his words, they are these : " He instituted ministers, Ephes. iv, for the gathering together^ of the saints, for the work of the ministry, and for the edification of the body of Christ : till we all meet together in the unity of faith, and knowledge of the Son of God, unto a perfect man, and unto the measure of the age of the fulness of Christ : that we henceforth be no more children, wavering, and carried about with every wind of doctrine, by the deceit of men, and with craftiness, whereby they lie in wait to deceive; but let us follow the truth in love, and in all things grow up into him, which is the head, that is, Christ," &c. These ends of the ecclesi- astical ministry are manifest in the preaching of the word of God. God hath instituted a ministry in the church, that all the members may be brought into the unity of the body, and that they may be subject and cleave to Christ their head, that thereby we may grow to be of full age, and be- come perfect men; that we be not always children, and that we lie not open to the deceits and bewitchings of all here- tics ; but, being joined together in true faith and charity, let us hold fast the pure and simple truth of Christ ; and serving Christ unfeignedly in this world, we may after death reign with him in heaven. Out of these things let us also derive this; that the eccle- [3 totum, Lat. : all that.] [4 cultum, Lat.] [5 See Vol. 11. p. 128.] [6 instaurationem, Lat, and Erasmus.] 102 THE FIFTH DECADE. [SERM. siastical ministry, though it be executed by men, yet is it Thebefiin- not of man, that is to say, invented by man. For the begin- ning of the ' '' 111 • • ^m^try.^and jijug thereof IS from heaven, and the author or mstitutor ness thereof, thereof is God himself ; and therefore the worthiness of it doth greatly excel. The first preacher in paradise was God himself, yea, the Son of God himself: who by the ministry of the Holy Ghost always spake to the fathers; even as afterwards, being in- carnate, he was given of the Father to be a master and teacher to the whole world. He preached unto our parents, Adam and Eve, remission of sins and repentance. He or- dained and revealed a sacrifice, instead of a sacrament; wherein might be represented and ratified^ unto them the price of the redemption, promised by the seed in time convenient to be paid, &c. There succeeded in the ministry Adam with his sons and nephews, Seth, Enos, Enoch, Noe, Sem, Abra- ham, with their sons and nephews, even unto Moses; in whose time, while he governed the church, and after him, there are given prophets and priests, even unto the time of John Baptist and Jesus, the promised seed, I mean Christ, our king and high priest. He in like wise^ sent into the world his disciples, that is to say, the apostles, who ordained for their successors bishops and doctors : of which thing I have spoken more largely in another place ^. God himself therefore is heard in the voice or doctrine of his ministers ; so that we are commanded to give ear to the ministers, preaching the gospel, as to the very angels of God, yea, as to the Lord himself. For this cause Paul praiseth the Ga- Gai. iv. latians, saying : " Ye despised not neither abhorred my trial which was in the flesh ; but received me as an angel of God, yea, as Christ Jesus." Whereupon St Augustine also in his How minis- thirtieth treatise upon John : " Let us hear (saith he) the tersareto i-nixi ii r\-\ be heard, gospcl, as if the Lord were present ; and let us not say, Oh, happy are they who could hear him : because there were many of them which saw him, and yet consented to kill him, and many among us who have not seen, and yet believed. For that also which sounded precious out of the mouth of the Lord, is both written for our sakes, and kept for us, and is also read for our sakes, and for our posterity's sake shall [1 obsignaretur, Lat.] [2 rursus, Lat.] [^ De Episcoporum Instit. et Funct. cap. 5.] III.] OF THE MINISTRY OF THE WORD OF GOD, &C. 103 be read unto the end of the world. The Lord is above ; yea, and the Lord, which is the truth, is here also. For the body of the Lord wherewith he rose may be in one place, but his truth is spread abroad everywhere. Let us there- fore hear the Lord, and that also which he shall give us of his words^." Thus much he. The Lord, our high priest, speaketh unto us even at this day by the ministers preach- ing his word. And^ we have all things, whatsoever the Lord spake by the patriarchs, prophets, and apostles, set out in the scriptures, which the ministers of the church do read and declare before us. Who therefore hereafter can despise the ministry and the faithful ministers of Christ, especially since our Lord and Saviour took upon him the ministry, and Bom. xv. was made the apostle and minister of the church of the Jews? What and if those first ministers were such, as no age, in any doctrine of religion, in holiness and excellency, had their fellows, much less their betters ? At this day, insomuch as they are the last times, wherein scoffers and epicures have their full range, the ministry of God's word is of no value. But if you run over and weigh all the ages, even unto the beginning of the world, you shall find that the wisest, justest, and best men in the whole world had nothing in more re- verence than the word of God, and the prophets, and the holy apostles of God. But before we proceed any further in other things That the 1 -1 • ■, ' Mil !•! ministry belon gmo; to this matter, we will make answer to some, which, of the word ? 1 ^111 • 1 ' of God re- even under the pretence of the holy scriptures, endeavour to ih|'°hurch pervert the ministry of the word. For they allege this text of Jeremy : "No man shall teach his neighbour, for all shall Jer. xxxi. know me *^," As we deny not that Jeremy hath so written ; [■* Nos itaquc sic audiamus evangelium tanquam prEesentem Do- minum, nee dicamus, O illi felices, qui eum videre (Bullinger read audire) potuerunt : quia multi in eis qui viderunt, et occiderunt ; multi autem in nobis qui non viderunt, et crediderunt. Quod enim pretiosum sonabat de ore Domini, et propter nos scriptum est, et nobis servatum est, et propter nos recitatur, et propter posteros recitabitur, et donee seculum finiatur. Sursum est Dominus, sed etiam hie est Veritas Dominus. Corpus enim Domini, in quo resurrexit, uno loco esse potest : Veritas ejus ubique diffusa est. Dominum ergo audiamus, ot quod ipso donaverit do verbis ejus. — August. Tract, in Joan. xxx. 0pp. Tom. IX.] [5 Imo, Lat. : Nay.] [6 Bullinger. adv. Anabapt. Lib, ii. cap. 4,] 104 THE FIFTH DECADE. [sERM. SO we say, by that kind of speech and figurative saying that he meant nothing else, than that the knowledge of God and heavenly things should be very common in the whole world ; which Joel also foretold would come to pass, and which Peter allegeth in the Acts, second chapter. In the meanwhile these two prophets, as also all other very often, do make mention of the teachers of the church, whom the Lord should send unto his people : which they would not have done, if they had under- stood that all preachers should be taken clean away. Whereas How all other object, that all have the office of teaching committed alike unto them, to wit, parents to teach their children, and every one to admonish his neighbour ; therefore that there is no need of the ministry of the word of God in the church : it is sophistical. For all of us can and ought privately to teach and admonish our children and our neighbours ; but therefore the public ministry of the word of God is not superfluous. For Deuf. vi. the same God, which commanded parents and us all that they should instruct their children in godhness, and that every one of us also should teach and admonish our neighbours, hath given public ministers unto the church. It is their office to teach openly or publicly in the church ; neither is this permitted to whomsoever will, but only to them that be lawfully ordained ; lest happily, if other teach, they should not go forward in the right path ; for then it were lawful for every one, being inspired with the Spirit of God, at what time and place soever, both soberly to gainsay and to affirm the truth. Therefore the public ministry of the word remaineth nevertheless, and that perpetually, in the church. Thus much have we spoken in general of the ministry and the ministers of the word of God. Now that which remaineth of this matter we will discuss by their kinds and parts. And first we will shew what orders, or what offices, the Lord hath instituted from the beginning, or whom he hath put in autho- rity in the holy ministry of the church ; then, what manner men, and after what sort, it is meet for us to ordain ministers ; last of all, what manner of office it is that they have, that are ordained in the church. And that we be not troublesome unto you, beginning a long discourse from the patriarchs, we will What orders begin at our Lord Christ himself ; of whom Paul the apostle the Lord O ' i uftld'rn^he speaking: "He that descended," saith he, "is even the same church. -^hich ascended up far above all heavens, to fulfil all things. III.] OF THE MINISTRY OF THE WORD OF GOD, &C. 105 And he gave some apostles, and some prophets, and some evangehsts, and some pastors and doctors, to the gathering ^ together of the saints, into the work of ministration, into the edifying of the body of Christ :" and so forth, as is read in the fourth chapter to the Ephesians. Therefore our Lord ordained apostles, prophets, evangelists, pastors, and doctors, by whose labour he meant to build, preserve, and govern the church. Let us now see what the scripture teacheth us of them. Aposties. Apostle is a new name, given of the Lord himself to those twelve, which he chose peculiarly, and ordained teachers and masters to (all) nations. For thus we read in the sixth of Luke : " The Lord called his disciples : and of them he chose Lukevi. twelve, whom also he called apostles." For apostle signifieth, one that is sent, a messenger, ambassador, or orator ; for in the gospel after St John we read : "The apostle (or messenger) johnxui. is not greater than he that sent him." And truly, there is very often mention made of sending, in the prophets and in the old Testament^; from whence it seemeth the Lord borrowed that name. We read of no certain bounds appointed to the apostles ; for the Lord saith in the gospel : "Go ye into the Markxvi. ■whole world, and preach the gospel to all creatures." These are the master-builders of the first church of God, from vrhom among ancient writers they took the name of apostolic churches ; those, I mean, which the apostles first founded : as was the church at Antioch, Ephesus, Corinth, and many other mentioned in the Acts of the Apostles. The name of a minister and^ prophet is exceeding large : whereof is spoken in another place ^. Prophets in this place Prophets. are they which excel in singular revelation, and by whom the Lord foretelleth things that shall come to the church : such a one as we read Agabus was, which both foretold to St Paul Acts \\. xxi. the famine which was to come, and his bonds*. Wise and godly men, endued with a singular gift of interpreting the scripture, in times past were called prophets : as it may appear by the words of the apostle, 1 Corinth, xiv. chapter. An evangelist is a preacher of the gospel of Jesus Christ, Evangelists. sent with apostolic authority. Such we read were Philip and Timothy, &c. [1 in antiqua historia, Lat.] [2 minister and, not in Lat.] [3 See Vol. I. p. 49.] [1 rather, which both foretold the famine, &c. and to St Paul, his bonds.] 106 THE FIFTH DECADE. [SERM. Pastors. John X. xxi. Doctors or teachers. Bishops. Acts XX. Numb. xi. Pastors watch over the Lord's flock, having care of the Lord's people, feeding the church with the word of truth, and keeping the wolves from the sheepfolds. The chief of these is that good Shepherd, Christ, which saith unto Peter, "Feed my sheep ;" whereby he also joineth himself to shepherds. Doctors or teachers have their names of teaching. Neither do I see what they differ from shepherds, but that they did only teach, and in the meanwhile were not burthened with the care that belongeth to the pastor : of which sort in a manner are the interpreters of scriptures, and governors of christian schools. There are also found other names of the overseers of the church in the scriptures. The apostle Paul saith unto the shepherds, gathered together in the council at Miletum : " Take heed therefore unto yourselves, and to all the flock, over the which the Holy Ghost hath made you overseers, to feed the church of God." But bishops are called superintendents, seers, keepers, watchmen, and rulers. The people of Athens called them, whom they sent to their tributary cities subject unto them, diligently to see and mark what they did in every city, eTTfcr/coTroi/s ^ and (pvXaKu^, that is to say, spies and watch- men 2. The apostles called bishops watchmen, and keepers of the Lord's flock, and the stewards of Christ, or disposers of the secrets^ of God in the church. And presbyter, an elder, hath his name of age and ancient years. In times past the care of the commonwealth was committed unto the elders, as to those that were exercised with manifold experience and long use of things ; for governors of cities are both called seniors and senators. And as commonweals have their senators, so hath the church her elders ; as it appeareth in the Acts xiv., XV., XX., and xxi. chap. It seemeth that the ordaining ^ of elders came into the church out of the synagogue ; for thus we read in the book of Numbers : "Gather unto me (saith he) threescore and ten men of the elders of Israel, whom thou knowest to be the elders of the people, and officers over them ; and I will take of the spirit which is upon thee, and put upon them, and they shall bear the burden of the people with thee, [1 Budjsei Comment. Ling. Grsec. (p. 290. 1529.) apud Bullinger. Expos, in Heb. v. 5. 6. p. 673. Tig. 1537.] [2 The interpretation is the translator's.] [3 mysteriorura, Lat.] [' constitutio, Lat,] III.] OF THE MINISTRY OF THE WORD OF GOD, &C. 107 lest thou be constrained to bear it alone." Wherefore the elders in the church of Christ are either bishops, or otherwise prudent and learned men added to bishops, that they ^ may the more easily bear the burden laid upon them, and that the church of God may the better and more conveniently be governed. For Paul saith : " The elders that rule vyell, let i Tim. v. them be counted worthy of double honour ; most specially they which labour in the word and doctrine." There were therefore certain other in the ecclesiastical function, who albeit they did not teach by and bye^ as did the bishops, yet were they present with them that taught in all businesses. Perhaps they are called of the same apostle elsewhere governors, that i cor. xii. is to say, which are set in authority concerning discipline and other affairs of the church. And because we are come thus far in this present treatise, we will also declare other names of offices in the church. There is much speech in the scriptures of deacons, and, among eccle- Deacons, siastical writers, of priests. In the primitive church the care of the poor was committed to deacons ; as it is plainly gathered out of the sixth chapter of the Acts of the Apostles. There are also laws to be seen, which are prescribed unto them by the apostle in the first to Timothy, the third chapter. The office of deacons was separated from the function of pastors ; and therefore we do not reckon them in the order of pastors. The ancient fathers referred them to the ministry, but not to the priesthood. AVe read also, that women, not wedded, but women widows, ministered in the primitive church ; and among other Phebe, of the church of Cencrea, highly praised of the apostle, Rom. xvi. is very famous. But he forbiddeth women to teach in the i cor. xiv. church, and to take upon them public offices. How therefore, or in what thing, did women minister in the church ? Un- doubtedly, they ministered unto the poor in duties appertaining i Tim. ii. to women. They ministered unto the sick ; and with Martha, Christ's hostess, they did with great care and diligence cherish the members of Christ : for what other offices could they have? Moreover, the name of priest scemeth to be brought into Priests. the church out of the synagogue ; for otherwise ye shall not find in the new Testament the ministers of the word of God and of churches to be called priests, but after that sort that [5 episcopi, Lat. : the bishops.] [6 continue, Lat.] 108 THE FIFTH DECADE. [SERM. 1 Pet. ii. 2 Sam. viii. all Christians are called priests by the apostle Peter. But it appeareth that the ministers of the new Testament, for a certain likeness -which they have with the ministers of the old Testament, of ecclesiastical writers are called priests ; for as they did their service in their tabernacle, so these also, after their manner and their fashion, minister to the church of God. For otherwise the Latin word is derived of holy things, and signifieth a minister of holy things : a man, I say, dedicated and consecrated unto God to do holy things. And holy things are not only sacrifices, but what things soever come under the name of religion ; from which we do not exclude the laws themselves, and holy doctrine. In the old Testament we read that David's sons were called priests ^ : not that they were ministers of holy things, (for it was not lawful for them, which came of the tribe of Juda, to serve in the tabernacle, but only to the Levites) ; but because they, living under the government and discipline of priests, did learn good sciences and holy divinity. Here it seemeth it must not be dissembled, that those names, which we have entreated of, are in the scriptures one^ used for another. For Peter, the apostle of Christ our Lord, calleth himself an elder ; and in the Acts of the Apostles he calleth the apostleship a bishoprick. For St Paul also calling the elders together at Miletum, and talking with them, he calleth them bishops ; and in his epistle unto Titus he com- mandeth to ordain elders town by town, whom immediately after he calleth bishops^. And that they also are called both doctors and pastors, there are none so gross-headed to deny. Now by all these things we think it is manifest to all men, remainethTn what orders the Lord himself ordained from the beginning:, the church. . . ° - ,'= and whom he hath consecrated to the holy mmistry of the church, to govern his own church. He laid the foundation of the church, at the beginning, by apostles, evangelists, and pro- phets ; he enlarged and maintained* the same by pastors and doctors. To these elders and deacons were helpers : the deacons in seeing to the poor ; and the elders in doctrine, in discipline, and in governing and sustaining other weightier [1 chief rulers, Auth. Ver. : princes, marg. : Heb. ^''^(15 priests.} [2 frequens, Lat. omitted : often.] [3 1 Pet. V. 1 ; Acts i. 20, xx. 28 ; Tit. i. 5.] [■* consecravit, Lat.] There is an inter- changing between those names. What man- ner of order III.] OF THE MINISTRY OF THE WORD OF GOD, &C. 109 affairs of the church. Nevertheless, it appeareth that the order of the apostles, evangelists, and prophets, was ordained at the beginning by the Lord unto his church for a time, ac- cording to the matter, persons, and places. For many ages since, and immediately after the foundation of Christ's king- dom in earth, the apostles, evangelists, and prophets ceased ; and there came in their place bishops, pastors, doctors and elders ; which order hath continued most stedfastly in the church : that now we cannot doubt, that the order of the church is perfect and the government absolute, if at this day also there remain in the church of God bishops or pastors, doctors also or elders. Yet we deny not, that after the death of the apostles there were oftentimes apostles raised up of God, which might preach the gospel to barbarous and ungodly nations. We confess also, that God even at this day is able to raise up apostles, evangelists, and prophets, whose labour he c- may use to work the salvation of mankind. For we acknow- ledge, that holy and faithful men, which first preach the truth of the gospel to any unbeheving people, may be called apostles and evangelists. We acknowledge that men inspired with singular grace of the Spirit, which foresee and foreshew things to come, and be excellent interpreters of the scriptures, or divines illuminated, may be called prophets ; as we have shewed^ elsewhere more at large. But in the order of bishops and elders from the begin- Equaiuy • 1 1 'T 1 • 1 between nmg there was singular humility, charity, and concord ; no ^^^^H ^^ contention or strife for prerogative, or titles, or dignity ; for all acknowledged themselves to be the ministers of one master, co-equal in all things touching office or charge. He made them unequal, not in office, but in gifts, by the excellency of gifts. Yet they, that had obtained the excellenter gifts, did not despise the greater'' sort, neither did they envy them for their gifts. St Paul saith : " Let a man so esteem of us, as i cor. iv. the ministers of Christ, and disposers of the secrets of God." The same Paul in more than one place calleth the preaching of the gospel the ministry ; for that took deep root in the ancient bishops' hearts, which the Lord, when his disciples strived for dignity, and (as they say) for the majority, that is, [5 ostendi, Lat. : BuUinger. de Episc. Instit. et Funct. capp. 1. and 5.] [8 So also ed, 1584: but ed. 1677, meaner: mediocres, Lat.] 110 THE FIFTH DECADE. [SERM. which of them should be the greatest S setting a child in the Matth.xviii. midst of them, said : " Verily, verily ^^ I say unto you, Except ye turn, and become as little children, ye shall not enter into the kingdom of heaven." Truly the martyr of God, St Cy- prian, standing in the council of the bishops at Carthage, wisely said^ ; " Neither hath any of us appointed himself to be a bishop of bishops, or by tyrannous fear compelled his fellows in office to necessity of obeying : since every bishop hath, accord- ing to the licence and liberty of his power, his own free choice ; as if he might not be judged of another, since neither he him- self can judge another. But let us all look for the judgment of our Lord Jesus Christ, who only and alone hath power both to prefer us in the government of his church, and to give sentence of our doing*." Thus far he. At that time, there- fore, bishops contended not for I know not what primacy or patrimony of Peter ; but that one might excel the other in pureness of doctrine and holiness of life, and mutually to help one another. And then undoubtedly the affairs of the church went forward prosperously ; insomuch that, though the most puissant princes of the world should have persecuted the church of Christ with fire and sword, yet nevertheless against all the assaults of the devil and the world she had stood un- moveable, having won the victory, and had daily been more enlarged and also renowned. Oh happy had we been, if this order of pastors had not been changed ; but that that ancient simplicity of ministers, that faith, humility, and diligence, had remained uncorrupted! When the But in proccss of time all things of ancient soundness, be^'in andin ^^^ili^-Jj ^^^ simplicity, vanished away; whiles some things are what sort. [1 The translator's explanation.] [2 Amen, Lat. : not repeated.] [3 disertis verbis, Lat. : in express words.] ['* Ncque enim quisquam nostrum episcopum se episcoporum con- stituit, aut tyrannico terrore ad obsequendi necessitatem collegas suos adigit; quandohabeat omnis episcopus, pro licentia libertatis et potes- tatis sufB, arbitrium proprium, tamque judical'! ab alio non possit, quam nee ipse potest judicare : (Bullinger read, tanquam judicari ab alio non possit, cum nee ipse possit alterum judicare :) sed exspectemus tiniversi judicium Domini nostri Jesu Christi, qui unus et solus habet potestatem, ct prseponendi nos in ecclesiaj sufc gubernatione, et de actu nostro judicandi. — Cyprian, ap. Concil. Carthag. 0pp. p. 229. Oxon. 1G82.] III.] OF THE MINISTRY OF THE WORD OF GOD, &C. Ill turned upside down ; some things either of their own accord "were out of use, or else are taken away by deceit ; some things are added to. Verily, not many ages after the death of the apostles there was seen a far other hierarchy (or government) of the church^ than was from the beginning ; although those beginnings seem to be more tolerable, than at this day all of this same order are, St Hierome saith : You shall find more ,, x •• i i i i upon this place of St In times past churches were governed S/eTe°TorSr"Let'no ^^^h the commou couusel and advice of the man think that the holy eldcrs : afterward it was decreed, that one man speaketh of the « , , , , . primacy and monarchy 01 the eldcrs, being choscn, should be set foVht^speakefh^of'the o^^r the Other ; unto whom the whole care bishops of every se- of the church should pertain, and that the ■veral provmce. For i p • i i in St Hierome's time scods of schisms sliould be taken away ." the liberty of the mi i i t -i -i church as yet remained J-hus much he. In evory City and country, safe: therefore every therefore, he that was most excellent was several provmce chose ' _ v. u th.^ unto themselves him placed above the rcst. His office was to that was best, whom < • x i j. ^ i ^ i they called both bi- be Superintendent, and to have the over- S^ietro^pduant""'' ^'S^^ ^^ ^^^ ministers^ and the whole flock He had not (as we understood even now out of Cyprian's words) dominion over his fellows in office or other elders : but, as the consul in the senate-house was placed to de- mand and gather together the voices of the senators, and to defend the laws and privileges, and to be careful lest there should arise factions among the senators ; even so no other was the office of a bishop in the church : in all other things he was but equal with the other ministers. But had not the arrogancy of the ministers and ambition of bishops in the times that followed further increased, we would not speak a word against them. And St Hierome affirmeth, that "That [5 in ecclesia, Lat.] [6 — Communi presbyterorum consilio ecclesite gubernabantur. Postquam vero . . . decretum est, ut unus de presbyteris elcctus super- poneretur ceteris, ad quern omnis ecclesia) cui-a pertineret, et scbis- matum semina tollerentur. — Ilieron. Comment, in Ep. ad Tit. cap. 1. Tom. IV. par. 1. col. 413. Par. 1706.] [7 presbyteris, Lat.] [8 This extract from Bullinger's treatise De Episcop. Instit. et Funct. cap. 16, fol. 143, is not given in edd. 1577 and 1584; nor in the folio Latin ed. of ihe Decades, Tiguri, 1552, It appears however in the octavo edition of the Latin Decades, "Londini excudebat Henricus Midletonus;" no date.] 112 THE FIFTH DECADE. [sEKM. preferment of bishops sprang not by God's ordinance, but by the ordinance of man. These things have we remembered," saith he, " to the end we might shew, that, among the old fathers, bishops and ministers were all one ; but by little and little, that the plants of dissensions might be plucked up, all the care was committed unto one. Therefore, as ministers know, that they by the custom of the church are subject to him which is set over them ; so let bishops know, that, rather by custom than by the truth of the Lord's disposition, they are greater than the other ministers; and that they ought to govern the churches together in common, following the example of Moses, who, when it was in his power alone to govern the people of Israel, chose out threescore and ten other, with whom he might judge the people'." Thus he writeth in his com- mentary upon the third chapter of the epistle of Paul unto Titus. The dignity But the aucicnt fathers kept not themselves within these rogativeof bouuds. Tlioro were also ordained patriarchs at Antioch, bishops in- •*■ creased. Alexandria, Constantinople, and Rome. There are appomted archbishops, or metropolitans; that is to say, such as have government over the bishops throughout provinces. And to bishops of cities, or inferior bishops, there are added such as Avere called chorepiscopi (or bishops of the multitude) 2; that is to say, at such time as the country or region was larger than that the care and oversight of the bishop placed over the city would suffice : for these were added as vicars and suffragans, who might execute the office of the bishop throughout that part of the country. But we know that the functions of suf- fragans, or vicars general, in these last times, are of a far other manner in bishops' courts and dioceses. And also under deacons were placed subdeacons. And when wealth increased, there were archdeacons also created ; that is to say, overseers of all the goods of the church. They as yet were not mingled with the order of ministers^ or bishops, and of those that [1 The former part of this quotation is given above, p. 87, n. 5, Jerome then proceeds : Et in commune (noverint episcopi) debere ecclesiam regere, imitantes Moysen, qui, quum haberet in potestate solus prscesse populo Israel, septuaginta elegit, cum quibus populum judicaret — Hieron. Comment, in Ep. ad Tit. cap. 1. 0pp. Tom. iv. par. 1. col. 413.] [^ The translator's explanation.] [^ sacerdotum, Lat.] III.] OF THE MINISTRY OF THE WORD OF GOD, &C, 113 taught ; but they remained as stewards, or factors, of the goods of the church : as neither the monks at the beginning exe- cuted the office of a priest or minister in the church ; for they were counted as laymen, not as clerks, and were under the charge of the pastors. But these unfortunate* birds never left soaring, until in these last times they haye climbed into the top of the temple, and have set themselves upon bishops' and pastors' heads : for monks have been and are both popes, archbishops, and bishops; and what are they not? It is rehearsed out of the register of Gregory, that he (who never- theless was very favourable to the monks) himself would put him out of the clergy, who being a monk would take the de- gree of an abbot ; forasmuch as the one dignity would hinder the other ^, Clerks (who are the Lord's inheritance, or whose lot the cierks. Lord is) in times past such were called as were students, or professors of divinity ^ ; that is to say, the very seed of pastors of the church, and such as were even as it were consecrated to succeed in the ministry of the church : that is, such as lived under government, and were trained up by the doctors and elders in the study of the liberal sciences and holy scriptures^. This institution is ancient, not new, neither invented by man ; for in time past, among the old people of the Jews, they were called Nazarites^. And that the most excellent churches have continually had famous schools, even from the time of the apostles, Eusebius doth often witness^. But unto those stu- dents, the affairs of the church somewhat increasing, it seem- eth that the charge of opening and shutting the temple or church was committed ; and to prepare all things in the church; and further, to read openly before the people such places of scripture as the bishop appointed them. Whereupon, perhaps, the names of door-keepers and readers sprang, which are at [4 inauspicatso, Lat.] [5 Presbyteros, diaconos, ceterosque cujuslibet ordinis clericos . . . abbates per monasteria esse non permittas. — Greg.MaximinianoEpisc. Syracus. Regist. Lib. iii. indict. 12. Epist. xi, p. 98. 0pp. Tom. iv. Rom. 1591.] [<5 candidati theologisc, Lat.] [7 See Bingham, Antiq. Book i. chap. 5. ^ 7 — 9.] [8 See Vol. n. p. 208.] [9 See Bullinger, de Episc. Instit. et Funct. cap. 8. De scholis Christianorum priscis, &c.] r -I 8 [bullinger, IV.J 114 THE FIFTH DECADE. [SERM. this day reckoned amongst ecclesiastical orders ^ But they which were more familiarly present with the bishops and accompanied them, and were esteemed as those who after the decease of the bishops might succeed in their places, were called Acoluthi, as if you would say, " followers ;" for it is a Greek word. And as in time, for the most part, all things become worse, even so these things, the further off from their first institution, the more filthily were they wrested. In some things you shall see nothing left but the bare name ; some things utterly lost ; some things are turned altogether to another use. And here for witness I allege Isidorus, Raba- nus, Innocentius, Durandus, and other writers of this kind 2. They make two sorts of ecclesiastical persons; one of dignity, another of order : of dignity ; as pope, patriarch, primate, archbishop, archpriest, archdeacon, and provost : of order ; as the minister^ or priest, the deacon, &c. But some account six orders, other some eight. All with one accord do reckon doorkeepers or porters, readers or singers, exorcists, acoluthes, subdeacons, deacons, elders or priests. Those again they divide into greater and lesser orders. Among the greater orders are the priest or elder, the deacon, and the sub- deacon. The rest are called the lesser orders; of which orders there remaineth nothing in a manner beside the bare name. The office of doorkeepers is turned over to the sextons, which they call holy- water clerks*. There are no readers; for that ancient reading is worn out of use. The psalmists, or singers, do understand nothing less than that they rehearse or sing. Touching the exorcists this they say : Josephus writeth, that king Solomon found out the manner of exorcism, that is, of conjuring, whereby unclean spirits were driven out of a man that was possessed by Eleazar the exorcist, so that they durst no more come again ^. To this ofiice they that are \} Horum mentio fit in Cartbaginen. Concilio iv. Lat. marg. These are mentioned in the fourth Council of Carthage. Labb. et Coss. Tom. n. col. 1200. capp. 8, 9. Par. 1671.] [2 Isidorus, Etymol, Lib. vii. cap. 12. Tom. m. p. 339. Rom. 1798. Rabanus, de Instit. Cleric. Lib. I. cap. 9. 0pp. Tom. vi. Col. Agrip. 1626. Innocent. III. Epist. Lib. i. p. 44. Lib. 11. p. 452. 0pp. Tom. i. Par. 1682. Durand. Rational. Divin. Lib. 11.] [3 presbyter, Lat.] [* a^dituos, quos vocant sacristas, Lat.] [5 Refert Josephus, regem Salomonem excogitasse modes exor- cismi, id est, adjurationis, quibus immundi spiritus, expulsi ab homine, III.] OF THE MINISTRY OF THE WORD OF GOD, &C. 115 named exorcists are called ; of ■whom it is read in the gospel : " If I through Beelzebub cast out devils, by whom do your Matih. xa, children (to wit, your exorcists or conjurers) cast them out?" Thus much they say ; which I rehearse to this end, that it may appear to all men, that these men are the very same of whom the apostle foretold that it should come to pass, that they " shall not suffer wholesome doctrine, but shall be turned unto fables." For who knoweth not, that it is most fabulous which is reported of Solomon ? Who knoweth not, that the apostles of the Lord were not exorcists, neither used at any time any manner of enchantments or conjurations ? For with a word they cast out unclean spirits, that is, by calling upon and by the power of the name of Christ. Those gifts^ ceased long ago in the church of God. Those sons of Scseva the priest, acuxix. in the Acts of the Apostles, were said to be exorcists ; whom the evil spirit, though they called on the names of Jesus and Paul, ran upon, and tare the clothes from their backs, and so, by God's appointment, made known unto all men how much the eternal God is delighted with exorcists: and yet these fellows thrust them upon us as yet. Touching the acoluthes, or followers, thus they write : hear, I pray you, how trimly they reason. *' The acoluthes," say they, " are wax-bearers, because they carry wax-candles. For when the gospel must be read, or mass is to be said, wax-candles are hghted, to signify the joy of the mind^." "Who hearing these things will say, that these men do unlearnedly handle no mysteries ? Sub- deacons and deacons are no longer providers for the poor; but, being made ministers of superstition, they attend on the popish mass. The deacon's office is to sing the gospel; the sub- deacon's, to sing the epistle. In few words I cannot express what foolish men do fondly chatter concerning these matters. Over these they have set an archdeacon, which is a name of dignity and preeminence^. ulterius revei'ti non sunt ausi. — ^Rabani Mauri de Instit. Clei'ic. cap. 10. 0pp. Tom. VI. p. 6. Col. Agripp. 1626.] [c ea gratia, Lat.] [7 Acolythi Greece, Latine Ceroferarii dicuntur a deportandis cereis, quando legendum est evangelium, aut sacrificium offerendum : tunc enim accenduntur luminaria ab eis . . . ad signum lajtitije demon- strandum.— Isidor. Etymol. Lib. vii. cap. 12.] [8 See on the above mentioned orders of ecclesiastical persons, Bingham, Antiq. Book n. chap. 21 ; and Book m. chap. 1 — 7.] 116 THE FIFTH DECADE. [SERM. Sacrificers, who are also called priests ^ are diversely dis- Tar'^'ri'esu^' tinguishcd ; for there are regular priests, and secular priests. By regular priests they understand monks : whereas they are nothing less than those they are said to be. Truly, they resemble those that of old were called monks in no point of their doings : a great part of them are a rule and law unto themselves. Of these men some are doctors appointed to the office of preaching, but yet rather occupied in saying of their hours, and in singing and saying of masses : and these men sow superstition, and most obstinately defend it, and most bitterly do persecute true religion. Another sort, and the greatest part, of these monkish priests do nothing else but sing in the church, and mumble mass, and that for a very slender price. But you may sooner number the sands of the coast of Libya than the whole rabble of these. But they are unprofitable both unto God, and to the church, and also even to themselves ; men utterly unlearned, and " slow bellies," and yet in the mean season sworn enemies to the truth of the gospel. iI?''prLte™' Among the secular priests, the chief are canons ; which for the most part are idle persons, given over to voluptuousness, gluttons, and in very deed secular, that is to say, worldly^. They think they have gaily discharged their duty, if they make an end of the hours which they call canonical, and be present gazers on at the mass; and if they honour and beautify with their presence God's service, as they call it. They seem to be more strait, and not to be secular priests, who say mass both for the quick and for the dead. There are reckoned also in the number of secular priests parish priests, wh'om they call Plebani ; that is, priests appointed for the people, who only represent some shadow of the old institution in this, that they preach and administer the sacraments ; which nevertheless you cannot allow, because they minister them after popish traditions, and not after the doctrine of the apostles. And many other things they do by reason of their office, which godliness by all means doth disallow. There are added unto these hirelings, helpers or vicars. There are also joined unto these Sacellani, whom they call chaplains, of whom there is an exceeding number. These, even as the [1 Sacerdotes qui et presbyteri, Lat.] P The translator's explanation.] III.] OF THE MINISTRY OF THE WORD OF GOD, &C. 117 monkish priests, do account the chief parts of their duty to be saying over their hours, but especially in massing : as for doctrine, they attribute nothing to it; for of this company you shall find some who never in all their life made one sermon. For the charge of preaching they commit only to their parish priests, and their vicars ; they serve those gods, to whom their altar or their chapel is consecrated, &c. By all which things even unto blind men it plainly appeareth, how shamefully the first institution of ministers^ or pastors is corrupted and turned upside down. They set over the priests archpriests. I have used that word in my preface or Arciipriests. epistle in the beginning of the first decade* : and I hear that some brethren are offended at it, as though there stuck some piece of popish leaven still about us ; or as though we thought to bring in again some unworthy dignity into the church. But I would not have those brethren to fear. With us there are no popish archpriests : neither understood I any popish dignity by that word, but the office of overseeing, which others call visiting. For they have the charge of all degrees in our country, in admonishing and correcting : they have no prelacy or superiority; they reap no rewards there- by, &c. But We return to our purpose. They derive priests, or sacrificers, from the seventy disciples, whom it is read in the gospel that the Lord did choose ; the order of bishops, from Peter himself, and the residue of the apostles. And imme- ^^I'^^^f diately they divide the order of bishops into three parts; namely, patriarchs, archbishops, and bishops s. They account the patriarchs the fathers of princes, or highest fathers ; and them also they call primates. And primates, say they, have authority over three archbishops, as a king also hath authority over three dukes. Here I think cardinals have their place, in whom the church of Rome is turned as a gate upon the hinges ; for in the Decretals of Gregory, De Officio Archip., it is thus read : " Cardinals have their name a cardine" that [3 presbyterorum, Lat.] [} The dedicatory preface of the Latin original of the Decades is directed, " Clarissimis viris, Rodolpho Gualthero, Petro Symlero, &c. Decanis, sou archipreshyteris, &c. See Appendix.] [5 Gratlan. ap. Corp. Jur. Can. Decret. i. par. distinct, xxi. Tom. i. p. 26. Par. 1687.J 118 THE FIFTH DECADE. [sERM. is, of the hinge of a gate ; " for as by the hinge the gate is ruled, so by cardinals the universal church is governed ^" Archbishops are, as it were, the princes of bishops : they are also surnamed metropolitans, because they have their govern- ment in the chiefest cities. In very deed metropolis with the Greeks is as it were a mother-city, from whence colonies are deducted, that is, people are sent to inhabit some new place^. Whereupon he is called the metropolitan bishop, who governeth some one province, and hath other bishops under him. And these are called both bishops^, chief priests*, and presuls. But if you compare all these things with that which I said before of the bishops and governors of the primitive church, you will say there is very great difference between them. The pope or But that which they write touching the pope, or chief bishop, is far^ from the writings of the apostles and evan- gelists, and from the first ordaining of ministers made by our Saviour Christ. All those bishops, say they, our most holy lord, the pope, doth excel in dignity and power : who is called pope, that is, the father of fathers : he is also called universal, because he is chief of the universal church : and he is also called apostolical, and the chief bishop, because he supplieth the room of the chief of the apostles^. For he is Melchizedech, whose priesthood other are not to be compared unto, because he is the head of all bishops^ from whom they descend as members from the head ; and of whose power they all do receive, whom he calleth to be partakers of his care and burden, but not to be partakers of the fulness of power ^. They therefore define the pope to be the \} Dicuntur cardinales a cardine: quia sicut in cardine regitur ostium, ita per istos debet in ecclesia regi officium : unde etiam dicti sunt cardinales, quia per eos regitur universalis ecclesia. — Gregor. Decretal. Lib. i. tit. 24. cap. 2. col. 319. Par. 1585.] [2 This explanation is tbe translator's.] [3 pontifices, Lat.] [^ antistites, Lat.] [5 quam alienissimum, Lat. : as alien as possible.] [c Rather, and he is also called apostolical, because he supplieth the room of the chief of the apostles ; and chief bishop (et summus pontifex, Lat.) for he is &c. — See Epist. Decretal. Tom. i. pp. 342, 448, 498, 553. Tom. ii. p. 644, Rom. 1591.] [■? pontificum, Lat.] [8 Illius autem prtelatus papa i. pater patrum vocatur ; et univer- Ill ] OF THE MINISTRY OF THE WORD OF GOD, &C. 119 supreme head of the church in earth, and the only universal shepherd of the whole world, who cannot err, neither ought to be judged of any man : for, they say, he is the judge of all men, having absolute power. For thus saith Innocent, the ninth, pope, in his third quest. : " Neither of the emperor, neither of all the clergy, neither of kings, nor of the people, ought the judge to be judged." Upon which place he that wrote the gloss writeth thus : " A general council cannot judge the pope ; as appeareth in the Extravagants, in the title of election, cap. Significasti. Therefore, if the whole world should pronounce sentence in any matter against the pope, it seemeth that we must stand to the pope's judgment^." Here- unto pertain those common grounds of the clawback, flatter- ing lawyers of the pope's court, very plausible and authen- tical : " That all the laws of the pope are to be received of all men, as if they proceeded from the very mouth of Peter '^: That the authority of the pope is greater than the authority of the saints ^^ : That the pope is all, and above alP^ : That God and the pope have one consistory ;" which thing also Hostien. affirmeth, In C. Quanto de Transl. prcel}'^ : "That the pope cannot be brought into order by any man, though he be accounted an heretic ^* : That he hath supreme power, neither Balis, quia universse ecclesiaj principatur; et apostolicus, quia principis apostolorum vice fungitur; et summus pontifex, quia caput est om- nium pontificum, a quo illi tanquam a capite membra descendunt, et de cujus plenitudine omnes accipiunt, quos ipse vocat in partem sol- licitudinis, non in plenitudinem potestatis .... Hie est Melchisedec, cujus sacerdotium non est ceteris comparatum. — Durand, Rat. Div. Offic. Lib. 11. cap. i. 17. fol. 46. Lugd. 1565.] [9 Neque ab Augusto, neque ab omni clero, neque a regibus, neque a populo, judex judicabitur. — Corp. Jm*. Can. Decret. Gratian. Deer. Sec. Par. Caus. ix. Qusest. iii. can. 13, col. 877. Concilium non potest papam judicare, ut Extravag. do Elect. Significasti. Unde si totus mundus scntentiaret in aliquo negotio contra papam, videtur quod sententia3 papa) standum esset. — Gloss, ibid. Papam nullus mortalium judicare potest. — Ibid. Caus. xii. qusest. ii. col. 1238.] [10 Sic omnes apostolicre sedis sanctiones accipiendte sunt, tanquam ipsius divini Peti'i voce firmata) sint. — Agatho ap. Corp. Jur. Can. Decret. i. par. distinct. 19. Tom, i. p. 24.] [11 The editor has not been able to verify this reference.] [12 See Jewel's "Works, ed. Parker Soc. Vol. i. pp. 69, 93, 443.] [13 Consistorium Dei et papte unum et idem est censendum. — Ilosticns. de Transl. Episc. 0pp. fol. 75. Par. 1512.] [1^ The editor has not been able to verify this reference.] 120 THE FIFTH DECADE. [sERM. hath he any fellow^ : That he hath all laws within his breast : That there is a general council where the pope is^ : That he hath all laws in his breast^: That he hath both swords, whereby he may rightly be called an emperor ; yea, that he is above the emperor : That he only can depose the emperor, and pronounce the sentence of the emperor to be of no eiffect: Bead Anton^ That he Only may spare whom he will ; and may also take the^'owifo"/ ^^^J ths right of one man, and give it to another ; and the emp^efor^ finally, may take away privileges." To be short, they say, " he is lord of lords, and hath the right of the king of kings over his subjects ; yea, and also hath fulness of power over the temporal things in earth*. Yea, and also the whole world is the pope's diocese, wherein he is the ordinary of all men^: and it standeth upon the necessity of salvation, that every man be subject to the bishop of Rome^." Hereunto, for [1 — earn potestatem (papse) cui nulla par in teiTis esse potest. — Jo. Hieron. Albani. de Potest. Pap, par. ii. num. 300. apud Tract, tract, torn. xiii. fol. 82. Venet. 1584.] [2 The editor has not been able to verify this reference.] [3 Romanus pontifex . . .jura omnia in scrinio pectoris sui censetur habere.— Bonifac. VIII. Corp. Jur. Can. Sexti Decretal, tit. ii. de Con- Btit. cap. I. Tom, ii. p. 285.] [* — est hodie apud pontificem gladius uterque et utraque jurisdictio. Pai'. i. cap. 11. Papa . . . . eum (imperatorem) deponit .... sic ipse solus dici debet monarcha. cap. 5. — nullas sententias principis esse declarat (pontifex). cap. 9. — fateri oportet pontificem Csesare superiorem. cap. 44. Papa . . . debet juste dici princeps regum terrse, cap. 12. — quoniam Christus fuit Dominus terrenorum et judex .... ergo et papa, vicarius ejus. cap. 17. Pontifex. . . . habet pleni- tudinem potestatis, et . . . . ei est commissa .... administratio tem- poralium. Par. ir. cap. 7. — cui (pontifici) cuncta teraporalia et spi- ritualia subsunt. cap. 3. Papa solus omnibus et in omnibus prseest. cap. 4. • — in terris dicitur habere cceleste arbitrium. — Anton, de Rosellis de Monarchia, apud Goldast. Hanov. 1611. The treatise abounds with similar statements.] [5 ... cum dominus Papa sit judex ordinarius omnium hominum. Decret. Gregor. IX. Lib. ii. tit. xxviii. Gloss, in cap. 59. col. 962. Par, 1585. Universa Christianitas provincia sua (i.e. papse) intelligitur. Hostiens. Aur. Sum. Lib. i. cap. 6. fol. 36. Colon. 1612.] [<* Igitur ecclesise unius et unicse unum corpus, unum caput .... Christus videlicet, et Christi vicarius, Petrus, Petrique successor; dicente Domino ipsi Petro, Pasce oves meas .... per quod commisisse sibi intelligitur universas .... In hac ej usque potestate duos esse gladios, spiritualem videlicet et temporalem, evangelicis dictis instrui- mur ... Si suprema (potestas, i. e. ecclesiastica, deviat) a solo Deo, III.] OF THE MINISTRY OF THE WORD OF GOD, &C. 121 conclusion, I will add the words of the glosser, who saith, In Ca. Qiiinto de Transl. Einscopi. Tit. vii. " The pope," saith he, " is said to have a heavenly power ; and therefore he altereth the very nature of things, by applying the things that are of the substance of one thing unto another : and of nothing he can make something ; and that sentence which is of no force he can make to be of force; because in those things with him, what he willeth, his will is instead of reason. Neither is there any may say unto him, Why dost thou so ? for he can dispense above the law, and of unrighteousness make righteousness, correcting and changing laws; for he hath the fulness of power '^." Thus far he. But who heareth these things without horror both of body and mind ? Who understandeth not, that the saying of Daniel is fulfilled, " He shall think that he may change times and Dan. vii. vi; laws ?" Who understandeth not, that the saying of PauP is fulfilled, who saith, " I know this, that after my departing acuxx. shall grievous wolves enter in among you, not sparing the flock ; also of your own selves shall men arise, speaking per- verse things, to draw away disciples after them ?" For from bishops, and from them that advance bishops, came forth this man of sin ; who placeth himself in the throne of the Lamb, and challengeth those things to himself which are proper only to the Lamb : of which sort are the supreme government, priesthood, lordship, and full power in the church ; whereof I have spoken enough in the former sermons. Whom doth it now not move to think, that that saying of Paul is fulfilled, " The adversary, or enemy ^ of Christ shall be revealed, and 2Thess. it non ab homine, poterit judicari .... Porro subesse Romano pontifici orani humanae creaturse declaramus, dicimus, definimus, et pronun- ciamus omnino esse de necessitate salutis. — Bonifac. VIII. de Majorit. et Obed. Extrav. Comm. Lib. I. tit. 8. cap. I. Corp. Jur. Can. torn. ii. p. 394. Par. 1687.] [" Papa dicitur habere coeleste arbitrium : et ideo etiam naturam rerum immutat, substantialia unius rei applicando alii ; et de nullo (nihilo) potest aliquid facere : et sententiam quaj nulla est aliquam facero (facit aliquam) : quia in his quaj vult ei est pi'o ratione voluntas ; nee est qui ei dicat. Cur ita facis ? Ipse enim potest supra jus dispcnsare, et do injustitia facere justitiam, corrigendo jura et rautando : nam plenitudinem obtinet potestatis. — Corp. Jur. Can. Decretal. Greg. IX. Lib. i. De Transl. Episc. Tit. 7. Gloss, in cap. 3. col. 217. Lugd. 1624.] [8 Pauli quoquc, Lat.] [9 eemulus, Lat.] 122 THE FIFTH DECADE. [sERM. shall be exalted above all that is called God, or that is wor- shipped ^ ; so that he, as God, sitteth in the temple of God, shewing himself that he is God ?" Whether it But the pope's champions dispute, that it is for the profit fhat"ome^'^^ and salvation, yea, necessary for the church, to have some one have pr^^'^ bishop to havo preeminence over the other, both in dignity SvJr"thr and power. But let them dispute and set forth this their idol bishops. ^g ^j^^^ please : they which will simply confess the truth must needs freely acknowledge, that the pope is antichrist ; for that which these men babble of the supremacy of the pope is flatly repugnant to the doctrine of the gospel and of the apostles. For what more evident thing can be alleged against their dis- putations, than that which the Lord said to his disciples, when Luke xxii. they strived for sovereignty ? " The kings of the Gentiles reign over them, and they that bear rule over them are called gra- cious lords. But ye shall not be so ; but let the greatest among you be as the least; and the chief est, as he that serveth. For who is greater; he that sitteth at table, or he that serveth? is not he that sitteth at table ? And I am among you as he that serveth." This place I alleged and discussed briefly also in my former sermon 2. This simple and plain truth shall con- defil'eth aiif ' tinuc invinciblc against all the disputations of these harpies*, touofeth.^ The most holy apostles of our Lord Christ will not be lords 1 Pet! V. over any man under pretence of religion ^ ; yea, St Peter in plain words forbiddeth lordship over God's heritage, and com- mandeth bishops to be examples to the flock. Whereas they object, that Christ said to Peter, " Thou art Peter, and upon this rock I will build my church ; and I will give unto thee the keys of the kingdom of heaven," &c. Peter, chiefof and, " Fccd mv sheep;" and thereupon that St Peter was the apostles. '. ,, , i • i n • appomted over all the apostles, and m them over all priests, ministers* and bishops, the chief and prince, yea, and the monarch of the whole world ; it maketh nothing at all to establish their dominion or lordship. We willingly grant, that St Peter is the chief of the apostles ; and we also ourselves do willingly call St Peter the prince of the apostles ; but in that sense that we call Moses, David, Hehas, or Esay, the chief or prince of the prophets; that is to say, such as have obtained far more excellent gifts than the rest. But that Peter was the [^ numcn, Lat. and Erasmus.] P See above, page 87.] [3 fidei, Lat.] [■* presbyterorura, Lat.] III.] OF THE MINISTRY OF THE WORD OF GOD, &C. 123 chief or prince, after that sort that these men will have him, we deny, and deny again most constantly. And therewithal we defend St Peter, and clear him from those spots, wherewithal these men strive to defile him even being dead. He had not remained faithful towards his master, if he had taken to himself rule or dominion. In all places we read that Peter was equal with the other disciples ; but in no place in the scripture that he was their master. And St Paul, in the beginning of his epistle to the Galatians, sheweth in many words, that he in apo- stleship is nothing inferior to Peter : neither, when he came to Jerusalem, came he to that end he might kiss his feet, or to pro- fess subjection; but that by their meeting and friendly conference together every one throughout all churches might understand there was perfect consent in opinions between Peter and Paul, and that, as touching apostleship, their authority was equal. In the same place Paul calleth James, Peter, and John, pil- Lars: he doth not attribute that prerogative to Peter alone; which notwithstanding he had rightly done, if he had received supremacy at the hands of the Lord, as these men do affirm. How Cometh it, that Peter doth nothing of his own head, but referreth ecclesiastical matters to the rest of the disciples, as to his fellows in authority ? which thing we may see in the Acts. In another place he calleth himself a fellow-elder, not the prince of priests. When he was sent by the apostles with John into Samaria, he requireth not another to be sent, lest his supremacy should seem to be diminished, but wilUngly obeyeth. But if we should grant, that Peter was chief of the apostles after that sort as these men do affirm ; would it thereupon follow, that the pope is the prince of the whole church, yea, of the whole world ? For as the pope is not Peter ; so the twelve or eleven apostles are not the whole world. Moreover, Peter could not give that he had not : he had not an empire over the whole world; therefore he gave it not. But Constantine gave it to Sylvester, say they. But if ofthedo- we never so perfectly agreed, that the donation of Constan- consSnunes. tine were true, and not feigned or forged (which yet the best learned men do affirm) ; yet would not Sylvester himself have received an imperie, or dominion, though it had been offered [5 On the Donation of Constantine, see Fulke's Answers, ed. Parker Soc. page 360, note 4.] 124 THE FIFTH DECADE. [sERM. him. For the voice of the high and heavenly prince, Christ, had been of more authority with him, (" The kings of the nations bear rule over them, but it shall not be so with you,") than the foolish affection of an earthly emperor. Shall we believe that Peter ^ would have received secular power with imperial government, if the emperor Nero had proffered it him ? No, in no wise. For this word of the Lord took deep root in his inward bowels : " But it shall not be so with you." Before he had received the Holy Ghost, wandering in blind- ness with the rest of the multitude of Jews, he imagined that the kingdom of Christ in earth should be an earthly kingdom : but after he received the Holy Ghost, he understood that the throne of Christ, the chief king and emperor, was not on the earth, but situated in heaven^. He knew that Christ our Lord fled into the wilderness, when the people thought to 2 Kings V. make him a king. He knew that Helisaeus by most whole- some counsel refused the reward of Naaman, the prince ; and that Giesi his servant, to his everlasting reproach and over- throw of his own health, required it afterward at his hand. St Peter would not take upon him the charge of the poor, lest he should thereby with less diligence attend upon prayer and preaching of the word of God ; which thing the Acts of the Apostles do witness. Who therefore thinketh it likely that he, casting aside the office of apostleship, would have received the empire even of the whole world? He denieth that one man can both happily execute the charge of the mi- nistry of the word, and also minister unto the necessity of the poor^. But what pope will they give unto us, that hath the Spirit m!ore fully than Peter had ? which can perform that which Peter could not? which can not only now both serve at tables, but also can govern the whole world ? Therefore they are trifles which they rehearse to us touching the donation of Constantine. Constantino was more sound than that he would frame such a donation, which he knew was repugnant to the doctrine of Christ. Sylvester was more upright than to receive that which he knew could not be received without the utter overthrow of the ministry of the word. But if [^ Petrum apostolum, Lat.] p Ac regnum ejus non esse ex hoc mundo, Lat. omitted ; and that his kingdom is not of this world.] [3 mensis ministrare, Lat.] III.] OF THE MINISTRY OF THE WORD OF GOD, &C. 125 Constantine gave that altogether, which he is said to have given ; and that Sylvester did not refuse his donation ; both of them offended, because both dealt against the word of God. I saw what of late years Augustine Steuchus, a man other- ^j^^^'^^« wise well learned and of much reading, hath written touching °ll^l ^f Constantino's donation against Laurentius Valla ^ : but he con^'amine. bringeth no sound arguments, though he wonderfully rage^ and put all the force of his eloquence in ure, and finally,^ do busily heap together from all places whatsoever by any man- ner means may seem to further this cause. And truly, that book seemeth better worthy to be trodden under foot, than to be occupied^ in good men's hands. For, that I make no words, that he calleth that ecclesiastical kingdom of Rome oftentimes eternal", whereas the kingdom of Christ and the saints is only eternal ; doth he not most manifestly place the pope in the seat of Christ our Lord? For, after he had re- cited the testimony of one pope Nicolas, he forthwith add- eth : " Thou hearest that the high bishop of Constantine is called God, and counted for God, This verily was done, when he adorned him with that famous edict; he worshipped him as God, as the successor of Christ and Peter. As much as he could, he gave divine honours unto him, he worshipped him as the lively image of Christ^" Thus far he in the sixty- seventh section of his book. Neither hath he written that which is unlike unto this, twenty-eighth section. For he, remembering certain imaginations of his own conceived of the pope, he feigneth I cannot tell what fruit would come thereof, if it were made known among the furthest Indians, that all [^ Augustini Steuchi Eugubini Bibliothecarii contra Laurentium Vallam, De falsa Donatione Constantiui. Libri duo. 0pp. Tom. in. fol. 253, &c. Paris. 1577.] [5 ringatur, Lat.] [6 teratur, Lat.] [7 Vere profcrtur a nonnuUis de ecclesia carmen Virgilianum oraculum summi Jovis, Imperium sine fine dedi. Hoc inquam de eccle- sia, de Romanse sedis majestate vere profertm*, qua) fecit ut imperium Romanorum essct sine fine renatum in ipsa ecclesia. — Steuchi de falsa Don. Con. fol. 258.] [8 Audis summum pontifieem a Constantino Deum appellatum, habitum pro Deo. Hoc videlicet factum est, cum eum preeclai'o illo edicto decoravit, adoravit uti Deum, uti Christi et Petri succes- sorem : divines honores ei quoad ejus potuit contulit ; velut vivam Christi imaginem veneratus est. — Ibid. fol. 277.] 126 THE FIFTH DECADE. [SERM. the kingdoms of the world are governed by the pope's beck ; that kings worship him, as being a thing very well known to them, that he is the successor of Christ; and therefore that they receive him not so much a mortal man, as God himself in him, who hath substituted him in his room on earth ; and therefore we ought to abstain from reproachful words, if he sin in any- thing as a man, because in him they worship the Son of God ^ These wicked rejoicings, and these flattering or rather sacri- legious voices, would Peter have suffered, think you ; who lifted up CorneHus, when he fell down before him, and would Actsx. have worshipped him, and said, "Arise; I myself also am a man ?" We read also, that the angel himself said unto John, which fell down and would have worshipped at the angel's Rev. xxii. feet : " See thou do it not ; for I am thy fellow-servant, and of thy brethren the prophets." It is also written of Herod Acts xii. Agrippa, because he repressed not the flattering voices of the people, which cried when he had ended his oration, " It is the voice of a God, and not of a man," that therefore he was stricken of the angel of God, and he rotted away, being eaten of worms. Therefore we, since we know that Christ him- self, the Son of God, doth reign as yet in the church, as to whom only all glory and power is given ; and hath not sub- stituted any man on the earth, in whom he will be worshipped and served; we worship and serve Christ Jesus, the Son of God, only ; and utterly abhor the pope as antichrist, and a dunghill-god, or, if you will, a god of the jakeshouse, together with the sacrilegious 2 clawbacks and blasphemous flatterers. PeKc. The Lord in very deed said to St Peter: "Thou art Peter ; and upon this rock I will build my church : and I will give thee the keys of the kingdom of heaven," &:c. But what make these sayings to establish the monarchy, prerogative, [1 Cur non potius inducat (Laurentius) Sylvestrum nescio quam cogitationem concipientem quse mihi interdum occurrit : Si quis apud remotissimos Indos degens .... prajdicaret esse religionem ; cujus caput .... tantse potestatis .... habeatur, ut omnia regna nutibus ejus regnantur ; . . . . quern reges adorent, quibus perspectissimum sit ... . Buccessorem esse Christi .... Ob banc causam solitum esse apud eos, ut non tarn mortalem ilium hominem, quam in eo Deum ipsum, qui eum sibi in terris suffecisset, suspicientes .... abstinentesque male- dictis, si quid is ut homo peccet, propterea quod in eo venerentur filium Dei. — Ibid. fol. 258.] [2 ed. 1577, his sacrilegious. Sacrilegis suis, Lat.] III.] OF THE MINISTRY OF THE WORD OF GOD, &C. 127 and dignity of the pope ? Peter is commended of the Lord for the constancy of his faith : whereupon also he received his name, being called Peter a petra, that is, of the rock, wherein he settled himself by a true faith. Christ is that rock where- unto Peter stayed. He heareth, that this shall be the per- petual foundation of the church; that all shall be received into the fellowship of the church, who with a true faith confess with Peter, that Jesus Christ is the very Son of God, and rest upon him as the only rock and salvation. Moreover, the keys of the kingdom of God are promised unto Peter : but when they are delivered, they are not given to Peter alone, but to all the apostles. For " the keys" are not (as these men imagine) a certain dominion and jurisdiction ; but the ministry of opening and shutting the kingdom of heaven ; to let into the church, and to shut out ; which is wrought by the preaching of the gospel, as it shall anon be said more abundantly. After the same manner, when Christ said to Peter, " Feed my sheep," he did not give unto Peter the monarchy of the whole world and dominion over all creatures, but committed unto him a pas- toral cure ; of which thing I have spoken in my last sermon ; as also elsewhere both often and largely against the supremacy of the bishop of Rome^. Unto the ancient writers of the church which they object unto us, testifying I know not what of the supremacy of Peter, we will answer in one word ; that we care not so much what the old writers thought herein, as what Christ the Son of God instituted; and what the apo- stles (whose authority doth far excel the judgment^ of the old writers) practised, and what they have left both in their writ- ing and examples for us to judge and follow : whereof I have also spoken in the second sermon of this decade. We have almost gone further than we determined : there- fore, that we may draw to an end, we have spoken of the order or office, which the Lord instituted in his church ; and whom he hath placed over it, by whose labour he will establish ^ govern, further, and preserve his church. These things which remain to be spoken we will put off until to-morrow : for they are longer than at this time can be finished ; but more worthy and more excellent than that they ought to be restrained into few words, &c. [3 See above, page 88, and BuUingor de Episc. Instit. et Funct. cap. 13, fol. 137. Tigur. 1538.] [* auctoritatem, Lat.] [s fundare, Lat.] 128 THE FIFTH DECADE. [sERM. OF CALLING UNTO THE MINISTRY OF THE WORD OF GOD. WHAT MANNER OF MEN, AND AFTER WHAT FASHION, MINISTERS OF THE WORD MUST BE ORDAINED IN THE CHURCH. OF THE KEYS OF THE CHURCH. WHAT THE OFFICE OF THEM IS THAT BE ORDAINED. OF THE MANNER OF TEACHING THE CHURCH; AND OF THE HOLY LIFE OF THE PASTORS. THE FOURTH SERMON. In this present sermon, by God's assistance, we "will, as briefly and plainly as we can, set forth unto you, dearly be- loved, what manner of men ministers should be ; and after what sort at this day it behoveth us^ to ordain ministers; not speaking again of the office, but of persons meet for the office. For neither do I think it necessary or profitable to shew at large, that that order or function instituted by Christ in the church sufficeth even at this day to gather 2, govern, and preserve the church of God on earth ; yea, without these orders, which in these last ages^^ hew invention hath instituted : for that doth the thing itself witness, and the absolute perfection of the primitive church avoucheth it. But that it may be plainly understood of all men, whom it behoves the church at this day to ordain ministers, we will speak a little more amply of the calling of the ministers of the church, umothemu^ Calling is no other thing than a lawful appointing of a the'SndTof naeet minister. The same also may be called both ordination calling. ^^^ election, though one word be more large in signification than the other. Election goeth before by nature ; for whom we choose, those we call. Ordination comprehendeth either of them. But there are numbered almost of all men four kinds of calling. The two former are lawful, the two latter are un- lawful. And the first kind is, whereby ministers are called, neither of men, nor by man, but by God ; as it is read, that Esay the prophet and the apostle Paul were called. This kind for the most part is confirmed with signs or miracles, and is called a heavenly ^ and secret calling. The second kind of [^ nobis conveniat, Lat.] [2 ad excitandam, Lat.] [3 divina, Lat] IV.] OF THE MINISTRY OF THE WORD OF GOD, &C. 129 calling is made of God indeed, but by the ordination of men : after which sort it is read that St Matthew, Luke, and Timo- thy, were created ministers of the church. This kind is ordi- nary, public, used of men, and at this day common : wherein indeed God calleth, bestowing necessary gifts upon his mi- nisters, and appointing laws to those that do elect ; and they, following those laws, do ordinarily elect him whom they by signs conjecture to be first called of God : I mean by signs, gifts necessary for ministers. Now the third kind of calling, which of the unlawful caiiing by callings is the first, cometh indeed from men, but not from g^fS!"^ '"^ God ; when as for favour and rewards some unworthy person is ordained. And here is sin committed, as well of those that are ordained, as of those that bear rule in the ordination. Of those that are ordained ; when they desire to be placed in the ministry, for which either they do not understand, or they will not understand, that they be very unfit, being destitute of necessary gifts : or else, when they are sufficiently fur- nished with knowledge of the scriptures and other things, yet they take not the right path to this function, that is to say, when they respect not the glory of God but their own gain. For there is required of them that are to be ordained a testi- mony of their own conscience, and a secret calling, to wit, whereby we are well known to ourselves to be moved to take upon us this office, not through ambition, not for covetousness, not for desire to feed the belly, nor of any other lewd* affec- tion ; but through the sincere fear and love of God, and of a desire to edify the church of God : of which thing very elo- quently ^ and holily hath St Paul written in 1 Thess. ii. Besides this, the testimony of other of sound learning and skilfulness in things is also required : for all of us please ourselves, and esteem ourselves to be worthy, to whom the government of the church may be committed ; whereas we foully deceive our- selves. And they that have the authority of ordination do offend, when as in ordaining of ministers they regard not what God by laws set down hath willed herein to be done, and what the state and safety of the church requireth ; but what is for the commodity of him that is to be ordained. Often- times, therefore, unworthy persons are ordained ; or such as are unlearned, and not very sound" ; or else such as are [■1 pravo, Lat.] [5 elegantissimc, Lat.] [^ parum sinceri, Lat.] r n 9 [bullinger, IV.J 130 THE FIFTH DECADE. [sERM. sufficiently learned, but not of good conversation ; or such as are simple and are good Christians, but unfit and unskilful pastors : and unto this they are allured through favour or bribes. Wherefore they provoke the most heavy wrath of almighty God upon themselves, and make themselves partakers of all those sins, whereof they are the authors, in that they do not uprightly execute the charge which is committed unto them. Simony. Qur cldors^ Called this sin simony, an offence punishable with no less punishment than shameful reproach ^ and death ever- lasting. Anthemius, the emperor, writing to Armasius, among other things saith : " Let no man make merchandise of the degree of priesthood by the greatness of price ; but let every man be esteemed after his deserts, not according to that he is able to give. Let that profane thirst of covetousness cease to bear rule in the church, and let that horrible fault be banished far off from holy congregations. After this manner in our time let the bishop be chosen ; being chaste and lowly, so as in what place soever he come he may purge all things with the uprightness of his own life : let a bishop be ordained not with price, but with prayers. He ought to be so far from desire of promotion, that he must be sought for by compulsion : and being desired, he ought to shun it ; and if he be entreated, he ought to fly away : let this only be his furtherance, that he is importune by excuses to avoid from it. For truly he is un- worthy of the ministry, that is not ordained against his wilP." Thus much he ; who, if he should at this day come to Rome, he would think without doubt he were come into a strange world ; yea, into the mart of Simon, not of Peter, but both of Magus the Samaritan, and Giesi the Israelite. [1 vetustas, Lat.] [2 nunquam delendo probro, Lat. See Bingham, Orig. Eccles. Book IV. chap. iii. § 14; and Book xvi. Chap. vi. § 28. J [3 Nemo graduna sacerdotii venalitate pretii mercotur ; quantum quisque meretur, non quantum dai'e sufficit, sestimetur . . . Cosset alta- ribus immineve profanus ardor avaritife, et a sacris adytis repellatur piaculare flagitium. Itaque castus et humilis nostris temporibus eligatur episcopus, ut quocumque locorum pervenerit, omnia vitse pvoprise integritate purificet. Non pretio, sed precibus, ordinetur antistes. Tantum ab ambitu debet esse sepositus, ut quteratur cogen- dus, rogatus recedat, invitatus efFugiat, sola illi suflFragetur necessitas excusandi. Profecto enim indignus est sacerdotio, nisi fuerit ordi- natus invitus. — Justin. Cod. Lib. i. tit. 4. cap. 29. Tom. i. p. 43. Lugd. 1551.] IV.] OF THE RIIXISTRY OF THE WORD OF GOD, &C. 131 The fourth kind of calling is that, whereby any man thrusteth himself into the ministry of his own private aifec- tion*, being neither ordained of God, neither yet by man. Of these kind of men the Lord saith in Jeremy: " I have not sent Jenxxui. them, and yet they ran." Cyprian, writing unto Antonianus, calleth such schismatics, who usurp unto them the office of a bishop, no man giving it them^. And this kind of calling is unproperly called a calling. Wherefore it is evident, that in the church there must Acaiung necessjry in needs be a calling, and that public and lawful ; as well for many "^e church. other causes, as especially for these : that the ordinance of God be not neglected, and that the discipline of the church be re- tained, and that all men in the church may know who are pre- ferred to the ecclesiastical ministry. Albeit therefore Paul, the apostle and doctor of the Gentiles, in the beginning were not sent of men, neither by men, but of God only; yet the same Paul, at the commandment of the Holy Ghost, is separated by Acts xui. the church of Antioch, together with Barnabas, to the ministry of the Gentiles. After the same manner many other were sent or called of God; whom nevertheless it behoved to be ordained also by men. For Paul in another place saith ; " And no man Heb. v. taketh this honour unto himself, but he that is called of God, as was Aaron." And again : " How shall they hear without a Rom. x. preacher, and how shall they preach except they be sent ?" &c. As concerning that second kind of calling, which is com- mon, and at this day received in the church, and yet ap- pointed^ by the Lord, there are three things to be considered : first, who they be that call ; that is, who have right and authority to call, or to ordain ministers : secondly, who, or what manner of men, are to be ordained : lastly, after what manner they that be called are to be ordained. And first of all ; that the Lord hath given to his church who may 1 !• 1 ^ -I • n • ' 1 choose mi- power and authority to elect and ordam fit mmisters, we have nisters in the declared before, in the second sermon of this decade, by the example of the ancient'^ churches in the world, Jerusalem and Antioch : of which two, the church of Hierusalem did not only ordain seven deacons, but also Matthias the apostle ; and the [•* arbitrio, Lat.] [6 Quisquis ille fucrit . . . profanus est, alienus est, foris est. — - Cyprian. Ep. lv. 0pp. p. 104. Oxon.1682.] [6 traditam, Lat.] [^ vetustissimarum, Lat.] 9 2 132 THE FIFTH DECADE. [sERM. church of Antioch separated into the ministry the famous apo- Actsxiv. sties of Christ, Paul and Barnabas ^ Whereunto appertaineth^, that the churches of the Gentiles, being instructed of Paul and Barnabas, ordained^ them elders or governors of their churches by election had by voices*. The chiefest in this election were the pastors themselves ; for Peter governing the action, Mat- thias was created apostle by the church. This form or order the ancient church dihgently observed many years. For Cy- prian, Epist. Lib. I. Epist. 4 : " The common people," saith he, " hath especially power either to choose worthy priests, or to refuse them that be unworthy. Which thing also we see to descend from the authority of God ; that the priest be chosen in the presence of the common people, before all men's eyes, and be allowed worthy and meet by public judgment and witness: Numb. XX. as in Numbers the Lord commanded Moses, and said : ' Take Aaron thy brother, and Eleazar his son, and bring them up into the mount, before all the congregation.' God commandeth the priest to be ordained before the whole congregation : that is, he teacheth and sheweth that the ordaining of priests ought not to be done without the knowledge of the people being present; that in their presence either the vices of the evil might be discovered, or the deserts of the good commended ; and that that is a just and lawful ordaining, which shall be ex- amined by the election and judgment of all^." Thus far he. This custom and manner endured to the time of St Augustine ; [1 See above, page 43.] P Quibus accedit, Lat.] [3 delegerunt, Lat.] [•* collatis suffragiis, Lat. lUud p^eiporoj/jJo-aiTef ita ponitur, ut presbyteros vel populi delectos esse suffragiis, vel manuum impositione inaugurates fuisse, possimus intelligere. — BuUinger, de Episc. Instit. &c. fol. 98. Tig. 1538.] [5 Quando ipsa (plebs) maxime liabeat potestatcm vel eligendi dignos sacerdotes, vel indignos recusandi. Quod et ipsum Tidemus de divina auctoritate descendere, ut sacerdos, plebe pra3sente, sub omnium oculis deligatur, et dignus atque idoneus publico judicio ac testimonio comprobetur ; sicut in Numeris Dominus Moysi prsecepit, dicens, Apprehende Aaron fi-atrem tuum, et Eleazarum filium ejus, et imponas eos in montem coram omni synagoga ... Id est, instruit et ostendit (Deus) ordinationes sacerdotales non nisi sub populi assis- tentis conscientia fieri oportere, ut plebe prsesente vel detegantur malorum crimina, vel bonorum merita prcedicentur ; et sit ordinatio justa et legitima, quae omnium suffragio et judicio fuerit examinata. — Cypr. 0pp. Epist. 67. pp. 171, 2. Oxon. 1682.] IV.] OF THE MINISTRY OF THE WORD OF GOD, &C. 133 for it is to be seen in his hundred and tenth epistle, which witnesseth that, the people giving a shout, Augustine ordained Eradius for his successor ^ In these latter times, because the people made often tumults in the elections of pastors, the ordi- nation was committed to chosen men of the pastors, magistrates, and people. These three kinds of men propounded or named notable men, out of whom he which was thought the best was chosen. There is somewhat of this In Jiistiniani Imperat. Novel. Constitut. 123.^ They which think that all power of ordaining ministers That bishops , . " , , . ° alone have IS in the bishops', diocesans', or archbishops' hands, do use Jjj^^^^p^^fj '° these places of the scripture : " For this cause I left thee in "^xi"^' Creta" (saith Paul to Titus), "that thou shouldest ordain elders in every city." And again : " Lay hands suddenly on i xim. v. no man." But we say, that the apostles did not exercise tyranny in the churches; and that they themselves alone did not execute all things about election or ordination, other men in the church being excluded : for the apostles of Christ ordained bishops or elders in the church, but not without communicating their counsel with the churches ; yea, and not without having^ the consent and approbation of the people ; which may appear by the election or ordination of Matthias, which we have now once or twice recited. Truly, the Lord in the law saith to Moses : " Thou shalt appoint thee judges." oeut. xvi. But in another place he saith^: " Thou shalt seek out among Exod. xvu;. all the people whom thou mayest make rulers." And again, Moses unto the same people'": "Bring you men of wisdom Deut. i. and understanding, and I will make them rulers over you," &c. Therefore, as Moses doth nothing of his own will in the election of the magistrate, though it were said to him, " Thou shalt appoint thee judges," but doth all things communicating his counsel with the people; so undoubtedly Titus'', though it were said unto him, " Ordain elders in every city," yet he understood, that hereby nothing was permitted to him which [c — in omnium vestrum notitiam pi'ofero, presbyterum Era- dium mihi successorem volo. A populo acclamatura est, Deo gratias, &c. — August. Ep. ex. 0pp. Tom. ii. fol. 100. eel. 2. Par. 1531.] \^ — ex tribus illis pcrsonis . . . maxime idoneus ordinetur. — Justin. Novell. Constit. 123. p. 353. Basil. 1561.] [8 adeoque ex, Lat. and so with.] [9 This was Jcthro's direction.] [lo Ad ipsum populum, Lat.] [11 beatug Titus, Lat.] 134 THE FIFTH DECADE. [SERM. What manner of men are to be ordained ministers. he might do privately as he thought good, not having the advice and consent of the churches. Wherefore they sin not at all, that, shaking off the yoke and tyranny of the bishops of Rome for good and reasonable causes, do recover that ancient right granted by Christ to the churches. Neither makes it any great matter, whether discreet men chosen of the church, or the whole church itself, do ordain fit ministers; and that either by voices ^ either by lots, or after some certain necessary 2 and holy man- Master Builinger hath writ- ner ; for in these things godly men will te° "aore largely of this matter 1 11 1 • elsewhereinthese words: "Be- not move contention, so that all things cause amongstthe tumults and be done holily and in order. But I 52'doLtc!foXrS'Jo tTe pr"? will not here rip up the crafts, deceits, ffF'P* ^5 God's word, but all ^ , ^ . thnigs done upon anections, practices, and grievous wars, taken in whereby the worst were or- ■I 1,, ,,. • -I . e ^ ' • -ii dained instead of the best : to hand for this right ot ordaining, with the end that this might not be, shedding of much blood, spellings, and and that the best, the learn- & ' 1 ^ o ' edest, and the godliest minis- lamentable burnings of countries. The ters might be appointed unto , . . „ , /> TT 1 TTT churches, the whole right of histories 01 the acts 01 Henry the IV. choosing them was granted and v., and also of the affairs of the J|S: aftSTwh:;:fortif*iny Frederiches'*, do most evidently wit- (of the bishops) do well use . this right or authority to the neSS, how impudently and abominably edifying ofthe church, it is very the popes of Rome, with their sworn Xls'e i^'throug^'h t^T^nny, kt friends the bishops, have behaved tiiem either be brought into 1 \ T 1 11 1 Soo • , • i -i \ ii j i examination timo of orclmation (saith he) any accuser stand up, and say ne bishops used, js unworthy to be ordained ; let all things be deferred, and let examination and judgment first be had 2." And here I will at The Fourth this prcscut rccito the decree of the 4th council of Carthage Carthage, upou this matter, which is after this sort : " When a bishop is to be ordained, let him be first examined, whether he be by nature wise, if he be able to teach, if he be temperate in behaviour, if chaste in life, if he be sober, if careful about his own business, if lowly, if courteous, if merciful, if learned, if instructed in the law of the Lord, if wary and careful in the sense and meaning of the scriptures, if exercised in the opinions of the church ; and above all things, if he teach the grounds of faith with substantial words (or perhaps, of less moment), that is to say, confirming that the Father, and the Son, and the Holy Ghost, are one God, and avouching the whole Godhead of the Trinity to be co-essential, and consubstantial, and co-eternal, and co-omnipotent ; if he acknowledge every person by himself in the Trinity to be perfect God, and the whole three persons one God ; if he believe the incarnation of God, not wrought in the Father, neither in the Holy Ghost, but in the Son only : so that he who was the Son in God the Father, the same should be made the son of man in the man- hood of his mother ; very God of the Father, and very man of his mother, having flesh in the womb of his mother, and having in him a human and reasonable soul together of either nature, that is to say, God and man, one person, one Son, one Christ, one Lord, creator of all things, and the author, lord, and governor of all creatures, with the Father and the Holy Ghost ; who suffered a true suffering of his flesh, died with [^ Ubi aliquos voluisset vel rectores provinciis dare, vol prsepositos facere, . . . nomina eorum proponebat, hortans populura ut siquis haberet criminis, probaret .... dicebatque grave esse, quum id Chris- tian! et Judosi facerent in prsedicandis sacerdotibus qui ordinandi sunt, &c. — ^l. Lamprid. Vit. Alex. Sever, cap. 45. Hist. August. Scriptor. p. 570. Lugd. Bat. 16G1.] [2 Si quis adversus eum qui episcopus ordinandus est . . . accusa- tioneni instituat, suspendetur hujus ordinatio, atque prius . . . exam- inetur, &c. — Justin. Novell. Constit. 123, p. 354. Basil. 1561.] IV.] OF THE MINISTRY OF THE WORD OF GOD, &C. 137 the true death of his body, rose again with the true taking again of his flesh and a true taking again of his soul, wherein he shall come to judge the quick and the dead. He must also be asked, if he believe one and the selfsame author and Lord of the new and old Testament, that is to say, of the law, the prophets, and apostles; if the devil became evil, not by creation, but by choice. He must also be asked, if he beheve the resurrection of this flesh which we bear, and none other ; if he believe the judgment to come, and that every one shall receive, according to that they have done in the flesh, either punishments or rewards ; if he forbid not marriage, if he condemn not bigamy or second marriage ; if he condemn not the eating of flesh ; if he have fellowship with penitent persons that are reconciled ; if he believe that all sins in baptism are forgiven, as well original sin wherein we are born, as also those which we commit willingly ; if he believe that none which are without the catholic church can be saved, &c. When he shall be examined upon all these points, and found fully instructed ; then let him be ordained a bishop, with the consent of the clergy and laity, and by the assembly of the bishops of the whole province, and especially of the metropo- litan^." This council is said to be celebrated in the year of [3 Qui episcopus ordinandus est antea examinetur, si natura sit prudens, si docibilis, si moribus temperatus, si vita castus, si sobrius, si semper suis negotiis cavens, si bumilis, si affabilis, si misericors, si literatus, si in lege Domini instructus, si in scripturarum sensibus cautus, si in dogmatibus ecclesiasticis exercitatus; ct ante omnia, si fidei documenta verbis simplicibus (Bullinger wrote, verbis duplicibus, sim- plicibus forte) asserat, id est, Patrem et Filium et Spiritum sanctum unum Deum esse confirmans, totamque Trinitatis deitatem co-essen- tialem et consubstantialem et coceternalem et coomnipotentem prte- dicans ; si singularom quamque in Trinitate personam plenum Deum (Bullinger read further, et totas tres personas unum Deum) ; si incar- nationem divinam non in Patre nequo in Spiritu Sancto factam, sed in Filio tantum crcdat ; ut qui erat in divinitate Dei Patris Filius, ipse fieret in homine hominis matris filius ; Deus verus ex Patro, homo verus ex matre, carnem ex matris visceribus habens, et animam hu- manam rationalem simul in eo amba) (Bullinger read, utriusque) na- tura?, id est, Deus ct homo, una persona, unus Filius, unus Christus, unus Dominus, creator omnium qua) sunt, et auctor et dominus et rector cum Patre et Spiritu Sancto omnium creaturarum : qui passus sit vera carnis passione, mortuus vera corporis sui morte : resurrexit vera carnis sua) resurrcctione (Bullinger read, recoptiono) et verce 138 THE FIFTH DECADE. [sERM. the Lord 400. But I do not rehearse these things to that end, as if I staid myself upon the decrees of councils and men ; or as if I thought all things which pertain to true salva- tion and perfection were not contained in the holj scriptures ; but to admonish our adversaries, that their manners and doings at this day do not only not agree with the examples and doctrines of the apostles, but not so much as with the decrees of the ancient writers : if happily they may enter into themselves, and, leaving the diverse doctrine of men, they may receive the most ancient tradition and the most infallible doctrine of the holy apostles. How they I como now to the declaration of the last point ; that is to that are i be'crliatoed ^^7' ^^^^ what manner they that be called are to be ordained. The apostles in their ordinations exhorted the church to fast- ing and prayer ; and they that were called they placed and set in the sight of the church, and, laying their hands upon the heads of them that were ordained, they committed the churches Actsxiii. unto them. Of the laying on of hands I have spoken else- iTim". iv. where ^ It was a signification of the charge committed unto 2 Xim. i* o o them. Neither is it read, that among the old fathers there was any other consecrating of pastors ; as also all other things were simple and not sumptuous in the primitive and apostolic church. In the ages following ceremonies increased, but yet so that at the beginning to some they seemed not altogether (Bullinger, vera) animse resumptione, in qua veniet judicave vivos et mortuos. Quserendum etiam ab eo si novi et veteris testamenti, id est, legis et prophetarum et apostolorum unum eundemque credat auctorem et Deum ; si diabolus non per conditionem sed per arbi- trium factus sit malus. Quserendum etiam ab eo si credat hujus quam gestamus, et non alterius, carnis resurrectionem ; si credat judicium futurum, et recepturos singulos, pro his quaj in carne gesse- runt, vel pcenas, vel gloriam (Bullinger, proemia) ; si nuptias non improbet, si secunda matrimonia non damnet; si carnium percep- tionem non culpet ; si poenitentibus reconciliatis communicet ; si in baptismo omnia peccata, id est, tam illud originale contractum, quam ilia quaj voluntarie admissa sunt dimittantur; si extra ecclesiam catholicam nuUus salvetur. Cum in his omnibus examinatus inven- tus fuerit plene instructus, tunc cum consensu clericorum et laicorum, et conventu totius provincise episcoporum, maximeque metropolitani vel auctoritate vel prsesentia, ordinetur episcopus. — Concil. Carthag. iv. Labb, et Coss. Tom. ii. col. 11Q8. Lut. Par. 1671. The date of this council is a. d, 39S.J [1 Vol. II. page 221.] IV.] OF THE MINISTRY OF THE WORD OF GOD, &C. 139 to have exceeded measure. But to me that seemeth to be overmuch, which at man's pleasure is added to God's institu- tion. And, I pray you, what need is there to patch men''s fancies and customs unto the institutions of the apostles ? Why doth not the laying on of hands suffice thee, since it sufficed the blessed apostles, who were far holier than thou, and more skilful in heavenly matters ? There was afterward added oil ; there was also added the book of the gospels. For after this manner the fourth council of Carthao-e decreeth : " When a bishop is ordained, let two bishops place and hold over his head and shoulders the book of the gospels ; and one pouring upon him the blessing, let all the other bishops that are pre- sent touch his head with their hands^." They of latter time have added hereunto a pall. But at this day there is no a paii. end of ceremonies ; nay rather, of follies. If any man do diligently compare their ceremonies with the attire of Aaron and the Jewish priests, he will swear the whole Aaronism is brought again by them into the church; yea, that this is more sumptuous^ and burdensome ; yea, and that contrary to the doctrine of the gospel : that at this time I affirm not their consecration to be both infamous, and fully stuffed with excess, pride, and offence, and by that means to be intolerable. There is another thing to be noted ; which is, that albeit among the old fathers consecration increased by the multiplying of cere- monies, yet was it freely bestowed ; neither was there anything either in it, or in the whole church of Christ, set to sale. But at this day how dear palls are sold by that Eomish Canaanite*, and with how great costs consecrations are made, it is a shame even to speak. Gregory, in the council at Eome, celebrated in the time of Mauricius and Theodosius, among other things thus decreeth : " Following," saith he, '*' the ancient rule of the xhepaii was -, Ti'111 !• • 1 '" "'"^ time lathers, 1 ordam, that there be nothmg at any time taken of f^eiy given, ordinations, neither for the giving of the pall, nor for the de- livery of the bulls. For seeing that in ordaining of a bishop [2 Episcopus cum ordinatur, duo episcopi ponant et teneant evan- gftliorum codiccm super caput et cervicem ejus ; et uno super eum fundcnto bencdictionem, rcliqui ornnes episcopi qui adsunt nianibus Buis caput ejus tangant. — Concil. Carthag. iv. Labb. et Coss. Tom. ii. col. 1199.] [3 instructiorem, Lat.] [•* Cf. Vol. II. p. 45, note 7 ; and p. 153, n. 8.] 140 THE. FIFTH DECADE. [sERM. the high bishop layeth his hand upon him, and the minister readeth the lesson of the gospel, and the notary writeth the epistle of his confirmation ; as it becometh not the bishop to sell the hand he layeth on, so neither the minister nor the notary ought in the ordination, either the one to sell his voice, or the other his pen. But if any man shall presume to take any gain thereby, he shall be sure before the judgment-seat of Almighty God to undergo the sharp sentence due to so horrible an offence." Yet forthwith he addeth : " But if he that is ordained, not required, but of his own free will, only for favour's sake, will offer any thing, we grant he may ^" Why we I havo hitherto declared what manner of men, and after receive not ^ • • i i i "^^ereatthe ^hat sort, bishops or pastors must be ordained in the church ffips- ^^ ^^^' ^^^ albeit out of those things it may easily be gathered, why at this day we suffer not ourselves to be ordained of those who are called, and seem to themselves to be, the only lawful ordinaries; that is to say, such as in the Romish Church by continual succession descend from the apostles ; I will yet, if I can, declare the cause somewhat more plainly. Of the continual succession of bishops or pastors, and of the church, I have spoken elsewhere 2; so that it were superfluous here to repeat and rip up the same again. I have also proved, that our churches are the true churches of God, though they agree not with the late upstart church of Rome. And it is evident, that true churches have power to ordain pastors, whether it be done by the voices of the whole church, or by the lawful judgment of such as are chosen by the church. Whereupon it consequently followeth, that they are lawfully [^ Antiquam patrum regulam scquens, nihil unquam de ordina- tionibus accipiendum constituo, neque ex datione pallii, neque ex traditione chartarum .... Quia enim ordinando episcopo pontifex manum impoiiit, evangelii vero lectionem minister legit, confirma- tionis vero hujus epistolam notarius excipit ; sicut pontificem manum non, decet, quam imponit, vendere, ita minister vel notarius non debet in ordinatione ejus vocem suam vel calamum venundare .... Si quis aliquid commodi appellatione exigei'e vel petcre prsesumpserit, in districto omnipotentis Dei examine reatui subjacebit .... Is autem qui ordinatus fuerit, si non . . . exactus . . . offerre aliquid cuilibet ex clero gratia) tantummodo causa voluerit, hoc accipi nuUo modo pro- hibemus. — Decret. Gregor. I. Concil. Gen. stud. Labb. et Coss. Tom. v. col. 1587. Lut. Par. 1671.] [2 See above, page 28.] IV.] OF THE MINISTRY OF THE WORD OF GOD, &C. 141 ordained which our, or rather which the churches of Christ, do ordain. And there are weighty causes, why the holy churches of God do refuse to have their ministers ordained of popish ordinaries. For St Paul saith : " Though we, or an angel cai. i. from heaven, shall preach any other gospel unto you, than that which we have preached unto you, let him be accursed." But these men preach another gospel, beside that which Paul preached ; which thing we will have to be understood as touch- ing the sense (wherein there is more danger), and not as touching the words : and therefore from heaven these men are stricken with this curse or excommunication. But who can abide to be ordained of them that be stricken with a curse, or excommu- nicate? Moreover, the chief thing in the ordination is the doctrine of the gospel ; seeing that to this end especially ministers of the church are ordained, that they preach the pure gospel of Christ unfeignedly unto the people, and without mingling of man's traditions. But this very thing they do not only most straitly forbid them that are ordained, but also they compel them to abjure by a certain kind of oath which they offer unto them. For they are bound by that wicked oath, not unto Christ, but to the pope against Christ. For, among other things, thus they which are elected bishops take their oath : " I, N. elected bishop of N., from this time forth The oath of will be faithful and obedient to blessed Peter, and to the holy '"^'^°p^- apostolic church of Rome, and to our lord N. the pope, and to his successors entering canonically. The counsel, which they shall commit unto me by themselves or messengers, or by their letters, to their hinderance I will not willingly disclose to any man. I will be a helper unto them, to retain and defend against all men the popedom of Rome and the royalties of St Peter. I will do my endeavour to keep, defend, increase, and enlarge the rights, honours, privileges, and authority of the church of Rome, of our lord the pope, and of his fore- said successors. Neither will I be in counsel, practice, or treaty, wherein shall be imagined against our lord the pope himself, or the same church of Rome, any sinister or preju- dicial matter to their persons, right, honour, state, or power. And if I shall understand such things to be imagined or pro- cured by any, I will hinder the same as much as lieth in me ; and with as much speed as conveniently I may, I will signify the same to our said lord, or to some other, by whom it may 142 THE FIFTH DECADE. [sERM. come to his knowledge. The rules of the holy fathers, the decrees, ordinances, sentences, dispositions, reservations, pro- visions, and commandments apostolical, I will observe with my whole might, and cause them to be observed of other. He- retics, schismatics, and rebels against our lord the pope, I will persecute, and to ray ability fight against \" Since these men are sworn thus after this manner, who, I pray you, that is a faithful lover of Jesus Christ, of his church, of true faith, yea, and add thereunto, of the commonwealth, can abide to be ordained by such? There is no talk in their oath of the gospel, neither of our Lord Jesus" Christ himself. There is no mention of the holy scriptures ; but of the rules and ordi- nances of the fathers there is most diligent mention. Peter is named ; but not that apostle of Christ saying, " Silver and gold have I none ;" but another, I know not who, having kingly dignity. Indeed, the apostoHc church is named; but by [} Ego N. electus ecclesipc N. ab hac liora in antea fidelis et obediens ero bcato Petro apostolo, sanctteque Romanse ecclesiee, et domino nostro, domino N. papse N. suisque successoribus canonice intrantibus . . . Consilium vero, quod mihi credituri sunt per se aut nuntios suos seu literas, ad eorum damnum, me sciente, nemini pan- dam. Papatum Romanum et regalia sancti Petri adjutor eis ero ad retinendum, et defendendum, salvo meo ordine, contra omnera ho- minem . . . Jura, honores, privilcgia, et auctoritatem sanctse RomansD ecclesise, domini nostri papa?, et successorum pra?dictorum, conser- vare, defendere, augere, promovere curabo. Neque ero in consilio, vel facto seu tractatu, in quibus contra ipsum dominum, nostrum, vel eamdem Romanam ecclesiam, aliqua sinistra vel prpejudicialia perso- narum, juris, honoris, status, et potestatis eorum machinentur. Et si talia a quibuscumque tractari vel procurari novero, impediam hoc pro posse ; et quanto citius potero, significabo eidem domino nostro, vel alteri, per quem possit ad ipsius notitiam pervenire. Regulas sanctorum patrum, decreta, ordinationes seu dispositiones, reserva- tiones, provisiones, et mandata apostolica totis viribus observabo, et faciam ab aliis observari. Hsereticos, schismaticos, et rebelles eidem domino nostro, vel successoribus prsedictis, pro posse persequar et impugnabo, &c. — Pontificale Roman, p. 63. Rom. 1818. — Among the Simler MSS. in the City Library at Zurich is a letter from Martin Micronius, dated London, 14 April, 1553, in -which he inquires of Bullinger, whence he had taken this form of oath : for he says ; " Extat forma quondam juramenti episcoporum. Lib. ii. Decretal, de jura- mento, titul. 24. c. 4. Ego N. sed ea non per omnia respondet formse a te perscriptte."] [2 Jesu, ed. 1577.] IV.] OF THE MINISTRY OF THE WORD OF GOD, SzC. 143 and by, by interpretation, they add what manner of church they would have understood, and call it the papalty. This papalty, not the church of God ; I say, the papalty, and the honours, privileges, and rights of the popedom, against all men ; behold, they promise they will defend this against all men. For they acknowledge the pope to be their lord, against whom they will have nothing to be imagined ; yea, if they may know that other do devise anything against the pope and popedom, they promise discovery thereof and faithful help. But I think not that any man can bind himself more straitly to one. Neither is it unknown, that those, whom they call heretics, are not enemies to the christian faith, nor teachers of opinions contrary to the scriptures, but rebels to the pope : they are, I say, they, who as they neglect the decrees and laws of the pope, and preach the scriptures only, so they give all the glory unto Christ, as to the only head and high priest of the church ; and therefore they teach that the pope is neither the head, neither the high priest, of the church. But who, loving true godhness, can bind himself with such an oath ? Who will renounce and forsake the friendship of Christ, and humble himself to become the bond-slave and footstool of the pope of Rome ? To be short, who will desire to be ordained a minister of Christ and of his church at the hands of those that have done after this manner ? Here may be added, that in the consistory of Rome all things as touching holy orders are most corrupt ; insomuch as scarce any small tokens of Christ's institution do appear. I will not rehearse at this present, that there are many new constitutions of men joined unto them; that in a manner there remaineth no voice of the church in the ordination of pastors ; that there is no choice made of such as the church deputeth thereabouts. For the right of presentation, collation, and con- firmation, being dispersed among many, with some is become even an heritage ; so as both daws and half fools^ may be made ministers or^ bishops. And neither can I let this thing pass, that with them is lost that true examination and sharp pastoral discipline. Indeed, there remaineth examination, but altogether childish ; in the which lightly they that are ordained are asked that which scholars in common schools are wont to [3 fatui aut scmimoriones, Lat.] [•* ministers or, not in Lat.] 144 THE FIFTH DECADE. [SERM. Plurality of benefices. Unlearned ministers and many benefices the spoil of the church. be demanded ; whether one can read well, construe well, sing, and be cunning in their numbers? They cannot deny this thing ; neither also this, that priests are ordained more to read, to sing, and say mass, than to govern the church with the word of God : whereby the more regard is had of the voice, that it be apt for singing, than of skilfulness or ex- perience in the holy scriptures. But they think the matter is cunningly handled, if some skilful lawyer be preferred to the office of a pastor. For it seemeth for the most part to be more profitable, to plead cunningly in the court for the increase and maintenance of riches, than to preach well in the church for the winning of souls. What? do not we see men sent from the law, and out of the courts of kings and princes, to possess churches, fitter for anything else than to govern the churches of God? For ecclesiastical offices are begun to be counted as princes' donatives : whereupon they are also called benefices. The bishops of Rome themselves have bestowed priesthoods upon their cooks, ravenous' soldiers, barbers, and muletors : and this was far more honestly, than when they bestowed them upon bawds. A great many of priests thrust themselves into the holy ministry by violence and simony ; which office nevertheless he neither could nor would execute well. And they, that are received by an honester title, are received through commendation and favour. Herein availeth much either affinity or kindred, and consanguinity. In all these there is a greater regard had of the belly than of the ministry : they provide better for those which are accounted priests and are no priests, than for the church of God and salvation of souls. But by this means all things go to wrack in the church, and the flock of God is oppressed with the weight and ruin of the shepherds. Hereunto pertaineth the plurahty (as they call it) of be- nefices. Some one, either soldier or curtisan, oftentimes rakes to himself, the pope offering it to him, half a dozen benefices or more ; of which benefices they take no further care, but to receive the gain. For he never teacheth ; nay, he is very seldom at his flock, unless it be when he sheareth them. In the mean time the Lord's flock is neglected, and perisheth: for the vicars which are set over the flock by them, for the most part, are unlearned and hirelings. He that is content \} cupediariis, Lat.] IV.] OF THE MINISTRY OF THE WORD OF GOD, &C. 145 ■with least wages is placed over the flock, what manner of one soever he be ; and he seems to have learning enough, if he can read, sing, say mass, hear confessions, anoint, and read the gospel out of the book upon the Sunday. That which remaineth moreover to be done seemeth to them to be small matters. I am ashamed and sorry to rehearse what a censure for reformation of manners remaineth in the church. The thinjr itself crieth, and experience witnesseth, that unworthy persons are not shut out from this holy ministry ; for without dif- ference all are admitted; and as yet whoremongers, drunk- ards, dice-players, and men defiled, yea, overwhelmed with divers heinous crimes, are suffered in the ministry. But lest they should seem to do nothing herein, the bishop asketh at giving of orders, " Who are worthy of honour?" and his chancellor, or the archdeacon 2, forthwith answereth the bishop, who before that time never saw or heard what manner of men they are of whom he beareth witness, "They are worthy 2." Moreover, they use so many and such kinds of ceremonies in their consecration, that he that is studious of the truth of the gospel cannot receive them with a safe conscience. These causes, and other not unlike, make us, that we can so much less abide * to be or- dained of the ordinaries or bishops of the Romish church. The last point remaineth, which I purposed to declare in what the the beginning of this treatise ; which is^ the office of the mi- thoslthat nisters that are ordained in the church. I can shew you in fn the one word ; to govern the church of God, or to feed the flock of Christ. For Paul the apostle, speaking unto the pastors of Asia, saith: "Take heed unto yourselves, and to all the flock, acisxx. over the which the Holy Ghost hath made you overseers, to rule (or feed) the church of God, which he hath purchased with his own blood." And the pastors do govern the church of God with God his word, or with wholesome doctrine, and [2 his chancellor or the archdeacon, not in Lat.] [3 Pontifex interrogat, dicens : Scis illos dignos esse? Rcspondet archidiaconus, Quantam humana fragilitas nosso sinit, ct scio, et tes- tificor ipsos dignos esse ad hujus onus officii. — Pontificale Rom. p. 37, Rom. 1818.] [4 quo minus sustineamus, Lat. : that we cannot abide.] [5 What is, ed. 1577.] r -I 10 [bullinger, iv.j 146 THE FIFTH DECADE. [SERM. "vvith holy example of life. For St Paul saith again unto 1 Tim iv. Timothy : " Be thou unto them that believe an ensample in word, in conversation, in love, in spirit, in faith, and in pure- ness." He vrriteth also the same unto Titus, ii. chap. But forsomuch as the papists do forge far other things of the office or function of bishops, and do confirm the same, as they also do their other trifles, by the authority or power of the keys ; as I said when I entreated of the power of the church ^r I will therefore first of all speak somewhat (and that as much as I shall think to be sufficient for this matter) as touching the keys. Of the keys A key is an instrument very well known to all men, church. wherewith gates, doors, and chests, are either shut or opened. It is transferred from bodily things unto spiritual things ; and it is called the key of knowledge, and of the kingdom of Lukexi. heaven. For the Lord saith in the gospel of Luke: "Woe unto you, interpreters of the law : for ye have taken away the key of knowledge ; ye enter not in yourselves, and them that came in ye forbad." The same sentence St Matthew bringeth Matth. xxiii. forth after this sort : " Woe unto you, scribes and Pharisees, hypocrites ! because ye shut up the kingdom of heaven before men : for ye yourselves go not in, neither sufi'er ye them that would enter to come in." Behold, that which Luke calleth, to " take away the key of knowledge," that Matthew ex- poundeth, " to shut heaven." The key therefore of know- ledge is the instruction itself as concerning a blessed life, by what means we are made partakers thereof. He taketh away the key, which instructeth not the people of true blessedness ; or else is a hinderance, that other cannot instruct^ them. Therefore the keys of the kingdom of heaven are nothing else but the ministry of preaching the gospel, or word of God, committed by God unto his ministers, to that end that every one may be taught which way leadeth unto heaven, and which way carrieth down unto hell. These keys the Lord promised to Peter, and in him to all the other apostles, when Matt. xvi. he said : " I will give thee the keys of the kingdom of heaven : and whatsoever thou shalt bind in earth, shall be bound in heaven ; and whatsoever thou shalt loose on earth, shall be loosed in heaven." Let us inquire, therefore, when the keys [1 See above, p. 38.] [2 recte instituant, Lat. : rightly instruct.] IV.] OF THE MINISTRY OF THE WORD OF GOD, &C. 147 •were delivered to Peter and to the rest ? And the agreeable consent of all men is, that they were given in the day of the resurrection. But it is evident, the same day the ministry or function of preaching the gospel was committed to the apostles : whereby it foUoweth, that the keys are nothing else but the ministry of preaching the gospel among all nations. For this thing is declared unto the world ; that salvation purchased by Christ is communicated to them that believe, and that hell is open for the unbelievers. But now let us hear the testimonies of the holy evangelists. John the apostle and evangelist saith : " The Lord came unto his John xx. disciples, and said, Peace be unto you ; as my Father hath sent me, so send I you. And when he had said that, he breathed on them, and said unto them. Receive the Holy Ghost : whose soever sins ye remit, they are remitted unto them ; and whose soever sins ye retain, they are retained." These sayings agree with the words whereby he promised the keys ; for there he said: "Whatsoever ye shall binds in earth, shall be bound in heaven :" here he saith : " Whose soever sins ye retain, they are retained." There he said : " And whatsoever ye shall loose ^ in earth, shall be loosed in heaven :"" here he saith: *' Whose soever sins ye remit, they are remitted unto them." Wherefore, " to bind" is, " to retain sins ;" " to loose"" is, " to remit sms." You will say. How do men remit sins, since it is written, that only God forgiveth sins ? Let other testimonies therefore of the other evangehsts be adjoined, expressing that the same history was done in the day of his resurrection. Luke saith: "Then the Lord opened their understanding, Luue xxiv that they might understand the scriptures; and said unto them, Thus it is written, and thus it behoved Christ to suffer, and to rise again from the dead the third day ; and that repentance and remission of sins should be preached in his name among all nations." And Mark saith : " He appeared Mark xvi. unto them as they sat together ^ and reproved them of their unbelief and hardness of heart''; and he said unto them, Go ye into all the world, and preach the gospel to every creature : he that shall believe and be baptized, shall be saved ; but he that will not believe, shall be damned." Therefore God only [3 alligaveris, Lat. : thou shalt bind.] [■* solveris, Lat.: thou shalt loose.] [s discumbentibus, Lat.] [0 and hardness of heart, not in Lat.] 10—2 148 THE FIFTH DECADE. SERM. AeU ii. How the apostles did bind aud loose. Acts xiii. Acts xviii. forgiveth sins to them that believe in the name of Christ, that is to say, through^ the merits and propitiation of Christ : but that sins are forgiven, the ministers do assuredly declare by the preaching of the gospel ; and by that preaching do bind and loose, remit and retain sins. The matter will be made plainer by an example or two. St Peter, speaking unto the citizens of Jerusalem : " Repent ye," saith he, " and let every one of you be baptized in the name of Jesus Christ, for the remission of sins ; and ye shall receive the gift of the Holy Ghost." And so St Peter used the keys committed unto him after this manner : he^ looseth in earth, and remitteth sins unto men, that is, promising to them that believe assured re- mission of sins through Christ; which message God hath confirmed, giving remission of sins unto the faithful, as they believed. Moreover, the keeper of the prison at Philippos, being amazed, saith to Silas and Paul : " Sirs, what must I do to be saved ?" The apostles answered : " Believe on the Lord Jesus, and thou shalt be saved, and thy whole household," The apostles loosed him that was bound, and forgave him his sins, by the keys, that is, by the preaching of the gospel : which gospel since he believed in earth, the Lord judged him to be loosed in heaven. These things are taken out of the Acts of the Apostles. In the same Acts we read examples of the contrary in this manner. " The Jews, being filled with indignation, spake against those things which were spoken of Paul, and railed. But Paul and Barnabas waxed bold, and said, It was necessary that the word of God should first have been spoken to you : but seeing ye put it from you, and think yourselves unworthy of everlasting life, lo, we turn to the gentiles." Again, when the same Paul at Corinth had preached Christ to the Jews, and they resisted and reviled ; " The apostle shook his raiment, and said. Your blood be upon your own heads : I am clean : from henceforth I will go unto the gentiles." And so he did bind the unbelievers. And God confirmed the preaching of Paul, because it proceeded from God himself. And unless you put the proper and true key into the lock, you shall never open it. The true and right key is the pure word of God ; the counterfeit and thievish key is a doctrine and tradition of man, estranged from the word of God. I think I have sufficiently proved by evident [1 propter, Lat.: for and on account of.] [^ Sic, Lat. So he.] IV.] OF THE MINISTRY OF THE WORD OF GOD, &C. 149 testimonies of the scripture, that the keys given to the apostles and pastors of the church, and so to the church itself, are nothing else than the ministry of teaching the church. For by the doctrine of the gospel, as it were with certain keys, the gate of the kingdom of heaven is opened, when a sure and ready mean and way is shewed to come to attain unto the participation of Christ and the joys of everlasting life by true faith. To the testimony of God man's record agreeth. For St John Chrysostom upon Matthew, chap, xxiii. : " The key," saith he, " is the word of the knowledge of the scriptures, by which the gate of truth is opened to men. And the key- bearers are the priests, to whom is committed the word of teaching and interpreting the scriptures^." Other testimonies of old interpreters of the scriptures, differing nothing from these of ours, for that I am desirous to be brief, I do not bring. Since these things are thus, brethren, and are delivered unto us in the express scriptures, we will not therefore greatly pass^ what the papists babble touching the power of the keys; and what offices, dignities, preferments, and I know not what other thing, and what authority of priests, they derive from thence. We have learned, not out of the words or opinions of men, but out of the manifest word of God, that the keys are the ministry of the preaching of the word of God ; and that the keys are given to the apostles, and to their succes- sors ; that is to say, the office of preaching remission of sins, repentance, and life everlasting^ is committed to them. Where- whence '■ ^ ° _ doctrine is upon we now conclude this, that the chief office of a pastor of f°jj!,^gjj the church is, to use those very keys which the Lord hath delivered to his apostles, and no other ; that is, to preach the only and pure word of God, and not to fetch any doctrine from any other place than out of the very word of God. For there is a perpetual and inviolable law at this day also laid upon our pastors, which we read was laid upon the most ancient governors of the church, the Lord himself witnessing in Malachi, and saying : "My covenant was with Levi of life Mai. u. [3 Claviculai'ii sunt sacerdotes, quibus crcditum est verbum do- cendi ct interprctandi scripturas. Clavis autcm est verbum scientias scripturarum, per quam aperitur hominibus janua veritatis. — Chrysost. Op. Impcrf. in Matth. Horn. xliv. p. 186. 0pp. Tom. vi. Par. 1724.] [4 pass, care for : curabimus, Lat.] [5 vita beata, Lat.] 150 THE FIFTH DECADE. [sERM. and peace ; and I gave him fear, and he feared me, and was afraid before my name. Tlie law of truth was in his mouth, and there was no iniquity found in his lips ; he walked with me in peace and equity, and turned many from their iniquity. For the priest's lips should preserve knowledge, and they should seek the law at his mouth : for he is the messenger of Ezek. iii. the Lord of hosts." Again, the Lord saith to Ezechiel : " Thou shalt hear the word at my mouth, and give them warning jer. xxiii. from me." In Jeremy the Lord saith : " The prophet that hath a dream, let him tell a dream ; and he that hath my word, let him speak my word faithfully^." He expressly puts a difference between heavenly things and earthly ^ things ; between those things which are of the word of God, and those that are feigned and chosen by man, which he willeth^ to let pass as uncertain things, and as dreams. For he immediately addeth : " Is not my word as fire, saith the Lord, and like a hammer that breaketh the hard stone ^ ?" And again : " Hear not the words of the prophets, that preach unto you and deceive you : truly, they teach you vanity ; for they speak the meaning of their own heart, and not out of the mouth of the Lord." Therefore all the true prophets of God have this continually in their mouth : " Thus saith the Lord ; The mouth of the Lord hath spoken it." And therefore they delivered unto the people nothing contrary unto the word of God. The old people had also the scripture ; and the prophets were nothing else but interpreters of the law, applying the same to the place, time, matters, and persons. Also our Lord Jesus Christ saith oftentimes, that his doctrine is not his own, but the Father's : which thing if you understand literally and according to his words, I know not whether anything can be spoken more absurd. Therefore the Lord meaneth, that his doctrine is not of man, but of God. Doth not he send us continually to the writings of the law and the pro- phets, and confirmeth his own sayings by them ? But Christ is the only teacher of religion, and master of life, appointed unto the universal church by God the Father. To this church he himself also sending teachers, and shewing them what they Mattxxviii should deliver^ saith: "Teach them to observe those things [1 faithfully, not in Lat.] [2 humana, Lat.] [3 jubct, Lat.] [4 petram, Lat.] ['> ccclesia; tradant, Lat.] IV.] OF THE MINISTRY OF THE WORD OF GOD, &C. 151 •which I have commanded you." Also : "Go into the whole Markxvi. world, and preach the gospel to all creatures." But the apostle Paul witnessethjthat the gospel was promised by the prophets Rom. i. of God in the holy scriptures. And this doctrine received of Christ the apostles delivered to the nations, adding nothing unto it, taking nothing from it ; and therewithal also they expounded the ancient writings of the prophets : yet neither in this matter trusting anything to their own wit, nor being ruled by their own judgment. For the apostle Peter saith : " As every man hath received the gift, even so minister the i Pet. iv. same one to another, as good stewards of the manifold graces^ of God. If any man speak, let him talk as the words'^ of God." Tertullian also in his book intituled De Prcescript. Hmret. (which I have also elsewhere rehearsed), expressly saith : " It is not lawful for us in anything to rest upon our own fancy or judgment, neither yet to be negligent markers what any other man bringeth forth of his own brain. "VVe have the apostles of the Lord for authors ; for not they them- selves did choose anything which they might establish after their own fancy ; and the doctrine which they received of Christ they faithfully delivered to the nations. And there- fore if even an angel from heaven should preach any other- wise, he shall be accursed at our hands^." Thus far he. We have moreover shewed in our sermons of faith and of the church, that faith dependeth upon the only word of God; and that it wholly stayeth upon the only word of God ; and also that the churches of God are builded and preserved by the word of God, and not by man's doctrine^ : all which seem to appertain to this matter. Neither is it left to the bishops of the church of Christ, The bishops as the popish pastors do falsely boast, to ordain new laws and mitted lo^' 11 •• T-ii 1 • I'l 1 make new to broach new opmions. r or the doctrine, which was de- 'a^s. [S gratite, Lat.] \^ sermones, Lat. and Vulg.] [8 Nobis voro nihil ex nostro arbitrio inducore licet, sed nee eligere quod aliquis de arbitrio suo induxerit. Apostolos Domini habemus auctores, qui nee ipsi quicquam ex suo arbitrio, quod inducercnt, elc- gerunt: sed acceptam a Christo disciplinam fideliter nationibus adsig- naverunt. Itaquc etiamsi angelus de ccelis aliter evangelizaret, ana- thema diceretur a nobis. — Tertull. de Frees. Ha;r. cap. 6. ap. Scriptor. Ecclcs. Opusc. ed. Routh. Vol. i. p. 126. Oxf. 1840.] [9 See Vol. I. p. 93 ; and above, p. 26.] 152 THE FIFTH DECADE. [SERM. James iv. livered to the apostles of Christ, is simply to be received of the church, and simply and purely to be delivered of the pastors to the church, which is the congregation of such as beheve the word of Christ. And who knoweth not, that it is said by the prophet, " All men are liars ; God only is true ?" And the church is the pillar and ground of truth, because as it stayeth upon the truth of the scriptures, even so it pub- lisheth none other doctrine than is delivered in the scriptures, neither receiveth it being published. And who is he that will challenge to himself the glory due unto God only ? God is the only lawgiver to all mankind, especially in those things which pertain to religion and a blessed life. For Esay saith : " The Lord is our judge, the Lord is our lawgiver, the Lord is our king ; and he himself shall be our Saviour." And St James also saith : " There is one lawgiver, which is able to save and to destroy." God challengeth this thing as proper to himself, to rule those that are his with the laws of his word, over whom he only hath authority of life and death. Moreover, those laws cannot be godly, which presume to pre- scribe and teach faith and the service of God after their own fancy. The doctrine concerning faith and the worship of God, unless it be heavenly ^, is nothing less than that which it is said to be. God only teacheth us what is true faith, and what worship he delighteth in ; and therefore in Matthew the Son of God pronounceth out of Esay : •' Li vain do they worship me, teaching for doctrines the commandments of men." Join hereunto also, that from the new constitutions of men there springeth always up a wonderful neglecting, yea, and contempt, of the word of God and of heavenly laws : for through 2 our own traditions, as the Lord also saith in the gospel, we go astray, and despise the commandments of God. Now since it is manifest from whence the pastor or doctor must fetch his doctrine, to wit, from no other place than out of the scripture of the old and new Testament, which is the infallible and undoubted word of God ; and that therefore this doctrine is certain and immutable^ : there remaineth now also something to be spoken of the manner of teaching, which the teacher or pastor of the church ought to follow. And here I will only briefly touch the short sum or effect of matters. [1 divina, Lat.] p propter, Lat.] p dofinitam, Lat.] IV.] OF THE MINISTRY OF THE WORD OF GOD, &;C. 153 Aforo all other thing's, therefore, it is required of pastors, Thescnpoor » ^ * drift where- that continually they account that to be spoken unto them, "^^\° J^^^ ^,,3 -which the apostle commanded to be often told to Archippus : ^l^^'i^.'^^im. " Take heed to the ministry that thou hast received in the coi. iv. Lord, that thou fulfil it." And moreover, that they never turn away their eyes from that hvely picture of a good and evil shepherd, which Ezechiel, that famous prophet, setteth out after this manner : " Thus saith the Lord God, Woe be unto Ezek. xxxlv. the shepherds of Israel that feed themselves : should not the shepherds feed the flocks ? Ye eat the fat ; ye clothe you with the wool; ye kill them that are fed; but ye feed not the sheep : the weak have ye not strengthened, the sick have ye not healed, neither have ye bound up the broken, nor brought again that which was driven away, neither have ye sought that which was lost ; but with cruelty and with rigour have ye ruled them." And again : " I will feed my sheep, saith the Lord God ; I will seek that which was lost, and bring again that which was driven away, and will bind up that which was broken, and will strengthen the weak ; but I will destroy the fat and the strong, and I will feed them with judgment." Hereby we gather, that it is the duty of a good pastor or shepherd to feed, and not to devour, the flock; to minister, not to exercise dominion; to seek the safety of his sheep, not his private gain ; and also to seek out again the lost sheep, that is to say, to bring again such as cannot abide the truth, and wander in the darkness of errors, home to the church and unto the light of the truth ; and to restore and bring back again the sheep that is driven or chased away, to wit, such as are separated from the fellowship of saints^, or godly, for some private affection's sake ; to heal or bind up such as are broken ; for he meaneth the wounds of sins, which Jeremy also commandeth to heal: and to be short, to Jer.viu.xxx. strengthen the weak and feeble sheep, and not altogether to tread them under foot ; and to bridle such sheep as be strong, that is to say, men flourishing in virtues, lest they be proud and puffed up with the gifts of God, and so fall away. But let him think, that these things cannot be performed but isai. xiit.yiii, throuo;h sound and continual teaching derived out of God his word. The manner of teaching extendeth itself to public and [■* the saints, od. 1577.] 154 THE FIFTH DECADE. [SERM. ner ing the church, The benefit ofcatechis- private doctrines. By public doctrine the pastor either cate- chiseth, that is to say, instructeth, them that be younglings "'^'oftS"- in rehgion, or other which are grounded therein ^ To the younglings or ignorant sort he openeth the principles of true religion. For catechesis, or the form of catechising, compre- hendeth the grounds or principles of faith and christian doctrine; to wit, the chief points of the covenant, the ten commandments, the articles of faith or^ Apostles' Creed, the Lord's Prayer, and a brief exposition of the sacraments. The ancient churches had catechisers^ appointed properly to this charge. And the Lord commendeth unto us, both in the old Testament and in the new, with great earnestness the charge of the youth ; commanding us to instruct them both betimes, and also diligently, in true religion. Moreover, he setteth out great rewards and grievous punishments in that behalf. Assuredly, no profit or fruit is to be looked for in the church of those hearers, that are not perfectly instructed in the prin- ciples of religion by catechising : for they know not of what thing the pastor in the church speaketh, when they hear the covenant, the commandment, the law, grace, faith, prayer, and the sacraments, to be named. Therefore if in anything, then in this, ought greatest diligence to be used. The doctrine, which appertaineth to the perfecter sort, is specially occupied in the exposition of holy scripture. It may appear out of the writings of the old bishops, that it was the custom in that happy and most holy primitive church, to expound unto the churches, not certain parcels of the canonical books, neither some chosen places out of them, but the whole books as well of the new Testament as of the old^ : and in so doinjr there came no small fruit unto the churches^. As at this day also we see by experience, that churches cannot be better instructed, nor more vehemently stirred up, than with the words of God himself, and with the faithful interpretation of the books of the gospel, the law, the prophets, and apostles. Where, by the way, we give warning, that the interpretation [1 instituit publico vel catecliemenos, vel perfectiores, Lat.] [2 articles of faith or, not in Lat.] [3 catecliistas, Lat. Bingham, Book in. chap. 10.] [4 So also 1584: but 1577, as the old.] [5 See an incident in Zwingle's life. D'Aubigne's Hist, of Reform. Book viii. chap. G.] The interpre tation of the scripture. IV.] OF THE MINISTRY OF THE WORD OF GOD, &C. 155 of the scriptures is not a liberty to feign what one lust, and to wrest the scriptures which way one will ; but a careful comparing of the scripture^, and a special gift of the Holy- Ghost ; for St Peter saith : "No prophecy in the scripture 2 Pet.i. 20. is of any private interpretation." Wherefore no man hath power to interpret the scriptures after his own fantasy. Nei- ther is that the best exposition which hath most favourers ; as if that were the best interpretation which hath the consent of the greater multitude : for Arianism and Turcism would, by many degrees'^, excel Christianism. That exposition is best, which is not repugnant to faith and love, neither is wrested to defend and spread abroad the glory and covetous- ness of men. But I have spoken of interpretation of the scriptures in the second sermon of the first decade^. But unless the scripture be aptly applied, respect being Application had of place, time, matter, and persons of every church ; and to this end (which I also taught in the third sermon of this decade^), that the church may be edified, not that the teacher in the church may seem better learned or more eloquent ; his exposition of the canonical books of the scripture shall be fruitless to the people. The Lord commendeth unto us the wise steward, and saith : " Who is a faithful and wise steward, Lukexii. whom his Lord hath raade^" ruler over his household, to give them their portion of meat in due season ?" and as folio we th in the xii. of Luke. St Paul also, writing to Timothy the bishop, saith : " Study to shew thyself approved unto God, 2 Tim. ii. a workman not to be ashamed, rightly dividing the word of truth." Meat is unprofitable unless it be divided and cut into parts. But here the householder knoweth what portions he should give to every one in his family, not having regard what delighteth every one, but what is most profitable for every one. The same apostle, teaching that all the actions of a preacher in the church ought to be directed to edification, saith : " He that prophesieth, spcaketh unto men to edifying, and to exhortation, and to comfort." Therefore to the teaching of the perfecter sort pertaineth, not only the exposition of the holy scripture, but also a plain demonstration, and manifest as may [c scriptures, ed. 1577.] [" parasangis, Lat.] [8 Rather, the Third Sermon. See Vol. i. p. 70, &c.] [9 See above, p. 101.] [10 constituet, Lat. : shall make] 156 THE FIFTH DECADE. [sERM. be, of the principles and grounds of Christianity ^ ; and chiefly an evident doctrine of repentance and remission of sins in the name of Christ ; and also a sharp rebuking to be used in due time, or a grave, but yet a wise, reproving of their faults. For the Matt. V. Lord, speaking to his apostles, saith : " Ye are the salt of the earth ; if the salt become unsavoury, wherewith shall it be salted?" Hereunto also pertaineth the confuting of errors and repressing of heresies, and the defence of sound doctrine. xit.i. Paul saith, that the "mouths of vain talkers and seducers of minds must be stopped and sharply rebuked." Neither is it enough simply to teach true religion, unless the teacher in the church, by often teaching, constantly urge, defend, and main- tain the same. Hereunto chiefly belong these words of Paul : 2Tim.iv. "I charge" (or adjure) "thee therefore before God, and before the Lord Jesus Christ, which shall judge the quick and dead at his appearing and in his kingdom ; preach the word, be instant in season and out of season, improve, rebuke, exhort, with long-suffering and doctrine. For the time will come, when they will not suffer wholesome doctrine ; but, having their ears itching, shall after their own lusts get them a heap of teachers, and shall turn their ears from the truth, and shall be given unto fables. But watch thou in all things, suffer adversity, do the work of an evangelist, make thy ministry fully known 2." Therefore they need very often exhortations, that what the church by often and plain teaching understandeth either to be followed or to be avoided ; the same she may, being stirred up and compelled by a fervent exhor- tation, either constantly follow or refuse. And here it shall be needful for a preacher^ to use long-sufferance, lest forthwith he cast away all hope, if he see not by and by such happy success as he wisheth for; and that some mighty and impu- dent adversaries obstinately strive against him. For Paul 2 Tim. ii. saith : " The servants* of the Lord must not strive ; but be gentle unto all men, apt to teach, suffering eviP with meek- ness, instructing them that are contrary-minded ; if God at any time will give them repentance to the knowledge of the truth ; and that they may come unto themselves again out of the snares of the devil, which are taken captive of him at his [1 rerura Christianarum, Lat.] [2 ad plenum probatum reddito, Lat. and Erasmus.] [3 episcopo, Lat.] [•* servum, Lat.] [^ malos, Lat.] IV.] or THE MINISTRY OF THE AVORD OF GOD, &C. 157 will." There needeth, moreover, mild and quickening '^ com- fort : for many are troubled, being tried with divers tempta- tions ; whom unless you faithfully comfort, they are overcome of Satan. These, and such other like, do pertain to the teaching of the perfecter sort. Here I may also make mention of the care of the poor ; care of the for this especially pertaineth to a minister'^ and to their public preaching, whereby he may continually provoke the richer sort to mercy, that they may be ready to distribute. The apostle Paul hath left us notable examples of this matter almost in all his epistles ; but specially in the sixteenth chapter to the Komans, and in the first to the Corinthians, and also in the eighth and ninth chapter of the latter epistle to the Corin- thians. St Peter, James, and John, commended very dili- gently to St Paul the care of the poor ; as Paul himself rehearseth in the second chapter to the Galatians. And albeit Peter in some place refuse the office of distribution; yet herein he is altogether careful, that godly and faithful dis-Actsvi. posers may be appointed for the poor. Therefore the care of the poor pertaineth chiefly to the pastors, that they be not neglected, but tenderly cherished, as the members of Christ. The private kind of teaching differeth nothing in the Private lund of teaching. thing itself from that public kind, but it is called private in respect of the learners. For some one cometh to the pastor, after the manner of Nicodemus, and desireth very familiarly to be instructed of him in things properly con- cerning himself. Besides that, this shepherd goeth privately and instructeth those, whom by evident tokens he hath learned by private conference may be more easily won unto Christ than by public preaching. Moreover, he privately admon- isheth, and taketh heed in time, lest they that are more unadvised be deeplier plunged in evil. Hitherto pertaineth the visitation both of sick persons and prisoners, none of whom a faithful pastor neglecteth ; but visiteth them so much the more diligently, as he perceiveth them more grievously tempted. For a good pastor is always watchful over the whole flock of Christ, for whom Satan layeth snares, ranging about, seeking whom he may devour. Him the pastor re- sisteth by prayer, admonitions, teaching, and exhortations. If so be that every church had such a pastor, which would [<5 vivida, Lat.] ['? episcopum, Lat.] 158 THE FIFTH DECADE. [SERM. not easily forsake the flock, how great fruit, I pray you, Prayer for should we hopo for ! Whcrcfore not without cause are we faithful i- /^ 1 1 pastors. commanded incessantly and earnestly to pray unto God, that he would give faithful, wise, godly, and dihgent pastors unto his church. What things Thus havo I hitherto spoken of the doctrine of bishops in are joined lo *■ ^ •■• teaching. ^]-jg churcli of God. And unless a bishop teach after this manner, and do those things which are joined to teaching, he is unworthy either of the name of a bishop, pastor, or doctor, howsoever he pretend an apostolic title. For certain things are joined to the doctrine of the church, which also are required of a preacher of the gospel, and belong to his office ; as are these, to gather together an holy assembly, wherein he may preach, conceive prayer ^ and minister the sacraments. But of these things shall be spoken in their place. andun'?°'^ Now thcrc resteth to be considered, how bishops may iife™r*'^^ govern the church of Christ with holy example of their life. uftu'v: The Lord in the gospel saith to his apostles : " Ye are the light of the world : a city that is set on a high hill cannot be hid ; neither do men light a candle, and put it under a bushel, but on a candlestick, and it giveth light unto all that are in the house. Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven." Wherefore pastors, not only in doctrine but in holy life, do give light unto the church ; which, beholding their life agreeable to their doctrine, is herself also moved to practise innocency of hfe. For the example of a good man much prevaileth to the furthering of the love of virtues ; and con- trariwise the scripture witnesseth, that the corrupt example isam.ii. of the sons of Heli, the chief rulers in religion, was very available to corrupt the people. For the scripture saith : "And the sin of the children of Heli was too abominable before the face of the Lord, so that" the people began to abhor the sacrifices of the Lord." For men, seeing the corrupt life of the ministers of the church, begin somewhat to doubt of the whole doctrine, crying : If the pastor thought those things true which he teacheth unto us, he himself would not live so dissolutely. Therefore such teachers are said to overthrow that with their naughty life, which they have builded with [1 orctur, Lat.] [2 quod, Lat. for.] IV.] OF THE MINISTRY OF THE WORD OF GOD, &C. 159 wholesome doctrine. Wherefore Paul requireth a bishop, or pastor of the people, which should be blameless ; that is to say, which cannot rightly and worthily be reprehended of the faithful. For otherwise by how much every bishop shall be more sincere and upright, by so much more shall he be subject to slanders and reproaches of the wicked ; the Lord himself foretelling the same in the gospel : " If they have called," saith Matt. x. he, " the Lord of the house Beelzebub, how much more shall they call them of his household !" And, " If they have per- John^v. secuted me, they will also persecute you." And again, " Blessed are ye, when men shall revile you, and persecute you. Matt. v. and lying shall say all manner of evil saying against you for my sake. Eejoice and be glad, for great is your reward in heaven." Therefore a pastor ought very carefully, and as much as in him is, to take heed that, both at home and abroad, he live a life worthy of himself and his calling. Let him live chastely, as well being single as married. Let temper- ance, soberness, thriftiness or good husbandry, hospitality, and other virtues, which I have before rehearsed out of the apostle, flourish in a bishop. Let him govern his own house- hold wisely, and godlily instruct them ; and so bridle them, that he give not occasion of offence to the church through riotousness or other misdeeds. For so also the apostle Paul hath commanded, who (framing again the exercises of a bishop) saith : " Till I come, give attendance to reading, to exhorta- 1 Tim. iv. tion, and doctrine." He requireth of Timothy a diligent read- ing, that is to say, a continual study, whereby he may more perfectly ^ exhort and teach. But Paul requireth of him that hath been brought up in the knowledge of the scriptures from a child, as elsewhere he writeth, a continual study of the scriptures*. How great diligence then doth the apostle require of them, who as they have not obtained so plentiful gifts of the Spirit as Timothy had, so they are not exercised in the scriptures from their infancy ! Let a sort of them^ therefore be ashamed of their unskilfulness : let them be ashamed of leisure not bestowed in study, and of their travelsome idle- ness. For as many read not anything at all, but continually live idly, and, as it were, rot away in idleness ; so a number of [3 ovidentius, Lat.] [^ of the scriptures, not in Lat.] [5 multos, Lat. : sort, number, multitude. Bccon's Works, cd. P. S. Vol. I. p. 5. n, 2.] 160 THE FIFTH DECADE. [sERM. innumerable others are busied in those things which nothing 2 Tim. II. become bishops. Therefore the apostle saith^ : "No man which goeth a warfare entangleth himself with the affairs of this hfe, that he may please him which hath chosen him to be a soldier." Here were a fit place to speak of stipends due unto pastors; but we will defer it to another place. But if bishops come abroad among the people at any time for business' sake, and be present in assemblies of honest men^ ; with no less care ought they to endeavour, lest either by deed or word, or by apparel, or company keeping, or finally, in the whole course of their life, they give any just occasion of offence to the church. Let there appear in pastors, in all places and at all times, holy uprightness, meet ripeness of judgment, honest behaviour, wisdom, modesty, humanity, humility, and authority worthy of God's ministers ; but let the contrary vices and wicked misdeeds be far from them. In these few words I think are contained those things, which other have handled at large, in treating of the discipline and behaviour of the clergy. For all ages understood, that a dissolute and loose life was evil in all degrees and kinds of men ; but in the ministers of the church worse and most in- tolerable. For what can a minister of the church do in the church, whose authority is altogether lost ? Authority there- fore is requisite in pastors. Of the want hereof many do complain; and, seeing it under foot, go about to rear it up again with I cannot tell what kind Authority of of props of titlos and ceremonies. But authority is not gotten with such light and vain things. It is rather obtained by the grace of God, through the love of truth and uprightness of life ; if happily God touch men's hearts, so as they understand, that God worketh his work in the church by his ministers as by his instruments ; if they perceive that ministers do the work of the Lord with ferventness of spirit, and not coldly ; not fearing anything in a good cause, no, not the wicked and mighty men of this world, but do resist them ; and yet that they do nothing of hatred or malice, but do all things of a fatherly affection, with a good courage, constancy, and wis- dom. Whereunto if there be joined, not an hypocritical, but a holy and upright life indeed, together with honest, modest, [} rursus, Lat. omitted : again.] [2 ccetibus hominum honestis, Lat.] IV.] OF THE MINISTRY OF THE WORD OF GOD, &C. 161 and comely behaviour^ all wise men shall perceive, that there is sufficient authority thereby proved^ to a godly minister. I would not yet the Donatists, or anabaptists^ should hereby claim any kind of defence or protection, were it never so small. They contend, that the ministry of the word and por the sacraments, executed by a minister whose hfe is unclean, mJl] mfnl- becometh thereby of no value. But albeit a holy life be re- doctrfne ... . • ... 1 1 /> must not be quisite in a minister, yet their ministry becometh not oi no rejected. value through the minister's unhonest life, so his doctrine be sound and perfect. For the Lord in the gospel commandeth to hear them that teach in Moses' chair, but he forbiddeth to follow their doings ; for they teach good things, but do them not. Of this matter I have spoken in the second sermon of this decade^. Nazianzen very properly saith : " The print of a seal is all one, whether it be graven in iron or in gold'^." And it is one and the same gospel, it is one and the selfsame heavenly treasure sent of the Father, whether it be brought by a good messenger or a bad. But in the mean space the unhonest life of the ministers of the church ought not to be •winked at, but to be chastened ; and such as are past cure ought to be put out of the ministry, lest through their con- tinual offence^ they make the holy ministry infamous. But many will say : Why handle you these things in public preaching ? These things were to be told the ministers privately. I answer ; that the very laws, which properly per- tained to the priests, were in times past communicated to the magistrates and governors of the people, and read before the people themselves. Moreover it is manifest, that Christ our Lord handled those things in public sermons, which properly pertained to the doctors and pastors of the people. Hereunto may be added, that St Paul, speaking of elders or ministers^, saith : " Them that sin rebuke openly, that the rest also i !;,„. v_ may fear." The holy scripture, with great diligence describing good [^ mores suaves et jucundi, Lat.] [^ paratum, Lat. : gained.] [^ Moslieim. Eccles. Hist. Book ii. Cent. 4. part 2. chap. v. § 8. Vol.1, p. 379. ed. Soames. Bullinger. adv. Anabapt. Lib. ni. cap. 7.] [6 Sec above, p. 5G.] [7 "Ecrrw ;^pvcr6s', eoro) criBrjpos, BaKTvXioi 8e d[j.(f)6repoi, Koi ttjv airrjv iyKexapaxdf'iO'av etKova ^aaiXiKijv, — Greg. Naz. Orat. XL. cap. 26. p. 713. Tom. I. Par. 1778.] [8 offendiculo, Lat.] {p or ministers, not in Lat.] r -I 11 Lbullinger, IV.J 162 THE FIFTH DECADE. [SERM. and faithful shepherds and teachers, with no less faithfulness Hirelings, and diligence doth paint out the false teachers and false shepherds or wolves ^ to the end all men^ may know them, and take heed of them. These things are everywhere to be seen in the writings of the prophets and apostles ; yet singular places, if any man would know, are to be seen, Deut. xiii. and xviii., Isai. Ivi., Jeremy xxiii., Ezechiel xxxiv., Daniel xi., Matthew vii. and xxiii. The epistles of Paul in describing and confuting of them are very plentiful ; and St Peter in over- throwing of such men spendeth a great part of his latter epistle. The testimonies and examples of the same prophets and apostles do shew, that godly ministers and faithful pastors shall be vexed with all kinds of afflictions and persecutions. Yet the very same nevertheless do witness evidently, that the ministry shall never be utterly oppressed, but that the minis- ters shall continually have the victory, yea, even when they are slain. For the Lord always giveth ministers unto his church, who, though they be tried as gold is in the fire, yet they overcome through him which hath overcome the world and the prince of the world. The last times shall be very wicked, as we read the times of Noe and Loth were : but as then also, in that uttermost corruption, those two most excellent men, with a few other singular men in all godliness and true worshippers of God, are read to have flourished and done their duty ; even so, unto the very end of the world, the ministry of the word shall also endure ; and worthy doctors and pastors shall flourish, striving against and persecuting all ungodliness and looseness of life. Let the enemies of the truth cease to hope for the overthrow of the ministry and ministers of the word of God. " I will," saith the Lord in the gospel, *' be with you always, even unto the end of the world." 2 Thess. ii. He cannot lie who hath spoken this. " He^ shall consume antichrist," saith the apostle, " with the spirit of his mouth ; and shalH abolish him with the brightness of his coming unto judgment." There shall be therefore ministers in the church and preachers, yea, in despite of the gates of hell, rage they never so horribly, even unto the end of the world. [1 depastores,Bulliriger's one word for "false shepherds orwolves."] [2 omnibus Sanctis, Lat. : all the saints.] [3 Idem, Lat. : The same.] [** quern mox abolcbit, Lat. : yea, he shall shortly, &c.] v.] OF PRAYER. 163 These things hitherto have I comprehended, as briefly as I could, touching the ministry of the word, and the ministers of the churches of Christ. But it is not in our power to frame or give such pastors. By the grace and goodness of God good pastors are given, and the wicked are taken away. Let us all therefore call upon God, praying him to give us faithful and godly ministers ^ whereby his name may be always sanctified and the church of God may be happily governed, to the salvation of all those that believe. OF THE FORM AND MANNER HOW TO PRAY TO GOD; THAT IS, OF THE CALLING ON THE NAME OF THE LORD: WHERE ALSO THE LORD'S PRAYER IS EXPOUNDED ; AND ALSO SINGING, THANKSGIVING, AND THE FORCE OF PRAYER, IS ENTREATED. THE FIFTH SERMON. After the ministry of the word of God in the church of Christ handled, methinketh I have convenient place to entreat of the prayer of the faithful, whereunto godly ministers never leave to stir up the church. The word prayer is very largely taken among writers, what and in daily use. At this present we use it after the same manner that David the prophet used it, saying : " Hear my prayer, 0 God; and let my cry come unto thee." For prayer Thedefini- is an humble and earnest laying forth of a faithful mind. =»nd what be' .,■,■, t^e parts whereby we either ask good thmgs at God's hands, or else thereof. give him thanks for those things which we have received. And^ of prayer chiefly there are two parts; invocation or asking, and thanksgiving. By petition we lay open unto God the requests and desires of our heart ; beseeching him to give us good things, and that he will turn from us evil things, as may be to his glory and good pleasure, and according to [8 episcopos, Lat.] [c Etenim, Lat. : For.] 11—2 164 THE FIFTH DECADE. [sERM. our necessity. In invocation or petition we comprehend ob- secration, which is a more vehement prayer ; and also inter- cession, whereby we commend other men's matters to the Lord. For we offer prayers to the Lord our God, not only for ourselves, but also for our brethren, and for their mani- fold necessities ; for them that are distressed with perils ; for those that be sick ; for them which suffer persecution, or are in a manner oppressed with other calamities and afflictions. Neither^ do we exclude beseechings, whereby we earnestly desire evils to be turned away from ourselves or from others. There are also complaints, whereby the saints in their prayers do hohly expostulate with God. Thanksgiving comprehendeth both divine praises ; and also celebrateth with a joyful spirit God his noble power-, and the benefits received at his hand. Hereunto is referred a great part of the Psalms : whereof part pertain to invocation or calling upon God ; and some serve to teach or instruct, and some to declare or expound : whereof at this present there is no place to speak. Paul, the blessed apostle of Christ, acknowledging these parts of prayer, writing to the Colossians, saith : " Continue in prayer, and watch in the same with thanksgiving." And to the Philippians : " Let your requests be shewed unto God, in prayer and supplication with giving of thanks." And again unto Timothy : " I ex- hort, therefore," saith Paul, "that first of all prayers, sup- plications, intercessions, and giving of thanks, be made for all men." Kinds of Kinds of prayers are these. There is a private prayer of every faithful man ; and there is also a public prayer of the whole church. Private prayer is made unto God by every faithful man, in what place soever, either in the house or without doors, in the closet of his heart and temple of his Actsx. own body : for St Peter went up into the uppermost part of the house and prayed ; St Paul saith, " I will therefore that the men pray everywhere, lifting up pure hands;" and Christ our Lord himself very often departed even out of the temple into the mount to pray. And in the gospel he saith : Matt. vi. "When thou prayest, enter into thy chamber; and when thou hast shut thy door, pray to thy Father which is in secret." Public prayer is that which is used of the church, which [1 Ergo nee, Lat.] [2 virtutes eximias, Lat.] prayers. 1 Tim. ii. v.] OF PRAYER. 165 is made unto God in the holy assembly, according to the accustomed order of every church, jS'ow the pastor's duty is, as Paul also admonisheth in the 1 Tim. ii., and we in the last sermon before this have rehearsed, to gather together, instruct, and preserve the assemblies, in which supplications or common prayers are made. And they are greatly to be blamed, who are more negligent in this behalf than becometh them ; neither are they indeed to be suffered, which seldom or never teach diligently, and are cold in stirring up a desire in men, to pray. Men by nature are slow and slack in the study of religion, and therefore we have need of a sharp spur ; and the charge and office of stirring up, and provoking, is committed to the pastors of churches. The prophets somewhere cry : " Blow out the trumpet in Sion, assemble a congregation." For in ofhoiy 11 • ^ !• ^ • n 1 ^ i Assemblies. a holy congregation three thmgs are chiefly used ; the teach- ing of the gospel, faithful prayers, and religious celebration or administration of the sacraments : and sometimes there is a collection made for the relieving of the poor and of the church. The holy scripture witnesseth, that these things are not instituted at the will and pleasure of man, but by the authority of God ; yea, and immediately after the first beginning of things ; and that they were also used of the most holy worshippers of God. Of those most ancient patriarchs, both which were first before the flood and which followed immediately after, there is no doubt ; since the scripture plainly witnesseth of Jacob himself, the nephew^ of Abraham, that he Gen.xxxv. erected an altar in Bethel, whereunto he assembled his whole household, though it were exceeding great, and there offered sacrifice^ unto God. In Moses' time by the law, in most evi- dent commandments, he instituted holy assemblies : yea, in the ten commandments he dihgently commandeth to sanctify Exod. xx. the sabbath-day ; which also comprehendeth holy assemblies. The holy prophets of God do everywhere praise and com- mend the ecclesiastical assemblies of God's people. Neither did Christ our Lord disallow them, when he came in the flesh : for as in the most notable^ assemblies and feasts he taught with great diligence ; even so he gathered and assembled to- gether both the people and also his disciples, whom he specially commanded that they should not depart from Hierusalem, but Luke xxiv. [3 ncpote, Lat. : grandson.] [4 cultum cxhibucrit, Lat.] [5 frequentissimis, Lat.] 166 THE FIFTH DECADE. [SERM. wait for the promise of the Father : which thing, when they Actsii. were gathered together into an assembly and in prayer, we read in the Acts to have been performed. There also the assembly of the faithful is commended to us ; as appeareth both in^ the xi. and xiv. cap. of the 1 epist. of Paul to the Corinth. Those supplications, which the same Paul commandeth to be made for all them that are set in authority, are made chiefly in holy assemblies. Truly Pliny, an heathen author, writing to Trajanus the emperor, doth make very manifest mention of holy assemblies ^ Holy assemblies had of old time very 1 Kings viii. excellent promises ; as we may see in the prayer of Solomon, which is described unto you in the first book of the Kings, the viii. cap. And at this day the church of Christ hath promises nothing inferior to them ; Christ our Lord saying : Matt. xvui. " I say unto you, that if two of you shall agree in earth as touching anything that they shall ask, it shall be done for them of my Father which is in heaven. For where two or three are gathered together in my name, there am I in the midst of them." Behold, the Lord himself is in the midst of the assemblies of saints ; and where the Lord is, there is both plenty and the treasure of all good things. And there- fore experience itself which we have of matters teacheth, that the supplications of the church are effectual ; for the Lord heareth the prayers of the church, and delivereth from evil those whose safety the church commendeth unto him 2. We have oftentimes had experience, that they which were in ex- treme danger have found very present help, even at the same instant wherein the congregation hath offered their prayers to the Lord. Moreover, the example moveth very many, otherwise hard-hearted and barbarous; for they see the devout godliness of the holy congregation, and the fervency of the faithful in assemblies, and are thereby moved ; so that entering into themselves, they acknowledged that they are miserable, and desire to be partakers of this fellowship, ac- 1 Cor. xiv. cording to the saying of St Paul : " If therefore, when the [I Ibidem . . . sicut et, &c. Lat. There also (i. e. in the Acts) ... as likewise in, &c.] [2 Affirmabant (Christiani) quod essent soliti state die ante lu- cem convenire ; carmenque Christo, quasi Deo, dicere secuni invicem, &c. — Plin. Ep. Lib. x. Ep. 97.] [3 Domino, Lat. : to the Lord.] v.] OF PRAYER. 167 "whole churcli is come together in one, and all speak strange tongues^ there come in they that are unlearned, or they which believe not ; will they not say, that ye are out of your wits ? But if all prophesy, and there come in one which believeth not, or one unlearned, he is rebuked of all men, and is judged of all. And so are the secrets of his heart made manifest ; and so he will fall down on his face, and worship God^ and say plainly, that God is in you indeed."" With what confidence, therefore, and how shamefully, dare some set light by holy assemblies ; and not only set light by them, but also scorn at them, as if they were assembled together without any profit at all ? David in his banishment maketh complaint of nothing so much, as that he was compelled to wander in the wilder- ness, and was shut out from holy assemblies. For^ he pro- miseth the Lord, he will enter into his holy congregation, if ever he be restored again. Verily, when the Lord saith in the gospel, "He which is of God heareth God's word;" it foUoweth, that they which love the congregation, wherein the word of God is preached, have the natural mark of the sons of God. But because many do not only loathe holy assemblies, wemust but also say that prayers are altogether superfluous, vain, and unprofitable; before we proceed any further, we will shew that the godly must pray, and that the prayers of the faithful are both effectual, profitable, and^ necessary. They say, All things are done by the providence of God, and there- fore prayers are unprofitable ; for that which God hath foreknown, that verily will he bring to pass after the manner of his foreknowledge, neither can it be hindered by prayers. But these men abuse the providence of God ; for that out of it they gather that thing, which the holy scriptures do not teach them to gather. For in Deuteronomy, in express words, Moses hath left written: "The Lord had determined to de-Deut.ix. stroy you ; therefore I made intercession unto the Lord, and I found favour." Jonas threateneth so certain destruction jonah in. i unto the Ninevites from the Lord, that he even foretold the number of days : but when the men of Nineveh believed the Lord, and repented, the Lord became favourable to them again; neither did he destroy them, when they repented. [4 linguis, Lat. : strange not in Lat.] [5 God, not in Lat.] [6 Autem, Lat. : And.] [7 adeoque, Lat. : and so.] 168 THE FIFTH DECADE. [sERM, Moreover, Esay had spoken to Ezechias out of the mouth of isai. xxxviii. the Lord, " Thou shalt die, and not live :" but when the king poured forth his prayers, even from the bottom of his heart unto the Lord, God changed his sentence that he had jer. xviii. pronounced. For the Lord himself saith in Jeremy : " I will speak suddenly against a nation or a kingdom, for to pluck it up, and to root it out, and to destroy it ^ : but if this nation, against whom I have pronounced, turn from their wickedness, I will repent of the plague that I thought to bring upon them," &c. Wherefore the prayers of the faithful are effectual, staying the wrathful judgments of God, yea, and taking them clean away. Objection. jTor whorcas they object again. That prayer is a declara- tion of things which we require of the Lord ; and that God foreknoweth all things ; therefore that these ^ things are un- profitably and superfluously declared unto him, which he already knoweth ; and so for that cause that prayer is unpro- fitable : it is confuted of Christ our Lord himself, who, when Matt.>L he had plainly said, "Your heavenly Father knoweth what things ye have need of, before ye ask of him ;" yet never- theless, adding a form of prayer, he teacheth us to pray. In another place he commandeth us and stirreth us up to pray often : " Watch and pray," saith he, " lest you enter into iThess.v. temptation." And Paul saith : " Rejoice always ; pray con- tinually." In every place there are many precepts of this kind. Neither do we declare our matters to him as to one that knoweth them not ; but we utter them to him that under- standeth the desires of our heart, and do humble ourselves at the feet of his majesty. We ask that of him which we know we want ; but yet of him certainly to be received, who is the author of all goodness ; for we believe his sure and infallible promises. In the meantime prayers are not superfluous, for that the Lord would assuredly give that which we asked. The Lord promised the delivery of his people, whereof the godly doubted nothing at all ; yet with incessant supphcations Jer. xxix. they prayed unto the Lord, crying, " Deliver us, 0 Lord our God;" neither did they think they laboured in vain. To Anabaptias. the anabaptists^, pretending absolute pureness, and therefore, [} and to — destroy it, not in Lat.] [2 So also 1584 ; but 1577, those.] [^ See Vol. III. p. 66, note 2.] v.] OF PRAYER. 169 being pure, neither can nor ought to pray, " Forgive us our debts," since there remain no debts, the most holy evan- gelist and apostle John answereth, and saith : " If vre say we i John u have no sin, we deceive ourselves, and the truth is not in us. If we acknowledge our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness. If we say that we have not sinned, we make him a liar, and his word is not in us." For as long as we live in this world, there remain remnants of sin to be washed away every moment by the grace of Christ. Moreover, whereas they object, it is written, "We know Joimix. that God doth not hear sinners ;" but we are all sinners, therefore God doth hear none of us, and so men's prayers are found to be unprofitable : we answer, that of sinners some are altogether ungodly and despisers of God : those God heareth not. There are again repentant men, and such as fear God ; which nevertheless are sinners, and rightly so called, because of the remnants of sin : those God heareth. Which might be shewed by the examples of David, Manasses, Peter, the thief crucified with Christ, and many other ; which were both sinners, and when they prayed were heard. Therefore we say, that the prayers of the faithful are not Prayers are only profitable and efi'ectual, but also necessary unto men. ''^'^^''"^y- For we are men, defiled with sin, destitute and void of all goodness. "Every good giving, and every perfit gift is from jamesi. above, and cometh down from the Father of lights." He commandeth us to pray, and offereth to them that pray very large promises. Wherefore our fathers were both very often exercised, and very fervent, in prayer; by their example teach- ing us that prayers are necessary. The scripture also dili- gently and at large rehearseth, how great things by their prayers in very weighty afi'airs and dangers, yea, in matters most necessary, they obtained of our most true and most bountiful Lord and God. The apostles pray for the Holy ; Ghost, faith, and the increase of faith ; and they receive their requests, not sparingly, but liberally, being made partakers of all manner graces of Christ. In the gospel the publican pray- eth in the temple, and saith : " God, be merciful to me a Luke xviii. sinner:" and he forthwith found the Lord merciful unto him. What and how great things Hclias by his prayers obtained of the Lord, the holy history recordeth. And the blessed 170 THE FIFTH DECADE. [SERM. with prayers. Why they that pray do not always receive that they ask. apostle James applieth his example unto us also, that we also in faith should call upon God : which I rehearse, lest any man should think that that pertaineth nothing unto us. Again, how much the faithful prayers of Moses, David, Josaphat, Ezechias, and other valiant men, prevailed in wars, in famines, in sickness, and in other exceeding great dangers, it were long to recite. These examples prove, that prayer is both always necessary unto men, and very effectual. For we God is moved plainly see that God is moved with the prayers of his faith- ful ; for he is good and merciful, he loveth us, he took flesh, that he might be touched with feeling of our infirmities, lest we should be dismayed at him : he is true and faith- ful, performing those things faithfully which he promiseth. What ? doth he not freely, liberally, and bountifully call all men unto him, offering himself wholly to them that call upon him in faith ? But in that they which pray do not always receive that which they ask, it doth not prove that prayer is altogether unprofitable ; for it is oftentimes profitable for him that pray- eth not to receive his requests. There are moreover many causes, for the which God either putteth off the things that are asked, or doth not grant them. There is a kind of men which pray, of whom we read written : " He that stoppeth his ear at the cry of the poor, shall cry himself, and not be heard." Again : " Though ye make many prayers, yet will I hear nothing at all, seeing your hands are full of blood." So again in Solomon Wisdom crieth, testifying that she will not hear them that call on her, because they would not first hear her giving them warning in time. All these things in a manner are gathered from the person of them that pray ; from the thing itself which they pray for, that which follow- eth is derived. St James saith : " Ye ask and receive not, because ye ask amiss, even to consume it upon your lusts." For the Lord also, answering two even of his chosen^ disciples which required the highest rooms ^ in the kingdom of Christ, saith : " Ye know not what ye ask." Furthermore, holy men when they ask holy and necessary things, or at the least not unjust or evil, which nevertheless they receive not of the Lord; they forthwith think, that God is a God of judgment and justice, and therefore that he will not immediately, deliver [1 alioqui selectis, Lat. : otherwise choice.] [^ primatuni, Lat.] Matt. XX. v.] OF PRAYER. 171 out of afflictions : yet desire they deliverance with continual prayers. " Whom the Lord loveth he chasteneth :" whom he Prov. m. . Heb. xii. chasteneth, he doth ^ not to this end, to destroy them; but " that they should not be condemned with the wicked world." For it is lawful in such distresses to pray with David, "Re- i'sai-'"'xviii. buke me not in thine anger, 0 Lord ; neither chasten me in thy displeasure :" and with Jeremy, " Lord, correct me in judgment, not in fury :"" and with Abacuch, " When thou art angry, remember thy mercy." The godly doubt nothing of the power and goodness of God to men-ward. That which God will, and which is profitable for the children of God, God can do. Innumerable examples of this thing the old and new Testament* doth afford us. Wherefore, when we are not de- livered, when we obtain not our desires, it is most sure that God will have it so, and that it is profitable for us it should so be. By this means he heareth our prayers, when he hear- eth us ; for our prayers tend to this end only, that it might go well with us. God, since he is only wise, knoweth what can profit and what can hurt us, and doth not give us that we ask ; yet by not giving he in very deed granteth that which is good for us. Therefore the lawful prayer of the faithful is always effectual, and evermore obtaineth his pur- pose ; the Lord granting to his that which he knoweth to be good. Furthermore, the Lord deferreth to perform that which "\vhy ood , . Ill deferreth to is asked, yea, and at sometime seemeth altogether to neglect ^^f {^^at our prayers : but he doth that by prolonging to try his, that he "?^^°^"' '° may make their faith the more fervent, and his gifts also more acceptable ; which are so much the more joyfully received, by how much they are looked for by an ardent^ desire. In this temptation let that saying of the prophet comfort us : " Can isai. xiix. a woman forget her child, and not have compassion on the son of her own womb? Though they should^ forget, yet will not I forget thee." For the church had said : *' God hath forsaken me, and my Lord hath forgotten me." Let us now consider, what manner of prayer that should who is to be be which he that calleth on God useth. That question cannot of them that pray. be better resolved, than by weighing the chiefest circumstances. [3 corripit, Lat. : he doth chasten.] * [4 hlstoria vctus et evangelica, Lat.] [6 ardcntiori, Lat. : more ardent.] [^ potcrit, Lat. : she may.] 172 THE FIFTH DECADE. [sERM. First therefore let us consider, Who must be called upon of them that pray. None verily, but the one and only God. For three things are required of him which is prayed unto : first, that he hear the prayers of all the men in the whole world ; that he pierce and exactly know their hearts ; yea, that he know more rightly and better all the desires of men than men themselves can utter them : secondly, that he be present everywhere, and have power over all things in heaven, in earth, and in hell ; which hath in his power all the ways and all the means to help: thirdly, that his will be exceeding good and ready prepared; that that which he can, he may also be willing to do. But these properties are found in God only. For God only searcheth the reins and the hearts : he only seeth and heareth all things: he only knoweth more perfectly those things which are within and without man, than man himself : he only is present in all places : he only is almighty : he only is wise : the will of God only embraceth man with most perfect goodness, and is always ready, and only procureth faithfully that which is profitable for man: therefore ought God only to be called upon. But who can attribute these properties, were it to the most chosen souls in heaven, without blasphemy and sacrilege ? Therefore the souls in heaven, living with God, are not to be called upon : espe- cially since the scripture in plain words testifieth, that isai. ixiii. " Abraham and Jacob know us not ;" and commandeth us to call on God, and forbiddeth to communicate those things which are God's to creatures. And, that we say nothing else ; to whom, I pray you, of all the saints or angels in heaven can we say without blushing, " Our Father, which art in heaven," and that which followeth in the Lord's prayer ? Let us there- fore call upon God only, that heavenly Father, whom alone all the saints, or godly men, as many as have been in the church, have called upon. By whom But siuco no mortal man, how good soever^ he seem to Father is bo, is worthv to como forth into the sight of the eternal and called upon. 'J o ^ most holy God ; which thing all men with one voice confess : many indeed and divers patrons, intercessors, and advocates, are chosen and received of them that pray ; by whose inter- cession either they themselves might be brought to God, or their prayers presented unto God. Wherefore some have [1 et sanctus, Lat. : omitted, and holy.] v.] OF PRAYER. 173 chosen to themselves angels, other apostles, other the most holy and among all other women that blessed virgin, tho mother of Christ ^ ; other some have chosen other, as they have put confidence in this man or that man : but they have forged these things unto themselves out of the imagination^ of their own heart, and have not learned them at the mouth of the Lord. The scripture, that only rule of truth, setteth crr~{. forth to us one mediator, intercessor, patron, and advocate, by AK"^ whom we may come unto God, and by whom we may present our prayers unto the Lord. All the prayers of all men are unpleasant and abominable, which are not made by Jesus Christ. Neither doth true faith teach us* to forge and ima- gine another advocate for Christ, or some other with Christ, in the sight of God ; nor ourselves alone without our advocate Christ to rush into the presence of God the Father. Here true^ Christians are separated from Jews, from Turks ^, yea, and papists also. For they, despising'^ the Son of God, call upon the Father only, without the mediation of Christ Jesus. But the voice of God, by the gospel and his apostles, pro- nounceth against them. In the gospel we read the Lord said : " The Father hath committed all judgment unto the john v. Son, because that all men should honour the Son, even as they honour the Father. He that honoureth not the Son, the same honoureth not the Father which hath sent him." And again : *' I am the way, and the truth, and the life. No john xiv. man cometh to the Father, but by me." And John, the apostle and evangelist, saith : "Whosoever denieth the Son, uohnii. the same hath not the Father." But these men do not acknowledge Christ to be the only intercessor ; but teach that saints in his stead, or with him, ought to be called upon, as patrons before God. But the same John^, shewing an advocate unto Christians, did not appoint himself; did not lay before us saints instead of Christ, or them with Christ; " but," saith he, " we have an advocate with God the Father, Jesus Christ the righteous." Neither doth Paul shew us any other in 1 Tim. ii. cap., and Heb. vii. cap. To the Ephesi. iii. [2 of Christ, not in Lat.] [3 arbitrio, Lat.] [4 So also 1584 ; but 1577 suffer us, patitur, Lat.] [5 true, not in Lat.] ['^ Mahuracticis, Lat.] [7 So also ed. 1577; but 1584, despising of.] [8 apostolus, Lat. omitted.] 174 THE FIFTH DECADE. [SERM. Ephes. iii. " Bv Christ," saith he, " we have boldness and entrance with confidence by faith in him." Christ is sufficient for them that believe, as in whom alone the Father hath stored up all good things, commanding us to ask those things in him and by him through prayer. These things are sufficient for minds not desirous of contention. They that will, let them search further in the fifth sermon of the fourth decade ^ What things I have told you, who is to be prayed unto or called upon provoke man t/ ' x e/ ^ ± Go^" "''*'" of the godly worshippers of God; and by^ whom: to wit, God alone, by ^ the only Son of God, our Lord Jesus Christ. Let us now see, what should stir up man to call upon God. Surely, the Spirit of our God principally ; for prayer is rightly counted among the gifts of grace : for neither could we earnestly nor heartily call upon our God, unless we be stirred up and pro- voked thereunto by the Spirit of God. For albeit the com- mandment of God will us to pray, and present necessity and danger drive us, and the example of other allure us to pray ; yet all these things would do nothing, unless the Spirit enforce our minds unto his will, and guide and keep us in prayer. Therefore, though there be many causes concurring which move men to prayer, yet the chief original of prayer is the Holy Ghost; to whose motion and government, in the entrance of all prayers, whosoever pray with any fruit do beg with an holy preface. To this pertain these words of the holy Rom.Tiii. apostle : " The Spirit also,"" saith he, " helpeth our infirmities; for we know not what to pray as we ought ; but the Spirit itself maketh requests for us with sighs which cannot be ex- pressed. But he which searcheth the hearts knoweth what is the meaning of the Spirit ; for he maketh requests for the saints according to the will of God." Indeed, the Spirit of God is said to make intercession ; not that he in very deed prayeth and groaneth ; but because he stirreth up our minds to pray and to sigh, and bringeth to pass that, according to the pleasure of God, we should make intercession or pray for the saints, that is to say, for ourselves. With what But let us consider, with what abilities he must be must be fur- fumishod, which cometh of purpose to pray unto God. First, nished which '■..,„,, "T^unto ^* ^^ necessary that he lay aside all opmion oi his own wor- ^°^ thiness and righteousness ; that he acknowledge himself to be a sinner, and to stand in need of all good things ; and so let [1 See Vol. III. p. 212, &c.] p per, Lat. : through.] v.] OF PRAYER. 175 him yield himself unto the mere mercy of God, desiring of the same to be filled with all things that are good. For that great prophet of God, Daniel, saith : " We do not present our pray- Dan. ix. ers before thee in our own righteousness, but in thy manifold mercies." Also you read the like prayers offered unto God, Psalm Ixxix. ; for the people of the Lord cry : " Help us, O Lord of our salvation, for the glory of thy name : deliver us, and be merciful unto our sins, for thy name's sake. Remember not our sins of old ; make haste, and let thy mercy deliver us." In the new Testament, the Pharisee in Luke, trusting LuUe xvui. in his own righteousness, is put by, and cast off from the Lord ; but the publican, freely confessing his sins and craving mercy of God, is heard and justified. For unless we acknow- ledge our nakedness, weakness, and poverty, who, I pray you, will pray unto God? "For not they that be strong, but they that be sick, have need of the physician." And the Lord in the gospel saith : " Ask, and ye shall receive ; Matt vn. knock, and it shall be opened unto you ; seek, and ye shall find." He therefore that is commanded to ask, that he may receive, hath not as yet that he asketh ; he that knocketh, by knocking signifieth that he standeth without doors ; and he which seeketh, hath lost that which yet he seeketh for. We therefore, being shut out from the joys of paradise, by prayer do seek and ask for that which we have lost and have not. Therefore, whereas David and Ezechias and other saints of God in prayer do allege their own righteousness, for which they seem worthily to require to be heard ; truly they regard not their own worthiness, but rather the truth of God. He hath promised, that he will hear them that worship him; therefore the godly say : Behold, we are thy worshippers; therefore it is meet thou shouldest not neglect us, but deliver us. In the meanwhile, in other places they speak in such sort of their righteousness, that we cannot doubt that in their prayers they made mention of their righteousness with a certain measure and limitation. "Enter not into judgment with thy servant," saith David ; " for in thy sight shall no man living be justified," &c. Furthermore, and that which is the chief of all ; it is Faith is needful that they which pray must have a true and fervent furto^hem' faith. Let the doctrine of faith, therefore, in the matter of prayer, shew us light as the morning-star ; and with an assured 176 THE FIFTH DECADE. [sERM. hope to obtain of God the thing which is asked, let him that prayeth make his petition. " Let him ask in faith," saith James i. St James ^ " nothing wavering : for he that wavereth is like a wave of the sea, tost of the wind, and carried with violence. Neither let that man think that he shall receive anything of the Lord." And^ Paul also saith : " How shall they call upon him, on whom they have not believed ? " I have spoken of faith in the fourth sermon of the first decade. But to the end that faith may increase in just measure, and flourish and continue stable ; we must labour in the promises and examples from every place gathered together. We will psai. 1. recite a few. In the book of Psalms we read : " Offer unto God thanksgiving, and pay thy vows unto the most Highest." Psai. cxU'. ^n,j : " Call upon me in the day of trouble, and I will deliver thee, and thou shalt glorify me." Again : " The Lord is nigh unto all that call upon him, unto all such as call upon him in truth (or faithfully). He will fulfil the desire of them that fear him : he will also hear their cry, and will save them." isai.ixv. Again, in Esay, the Lord saith: "And it shall come to pass, that before they call, I will answer them ; and while they are but yet thinking how to speak^, I will hear them." In Matt. vii. Matthew the Lord saith ; " Ask, and it shall be given you ; seek, and ye shall find ; knock, and it shall be opened unto you. For whosoever asketh receiveth, and whosoever seeketh findeth, and to him that knocketh it shall be opened," «&c. In Matt. xxi. the same gospel the Lord saith : " And all things whatsoever ye shall ask in prayer, behoving, ye shall receive it*." In the Markxi. xi. of Mark the same sentence is thus alleged : " Whatsoever," saith he, " ye desire, when ye pray, believe that ye shall have it, and it shall be done unto you." Again, in the gospel johnxiv. according to St John the Lord saith: "Whatsoever ye shall johnxvi. ask in my name, that will I do." Again : "Verily, verily, I say unto you, Whatsoever ye shall ask the Father in my name, he will give it you. Ask, and ye shall receive." David frameth an argument of the example of the fathers, rsai. xxii. and saith : " Our fathers hoped in thee, they trusted in thee, and thou didst deliver them ; they caUed upon thee, and they [1 apostolus, Lat. : omitted.] [2 Nam, Lat. : For.] [3 So Coverdale, 1535; but Lat. adhuc illis loquentibus: while tbey are yet speaking.] [■1 So also 1584 ; but 1577 omits it.] v.] OF PRAYER. 177 were helped ; they did put their trust in thee, and were not confounded:" for thereupon he gathereth, that he also shall not be forsaken of the Lord. In the history of the gospel are very many examples to be seen, which exceedingly confirm and establish the faith of the godly. But since faith is not a vain imagination, but an effectual Let the life power, working by the Holy Ghost all kind of good works, prayethbe (though they neither trust unto these, neither think in con- '" ^'^ f^''**- sideration of them to be heard;) yet nevertheless such sinners as are faithful do not impudently, and without repentance, trust to their own wits^ dealing only in words with the Lord; but they join a holy life with prayers. For Salomon saith ; " He that turneth his ear from hearing the law, his^ prayer Prov. xxviii. shall be abominable." And the Lord saith in Esay : " Though isai. i. ye make many prayers, yet will I hear nothing at all, seeing your hands are full of blood." Of such impenitent persons we understand that in the gospel: "God heareth not sinners." Johnix. But that more is ; the saints shall obtain nothing, if they con- tinue prayer for such ; for Jeremy, praying earnestly for his people otherwise being obstinately wicked, heareth: "Thou jer.vu. shalt not pray for this people ; thou shalt neither give thanks nor bid prayer for them'^ ; make thou no intercession for them ; for in no wise will I hear thee. Seest thou not what they do in the cities of Juda ? The children gather sticks, the fathers kindle the fire, the women knead the dough to make cakes for the queen of heaven. They pour out^ drink-offerings unto strange gods, to provoke me unto wrath." After the same manner saith the Lord in Ezechiel : " If I send a pestilence Ezeu. xiv. into this land, and if^ Noe, Job, and Daniel, were^*' therein," (or in the midst of it,) " as truly as I live, saith the Lord God, they shall deliver neither son nor daughter, but save their own souls in their righteousness." Wherefore it followeth, that the supplications of unrepentant men and impudently p ingenio indulgent, Lat. : rather, give loose to their lusts.] [<5 etiam, Lat. : even his, &c.] [7 neque attollas pro illis clamorem et deprecationem, Lat. : but the Vulgate, ncc assumas pro eis laudem et orationem ; and Corerdale, 1535, as above.] [8 et ut, Lat. : and to pour out, &c.] [P trcs viri, Lat. omitted : the three men.] [10 steterint, Lat. : stood.] [bullinger, iv.J 178 THE FIFTH DECADE. [SERM. persevering in their sins, though they cry without ceasing, " Help us, O God, our Saviour ; deUver us, O Lord ; we beseech thee to hear us," are altogether fruitless; for they desire to be preserved, that they might take their further pleasure and commit wickedness. And though God give us freely those things which we ask, yet it is necessary, that an affection or desire to live well do accompany so great benefits received at the hands of God : for here we ought most dili- gently to take heed, that we think not we shall be heard for our virtues'* sake, but for the mere mercy of God in Christ Jesus ^. mu^st"be''^ Morcover, whosoever desireth to have his prayers to be heav'lniV acceptaWo unto God, let him lift up his mind from earthly things, things unto heavenly things. Touching that thing the blessed martyr of Christ, Cyprian, eloquently^ and holily entreating, saith : " When we stand occupied in prayer, we must with our whole heart watch, and be diligent in prayer. Let all worldly and fleshly thoughts depart; neither let the mind think upon anything else at that time than only that which it prayeth. Let thy breast be shut against the adver- sary, and let it be open to God only ; neither let it suffer the enemy of God to enter into it in the time of prayer. For he oftentimes stealeth upon us, and entereth in; and, subtilly de- ceiving us, turneth away our prayers from God, that we may have one thing in our heart, and another thing in our mouth. But not the sound of the voice, but the mind and sense, ought to pray unto God with an unfeigned affection^." Thus far he. But that the mind of him that prayeth may be lifted up from earthly things unto heavenly things, that is chiefly the work of the spirit of true faith, the stedfastness of hope, and the fervent love of God ; if also we have in remembrance the dreadful majesty of God, before whose eyes we stand pray- [1 So also 1584 ; but 1577, Jesu.] [2 eleganter, Lat.] [3 Quando autem stamus ad orationem, fratres dilectissimi, vigilare et incumbere ad preces toto corde debemus. Cogitatio omnis carnalis et seculai'is abscedat, nee quidquam tunc animus quam id solum cogitet quod precatur. . . . Claudatur contra adversarium pectus, et soli Deo pateat, nee ad se hostem Dei tempore orationis adire pati- atur : obrepit enim frequenter et penetrat, et subtiliter fallens preces nostras a Deo avocat, ut aliud habeamus in corde, et aliud in voce, quando intentione sincera Dominum debeat non vocis sonus, sed ani- mus et sensus orare. — Cyprian, de Orat. Domin. 0pp. p. 152. Oxon. 1682.] v.] OF PRAYER. 179 ing. Him all the creatures in heaven and earth do worship and reverence ; thousand thousands of angels serve him. Let us think with ourselves, how profitable and necessary things we ask of God, without which we cannot be happy. Let us, moreover, remove from us all those things, which either detain and keep us in this world, or pull us back unto earthly things ; of which sort are these, slothfulness, covetousness, and sur- feiting, and, to be short, all other sins like unto these : and contrariwise, let us apply ourselves to watchfulness, soberness, gentleness, and liberality. Surely the scripture almost every- where joineth unto prayer fasting and mercy ; for these virtues make us more cheerful and ready to pray through faith. Daniel saith: " I turned my face unto the Lord God, Dan. ix. and sought* him by prayer and supplication, with fasting, sackcloth, and ashes." Neither unlike to this do Jonas and Joel teach. Tea, in the gospel and writings of the apostles we everywhere hear : "Watch; be fervent in prayer; be sober." For, the belly being full, either no prayers at all, or else fat and unwieldy prayers, are made. Whereof we read that St Augustine said : " Wilt thou have thy prayer fly up unto God ? make it two wings, fasting and alms-deeds^" For in the Acts of the Apostles the angel of the Lord saith to Cornelius, the centurion: "Thy prayers and thine alms-deeds are had in Actsx. remembrance in the sight of God." And surely God requireth of us fervent prayer; but it Let prayer " '^ . . , i. nl ^ proceed froi cannot choose but be cold, which is not inflamed with charity, 'ove. Therefore they that be cruel, and unwilling to forgive their brethren their trespasses, and do still retain hatred toward their brethren, cannot pray before God, who saith : " And Mark xi. when ye stand praying, forgive, if ye have ought against any man ; that your Father also which is in heaven may forgive you your trespasses." And again : " If ye forgive men their Matt. vi. trespasses, your heavenly Father shall also forgive you : but if ye forgive not men their trespasses, no more shall your heavenly Father forgive you your trespasses." And in another place he saith : " Therefore if thou bring thy gift unto the Matt. v. altar, and there rememberest that thy brother hath ought [4 ut rogarem, Lat. : to seek.] [6 Vis orationem tuam volare ad Deum? Fac illi duas alas, jeju- nium et elccmosynam. — August. Enarrat. in Psalm, xlii. 8. 0pp. Tom. vin. fol. 81. col. 4. Par. 1531.] 12—2 180 THE FIFTH DECADE. [SERM. We must not pray with the mouth only, but with the heart. Matt, xxiii. against thee, leave there thy gift before the altar, and go thy way ; first be reconciled to thy brother, and then come and offer thy gift:" for otherwise all thy gifts shall not be accept- able unto God. Let us therefore willingly forgive, and let us love and do good unto our neighbours ; so our prayers shall pierce the heavens. Agreeable unto this is, that we pray not only with the mouth or voice, but with the mind and inward affection of the heart, and with the spirit and fervency. There was no voice heard of Moses, neither of Anna, the mother of Samuel, when they prayed ; but most earnestly in spirit they cried unto God : who also heard, and led him safely with all the people of Israel through the Red sea, out of the most bloody hands of the Egyp- tians; and her which afore was barren he made fruitful. And contrariwise we read that the Lord in the gospel out of Esay alleged these words against the Pharisees : " This people draw- eth nigh unto me with their mouth, and honoureth me with their lips, howbeit their heart is far from me : but in vain do they worship me, teaching doctrines precepts of men." There- fore aptly said Paul : "I will pray with the spirit, and will pray with the understanding also ;" where he calleth the lively breath and voice of man " spirit ^" By these heavenly tes- timonies their prayers are condemned, who, with a marvellous rolling 2 and swiftness of the tongue, in a short space babble many words, and those maimed and curtailed, uttering words without sense ; for their mind in the meanwhile is otherwise occupied. No other desire is there felt of them, unless happily this seem a desire, in that they pant and blow, hasting to make an end of praying. Among which kind of men monks and priests are chief, who pray for money and for their hire ; that is, sell a thing of nought for a great price unto the mad people. Not that prayers are vain of themselves, but because, being used after that manner, they become vain. Of these men the Lord pronounceth in the gospel: "Woe be unto you, scribes and Pharisees, hypocrites; for ye devour widows' houses, and that under a pretence of long prayer ; therefore ye shall receive the greater damnation." I know what those ^ so- phisters* do here bring forth and allege for the defence of prayers said for reward or stipend ; but in few words I give [1 See Vol. III. p. 298.] [2 volubilitate, Lat.] [^ So also 1584 ; but 1577, these.] [^ logodsedali, Lat.] v.] OF PRAYER. 181 them this knot to loose. These men, that pray in this sort, either have faith and charity, or else they have not : if they have, they pray -without reward, for charity's sake ; if they have not, their prayers are of no effect : and therefore with a false shew they deceive the ignorant people, paying their money for lawful prayers, whereas they requite them with unlawful ; and if they were lawful, yet were they neither to be sold or bought. This is also required of him that prayeth; that he desire wemust •*• . require no- not things unworthy for God to grant, nor require those [^'jl^'Jg^^'Jft '^ things that are contrary to the laws of God. For St John g?am°and the apostle saith, " If we ask anything according to his will, h?s"iaw7. '° he heareth us :" therefore when we ask things unworthy for ^ ^°''" "' God to grant, he heareth us not. Moreover, always and in all our prayers our will and our desires ought to be obedient to God and his will. Therefore let no man go about wickedly to tie God to certain circumstances ; let no man prescribe unto God at what time, in what place, or after what manner, he shall bring to pass anything that he will do. God, who is only wise, knoweth when it is time to help. He is also both faith- ful and omnipotent, and able indeed to do greater things than either we can ask or understand ; which thing we also read that Paul hath said. Therefore, not without cause is that most honest widow, Judith, very angry with Osias the priest, Judith viu. because he appointed a set number of days unto God; which being ended, he should deliver, or otherwise they would give up the city. For Judith saith: " What manner of sentence is this, whereunto Osias hath consented ; to deliver this city unto the Assyrians, if within five days there come not succour for us ? And who are ye that tempt the Lord ? This is not a sentence like to obtain mercy, but rather to provoke wrath and kindle displeasure. You have set the mercy of God a time, and have appointed him a day after your own phan- tasy. But forasmuch as the Lord is patient, let us so much the rather repent, and crave pardon at his hands, by pouring out of tears." Therefore David is read to have spoken most godly, being in extreme danger: "If I shall find favour in the asam.xv. eyes of the Lord, he will bring me again ; but if he say to me, I have no lust to thee; behold, here am I; let him do with me what seemeth good in his eyes." And now also long continuance is very needful in prayers. We must continue in prayer. 182 THE FIFTH DECADE. [sERM. " Ask," saith the Lord in the gospel, " and it shall be given you ; seek, and ye shall find ; knock, and it shall be opened unto you." And by this heaping together of words, he often remembereth us^ of continuance in prayer. "Ask," saith he, earnestly and constantly, as they do which require things whereof they stand in need ; " seek," as they are wont, that search for things that are hidden and precious ; " knock," as they are wont, who with earnest desire covet to come in to their friend. For all these sayings do not only signify a desire, but also a continual study to obtain things required. In the gospel according to St Luke, the Lord put forth a pa- rable tending "to this end, that we ought always to pray, and iThess.v. never to be wearied." For Paul also saith : "Rejoice alway ; pray continually ; in all things give thanks." Yet let no man think, that by these words of the Lord and the apostle the error of the heretics Psallini, or Euchitae", is confirmed. They did nothing else but pray. The Lord commandeth to pray always ; that is to say, as often as we conveniently may, at all times and in all places, to be of an upright heart toward God^ in all things, which should always wait for good things at God's hand, and give him thanks for benefits received ; which should also continually ask favour of him. Such an endeavour is commended unto us in Anna, the daughter of Phanuel, of Lukei. whom Luko maketh mention, that she "departed not from the temple, but night and day served the Lord with fastings and prayers." Not that she did nothing else, having no regard to her body, nor did at any time eat, drink, or sleep ; but because that was her continual and chiefest business. For at this day, speaking after the same manner, we say that the husbandman doth labour without ceasing, and the student read night and day ; when as yet all men understand, that by this kind of speech is signified a continual and exceeding great diligence in work and reading. The woman of Syrophcenissa, in Matt, chapter xv. sheweth unto us a notable example of un- wearied continuance in prayer or invocation. But if so be God seem to neglect us, or to defer our requests longer than [1 inculcavit, Lat.] [2 Mosheim, Eccles, Hist. Book ii. cent. 4. part 2. chap. 5. § 24. Vol. I. p. 409, note 5, ed. Soames. Bullinger. adv. Anabapt. Lib. i. cap. 12.] [3 erecto ad Deutn cordc, Lat. : a heart raised unto God.] v.] OF PRAYER. 183 is meet, let us always remember what the prophet hath said ; Habak. u. " Yet a little while, and he that shall come will come, and will not tarry ;" and, " The just shall live by faith," &c. Here* it shall be very easy to shew the time of prayer, whereof inquiry is made; to wit, when we ought to pray. We when we ought therefore privately to pray always ; for continually while we live there is divers and manifold matter offered unto us to pray. Pray therefore as oft as the Spirit moveth thee, and as often as necessity itself or matter provoketh thee to pray. Yet let nothing here be of constraint ; let all things proceed from a willing and free spirit. But public prayers are restrained to time ; for there are set and fore-appointed hours to pray. Set hours are those certain times received of the church, wherein in the morning or evening the whole congregation assembleth together, to hear the word of God, to l- pray, and to receive the sacraments. That the ancient churches, which were in times past, did not meet together in an holy assembly all at one time and the selfsame hours, Socrates in his history beareth witness ; and in this diversity there is no danger^. Let it be left to the discretion of the churches to come together^ unto the service of God, when it shall seem most necessary, comely, meet, and profitable unto themselves. Moreover, fore-appointed hours of prayer are those which are set or forewarned for a certain time by the church for present necessity's sake. In dangerous times, and in weighty affairs, the holy apostles appointed prayers and fastings ; which thing also at this day is lawful, without superstition, and with just moderation. And that this is a most ancient ordi- nance, it appeareth out of these words of the prophet Joel : joeiu. ** Blow the trumpet in Sion, sanctify a fast, call a solemn assembly, gather the people together," &c. Doth not the apostle command man and wife privately to separate them- i cor. vn. . selves for a time, and to abstain from their lawful delights, that prayer in necessity may be the more fervent ? And now also it will not be hard to judge of the place of ofthepiace prayer ; for as at all times privately, so also in all places, 1 ° '"^*^"" have said in the beginning of this sermon, that holy men may pray. For the true prayer of holy men is not tied to any \} Ex his, Lat. : Hence.] [5 Socratis Ilist. Ecclcs. Lib. v. cap, 22.] [6 Conveniant ccclesite, Lat. : let the churches como together.] 184 THE FIFTH DECADE. [sERM. place, neither is it judged better in one place than in another; for the goodness or worthiness of the prayer is not esteemed by the place, but by the mind of him that prayeth. For the John iv. Lord in the gospel saith : " The hour will come, and now is, when the true worshippers shall worship the Father in spirit To pray in and iu truth, &c." But they are in no wise to be passed the chamber. .,., , iiii n over in this place, who are persuaded that the godly may pray in no other place but at home in their chamber; to the confirmation whereof they wrest these words of our Saviour : Matt.vi. "But thou, when thou prayest, enter into thy chamber; and when thou hast shut thy door, pray to thy Father, which is in secret ; and thy Father, which seeth in secret, shall reward thee openly." But these words have an antithesis, or con- trary sentence, to that which goeth afore. For there went before: "And when thou prayest, thou shalt not be^ as the hypocrites are ; for they love to stand praying ^ in the syna- gogues, and in the corners of the streets, that they may be seen of men." Against this immediately he opposeth : " But thou, when thou prayest, enter into thy chamber." And as in reproving the abuse of prayer, he did not properly condemn the place, but rather spake figuratively after this manner, The Pharisees, with their prayers which they make in the streets, do hunt after praise and commendation of the people ; so on the contrary part, making mention of a cham- ber, he meant not that the place of itself maketh the prayer either better or worse ; but he taught by a figurative speech, that we ought to pray with an upright mind, and most free from hunting after the praise of men. For he that prayeth with a mind not troubled with affections, having regard only unto God, he prayeth in his chamber, whether he pray in the church or in the street. For otherwise, the Lord prayed with his disciples in the temple, in the city, in the field, and where- soever occasion was offered. Also it followeth : " And the Fa- ther, which seeth thee in secret, shall reward thee openly ;" that is to say, the Father, who alloweth the mind that is not proud, but humble and free from ambition, will reward thee openly. But public prayers are used in the church or assem- bly of saints ; which if any man despise, saying that prayer ought not to be tied to any place, I cannot think him worthy \} cum oraTcritis, non eritis, Lat.] [2 stant. s orare, Lat.] v.] OF PRAYER. 185 the name of a Christian, since he shamefully abuseth christian liberty. Finally, of assembhes I have spoken before^: we will peradventure speak more in the last sermon of this decade. Here cometh also to be handled the gesture of those that The gesture pray. But let all riot, all pride, all immoderate trimming of pray?™ "'^' the body, be far from them that shall come into the church of Christ to pray. He should seem filthily to have scorned the godly magistrate, whosoever he were, that, in coming to crave pardon for his fault, would lay aside his mourning weeds; and, putting on white apparel, proudly appear before the assembly of grave and godly senators. Such a one might be judged worthy, not only to be denied of his request, but also to be cast into prison. And who will deny, that they more shame- fully mock God, who, coming into the church to ask pardon, being oppressed with the burden of their sins, and yet in that place to be so far off from being humble, that they rather appear before the presence of God and his saints having their bodies so attired, as they thereby both provoke the wrath of God anew against them, and do grievously offend the most godly that are in the church? Wherefore Paul at large teacheth, that modesty, comely and humble behaviour, is to be used in the church. The place is to be seen in the xi. chapter of the first epistle to the Corinthians. That which remaineth of this matter the blessed martyr of Christ, Cyprian, compre- hendeth in these words : " Let the words and prayers of such as pray be orderly governed, keeping modesty and shame- facedness. Let us think we stand in the sight of God. God his eyes must be delighted both in the gesture of our body, and manner of our words ; for as it is the part of an impudent person to use clamorous shouts in praying ; so, contrariwise, it beseems a shamefaced person to pray with modest prayers^.'' Some foolishly imagine, that prayer is made either better or worse by the gesture of our bodies. Therefore let them hear St Augustine, Lib. ii. ad Simplicianum, Qucest. 4, saying : [3 See Vol. I. p. 2G1. Vol. ii. p. 2G3.] I* Sit autem orantibus sermo et precatio cum disciplina, quietem contincns et pudorem. Cogitemus nos sub conspectu Dei stare ; pla- cendum est divinis oculis et habitu corporis et modo vocis. Nam ut impudentis est clamoribus stropcre, ita contra congruit verecundo modestis precibus orare. — Cyprian, de Orat. Domin. 0pp. p. 140. Oxon. 1682.] 186 THE FIFTH DECADE. [sERM. ** It skilleth not, after what sort our bodies be placed, so that the mind, being present with God, do bring her purpose to pass. For we both pray standing, as it is written, ' The pubHcan stood afar off;' and kneehng, as we read in the Acts of the Apostles ; and sitting, as did David and Elias. And unless he might pray lying, it should not have been written in the Psalms, * Every night wash I my bed.' For when any man seeketh to pray, he placeth the members of his body after such a manner as it shall seem most meet to him for the time to stir up his devotion. But when prayer is not sought, but an appetite or desire to prayer is offered ; when anything cometh on the sudden into our mind, whereby we are devoutly moved to pray with sighs that cannot be uttered; after what manner soever ittindeth a man, doubtless, prayer is not to be deferred, until we have sought in what place we may sit, or where we may stand or kneel down^" Tertullian, making mention of the behaviour of the Christians of his time when they prayed, in his Apology against the Gentiles, saith : " We Christians are all of us evermore praying for all men, looking up into heaven, with our hands spread abroad, because we are harmless ; we are bare-headed, because we are not ashamed; to be short, we need none to put us in remembrance, because we pray from the heart 2." Where, notwithstanding, we must chiefly have in our remem- [1 Quibus admonemur exemplis, non esse prsescriptum quomodo corpus constituatfur ad orandum, dummodo animus Deo prsesens per- agat intentionem suam. Nam at stantes oramus, sicut scriptum est, Publicanus autem de longinquo stabat ; et fixis genubus, sicut in Actis Apostolorum legimus ; et sedentes, sicut, ecce, David et Helias. Nisi autem jacentes oraremus, non scriptum esset in Psalmis, Lavabo per singulas noctes lectum meum. . . . Cum enim quisque orationem quserit, collocat membra sicut ei occurrerit, accommodata pro tem- pore positi corporis ad movendum affectum. Cum autem non quseri- tur, sed infertur appetitus orandi, hoc est, cum aliquid repente venit in mentem, quo supplicandi moveatur affectus gemitibus inenarrabilibus ; quocunque mode invenerit hominem, non est utique differenda oratio, ut quseramus quo sedeamus, aut ubi stemus, aut ubi prostemamur. — August. 0pp. Tom. iv. fol. 139. col. 3. Par. 1531.] [2 Illuc sursum suspicientes Christiani manibus expansis, quia innocuis, capite nudo, quia non erubescimus, denique sine monitore, quia de pectoro oramus. Precantes sumus omnes semper pro omni- bus imperatoribus, &c. — Tertul. Apol. adv. Gentes. cap. 30. ed. Sem- ler. Tom. v. p. 63.] v.] OF PRAYER. 187 b ranee the doctrine of our Saviour in the gospel, saying : "When thou prayest, thou shalt not be as the hypocrites are ; for they love to pray standing in the synagogues and in the corners of the streets, that they may be seen of men. Verily, I say unto you, they have their reward." For above all things we must beware, that we neither pray privately nor publicly to this end, neither yet fashion the gesture of our body, to get the vain praise of the people, that we may seem to be renowned and accounted holy before men : it sufficeth that we please God, and be allowed by his judgment. In the discourse of prayer, no man will say that it is the what we , it/' ./ ^ must ask or smallest thmg, to know what you ought to pray, what thing pra| for of you should ask of God, or for whom you should pray. Here are to be considered the persons and things. Persons are either public or private. Public persons are bishops, teachers, magistrates, and all set in authority. For these men the writings of the prophets, evangelists, and apostles, give com- mandment to pray. Paul more than once requireth inter- cessions to be made by the church unto the Lord for him, that he might be delivered from disordered and froward men; and that he might freely preach the gospel, as it became him to preach it. The same Paul commandeth us to pray for all Ephes. vi. . . ,2 Thess. iii. those that be set in authority, " that we may lead a quiet and i Tim. ii. peaceable life in all godliness and honesty." Private persons are our parents, wife, children, kinsfolk, allies, neighbours, citizens, friends, enemies, sick persons, captives, such as are afflicted, and, to be short, all that are nigh about us, whose health and safety nature and Christian charity willeth by prayers to commend unto God ; and whereof there are also testimonies and examples in the scripture. But the things we should pray for are those good things that are to be desired ; whereof some are heavenly, spiritual, or eternal ; and other earthly, corporal, or temporal. IMoreover, some things verily are com- mon, other some again are private : those things that are common pertain to the whole church and commonwealth ; neither belong they to a few, as do private things. And spiritual things are chiefly reckoned to be these; faith, hope, charity, perseverance, and that whole company of all manner virtues, the profit and safety of the church, forgiveness of sins," and life everlasting. Among the which not unfitly are reckoned the gifts of understanding, the liberal sciences, well 188 THE FIFTH DECADE. [SERM. ordered schools, faithful teachers, godlj magistrates, and up- right laws. Corporal things are, a peaceable commonwealth, strong and valiant armies for war, health, strength, and come- liness of body, abundance or sufficient wealth, the safe pros- perity of wife and children, the protection and defence of friends and citizens, peace, a good name, and other things which are of this kind. But no man is ignorant, that we ought to have a greater care of spiritual things than corporal things, and principally to desire heavenly things. And in corporal things there is also a choice to be used ; that the profit of the commonwealth be preferred before our own private gain. For the commonwealth continuing in safety, the citizens may also be safe ; and so long as schools and universities, or places of learning, be maintained, there is hope that the commonwealth shall never be destitute of wise and upright governors. There are also in temporal goods some better than other some : those things that are best, therefore, the saints or godly men do chiefly require of the Lord ; and nevertheless those which are of less value they understand to come from him, and therefore they ask them It is lawful also of the Lord. They that are but meanly exercised in to ask cor- " ^ ^ ^ «' ofthiTorli. *^® scriptures affirm, that it is not lawful in prayer to ask corporal goods of the Lord ; but they are confuted by many examples of the scripture. For not only the patriarchs and prophets, but also the apostles of Christ, asked temporal goods of the Lord; as defence against their enemies, a good report, and other things necessary for the body. Which thing we shall learn anon by the form of prayer which the Lord him- self hath taught us, diligently shewing us what we should ask. In what This also Cometh in question, In what tongue prayer must pray, must bo made? They that affirm that privately and publicly we must pray in Latin, seem in my judgment to be out of their wits, unless they speak of such as are skilful in the Latin tongue. For since we must pray, not only with mouth and voice, but also with heart and mind ; how, I pray you, shall he pray with heart and mind, who useth a language he understandeth not ? Indeed, he uttereth godly words, but he knowcth not what he saith. For it cometh all to one reckoning, to pray never a whit or not at all, and to babble out words which are not understood. Let every nation there- fore pray in that language, which it understandeth best and v.] OF PRAYER, 189 most familiarly. And no less madness is it in public as- semblies to use a strange language : which thing also hath been the root of the greatest evils in the church. Whatsoever the priests that were ordained of God, and the prophets ■which were sent from him, spake ^ or rehearsed to the people of old time in the church, they did not speak or recite them in the Chaldean, Indian, or Persian, but in the Hebrew tongue, that is, in their vulgar and mother-tongue. They wrote also books in their vulgar tongue. Christ our Lord, together with his apostles, used the vulgar tongue. He furnished the apostles with the gift of tongues, that they might speak to every nation ; and forsomuch as in that age the Greek tongue of all other was most plentiful and common, the apo- stles wrote not in the Hebrew tongue, but in the vulgar Greek tongue. Truly, it behoveth that those things, that are done in the public church for the holy assemblies' sake, should be understood of all men ; for otherwise in vain should so many men be assembled together. Whereby it is clearer than the daylight, that they, that have brought in strange tongues into the church of God, have troubled all things, have quenched the ferventness of men's minds, yea, and^ have banished out of the church both prayer itself and the use of prayer, and all the fruit and profit that should come of things done in the church. And truly, the Eoman and^ Latin prince hath brought this Latin abomination into the church of God. He crieth out, that it is wickedly done, if Germany, England, France, Poland, and Hungary*, do use, both in prayer and other kind of service in the church, not the Roman or Latin tongue, but Dutch or^ German speech, Eng- lish, French, Polonish, or the Hungarian language. St Paul, once handling^ this controversy, saith in plain words : " If I icor. xiv. pray in a strange tongue'^, my spirit or voice prayeth, but my understanding is without fruit. What is it then ? I will pray with the spirit, but I will pray with the understanding also. I will sing with the spirit, but I will sing with the understanding also. Else, when thou blessest with the spirit, how shall he that occupieth the room of the unlearned say [1 cgerunt, Lat. : did.] [2 adeoque, Lat. : and so.] [3 Roman and, not in Lat.] [^ Pannonia, Lat.] [5 Dutch or, not in Lat.] [6 dirimcns, Lat. : deciding.] P lingua, Lat. : strange, not in Lat.] 190 THE FIFTH DECADE. [sERM. Amen at thy giving of thanks, seeing he knoweth not what thou say est? Thou verily givest thanks welP, but the other is not edified. I thank my God, I speak languages more than you all : yet had I rather in the church to speak five words with mine understanding, that I might also instruct others, than ten thousand words in a strange tongue." And truly, this very place doth Justinian the emperor cite In Novell. Const. 123, where he straitly commandeth bishops and minis- ters, not secretly, but with a loud voice which might be heard of the people, to recite the holy oblation and prayers used in holy baptism, to the intent, that thereby the minds of the hearers might be stirred up with greater devotion to set forth the praises of God 2. Moreover, it is evident that Gregory himself, who is called the Great, spake to the citizens^ in the city of Rome in their country language : which thing he himself witnesseth in the preface of his com- mentary upon Ezechiel to Marianus the bishop*. Of the Greek bishops, no man is ignorant that they had their whole service in their churches in their jown native language, and have left their writings unto us in the same tongue. We might therefore worthily be judged mad and void of under- standing, if we also in the administration of divine service in the church use not our own language ; since so many and so excellent examples, both of most famous churches, and of most singular bishops and governors of the church, have gone before us; that I speak not again of the most express and manifest doctrine of St Paul the apostle. the'LhS'" "^^^^ place now requireth, that I speak somewhat of singing in the church, and of canonical hours. But let no [1 Well, not in Lat.] [^ Upbs TovTois Kf\evofiev Travras inia-KOTTOvs re Koi Trpea-^vrepovs firj KOTO. TO CTfaicoirrifxevov, aXXa jxeTa (pcovfjs tw TrioroTaro) Xaw i^av ev^av ovk v.] OF PRAYER. 195 ere the western churches received melody, or the custom of singing, it appeareth even by the testimony of Augustine ; who, in his 9. book of Confess, chapter 7. rehearseth, that Ambrose, being oppressed with the snares and persecutions of Justina, the Arian empress, ordained that hymns and psalms should be sung according to the custom of the east parts ; since which time the custom of singing hath been retained and also re- ceived of other parts of the world '^. Nevertheless, before the western churches received the order of singing, they were esteemed of all them of the east to be true churches ; neither came it into any man's brain, that therefore they were he- retical and schismatical churches, or not rightly governed, because they were destitute of song or melody. No man gathered, The eastern churches sing, the western do not so ; therefore they are no churches. If this uprightness and liberty had remained safe and ^^ngfo^-n unaltered^; that is to say, if, according to that ancient use of^^ '='^"'^'^'^- singing, nothing had been sung but canonical scriptures ; if it had been still in the liberty of the churches to sing or not to sing ; truly at this day there should be no controversy in the church about singing in the church. For those churches, which should use singing after the ancient manner practised in singing, would sing the word of God and the praises of God only ; neither would they think that in this point they surpassed other churches, neither would they condemn those churches that sang not at all ; whereas also these would not despise them that used soberly and godlily to sing. For if godly men persevere in the study of godliness, and in daily ^ prayers ; though they sing not, yet remain they nevertheless the sons of God. Neither yet doth all singing and in every place edify ; neither are all churches fit to sing. Doth not Rabanus say, in the same place that I even now cited, " For ea-Tiv evptlv (rvfiipcovovcras aWi^Xais 8vo inl to avTo. — Socrat. Hist. Eccles. Lib. V. cap. 22. p. 297. Cantab. 1720.] [<5 Annus erat, aut non multo amplius, cum Justina Valentiniani regis pucri mater hominem tuum Ambrosium pcrsequeretur htcresis suaj causa, qua fucrat scducta ab Arianis. . . . Tunc hymni et psalmi ut canerentur secundum morem orientalium partium. . . . institutum est; ot ex illo in hodiernum rctentum, multis jam ac pene omnibus gregi- bus tuis et per cetera orbis imitantibus. — August. Confess. Lib. ix. cap. 7. 0pp. Tom. i. fol. 33. col. 3.] [7 intemerata, Lat.] [8 assiduis, Lat.] 13—2 singing. 196 THE FIFTH DECADE. [sERM. fleshly-minded men's sake, and not for such as are guided by the Spirit, the custom of singing is instituted in the church ; that they, that are not moved by words, may be allured with the sweetness of the melody, &c.^?" But the singing, about which there is controversy at this day, is not that ancient singing; but, that more is, both in matter and tune for the most part it is clean contrary to the old. Gregorys The commoH sort call it Gregory's singing ; doubtless not of that great Gregory, who seemeth not to have been very friendly to singing ; as it appeareth by his constitution, which is read in the Registry, in the fifth part thereof, cap. 44^ : we shall therefore seem to judge more truly, if we refer it to Gregory the fifth, which is said to have been enthronized^ about the year of our Lord 995, and moreover to have used the help of I know not who, one Robertus Carnotensis*. Yet there are some which ascribe it to Vitahanus, some to Gelasius^. It irketh me to rehearse what Durandus hath patched together of this matter in his Rat. Dlvin. lib. v. ; for I little weigh it. What things Thoro are many things in this kind of singing to be dis- aretobedis- '' *= ^ ^ i'n'theuseof commcuded. For first of all, many thmgs, yea, the most, the^church. ^'^'® ^^ng coutrary to true godliness ; neither are all things that are sung taken out of the holy scriptures, but out of 1 know not what kind of legends, and out of the traditions of men. And those things which are sung out of the scriptures are for the most part so wrested and corrupted, that there remaineth no part of the heavenly sense or meaning. Crea- tures and dead men are called upon. Moreover, this kind of singing is commanded ; and they sing not of their own accord or good will, but upon constraint : yea, they sing for money, and to the end that they may get an ecclesiastical benefice, as they term it. Only clerks hired for that purpose do now- \} Propter carnales in ecclesia, non propter spirituales, consuetudo cantandi est instituta, ut qui verbis non compunguntur, suavitate modulaminis moveantur.— Raban. Maur. delnstit. Cler. 0pp. Tom. vi. p. 28.] [2 The reference is to Gregor. Regist. Epistol. Lib. iv. Indict. 13. Ep. 44, which contains a decree of a synod at Rome, ut sacri altaris ministri cantare non debeant, &c. — 0pp. Tom. in. p. 143. Rom. 1591. Bullinger de Episc. Instit. etFunct. cap. 6. fol. 87. Tigur. 1538.] [3 sedisse, Lat.] \} Platina de Vitis Pontif. in Greg. V.] [^ Polydor. Vergil, de rcr. invent. Lib. vi. cap. 2.] v.] OF PRAYER. 197 a-days sing ; not the -whole church of Christ, as in time past hath been accustomed. Neither is there any end or measure in their singing ; they sing day and night. And to this foohsh and ungodly kind of singing, as to a heavenly or meritorious work, there is more attributed than true faith doth allow. A man may well say, that it is that much babbling, which the Lord in Matthew forbiddeth and condemneth as an heathenish superstition. They sing moreover in a strange tongue, which few do understand ; and that without any profit at all to the church. There is heard along sound, quavered'"', and strained to and fro, backward and forward, whereof a man cannot understand one word". Oftentimes the sing- ers strive among themselves for the excellency of voices ; whereby it cometh to pass, that the whole church ringeth with an hoarse kind of yelhng, and through the strife that riseth about their voices the hearers little understand what is sung. I say nothing at this present of their music which they call figurative, and of their musical instruments, all which are con- tained in a manner in their organs, as they term them. I say nothing of their dirges, or prayers for the dead : of which I have also entreated in another place**. But these, and such other like, so occupied the whole time of divine service in the church, that very little or none was left for true prayers, and for the holy and heavenly preaching of the word of God. Therefore for most just causes they that believe the gospel do neither use such singing, neither sufi'er it in the church of God. And they seem to deal very devoutly, and in like manner most wisely, which bestow the best part of the time, or even the very whole time, of ecclesiastical assemblies in fervent and quiet ° prayers, and in the wholesome preaching of the word of God, omitting that singing : especially since it is a hard thing so to limit or restrain singing, which other- wise is tolerable, lest at some time it exceed and go beyond the appointed bounds. Furthermore, that our ancient predecessors had certain or canonical and appointed hours, wherein they prayed both privately in their houses and publicly in assemblies, all the holy scripture [G suspensus, Lat.] [7 sine verbis significantibus, Lat.] [s See Vol. iii. p. 395.] [9 tranquillis, Lat.] 198 THE FIFTH DECADE. [SERM. Dan. vi. Lev. xxvi. Prov. xxiv. Luke xvii. Acts iii. Acts ii. ■witnesseth in many places. David more than once in his Psalms saith, that he will go unto the Lord in the morning and evening. Daniel prayed unto the Lord at three several hours or times of the day. Again, David saith : " Seven times in a day do I praise thee ;" but by seven times he un- derstandeth many times. For so elsewhere we read written : •' I will smite you for your sins seven times ;" and again : " The just man falleth seven times, and riseth up again ;" and also : " If thy brother sin seven times in a day, and turn seven times in a day unto thee," &c. Seven times therefore in divers places, as also in this of David, is put for many times. And Christ our Lord hath tied the private prayers of the faithful (as we have also told you before^) neither to place, nor yet to time : he hath not taken away pubKc prayers; for he is the Lord, not of confusion, but of order: but his disciples, when they were in the land of Jury ^, did them- selves also observe the accustomed hours of praying which that nation kept, at liberty, not of necessity, and specially for the assembly's sake. For Peter and John go up into the temple at the ninth hour of prayer. In the day of Pentecost all the saints with one accord were gathered together, and re- ceived the Holy Ghost, at the third hour of the day. And it is also read, that Peter privately went up into the upper part of the house about the sixth hour. The temple being de- stroyed, and the Jews scattered abroad, the churches gathered out of the gentiles did not observe like hours of gatherings together^, or of assemblies; but at their own liberty, as to Trip. lib. ix. every church it seemed most meet and convenient. Of which diversity truly the ecclesiastical history also maketh mention ; yet for the most part there were hours in the morning and evening used for assemblies. St Hierome, in his epitaph upon Paula, expounding not the rite or order of the universal church, what it should do in holy assemblies, but what the companies of solitary virgins are wont to do of their own accord, saith : " In the morning, at three, six, and nine of the clock, at evening, at midnight, they did sing the Psalter by order. Only upon the Sunday they went unto the church, [1 Vol. n. p. 264 ; and above, p. 183.] [2 cum agorent in gente Judaica, Lat.] [3 coUectarum, Lat.] cap. 39. v.] OF PRAYER. 199 near unto the which they dwelt^," &c. So it pertaineth to private institution, which of the same sort is read written to Laeta, touching the institution of her daughter' ; and to De- metriades, De CustocUenda Virginitate'^. And truly, the greater or more famous and solemn churches (which at this day they call cathedral, to wit, of cathedra, a chair, or of the order of prophets teaching or professing there ; as some time the church of Antioch, Corinth, Alexandria, and such like, seemed to have been), at certain hours, to wit, in the morning, at noon, yea, at evening also, assembled to expound or discuss the holy canonical scriptures. The foundations of that observation seem to be laid in the church of the Corinthians ; of which the apostle abundantly witnesseth, 1 Cor. xiv. chapter. Eusebius, in the fifth book of his ecclesiastical history and ninth chapter, making mention of an ecclesiastical school at Alexandria, saith : " From a long time the doctrine and exercise of the holy scriptures flourished among them : which custom also continueth even to our time ; which we have heard also to be instituted by men mighty in eloquence, and in the study of the holy scriptures'^;" to wit, after the example of the Corinthian church. Some marks ^ of this most wholesome rite or custom appeared sometime in the occidental or west church, as it is to be gathered out of the writings of St Ambrose and Augustine. But truly in these very times, and in the times immediately following, when all [4 Mane, hora tcrtia, sexta, nona, vespere, noctis medio, per ordi- nem psalterium cantabant (virgines in monasteriis Paulre). . . . Die tantum dominico ad ecclesiam pi'ocedebant, ex cujus habitabant latere &c. — Hieron. Ep. 8G. ad Eustoch. Epitaph. Paulie matris. 0pp. Tom. IV. par. 2. col. 682. Par. 1706.] [5 — virgo veterana. . . . assucscat (illam) exemplo ad orationes et psalmos nocte consurgere ; mane hymnos canere, tertia, sexta, nona hora stare, &c. — Hieron. Ep. 67. ad Loetam de Instit. filiaj. Ibid, col. 595.] [0 Prtcter psalmorum ct orationis ordinem, quod tibi hora tertia, sexta, nona, et vesperum, media nocte et mane semper est exercendum, &c. — Hieron. Ep. 97. ad Demetriadem de Servanda Virginitate, ibid, col. 793.] [7 — i^ dp^aiov edovs SiBacTKoKeiov twv lepmv \6yav irap avrots crvve- aTUTOS, o Koi fls ^jjias jrapareipeTai, Kai Tvpbs twv iv Xdy« Koi rfj irepX ra Beta (TTTOvbii tvuarav (TvyKpoTfladai Trap(i\^(j)aii(v, Euseb. Hist. Ecclcs. Lib. V. cap. 10. Tom. i. p. 336. cd. Burton.] [8 vestigia, Lat.] 200 THE FIFTH DECADE. [sERM. nations in a manner were together by the ears with perpetual wars ; and when the Roman empire, in revengement of the blood of Christ, of his holy apostles and martyrs, according to the prophecy of Daniel and St John the apostle and evangelist, was torn in pieces, and made a prey for all people'; the Goths or Germans rushing upon them on this side, the Huns and other barbarous soldiers on the other side as- saulting Rome sharply 2 ; the best schools were spoiled, goodly libraries were burned, honest and good studies perished : whereupon were given unto the churches doctors or teachers most unlike unto the ancient doctors and teachers, who were not furnished with that abiUty, that they could deal in the holy scriptures with such dexterity and fruitfulness as their predecessors. In this disorder and downfal, lest nothing should remain of the canonical scriptures^ untouched, it is evident, that there rose up men not altogether negligent of the canonical doctrine, who divided the whole canonical scrip- ture after such a sort into parts, and for the whole course of the year, that they might once in a year read over the whole bible, and the psalter oftener, yea, even every sevennight*. They used the Psalms instead of prayers, to which, as times increased, many other prayers also were joined. And lest the very reading of the scriptures should seem to want all exposition, the readings, lectures, or homilies of the fathers were thereunto added at the length : not that the priests^ should read them secretly to themselves, (as at this day in a manner they are wont to do,) or that they should with a post-haste reading mumble them up instead of matins" ; but that they should throughly handle them in the open church, as an exercise before the people, to the edification of the church'^ : — that I may not now rehearse that this rite was not received of all men, so far off is it from being strictly commanded. Of which thing there remain some tokens or [1 See Vol. II. p. 109.] [2 in cervicem Romse involantibus, Lat. : of. Isai. xi. 14.] [3 tractationis canonicai'um scripturarum, Lat.] [4 See Preface to Common Prayer, Concerning the Service of the Chm-ch.] [5 soli, Lat. omitted: alone.] [0 precum loco, Lat. ; prayers, 7iot matins.] \^ Bingham, Antiq. Book xiv. chap. 4. § 22.] v.] OF PRAYER. 201 proofs, In Distinct. 15. Sancta Rom.^ Furthermore, of reading the canonical scriptures those hours wherein they were read seemed to be named canonical^; as also canons "• are so called, of studying and reading the canonical scriptures. But at what time this was done, and who were the doers thereof, it is not certainly known. Some do attribute some part hereof to Hierome, other some to Damasus, and some to Pelagius, the second of that name ; other some also to Gelasius and Gregory^^ And because homilies and lectures not a few were said'^ to be Beda's, and other doctors' of later times ^^; finally, for that many other things are read in those hourly prayers'*, which savour never a whit of antiquity ; truly, as it is an institution patched up diversly and at sundry times, so is it far more new than the papists think or take it to be. Neither are there some wanting which affirm, that, at the re- quest of Carolus Magnus, Paulus Diaconus or monk of Cas- sina, and monk Isuard, ordained and delivered to the church selected or chosen lessons, those especially which concern the saints and are accustomed to be read in these hours'^. But howsoever the matter standeth, most certain it is, that those hours at this day commanded, and called canonical, are the invention of man and not of God, and ragged or "^ rotten relics or shadows of the old law'^. Whereunto beside, that there are many fables, toys, and follies annexed, it cannot be denied. Truly, at this day there appeareth such a mingle- mangle or hoch-potch, that it seemeth utterly unworthy either to be used or suffered any longer in the church of Christ ; unless we had rather, that care were taken for the bellies of some than for the good state and welfare of the whole church. Of which thus much thus far. It remaineth, in the last place, to discuss how we must how we ■^ must pray. [8 Sancta Romana ecclesia post illas veteris testament! et novi ficripturas. . . . etiam has suscipi non prohibet, &c Gratian. Deci*et. par. I. Distinct. 15. cap. 3.] p Bingham, Book vii. chap. 3. § 17.] [10 Canonici, Lat. : Bingham, Book i, chap. 5. § 10.] [11 Polydor. Vergil, de rer. invent. Lib. vi. cap. 2.] [12 So cd. 1584 ; but 1577, are said.] [13 So ed. 1584 ; but 1577, time.] [^ precibus horariis, Lat.] [15 Magd. Ccntur. Cent. viii. cap. 10. coll. 473-475. Basil. 1624.] [15 So ed. 1584 ; but 1577, and.] [17 veteris prophetice, Lat.] 202 THE FIFTH DECADE. [sEUM. pray ; what words, or what form of prayer, we must use. Truly, there are many forms of prayer ; but none better than that which our Lord, the only-beloved Son of God the Father, hath delivered. Neither is there a more certain form, as com- prehending in few words all in all. In this summary he hath prescribed what is worthy of him, what is acceptable to him, what is necessary for us, and, to be short, what he is willing to grant. Whereupon St Cyprian, expounding the Lord's Prayer, among other things saith : " He that made us to live, the same hath taught us also to pray ; even of the same his bountifulness, whereby he hath vouchsafed both to give and to bestow all other things whatsoever : that when we speak with the Father in that prayer and supplication which the Son hath taught us, we may be the more easily or readily heard, and may truly and spiritually worship him. For what prayer can be more spiritual, than that which is given unto us of Christ, from whom also the Holy Ghost is sent unto us ? What prayer before the Father more true, than that of the Son, proceeding out of his mouth, who is truth itself? So that to pray otherwise than he hath taught is not only ignorance, but also offence, since he himself hath set down and said : * Ye cast aside the commandment of God to stablish your own tradition.' Therefore, dearly beloved brethren, let us pray as God our master hath taught us. It is a friendly and familiar prayer, to call upon God in such manner as he hath taught us, and when that the prayer of Christ cometh to his ears. Let the Father acknowledge the words of his Son, when we pray. He that dwelleth within the heart, let him also be in the tono-ue. And since we have him our advocate with the Father for our sins, when we, being sinners, ask pardon for our offences, let us utter the words of our advocate. For since he saith, 'Whatsoever ye shall ask the Father in my name, he will give it you ;' how much more effectually do we obtain that which we ask in the name of Christ, if we ask it in his prayer ^ V Thus far he. [1 Qui fecit vivere, docuit et orave ; benignitate ea scilicet qua et cetera dare et conferre dignatus est, ut cum prece et oratione, quam Filius docuit, apud Patrem loquimur, facilius audiamur ; . . . ut . . . vere et spiritaliter adoremus. Qute enim potest esse magis spiritalis oratio, quam quce a Cliristo nobis data est, a quo nobis et Spiritus Sanctus missus est ? Qua; vera magis apud Patrem precatio, quam quae a Filio, v.] OF PRAYER. 203 From hence ariseth a question, Whether we be so tied to "vvhether we the words of the Lord's Prayer, that we raay not pray in wordsoftiie other words at all ? I answer, That the Lord would not so ^''^y^r. tie us to his 2 words set down and conceived, as though it were not lawful to use other words or another form ; but he Bet forth unto us certain universal things, unto the which we might refer all our prayers. For Augustine also to Proba, de Orando Deo, Of praying unto God, sheweth, that there is nothing in any place in the holy scriptures prayed for, which is not comprehended in the Lord's Prayer. " For," saith he, "if you run over and through all the words of all holy prayers, you shall find nothing which this prayer of the Lord doth not comprehend and contain." To which words he addeth immediately : " So that it is free to use such and such words in praying, howbeit to say the same things ; but to speak other things it is not free^." Most warily therefore and wisely do they, who refer all their prayers unto the Lord's Prayer, unto the which they attribute the chief and principal place ; and keeping it continually in their mind, do meditate thereupon, and exercise themselves therein. There is wont also another question to be asked. What what it , •*■ ^ needeth to need there is to express and open our desires in words unto rterirX*u°iuo God, since he already knoweth all things? We told you ^°'"""'°''*^"- anon after the beginning of this sermon, that our prayer is qui est Veritas, de ejus ore prolata est? Ut aliter orare quam docuit, non ignorantia sola sit, seel ct culpa ; quando ipse posuevit et dixorit, Rejicitis mandatum Dei ut traditionem vestrara statuatis. Oremus itaque, frates dilectissimi, sicut magister Deus docuit. Arnica et familiaris oratio est, Deum do suo rogarc, ad aui'es ejus ascendere Christi oratione (Bullinger read, orationem). Agnoscat Pater Filii sui verba, cum precem facimus ; qui habitat intus in pectore, ipse sit et in voce ; et cum ipsum habeamus apud Patrem advocatum pro peccatis nostris, quando peccatorcs pro delictis nostris petimus, advocati nostri verba promamus. Nam cum dicit. Quia quodcunquo petierimus a Patre in nomine ejus dabit nobis, quanto cflicacius impetramus quod petimus in Christi nomine, si petamus ipsius oratione! — Cypr. de Orat. Domin. 0pp. p. 140. Oxon. 1682.] [^ his, not in Lat.] [3 Si per omnia prccationum sanctarum verba discurras . . . nihil in- venics quod non ista dominica contineat et concludat oratio. Unde liberum est aliis atque aliis verbis eadem tamen in orando dicerc, sed non debet esse liberum alia dicere. — August. 0pp. Tom. ii. fol. 121. col. 2. Par. 1531.] 204 THE FIFTH DECADE. [sERM. an humbling of ourselves before the majesty of God. Where- unto, moreover, we add this : we do not express and open our desires unto God, as though he knew them not ; or that we would teach him being ignorant ; or that we would entreat and get God's favour with our curious, laboursome, and elo- quent^ prayer : but for our own sakes we use words, where- with to stir up ourselves. And to this end also^ the most holy men of God are read, in the Psalms and holy histories, to have declared their desires largely unto the Lord. " We are not," saith St Hierome, " declarers, but cravers. For it is one thing to declare a thing to him that is ignorant, and an- other thing to crave a thing of him that knoweth : in that, it is a declaration ; in this, a duty : there we faithfully declare ; here lamentably beseech^."- And St Augustine saith : " Words are needful for us, wherewith we may be moved, and diligently consider what we should ask ; not wherewith we should believe that the Lord is either taught or entreated^." How lip- Wherefore, when the Lord forbad much babbling: or vain labour or . ' . . biili^is for- lip-labour in prayer, he did not simply tie the prayer of the bidden. faithful unto a few and short sum of words : but he forbiddeth us, after the manner of ethnics, to pour out many words without wit, reason, meaning, and understanding ; and so finally to think, that we shall be heard for our much babbling sake, and often repeating of prayers ; as at this day they do falsely think, which say a certain number of prayers, which they call Eosaries of prayers^. For the Lord addeth : " They [} eleganti, Lat.] [^ So also ed. 1684; but 1577, all: sanctissimi quique, Lat.] [3 — breviter respondendum est, nos non narratores esse, sed rogatores. Allud est enim narrare ignoranti, aliud scientem petere. In illo judicium est, in hoc obsequium : ibi fideliter indicamus, hie miserabiliter obsecramus. — Hieron. Comment, in Matth. cap. 6. 0pp. Tom. IV. col. 20. Par. 1706.] [^ Nobis verba necessaria sunt, quibus commoveamur et inspicia- mus quid petamus ; non quibus Dominum seu docendum seu flecten- dum esse credamus. — August. Ep. 121. ad Probam. 0pp. Tom. ii. fol. 121. col. 1. Par. 1531.] [5 et rosarla contexentes, Lat. The bead-roll, by which the private devotions of multitudes in the church of Rome are reckoned, was made up of tens of smaller beads, having a bead of a larger size between each decade. In the Rosary, properly so called, there were five of these decades : and the Ave Maria was repeated fifty times, the Pater Noster five times, and the Credo once.] v.] OF PRAYER. 205 think they shall be heard for their much babbling sake." St Augustine maketh difference between babbling much, and praying much. " To babble much," saith he, " is in praying to make many superfluous words in a necessary matter. But to pray much, is to call unto him whom we pray unto with a long and godly stirring up of the heart. For this business, for the most part, is accomplished more with sighings than ■with speakings." And anon : " It is not wicked and fruitless, ■when we have leisure, to pray the longer ; for it is written of our Lord himself, that he spent the -whole night in prayer, and prayed a long time. Wherein what did he else, but give us an example^?" Thus far he. And if it be a hard matter for any man to pray long and continually, he may break oif his prayer : howbeit he must to it again, and oftentimes renew the same afresh ; for such short speaking in prayer is praiseworthy. And, that we may make an end of this place ; let no man think, that in praying he declareth our affairs unto God as not knowing them : let no man think, that he is heard for his setting forth, and even for his laboursome and exact setting forth, and that oftentimes repeated, and with most earnest outcries instilled or poured into the ears of God : let no man think, that his prayer must stand upon a certain number ; that is to say, that Paternosters must be numbered up to our God as not having a good memory, and to a Lord ill to be trusted, upon corals and beads, put together upon a lace^, serving (as it were) to make a reckoning or accompt^. And because I have said, which all godly men also throughout the whole world confess, that a most perfect plat- form of praying is delivered unto us in the Lord's Prayer by our Lord Jesus Christ himself; it remaineth, that we cite word [6 Multum loqui est in orando rem necessariam superfluis agere verbis. Multum autem precari est ad eum quem precamur diuturna et pia cordis excitatione pulsare. Nam plerumquo hoc negotium plus gemitibus quam sormonibus agitur . . , cum diu orare vacat . . . non est improbum nee inutile . . . Nam et do ipso Domino scriptum BSt, quod pcrnoctaverit in orando, et quod prolixius oraverit : ubi quid aliud quam nobis prccbebat exemplum? — August. Ep. 121. ad Pro- bam. 0pp. Tom. II. fol. 121. col. 1.] [7 upon a lace, not in Lat.] [8 Etenim talia non citra foedissimam superstitionem fiunt, Lat. omitted. For such things are not done but with most abominable superstition,] 206 THE FIFTH DECADE. [SERM. for word that most holy form of praying, orderly made with most divine words even by the mouth of the Lord, as Mat- thew the apostle hath left it recorded unto us ; and then to expound the same as briefly and plainly as may be, to the intent that every one may the better understand what he prayeth, and feel a more effectual working inwardly. Of that most heavenly prayer this is the form : O our Father, which art in heaven ; hallowed be thy name. Thy kingdom come. Thy will be done, as well in earth, as it is in heaven. Give us this day our daily • Or debte. bread. And forgive us our trespasses *, as we forgive t Or our them that trespass against us-j-. And lead us not into debtors. temptation, but deliver us from evil. Amen. The Lord's This most holy prayer of our Lord Jesus Christ, our vided? '" saviour, our doctor or teacher, and highest priest, delivered to the catholic church to be a catholic form or rule to pray unto God, is wont to be divided into a little preface, and six petitions. Some reckon seven. Some say, that the three former petitions serve chiefly to the spreading abroad of God's glory ; the three latter concern the care of ourselves, and ask those things that are needful for us. But they seem in manner all^ to contain both. The little preface is this : "0 our Father, which art In heaven." By this we call upon God ; and, dedicating ourselves unto him, we commit ourselves wholly unto his protection and mercy. And every word hath his high mysteries ; for our Lord would have us rather pray with understanding than with words. These therefore do admonish us, and suffice to be thought upon. But the mind, being instructed with the Holy Ghost, which I told you is needful before all things to them that pray, and being lifted up to the beholding of God and of heavenly things, doth devoutly and ardently meditate these things. Father. And truly the word, " Father," putteth us in mind of many things together. For first, it teacheth us, that all our prayers ought to be ^ offered to none other than to him, which is a father ; that is to say, that only God is to be called upon, and not another for him, or another with him. For our God and Father is one, the fulness and sufficiency of all good things, [1 plerseque, Lat.] [2 So also ed. 1584; but 1577, are to be] v.] OF PRAYER. 207 in whom only the faithful are acquieted and do rest, and without whom 3 they seek nothing that is truly good. And verily this prayer can be offered to no creature. For to which of the angels, or the saints, canst thou say without sacrilege : " O our Father, which art in heaven ?" &c. Furthermore this word Father teaches us, through whom The Lord's , . prayer of- we should call upon this Father ; not by the mediation or by pafherV"* the mouths of saints, but by Jesus Christ our Lord ; through ^''"^'• whom only we are made the sons of God, who were otherwise by birth and by nature the children of wrath. Who, I pray you, durst come forth before the presence of the most high and everlasting God, and call him " Father," and himself " son," unless the Father in his beloved and natural Son had adopted us the sons of grace ? Therefore, when we say, " Father," we speak from the mouth of the Son, who hath taught us so to pray, and by whom we be promoted into this dignity ; that it needeth nothing at all to add the name of Christ, and to say, We pray thee, O heavenly Father, for Christ's sake ; since in the first word, " Father," we comprehend the whole mystery of the Son of God and our redemption. For insomuch as ho is our Father, we are his sons, and that by the merit of Christ : therefore we call upon the Father, and so call him through Christ ; that I may not now repeat, that we pray so from the mouth of Christ. Moreover, this sweet and favourable word, " Father," disburdens us clean of all distrust of heart ; for we call him " Father," not so much in consideration of his creating of all things, as for his singular and fatherly good- will toward us. Whereupon, though he be Lord God, and indeed a great Lord, and an Almighty God ; yet when we pray, we attribute none of these names unto him ; but call him Father, because indeed he wisheth us well, loveth us, takcth care and charge over us, and, having pity upon us, is desirous, yea, of his own accord and good-will toward us, to store and heap upon us all good things whatsoever. Hitherto appertain the testimonies of the prophets, especially that of David : " The Lord is full of compassion and mercy, slow to ps. cm. anger, and of great kindness. He will not alway chide, neither keep his anger for ever. He hath not dealt with us after our sins, nor rewarded us according to our iniquities. For as high as the heaven is above the earth, so great is his [3 extra quom, Lat. j out of whom.] 308 THE FIFTH DECADE. [sERM. mercy toward them that fear him. As far as the east is from the west, so far hath he removed our sins from us. As a father hath compassion on his children, so hath the Lord compassion on them that fear him. For he knoweth whereof we be made, he remembereth that we are but dust." A very excellent example of this thing is to be seen in the gospel after Luke XV, St Luke ; where the loving father is painted out with wonderful affections receiving into favour again that prodigal son and waster of his wealth. Our. Hereunto is added this word "Our;" which putteth us in mind of two things. For first, it is a small matter to acknowledge God to be the God and Father of all, or to be the God and Father of others, unless we also believe that he is our Father ; unless we dedicate and yield ourselves wholly into his faith and protection, as of our Father, who wisheth well unto us, loveth us, hath a care over us, at no time and place neglecteth us. For unless we do so believe, neither with faith nor with the love of God is our prayer commended, and therefore not a whit acceptable unto God. But that that best and greatest God is our God, we do understand as well by his manifold benefits, as also especially by the mystery of our redemption through Christ ; of which thing we have spoken elsewhere ^ Furthermore, since he bad us pray, " Our Fa- ther," and not *' My Father ; " straightway, upon the very beginning, he requireth love of us. For his will is, that we should not only have care of our own salvation, but of the salvation of all other men. For we are all the members of one body ; whereupon each several one prayeth not severally for themselves, but every one for the safety of all the members and also the whole body. Touching that matter I spake before, when I entreated of the manner of praying unto God^ Which art in There is by and by added, " Which art in heaven ;" not that God is shut up in heaven as in a prison. Solomon, the happiest and wisest king of all, confuting that error long 1 Kings viii. agone, Said : " If the heavens of heavens are not able to con- tain thee, how much less this house !" To which words I think that may be annexed, which Stephen alleged in the Actsvii. Acts of the Apostles out of Esay concerning the same thing. He is therefore said to be in heaven, because his divine majesty, and power, and glory, shineth most of all in the [1 Vol. I. p. 125.] [2 See above, p. 179.] heaven. v.] OF TRAYER. 209 heavens : for in the whole course of nature there is nothing more glorious, nothing more beautiful, than the heavens. Moreover, the Father exhibiteth and giveth himself unto us to be enjoyed in the heavens. Heaven is the country common to us all, where we believe that God and our Father doth dwell, and where we worship God and our Father ; albeit we believe that he is in every place, and always present with all. For as heaven compasseth and covereth all things, and is every- where distant from the earth by even spaces ; so the presence of his Majesty also doth fail us in no place. We have heaven everywhere in our sight ; we are everywhere in the sight of God. But beside this, by mention made of heaven we are put in mind of our duty, and our wretchedness. It is our duty, to be lifted up in our minds, by praying, into heaven, and to forget earthly things ; and more to be delighted with that heavenly Father and country than with this earthly prison and exile ; it is our wretchedness, that being banished out of that country for our sins, and wandering^ in this earth, we are subject to divers calamities ; and therefore, being con- strained by necessity, we never cease crying unto the Father. But first of all^ saying, " Which art in heaven," we make a difference between the Father whom we call upon, saying, "our," and our earthly father; attributing almightiness unto him. He surely, that is called upon and ought to hear, must know all, see all, and hear all ; yea, and more too, will and be able to do all. Therefore to his good-will to us-ward, which in these words, " Our Father," we have expressed, we do now join knowledge of all things, and power to do all things, adding, " Which art in heaven." By these words the faith of them that pray is stirred up and confirmed. Now there do follow in order six petitions. The first is, Haiiowedbe " Hallowed be thy name." We have called God our Father, "'^ ""'""• and ourselves his sons. But it is the part of sons to honour or glorify their father ; and therefore immediately upon the beginning we desire, that the name of the Lord God, and our Father, might be sanctified or hallowed. That truly is holy and undefiled always in itself; neither is it made any whit the better or the worse by us. Whereupon we pray, that that which is and remaineth holy in itself should be acknow- ledged of us to be such, and always sanctified of us. [3 reptantes, Lat.] [■* in primis, Lat. : especially.] r T 14 [bullinger, IV.J 210 THE FIFTH DECADE. [sERM. Th^e^name of A name IS the definition of anything whatsoever ; and names are invented to make a difference of one thing from another, whereby they might be known among themselves. But God is infinite and unmeasurable ; moreover, he is one : therefore he hath not a name whereby to be defined ; he need- eth not a name whereby to be discerned from other gods. Therefore those names, that are attributed unto him in the scriptures, are attributed for our infirmity ; to tlie end that by some reason and comparison we might understand some things that are spoken of him that is unmeasurable and infinite. Therefore the name of God, in very deed, is God himself, with all his majesty and glory. To sanctify, To " sauctifv," or " hallow," otherwhiles signifieth, to sepa- or hallow. '' , . , . rate things from a profane unto an holy use. In this place it signifieth to magnify, to praise, and to glorify. We desire therefore, that God himself, who of his own nature is a good, holy, and for ever blessed, gentle, bountiful, and a merciful, Fatlier, might as he is in himself be acknowledged and mag- nified of all us ; that all nations, leaving their error ^ and here- sies, might consecrate themselves in truth to this one only Father and God ; that all things which defile the name of the Lord, of which sort are wicked deceits or practices, ungodli- ness, epicurism, an unclean life, and especially corrupt and antichristian doctrine, may be taken away ; that, being en- lightened, we might sanctify or hallow the name of the Lord. Wherefore in this petition we desire the Holy Ghost, the very only author itself of all true sanctification ; we pray for true faith in God by Christ throughout the whole world ; we pray for holy thoughts and a pure life, wherewith we might glorify the name of the Lord ; which is done, while every one doeth his own duty ; while Satan, the author of all unclean- ness, is cast out ; while corrupt doctrine is taken away, and deceit ceaseth ; while the filthiness of the world is banished. This petition the most excellent king and prophet David setteth forth in these words : "God be merciful unto us, and bless us, shew us the light of his countenance, and be merciful unto us 2 ; that thy way may be known ^ upon earth, thy saving health among all nations. Let the people praise thee, O God ; [1 erroribus, Lat.] [2 benedicat nobis, Lat.] [3 ut cogiioscamus, Lat. and Vulgate. That we maye knowe, Coverdale, 1535.] v.] OF PRAYER. 211 yea, let all the people praise thee :" and as followeth in the threescore and seventh psalm. To this belongeth the whole prayer of our Saviour, described by St John in the xvii. chapter of his gospel. The second petition is, " Thy kingdom come ;" for the Thy king- name of God and our Father cannot be sanctified or hallowed unless he reign in us. There is one kingdom of God, another of the devil. Furthermore, one kingdom of God is said to be of glory, and another rightly of grace. The kingdom of glory is not of this world, but of another world. The kingdom of grace is the kingdom of Christ in this world ; wherein Christ reigneth by the Holy Spirit in his faithful ones, which of their own accord submit themselves unto him to be governed, say- ing and doing those things which beautify and beseem Chris- tians. The devil also* reigneth in the children of unbelief, which yield themselves unto him to be governed according to his ungodUness and wickedness ; doing those things which are not only delightful to the flesh, but which turn to the reproach of God's majesty ; whom after this life, by the just judgment of God, the devil, the king of the ungodly, catcheth unto hell, into the kingdom of death and judgment, there continually to burn. Moreover, the earthly kingdom, which princes of this world govern, is called either the kingdom of God, or the kingdom of the devil, even as it shall fashion and frame itself to one of the twain. All these things we do knit up in few words, because we have more plentifully entreated of them in another place ^ Wherefore we pray in this second petition, that Christ might reign and live in us, and we in him ; that the kingdom of Christ might be spread abroad, and enlarged, and prevail through the whole world ; that doctors or teachers, and ecclesiastical magistrates, finally, that princes also, yea, and schools too, and whosoever may further the kingdom of Christ, being anointed and watered with his graces, may flourish, overcome, and triumph. Furthermore, we pray that the kingdom of the devil and antichrist may be broken and vanquished, lest it hurt and annoy the saints ; that with the kingdom of the devil all ungodhness may be dashed and trodden under foot : to be short, that all the weapons and armour of antichristianism may be broken into shivers, and come to nought. Lastly, we pray in this second petition, that, after [■* veto, Lat.: but.] [s See Decade iv. Serm, 7.] 14—2 212 THE FIFTH DECADE. [sERM. we have sailed out of the tempestuous gulf* of this world, we might be received and gathered unto Christ and all the saints, into the everlasting kingdom of glory. For as we desire the kingdom of God to come unto us, and God to reign in us ; so we pray to come or to be received into his kingdom, and to live for ever with him most holily. Thy wuibe Xho third petition is : " Thy will be done, as well in earth as it is in heaven." God reigneth not in us, unless we be obedient unto him ; therefore after his kingdom, we desire the grace of perfect obedience. For we desire not that God do what he will ; for continually God's will is done, albeit we never pray for it, and though we wrestle and strive against it psaLcxv. -with all our might. For the prophet saith : " Our God is in heaven ; he hath done whatsoever pleased him in heaven and in earth." "We ask, therefore, that what he will, the same he may make us both to will and to do 2. For his will is always good ; but our will, through the corruption of sin, is evil. Therefore we pray him to be present with us with his grace, that our will may be regenerated and framed to the good will of God, that of its own accord it yield itself to the Holy Ghost to be framed ; that his grace will that which he in- spireth^; that he finish in us that which he hath well begun ; give us, moreover, strength and patience hereunto ; that, as well in prosperity as in adversity, we may acknowledge the will of God^, lest we will anything of ourselves, and swell and be puffed up in prosperity, in adversity also faint and perish ; but that we may apply ourselves in all things, and through all things, to be governed by his will ; to wit, after this manner to submit our will to his will : furthermore, if we ask anything contrary to his will, that he would not grant it, but rather pardon our foolishness, and weaken our will, which is not good for us ; to instruct and teach us in his good will, to the end we may doubt nothing that this is always to be followed, that this is always good, and that this worketh all things for our commodity and benefit. [- Euripo, Lat. See Erasmi Adag. Chiliad, p. 345. Hanov. 1617; inconstantice.^ [^ semper, Lat. omitted : at all times.] [3 The German translation more correctly renders this sentence : — That it (i. e. our will) by the grace of the Holy Ghost may will that which he inspireth into it.] [4 bonam, Lat. omitted : to be good.] v.] OF PRAYER. 213 In this point the faithful feel a very great battle in them- as weii m selves ; Paul witnessing and saying: " The flesh lusteth against f^heaven. '* the Spirit, and the Spirit against the flesh. And these two are at mutual enmity between themselves, that what things ye would that ye cannot do." Therefore we desire not any kind of framing our will to God's will, but we add: " As well in earth, as it is in heaven ;" that is, Grant, 0 Father, that thy will may be done in us earthly men, as it is done in thy saints^ the blessed spirits. These do not strive against thy most holy will in heaven ; but, being in one mind^ they only will that which thou wilt, yea rather, in this one thing they are blessed and happy, that they agree and acquiet^ themselves in thy will. Truly, it is not the least part of felicity or happiness in Towiiuhat earth, to will that Godwilleth; it is the greatest unhappiness, wuiethisa , , 11' good pavt of not to will that which God willeth. And this, truly, by in- happiness. finite examples might be declared. I will allege only one, and that common too. Some one is grievously sick, and feel- eth pains and torments scarce tolerable^ ; but he in the mean time acknowledgeth, that he suffereth these things by the com- mandment and will of God, his most good, bountiful, and just Father, who wisheth him well, and hath sent this grievous calamity for his salvation and for his own glory. Doth not he, in the midst of his torments, by submitting himself to the will of God feel refreshing ? And that which seemed most sharp and most bitter to man, by this voluntary and free submission he maketh it delightful and most sweet. Again ; another is sick, vexed not with a very great disease ; but this man doth not acknowledge this sickness to be laid upon him by the good will of God ; yea, rather thinketh that God knoweth not the disease, that God doth not care for the disease : therefore he referreth it unto divers and sundry causes, and imagineth and seeketh divers means to heal it. And in these things he is wonderfully vexed and afflicted ; and yet, by striving so against the will of God, he feeleth no refreshing or comfort at all. What therefore doth he else, nilling'^ that which God willeth, than (which they are wont to do), by ill means avoiding evil, double the same? Wherefore [5 coelitibus tuis, Lat. : in thy heavenly ones.] [6 So also ed. 1584; but 1577, of one mind.] [7 acquiescunt, Lat.] [8 tolerabilia homini, Lat.] [9 nolens, Lat.; not willing] 214 THE FIFTH DECADE. [SERM. the foundation of all happiness is faithful obedience, whereby we fully submit ourselves and whatsoever else unto us be^ longeth to the good will of God. And therefore in this great- est petition we pray unto the Father, that he would give us regeneration or newness of heart ^, true obedience, per- severing patience, and a mind always and in all things agree- ing with and obeying God. Bread. The fourth petition is such : " Give us this day our daily bread." For the will of God cannot be done in us, unless we be nourished and strengthened with the bread of God. Bread, among the Hebricians, signifieth all kind of meats, and the preserving or sustenance of the substance of man. Where- upon we read it said in the prophet^ : " I will break the staff of bread." But man consisteth of two substances, the soul and body. The soul is the spirit ; the body is made of earth and other elements. Therefore it is preserved with two kinds of bread, spiritual and corporal. The spiritual meat of the soul, whereby it is preserved in life, is the very word of God, proceeding out of the mouth of God ; the Lord out of the law Matt. iv. repeating, and saying: " Man liveth not by bread only, but by every word that cometh out of the mouth of God." And for because this only setteth forth unto the faithful the eternal and incarnate Word of God, I mean, the very Son of God ; we rightly acknowledge him to be the meat of the soul, yea, the meat of a whole faithful man. For he himself witnesseth, that he is " the bread that came down from heaven ; of which they that eat shall not die," but have life everlasting. Corporal bread consisteth of elements, and is earthly, and comprehend- eth meat, drink, raiment, prosperous health of body, main- tenance, to be short, the safety and good estate of man's life. Ours. And this bread truly we call ours ; not that it is not the gift and benefit of God, but because it is appointed for us, and pertaineth to our preservation, and is necessary for us. Yet Daily. lu the mcau season, when we call it daily, or kiriovcnov, that is to say, for the morrow, we signify, that it is the most ex- cellentest of all, which only can sustain and preserve our substance, as much as is sufficient and as long as it is meet, and altogether after the same manner and order which is need- ful : for we said afore, that it is not our part to prescribe unto God a manner of doing or giving. To this also pertain [1 mentis, Lat.] [2 prophetis, Lat.] v.] OF PRAYER. 215 these words following, "Give us this day :" for it belongcth Gire. only unto God to give ; neither agreeth this petition to any creature. David saith : " All things wait upon thee, that thou mayest give them meat in due season. When thou givest them, they gather it ; when thou openest thy hand, all things are filled with good." Again : " The eyes of all things do look upon thee, O Lord, and thou givest them meat in due season ; thou openest thy hand, and fillest with thy blessing every living creature." Now we pray, "Give us," not, "Give me ;" us. which putteth us in mind again both of brotherly love and unity : for we ought not only to seek our own, but also to pray for the safety and preservation of all other men. The word, "this day," appointcth us a measure. For this we say : This day. Suffice thou us, 0 Lord, daily and every moment with as much as is needful and enough for us, which thou thyself only knowest best of all. For we are admonished by the way, that we should not burn with immoderate desire of transitory things ; and that we should not lavish them out riotously when we have them, losing both our goods and our souls. And therefore that wise man is read to have said : " Two things Prov. xxx. have I required of thee; deny me them not before I die. Remove far from me vanity and lies ; give me neither poverty nor riches; only feed me with food convenient for me; lest peradventure being full, I should deny thee, and say, Who is the Lord ? or being oppressed with poverty, fall to stealing, and forswear the name of my God." Therefore, in this fourth petition, we yield ourselves wholly into the care and tuition of God the Father, and commit ourselves to his providence ; that he, which only is able to save us, might feed, defend, and save us. For unless he pour his blessing upon us, unless he give us strength by those things that are means pertaining to our sustentation and maintenance, all things are of no force. We pray for the happy course of the word of God ; for the pas- tors of the church themselves ; for the maintainors of the commonweal ; for the safety of the church and commonweal. We crave that the bountiful Father would supply all wants, and give whatsoever things are necessary for the sustentation both of the body and the soul. Furthermore, lest any should think himself unworthy of And forgive the daily bread, because it is due to children and not to dogs ; and therefore should pray the slowlier, and with a more 216 THE FIFTH DECADE. [sERM. slender courage; the Lord, preventing^ this carefulness of the godly, addeth the fifth petition, which is this : " And forgive us our debts, as we forgive our debtors." In these words we ask forgiveness of our sins. And, that we may obtain forgive- ness of our sins, it is needful that we confess ourselves to be sinners ; for unless we do this, how shall we pray that our sins should be forgiven us? Truly, all the saints use this order of praying ; therefore all of them acknowledge them- selves to be sinners. For there remain relics, yea, even in the regenerate and most holy men, which daily burst out into evil thoughts, evil sayings and doings, yea, and oftentimes into heinous offences. But whatsoever faults and sins ours be ; first, truly we confess them humbly to God the Father, and Our debts, aftcrward pray him to forgive them. We call our sins " debts," God himself so teaching, because we are indebted for the punishment (as the price) of them unto God. And he for- giveth our debts, when he taketh not deserved punishment of us ; so judging of us as if we were nothing indebted unto him. For the allusion is made to corporal debts: which if the creditor forgive the debtor, he hath no further power to cast in prison, or to punish him which was his debtor. There- fore, not only the fault is forgiven unto us, but the punishment also. Neither do we make any words of our merits unto the Father ; but we say, " Remit, or forgive, us our debts." By the word remission, is meant a free forgiveness of sins ; for he forgiveth us, because we are not able to pay. Whereupon Lukevii. y^e read in the gospel: "When the debtors were not able to pay, he forgave them both their debts." The like are set down in the eighteenth chapter of Matthew. Therefore by no merits 2 of ours, by no satisfaction of ours, but by the bountifulness of God through Christ, we pray that all our sins may be forgiven us. Neither do the saints here doubt of the certainty of forgiveness ; for the Lord saith in the gospel : " Whatsoever ye ask in my name, believing, ye shall receive it." They therefore that pray in faith, doubt not that their sins are forgiven them for Christ's sake ; for so also we confess in our creed : " I believe the forgiveness of sins." ourTebtOTl!^ We add forthwith hereunto : " As we forgive our debtors." Not that we should think, through our forgiveness, that we [1 prseoccupans, Lat.] [2 So also ed. 1584; but 1577, merit; merito nostro, Lat.] v.] OF PRAYER. 217 deserve or obtain forgiveness of our sins ; for otherwise the reason of remission were not certain. For he that either bringeth or doth any thing, for which thing's sake sin is taken away ; or he that satisfieth for sin ; to him nothing is forgiven, but rather recompensed as a desert. Therefore, for other causes these things seem to be added. First, forasmuch as we be careful for forgiveness, of which many doubt, the Lord's will is to comfort our infirmity by adding this as it were a sign, whereby we might understand, that so surely our sins are forgiven us of God, as we are sure we have re- mitted and forgiven other their offences, wherewith they have offended us. Furthermore, his will was to drive out of us all old grudge, hatred, and malice ; and to drive into us the study and desire of love and charity; and to admonish us of our duty, that, if as yet there did stick in our minds any part of old enmities, we may know, that it ought altogether to be laid aside and cast out of our stomach ; yea, and that even now we must call upon the Lord to move our hearts, that we may be able to do it. Surely, we do hardly^ lay down old injuries and offences. But it is meet, that we forgive our brethren lesser faults, which have obtained pardon of very great sins of our most gracious Father : unless, happily, we list to take trial of his fortune, who, in the parable of the gospel, had himself proof of the great bountifulness and liberality of the Lord in forgiving him, he in the meanwhile being fierce and cruel toward his brother, in exacting of him a very small and trifling debt. The parable is very well known in the eighteenth chapter of St Matthew. The sixth and last petition is: "And lead us not into And lead u» temptation, but deliver us from evil ;" for sin is never so forgiven, that there remaineth not concupiscence in the flesh, which temptations stir up, and lead into divers kinds of sins. And these are of divers sorts. For first, God tempteth us, when he biddeth us do any thing whereby to prove us, as when he bad Abraham to offer up his son ; or else, when he sendeth adversity upon us, that with the fire of temptation he may both fine'* our faith, and cleanse away the dross of our misdeeds. These temptations of God tend to the salvation of the faithful. Wherefore we do not simply pray, not to be tempted : for the temptation of God is profitable. For that [3 graviter, Lat.] [4 exerceat, Lat.] 218 THE FIFTH DECADE. [SERM. James i But deliver us from evil. Amen. * Which is commonly translated. Verily, verily. man is said to be blessed, which suffereth temptation : " for when he is tried, he shall receive the crown of life." We pray also ^ that we be not led into temptation : for the devil likewise tempteth ; we are tempted of the world, and of our flesh. There are temptations on our right hand and on our left ; tending to this end, to overthrow us, to drown us in the bottomless pit of our sins, and thereby to destroy us : when that is done, we are not only tempted, but we are led into and also entrapped in temptation. Such a petition there- fore we do make : If it please thee, 0 heavenly Father, to exercise us with thy wholesome temptations, we beseech thee grant that we may be found tried ^c and suffer us not to be led by a devilish and wicked temptation ; that, leaving thee, and being made bond-slaves to our enemy, and drowned in the gulf of wickednesses, we be caught and kept of him in evil, sin, and in our own destruction. For now we add the con- trary clause, which also expoundeth the former ; which, as other say, is the seventh petition : "But deliver us from evil ;" aTTo Tov TTovripov ; I say, from that evil, to wit, from Satan, who elsewhere is called a tempter. Deliver us from Satan, and from all evils which he sendeth : deliver us from snares, crafty practices, deceivings ; from war, famine, captivity, plague ; from all those things which are evil, hurtful, and dangerous. Those things that are such our heavenly Father knoweth very well, to whom we say here : " Give us healthful and good things ; take away from us those things which thou knowest to be hurtful and evil." And so, briefly we conclude the Lord's Prayer, adding moreover, " Amen." That confirmation and giving of assent is read to have been common and usual of old ; as it is to see in Deut. xxvii., Nehem. viii., 1 Cor. xiv. The same in the beginning^ doth express our desire; for we confess that we desire those things heartily which we pray for. Besides that, it declareth the certainty of our faith ; as if we should say, I believe assuredly, that these things are granted unto me of God : for " Amen " is as much as if one should say, " So be it." And the Lord in the gospel oftentimes saith*, " Amen, Amen, I said unto you ;" that is, of a certainty I tell [1 Petimus autem, Lat. : But we pray.] [2 probati, Lat. : approved.] [3 principio, Lat.: in the first place.] v.] OF PRAYER. 219 you the truth : or, I utter and pronounce unto you the un- doubted truth. And so the faithful, after they have offered prayers unto God, having their minds pacified, do now joyfully wait for the gifts of the Lord. Furthermore, some do place before the word, *' Amen," immediately after the rehearsal of these words, " But deliver us For thine is /• •! 11 -n i-'ii'i 11 Til '^^ kingdom, irom evil, " r or thme is the kmgdom, and the power, ana the power, and ° ^ . , . glory, for glory, for ever. Amen." But Erasmus Roterod., in his anno- ever, tations upon the new Testament, witnesseth, that those words are not found in any old Latin copy ; but are found added in all Greek copies, howbeit not expounded of any of the in- terpreters, but of Chrysostom only and his follower Theophy- lact ; and that therefore they seemed unto him to be added unto the Lord's Prayer, as some have added these unto the Psalms : " Glory be to the Father, to the Son," &c. The same Erasmus immediately adjoineth : " Wherefore there is no cause why Laurentius Valla should stomach the matter, that a good part of the Lord's Prayer was curtailed. Their rash- ness was rather to be reproved, who feared not to so heavenly a prayer to patch their own toys. For I may call them toys, in comparison of that which God hath taught, whatsoever hath proceeded from men ; especially if that which men have added and put to, be compared with Christ the author of prayer^." Neither did Erasmus only doubt of this addition ; for the Spanish copy, which they call Codex Complutensis, hath : " That it seeineth more credible, that these words are not a part of the Lord's prayer, as a member of the whole ; but put in through the fault of some certain writers, or printers." In the same book is by and bye added : " And \} Hanc coronidem in omnibus Grsecorum exemplaribus adjectam comperio . . . verum quando nee in ullis Latinorum exemplaribus ascriptum visitur, nee exponitur ab Ilieronymo, aut ullo prorsus interpi-etum prseter Chrysostomum et hujus abbreviatorem recentem Theophylactum, apparet ex solenni consuetudine . . . additum . . . Con- eimili studio adjectum est in fine Psalmorum, Gloria Patri. Proinde non est cur Laui'entius Valla stomachetur bonam preeationis domi- nica) partem fuisse decurtatam. Magis taxanda fuerat illorum teme- ritas, qui non veriti sint tam divinse precationi suas nugas assuere. Nugas enim jure dixerim ad divinam doctrinam quicquid ab homi- nibus pi'ofectum fuerit; prrcsertim si quod ab hominibus annexum sit, ad Christum auctorcm conferatur. — Erasm. Annot. in Matt. loc. cit. p. 31, 32. Basil. 1522.] 220 THE FIFTH DECADE. [SERM. Prov. xviii. Of thanks- giving. albeit St Chrysostom in his Commentaries upon Matt., Homil. XX., do expound these words, as if they were of the text; yet it is conjectured to be more true, that even in his time the first originals in his ^ treatise were corrupted : whereupon none of the Latins, no, not of the ancient interpreters or en- treaters thereof, is read to have made any mention of these words 2." And surely this is truly said. For the most dili- gent interpreters, which have taken in hand each of them word for word to expound the Lord's Prayer, as were St Cyprian, Hierome, and Augustine, of this addition have not spoken so much as one word. Thus much have I spoken hitherto of the Lord's Prayer, and of calling upon God's name ; of which Salomon, the wisest that ever was, most truly pronounceth : " The name of the Lord is a strong tower ; the righteous runneth unto it, and is exalted^;" that is, he standeth and is preserved in a safe, or in a high place, out of the reach of any weapon. We will say somewhat (as we have done of this) of thanks- giving, another kind of prayer. And though the same also be comprehended in the Lord's Prayer, (for it comprehendeth all things belonging to true prayer, therefore it containeth thanksgiving also ;) yet, after the expounding of that, I also would entreat of this by itself, lest by mingling of things there rise a confusion or disorder in our minds. And truly the Lord requireth thanksgiving of us : of which thing there are extant in the holy scriptures arguments not a few. For how many praises, rejoicings, and thanksgivings, are read in the Psalms, written and left both of David and of other pro- phets ! And in the law also the Lord instituted a peculiar kind of oblation and sacrifice, which we have said is called the Eucharist, or the sacrifice of thanksgiving *. What thing else [1 So also ed. 1584; but 1577, this.] [2 Magis credibile videtur quod ista verba non sint de integi-itate orationis dominicEe; sed quod vitio aliquorum scriptorum fuerunt hie inserta . . . Et licet beatus Chrysostomus in suis commentariis super Matthseum horn. 20. exponat ista verba tanquam si essent de textu; verisimilius tamen prsesumitur jam suis temporibus originalia in isto passu fuisse corrupta; ex quo nullus Latinorum etiam ex antiquissimis interpretibus sive tractatoribus legatur de his verbis aliquam fecisse mentionem. — Nov. Test. Compluten. Matth. cap. vi.] [3 Safe, Auth. Ver. ; set aloft, Marg.] [4 See Vol. n. p. 203.] v.] OF PRAYER. 221 was the supper of the Passover, but a thanksgiving for the deliverance out of the Egyptian captivity ? Surely, our Lord Jesus Christ, both instituting a remembrance of all his benefits and specially of the redemption purchased by his death, and knitting up all sacrifices in brevity, delivered the Eucharist, or sacrament of thanksgiving, to his church ; as we will declare in place convenient, and have partly shewed in our former sermons ^ Mankind in prosperity is all upon lustiness and jollity, and seldomtimes thinketh with himself, from whence prosperity cometh : so he doth not set by those spiritual mysteries and benefits so much as otherwise he ought. But they seem to be swine, and not men, which do not only not set by the benefits of God as they ought, but do moreover contemn them, and tread them under feet. The heavy judg- ment of God doth tarry for them. Furthermore, the sacrifice of praise and thanksgivins: is we owe ^ ^ ^ O O thanksgiving due to God only : for he is the only giver and author of all °°'y '° ^<"'- good things ; though in the meanwhile he use the means and ministry of men and other creatures. Some prince sendeth unto thee a most royal gift ; and that by a courtier not of the lowest degree, but a most chosen man : yet to him, neverthe- less, though he be a nobleman, thou givest not thanks, but to the prince from whom the gift came : howbeit, in the mean while, thou dost honestly confess, that the courtier herein bestowed his labour for thy sake. But he had not bestowed it, unless his prince had so commanded : and so the whole be- nefit at the length redoundeth unto the prince himself, even unto him alone. And as all our invocation or calling upon Thanks are ^ *■ to be given God is acceptable unto God the Father through Jesus Christ {f^^^^°\ our Lord ; so no thanksgiving of ours is acceptable unto God, *^''"*'- unless it be oflfered through Jesus Christ : for hitherto per- taineth the mystery of the altar of incense, whereof mention is made in the ceremonies of the law^. But the apostle also saith : " Give thanks always for all things unto God the Ephes. v. Father^ in the name of our Lord Jesus Christ." And again he saith : " By him we offer sacrifice of praise always to God, Heb. xiu. that is, the fruit of lips confessing his name." But that we may be thankful for all the benefits of God. Thp benefits and offer contmual thanksgiving unto God ; it is needful first, to leV'^ed"""" [5 See Vol. II. p. 269.] [c Vol. ii. p. 157.] [7 So also ed. 1684; but 1577, and the Father; ot Patri, Lat.] 222 THE FIFTH DECADE. [SERM. acknowledge, and well to weigh with ourselves, the benefits of God ; for these being not yet known, or rightlj weighed, our mind is not set on fire to give God thanks for his benefits. And these are indeed diverse, yea, they are infinite : for they are private and public, general and special, spiritual and corporal, temporal and eternal, ecclesiastical and political, singular and excellent. But who can reckon up all their kinds and parts? God created, beautified, garnished, and made this world fruitful for man. To the ministry of this he severally appointeth angelical spirits, whom he had created ministers for himself. He giveth us souls and bodies, which he furnisheth and storeth with infinite gifts and abilities ; and, that which far passeth all other benefits, he loosed man, being entangled in sin ; he delivered him, being a bond-slave to the devil. For the Son of God setteth us free into the liberty of the sons of God ; by dying, he quickeneth ; by shedding his blood, he purgeth and cleanseth ' ; he also giveth us his Spirit, whereby we may be guided and preserved in this banishment, until we be received into that our everlasting and true coun- try. They that consider these things with a true faith can- not choose but be rapt into the praise and setting forth of God's goodness, and into a wondering at a thiog doubtless to be marvelled at ; that the gracious and mighty God hath such a special care of men, than whom this earth hath nothing either more wretched or miserable. How the Here the saints of God are destitute of words, neither have thankfunto thoy words meet enough for this so great a matter. David PsaLviii. crioth : " O Lord our God, how wonderful is thy name in all the world ; for that thou hast set thy glory above the heavens;"" and as it followeth~ in the eighth psalm. And again 2 Sam. iv. tho samo : " Who am I, 0 Lord God, and what is the house of my father, that thou hast brought me hitherto (or so ad- yanced me) ? And what can David say further unto thee ? for thou, Lord God, knowest thy servant ;" and so forth, as followeth in the 2. book of Samuel, chap. vii. The same David hath set down a most notable form of blessing, or praising, or giving thanks unto God, in the ciii. Psalm, which beginneth thus ; " Bless the Lord, O my soul ; and all that is within me, bless his holy name. Bless the Lord, O my soul, \} expiat, Lat.] [2 So also ed. 1684 ; but 1577, as foUoweth.] y.] OF PRAYER. 223 and forget not all his benefits ; who forgiveth all thy wicked- ness ;" and so forth. But what need any more words ? The Lord's Prayer may be a most perfect form of praising God, and giving thanks to God for all his benefits, and serve in stead of many. For as the preface and all the petitions do call unto our remembrance, and absolutely set forth unto us, God's greatest benefits most liberally bestowed upon us, and also upon all other : so if we consider that it is our duty to give thanks to God for every one of these, and by and bye begin, even at the beginning of the Lord's Prayer, to weigh this chiefly with ourselves, that God the Father, of his un- speakable mercy to us-ward, hath adopted us miserable sin- ners into the number of sons, by whom he will be sanctified, and in whom he will reign, and at the last also translate unto his everlasting kingdom ; that 1 may speak nothing of other petitions ; what plentiful matter of praising God and giving thanks unto him shall be ministered ! But these things are better and more rightly understood by good, godly, and devout exercise, than by precepts, though never so diligent. And the Lord doth so much esteem this thanksgiving, ThanUs- ofi'ered unto him with true humility of mind, and also faith, facrilce. that he receiveth it and counteth it for a most acceptable sacrifice. Of this thing there is very often mention in the old Testament ; as when it is said : " Whosoever offereth me Psai. i. thanks and praise, he honoureth me. I will not reprove thee because of thy sacrifices. I will take no bullocks out of thy house, nor goats out of thy folds^. Off'er unto God the sacri- fice of praise, and pay thy vows unto the most Highest ; and call upon me in the day of trouble; I will hear thee (and^ deliver thee), and thou shalt glorify me." Again : " I will offer rsai. cxvi. unto thee the sacrifice of thanksgiving, and I will call upon the name of the Lord." And Oseas also saith : " Take these^ hos. xiv. words with you, and turn ye to the Lord, and say unto him, O forgive us all our sins, and receive us graciously, {Nim recht fur gut) ; and then will we offer the calves of our lips unto thee." After which manner Malachi also hath left written : " I have no pleasure in you, saith the Lord of hosts ; Mai.i. neither will I receive an offering at your hand. For from the rising of the sun unto the going down of the same my [3 nor — ^folds, not in Lat.] [4 hear thee and, not in Lat.] [s these, not in Lat.] 224 THE FIFTH DECADE. [sERM. name is great among the gentiles ; and in every place incense and a pure offering shall be offered to my name : for my name is great among the gentiles, saith the Lord of hosts." Fur- thermore \ this pure offering all the old interpreters with great consent, Irenteus chiefly and Tertullian, do interpret Eucharistia, that is to say, praises and thanksgivings, and prayer proceeding from a pure heart and a good conscience and an unfeigned faith^. Truly, for no other cause have the ancient fathers called the Eucharist, or mystical supper of Christ, a sacrifice, than for that in it praise and thanksgiving is offered unto God : for the apostle Paul sheweth, that Christ was once offered, and that he cannot be offered often or any more, o/vfrtueof ^^^ great is the worthiness, power, and virtue, not only prayer. q£ praisc or thanksgiving, but also of prayer wholly ; I mean, of invocation also itself. Whereof although I have already spoken somewhat^, where I declared that our prayers are effectual, yet do I add these few words. The saints truly had a most ardent desire of praying, because of the wonderful force of prayer. For, that I may say nothing of those most ancient fathers before and anon after the flood ; did not Abra- ham pray, when he received the promises ? and as often as he changed his dwelling, did not he call upon God ? At his prayer king Abimelech is delivered from death ; and barren- ness, which the Lord, being displeased, laid upon his house, is cured. Jacob poured forth most ardent prayers unto God, and received of him^ inestimable benefits. In Exodus, Moses prayeth, not once, but often ; and taketh away the plagues from the Egyptians, which the Lord by his just judgment had brought upon them. At the prayer of Moses the Amalechites turn their backs ; and, when he ceased or left off, the Is- raelites fled away. Again, when the fire of the Lord devoured the utmost parts of the tents of Israel, they cried unto Moses ; and Moses again cried unto the Lord : and suddenly the fire that devoured them was consumed^. Again, the people mur- [1 Ceterum, Lat. But.] [2 Irenscus contra Hseres. Lib. iv. cap. 17. § 6, p. 249. Par. 1710. Tertullian. adv. Marcion. Lib. m. cap. 22, Lib. iv. cap, 1. Adv. Judseos. cap. 5.] [3 See Vol. III. p. 206.] [* a Deo, Lat.] p absorptus est, Lat.] v.] OF PRAYER. 225 mured against the Lord, and vengeance is prepared; but Moses by mild and continual prayer quencheth the wrath of God ; for it is said unto him : " I have let them go ac- cording to thy word." Anon after, when the people began afresh to murmur against Moses and Aaron, and that the vengeance of God had already consumed fourteen thousand and seven hundred men, Aaron, at the commandment of Moses, burneth incense, and standing between the dead and those that were living, howbeit near and appointed to death, he pleadeth for and obtaineth pardon by prayers. Innu- merable other of this kind are read of Moses. Josue, Moses' successor, by prayers made the course of the sun and moon so long to stay, until he had revenged himself upon his ene- mies. Anna, without any voice heard, by prayer putteth from her the reproach of barrenness, and forthwith is made a fruitful mother of very many children. Samuel, the most godly son of godly Anna, by prayer vanquisheth the Philis- tines ; and suddenly, in the time of harvest, raised up a mighty tempest of thunders and rain. We do also read things not unlike of Helias. Jonas in like manner prayed in the whale's belly, and was cast on the shore safe. Josaphat and Ezechias, most religious kings, by prayers poured forth unto God by faith, do triumph over their most puissant enemies. Nehemias asked nothing of his king before he had first prayed to the Lord of heaven ; therefore he obtained all things. The most valiant and man-like stomached Judith by prayer over- threw and slew Ilolophernes, the most proud enemy of God's people, and the terror of all nations. And as Daniel brought all his affairs to pass by prayers unto God ; so Hester took a deed in hand that was necessary for God's people, and with three days' fasting and daily'' prayers bringeth it to an happy end. In the most blessed and most desired birth of our Lord Jesus, companies of angels are heard singing praises together unto God. What, and did not our Lord, when his life was in extreme danger, betake himself to prayer ; and by and bye heard the voice of an angel comforting him ? The apostles, together with the rest of the church, pray with one accord about the third hour of the day, and anon they received' the Holy Ghost. And when the apostles were in dangers, the [c assiduis, Lat.] [' So also cd. 1584: but 1577, receive; accipiunt, Lat.] [bullingkr, IV.J 226 THE FIFTH DECADE. [sERM. church crieth suppliantly for God's help, and presently with- out delay findeth succour : they receive much liberty to speak, and work very great signs and miracles among the people. Peter by an angel of God is brought out of a very strong and fenced prison. What should I speak of Paul and Silas praying and praising the Lord in prison? Is it not read, that the foundations of the prison were all shaken with an earthquake, and by that occasion the keeper of the prison was turned unto God ? Examples of which sort truly I could bring innumerable, but that I am persuaded that to the godly these are sufficient. And faithful men do not attribute these forces, effects, or virtues, to prayer, as to a work of ours, but as proceeding from faith ; and so to God himself, which pro- miseth these things, and performeth them to the faithful. For the judgment of Paul touching these is known, in the xi. to the Hebrews ; and that all glory is due to one God : who vouchsafe so to illumi- nate all our minds, that our prayer may always please him. Amen. OF SIGNS, AND THE MANNER i OF SIGNS; OF SACRA- MENTAL SIGNS: WHAT A SACRAMENT IS; OF WHOM, FOR WHAT CAUSES, AND HOW MANY SACRAMENTS WERE INSTITUTED OP CHRIST FOR THE CHRISTIAN CHURCH; OF WHAT THINGS THEY DO CONSIST ; HOW THESE ARE CONSECRATED; HOW THE SIGN AND THE THING SIGNIFIED IN THE SACRAMENTS ARE EITHER JOINED TOGETHER OR DISTINGUISHED; AND OF THE KIND OF SPEECHES USED IN THE SACRAMENTS. THE SIXTH SERMON. The treatise upon the sacraments remaineth, which we heard is joined to the word of God and prayer 2. But in speaking of sacraments, delivered by Christ our king and high-priest, and received and lawfully used of his holy and [1 ratione, Lat.] [2 orationibus, Lat.] VI.] OF SACRAMENTS. 227 catholic church, I will, by God's grace and assistance^, observe this order ; first, we entreat of them generally, and then par- ticularly or severally. And here beforehand I will determine upon the certain signification of a sign or sacrament, wherein, if I shall be somewhat long or tedious*, I crave pardon, dearly beloved, therefore ; for I hope it shall not be altogether fruitless. Signum, a sign, the Latin writers call a token^ a re- a sign. presenting, a mark and shew of something that hath significa- tion ^. So say Tully '^ and Fabius. Fabius saith : " Some call signum, arjuelov, though some term it indicium ; other some vestigium, a mark or token whereby a thing is understood, as slaughter by blood ^" St Aurelius Augustine, the famous ecclesiastical writer, cap. 4, De Magistro, saith : " We gene- rally call all those things signs, which signify somewhat; where also we find words to be^." Again, Lib. ii. De Doctrina Christiana, cap. 1, he saith : "A sign is a thing beside the semblance which it layeth before our senses, making of itself something to come into our mind or thought ; as by seeing smoke, we believe there is fire'V The said Aurelius Augustine doth divide signs into sigrns Division of o O O signs out St natural and signs given. " Natural he calleth those which, Augustine. without any will or affection to signify, beside themselves make something else to be known, as is smoke signifying fire ; for smoke hath not any will in itself to signify. Signs given are those which all living creatures do give one to another, to de- clare as well as they can the affections of their mind, or any thing which they conceive, mean, or understand." And signs given he divideth again by the senses. For some belong to the eyes; as the ensigns or banners of captains, moving of the [3 ipso Domino inspirante, Lat.] [4 or tedious, not in Lat.] [s notam, Lat.] [6 vestigium et indicium rei significantis, Lat.] [J Cicero do Invent. Lib. I. cap. 30.] [8 Fabius Instit. Lib. v. cap. 9.] [9 Dicimus ea signa universaliter omnia, qua) significant aliquid ; ubi etiam verba esse invenimus. — August, de Magistro, cap. 4. 0pp. Tom. I. fol. 116, col. 2. Par. 1531.] [10 Signum est res prscter speciem quam ingerit sensibus, aliud aliquid ex se faciens in cogitationem venire : sicut . . . fumo viso ignem subesse cognoscimus. — Id. de Doctr. Christ. Lib. ll. cap. 1. 0pp. Tom. in. fol. 5, col. 3.] 15—2 228 THE FIFTH DECADE. [SERM. Mark xiv. Matt. ix. Signs distin- guished ac- cording lO their times. hands, and all the members. Some again belong to the ears ; as the trumpet and other instruments of music, yea, and words themselves, which are chief and principal among men, when they intend to make their meaning known. Unto smelling he referreth that sweet savour of ointment mentioned in the gospel, whereby it pleaseth the Lord to signify somewhat. To the taste he referreth the supper of the Lord ; for, saith he, " by the taking of the sacrament of his body and blood he gave or made a sign of his will." He addeth also an example of touching : " and when the woman by touching the hem of his vesture is made whole, that is not a sign of nothing, but sig- nifieth somewhat \" In this manner hath St Augustine en- treated of the kinds and differences of signs. Other also, whose opinion doth not much^ differ from his, distinguish signs according to the order of times. For of signs, say they, some are of things present, some of things past, and some of things to come. They think them signs of things present, which signify those things to be present which are signified : as the ivy-garland hanging for a sign doth give us to understand, that there is wine to be sold where it is hanged up. The signs which our master Christ wrought did signify, that the Messias, and the kingdom of God promised by the prophets, was come. Under signs past they comprise all tombs, monuments of the dead, and those stones pitched of {} Signorum igitur alia sunt naturalia, alia data. Naturalia sunt quse sine voluntate atque uUo appetitu significandi prseter se aliquid aliud ex se cognosci faciunt . . . Data vero signa sunt ea qua3 sibi qusecunque viventia invicem dant ad demonstrandos quantum possunt motus animi sui vel sensa aut intellecta queelibet . . . Signorum igitur quibus inter se homines sua sensa communicant, qusedam pertinent ad oculorum sensum, pleraque ad auriuni, paucissima ad ceteros sensus. . . . Et quidam motus manuum pleraque significant ; et histriones omnium membrorum motibus dant signa qusedam scientibus . . . Et vexilla draconesque militares per oculos insinuant voluntatem ducum . , . Et tuba et tibia et citliara dant plerumque . . . significantem sonum. Sed omnia signa verbis comparata paucissima sunt : verba enim prorsus inter homines obtinuerunt principatum significandi . . . Et odore unguenti Dominus, quo perfusi sunt pedes ejus, signum aliquod dedit, Et sacramento corporis et sanguinis sui prsegustato, significavit quod voluit. Et cum mulicr, tangendo fimbriam vesti- menti ejus, salva facta est, nonnihil significat. — August, ibid. cap. 3, fol. 5, col. 3.] [2 nihil, Lat. : nothing.] VI.] OF SACRAMENTS. 229 Josue in the midst of Jordan, signifying to them which came josh. iv. after what was done in times before. The fleece did give to judg. vi. Gideon a sign of things to come ; that is to say, a sign of the victory which he should have over his enemies. But these signs, being well considered and not neglected^, ^fml^re may more amply and plainly be divided into other signs, Sen"o°ther whereof some are given of men, and some ordained of God da^edoV himself. Signs or tokens are given of men, whereby they shew and signify something, and by which^ also they keep something in memory among men, or do as it were seal up that which they would have certain and sure. After this signs given .... . ^^ men. manner is every description or picture demonstrative called a sign ; for in Ezechiel, chap, iv., Hierusalem, which was Ezek. iv. portrayed in a tile^ is called a sign. They also in ancient time termed the images of the dead signs, because by those images they would renew afresh the memory of them whose signs they were called, and keep them in remembrance, as if they were alive ^. Yea, and the holy scripture calleth idols signs ; as it appeareth in Esay, cap. xlv., and the 2. Paralip. sxxiii,^ So stones being set or laid to mark out anything, as landmarks, and all tombs and monuments, are signs. Rahab of Hierico said to the Israelites^ : " Give me a sign by oath^, that you will shew mercy to me; and they gave her a rope to hang out^^ of her window." Behold, the rope was a sign of their faith and truth, wherewith they did, as we would say^^, seal themselves surely and without all dis- simulation, to take diligent heed that Rahab should not be destroyed. AVe Zwicers^^ term such signs, given or received in confirmation of faith and truth, luortzeichen, because they are added to the words, and do as it were seal them ; and waJirzeichen also, because by them we do as it were give witness, that in good faith, and without all fraud or guile, we will perform that indeed which we promised in word. [3 expensis ncc rejectis illis quidem, poterunt signa, &c. Lat. These (definitions) being well considered, and not rejected, signs, &c.] [4 So also ed. 1684; but 1577, by the which.] [5 in a tile, not in Lat.] [6 supostitem quasi retinere, Lat.] [7 2 Chron. xxxiii. 7. Vulg. In Isai. xlv. 20, Bullinger seems to have mistaken lignum for signuni.] [8 ad exploratores Israclitas, Lat. : to the spies of Israel.] p signum veritatis, Lat.] [lo suspensum, Lat.] [11 So also ed. 1684 ; but 1577, as ye would say.] [12 Germani, Lat. : Swiss.] 230 THE FIFTH DECADE. [sERM. The diversity Now these liinds of signs are of divers sorts. For some of man?'"'"" are mute or dumb, and pertain to the sense of the eyes ; of which sort are the standards used in war, crosses ^ banners, flaming fires, whereof mention is made. Numbers ii., Psalm [Ps. ixxiv. 4 ] Ixxiii. &c. Neither is any man able to reckon up all of this sort: for ever and anon new come in, as pleaseth men. Matt. XX. Judas gave a sign unto his company : " Whomsoever," saith he, " I shall kiss, that same is he : take^ him." The joining of right hands, which pertaineth to the sense of feeling, is a sign of faithfulness, help, and fellowship ; yea, it is the dumb Gal. ii. sign^, which sign Paul calleth " the right hand^ of fellowship." Hitherto belong divers movings and gestures. Some of them are pertaining to the voice, which are conceived^ by hearing, and are uttered by man's voice, or by the sound of things which have no Hfe. By man's voice are uttered words, whis- tling, and whatsoever other things are of this kind ; where- unto watch-words uttered by the voice may be added, as judg. xii. Schiboleth in the xii. chapter of the Judges. Moreover, voices without life are they which are made by trumpets, flutes, horns, guns, drums, by ringing of bells and sounding instru- ments ; which also extend very far and largely. sigTi<; given Now signs are given of God to this end, to teach and admonish us of things to come, or of things past: either that they may after a sort lay before the eyes of the beholders, and represent in a certain likeness, the things themselves whereof they are signs; or else that they may, as it were^, seal the promises and words of God with some visible cere- mony celebrated of men by God's institution : to be short, that they might exercise our faith, and gather together those which are scattered into one assembly or company. And these are not all of one sort, but do much differ between themselves. The diversity For somo have their beginning of natural causes, and yet by''Go"d?'^''" nevertheless are given as signs of God, to put us in mind of thinfys, or to renew his promises'^, and to teach men things that have been done ; of which kind is the rainbow, mentioned [1 fasciae, Lat. omitted : bundles.] P tenete, Lat.] [3 So also ed. 1584; but 1577, a dumb sign,] [4 signum, Lat.] [6 pereipiuntur, Lat.] [6 as it were, not in Lat.] ['! so also ed. 1584; but 1577, to put us in mind of things past, or &c. : quM prceteritas res, aut etiam promissiones renovent, Lat.] VI.] OF SACRAMENTS. 231 by" Moses, Gen. ix. For ■when the flood ceased, that^ God made a new league with Noah, and ordained the rainbow for a sign of his covenant, he made it not anew ; but being made long afore, and appearing by natural causes, by a new institu- tion he consecrated it, to the intent it might cause us^ to call to our^ remembrance the flood, and as it were to renew the pro- raise of God, that is to say, that it should never come to pass again, that the earth should be drowned with water. Now'" this sign hath not any ceremony ordained, whereby it might be celebrated among men ; neither doth it gather us together into the society of any body or fellowship : but this sign is referred chiefly to God, saying : " I will set my rainbow in the clouds ^\ that when I see it, I may remember the everlasting covenant made between me and you." Not much unhke to signs and •z wonders. this are signs and wonders ; signs, I say, in the sun, the moon, Luke xxi. and the stars, which do forewarn men^^ of destruction and calamities to come, unless by repentance they amend : but neither have these any ceremony ordained, to celebrate the remembrance of them, or to gather us together, &c. Again, Miraculous there be other signs altogether miraculous, not natural, though "^^" there be natural things '^ in them ; of which sort Gideon's fleece is, and the shadow of the sun going back in the dial of king isai. xxxvui Ezechias. These signs, as we read them to have been once shewed, so by no institution are they commanded to be fol- lowed, or for some certain end to be celebrated. To Ezechias^* they were given at that time, to signify and witness the victory which he should have against his enemies, and the recovery of his health. Altogether and merely marvellous are those things which, in the last of Mark, by our Lord Jesus Christ are called signs, gifts, and means of healing, and speaking with tongues '^ given unto and bestowed upon men, not by any power of man or virtue of healing in him, but by the power and virtue of Christ only. Those signs declared unto men, that that was the true and undoubted preaching of the gospel, [8 dum, Lat.] [9 us, our, not in Lat.] [10 Interim, Lat.] [11 Erit areas in nube, Lat. Gen. ix. 16, 16.] [12 coelitus, Lat. omitted : from heaven.] [13 naturalia qusedam concurrant, Lat.] [1^ To Ezechias, not in Lat.] [15 So also ed. 1584 ; but 1577, gifts, I mean, of healing, and &c. : beneficia, inquam, sanitatis et linguaram, Lat.] 232 THE FIFTH DECADE. [SERM. Signs para- digmatical, or for ex- ample. Jer. xxvii. xix. xxviii. whereby Christ is declared to be Lord of all, Lord of life and death, of Satan, and of hell also itself. For now when through the name of Christ the dead do rise, and diseases be- ing driven out go their way ; by these very signs it is proved, that that is true which is said, that Christ is Lord of all things. So the wonders which Moses and Aaron wrought in Egypt, Exod. iv., are called in the scripture signs ; for they were witnesses both of God's lawful sending, and tokens of his mighty power to be executed against Egypt : but neither had these any ceremony, neither gathered together into any society. Now also we read, that some signs are paradigmatical, that is^ used indeed of men, but not without God's command- ment, that these also may be said to be signs from God. Those be altogether free~ from miracles; and indeed not only fetched from natural things, but also from things mere common and usual, as were the bands, pitcher, and chains of the holy pro- phet Jeremy; whereby, being willed of God so to do, he laid^ before them those things in a certain evident form and figure, I mean, in a visible sign to be seen with men's eyes, which by his preaching he prophesied should fall upon them*. The like we may see in Ezech. the xviith. and xxivth. chap. These signs paradigmatical, or for example, are in some things like to those exercises of rhetoric, called chrice activce; yea, rather they are certain mixed chrice, so termed, for that they consist partly in words and partly in deeds^. Aphthonius defineth an active chria, " to be that which declareth and plainly shew- eth a thing by action, deed, or gesture : as when Pythagoras was demanded, how long man's life lasted ; he for a while stood still, that they might look upon him ; but anon he shrunk away, and withdrew himself out of their sight ^ : after that manner and action signifying, that man's life is but short and momentany"." But in the scripture for the most part are set down chrice^ consisting of word and deed ; as when Christ [1 that is, not in Lat.] p aliena, Lat] [3 voluit subjicere,Lat.] [^ res sei'raonecopiose expositas,Lat.] [5 so termed — in deeds, the Translator's addition.] [6 a conspectu hominum, Lat.] [^ Tfjs xP^''^^ ''° H'^'' fO"" XoyiKov' to de TrpaKTiKov' to 8e ^iiktov .... UpaKTiKW be, to Trpa^iv crrjfidivov • oiov Jlvdayopas ipatrrjdeis TTocros av f'irj Twv av6p(^iT(x>v 6 ^los, ^pa^y ti (f}ave\s aneKpl^aTo, peTpov tov ^iov Trjv 6eav iroiovpevoi. — Aphthon. Progymnas. p. 3. Genev. 1569.] [8 chrise mixtse, Lat.] VI.] OF SACRAMENTS. 233 took a child ^ and set him in the midst of his disciples, and spake these words: " Verily I say unto you, Except ye shall Matt. xviu. turn, and become as little children, ye shall not enter into the kingdom of heaven." But these actions or signs have not the institution and commandment of God, charging us to renew this very action by solemn celebrating the same. ISTeverthe- sacramentai . , . siffns are less, sacramental signs have some affinity with these, namely, severed from ' _ O " . other signs baptism and the Lord's supper; for they are given unto us ^"^^^ "^'J,'^'^'' from above, and are taken from natural things, without any ^mmon."^' miracle ; yea, they are instituted under the form of natural and sensible things, and in such things as are very com- mon, water, bread, and wine. This they have common with other signs given of God, in that they renew things past, and shadow out things to come, and by a sign^" do represent things signified. They differ peculiarly from other signs, in that they have ceremonies joined with the commandment of God", which ceremonies he^^ hath commanded his church to solemnize. And this also is peculiar to them, that, being seals of God's promises, they couple us visibly to God and to all the saints ; and they are dedicated to the most holy mysteries of God in Christ. Of these I will entreat more largely and diligently hereafter. The sacramental signs of Christ and of Christ his church, sacrament, namely, which Christ our Lord hath delivered to his church, and which his church hath received of him and do lawfully use ^^, the same are called of Latin writers by the name of " sacraments." But the word is not found in the whole scrip- ture, saving that it is read to be used of interpreters^*. How- beit, the word *' sign " is oft in the scriptures, and, that which helpeth for our purpose, is most significantly set down in Gen. xvii. and Rom. iv. In the meanwhile we do not reject the Latin word sacramentum, a sacrament, as lightly regarding it; neither yet, rejecting it, do we forge or devise a new. I hke well enough of the word sacrament, so it be used lawfully. [9 So also ed. 1584 ; but 1577, a little child.] [10 similitudine, Lat.] [n of God, not in Lat.] [12 ipse Dominus, Lat. : the Lord himself.] [13 religiosissime custodit, Lat. : doth most religiously keep.] [14 In the Vulgate it is used both in the Old and New Testament for a secret and mystenj. Sec Fulke's Defence of Translat. ed. P. S. p. 493.] 234 THE FIFTH DECADE. [sERM. St Augustine, in his fifth epistle to Marcellinus, saith : " It were too long to dispute of the diversity of signs, which, when they pertain to holy things, are termed sacraments^" From whence doubtless sprang the common definition or description, "a sacrament is a sign of an holy thing ^r' which as it cannot be rejected, so there is none but seeth, that in it the nature of the thing is not fully comprehended or expressed ; neither is it separated from those things which also are holy signs. There is another definition therefore brought forth and used, which whatasa- jg indeed more perfect than the other: " a sacrament is a visi- crament is. -i ble sign of an invisible grace ^." But because this also doth not in all points express the nature of the thing, this definition following seemeth unto many more allowable, which is after this manner : " Sacraments are ceremonies, wherewith God exerciseth his people, first to stir up, increase, and maintain their faith ; then, to the end to testify before men his reli- gion*." This is a true and right definition. But what if you define a sacrament somewhat more fully and largely in this manner ? '* Sacraments are holy actions, consisting of words or promises of the gospel, or^ of prescript rites or ceremonies, given^ for this end to the church of God from heaven, to be witnesses and seals of the preaching of the gospel, to exercise and try faith, and by earthly and visible things to represent and set before our eyes the deep mysteries of God ; to be short '^, to gather together a visible^ church or congregation, and to admonish them of their duty." This definition truly is [1 Nimis autem longum est convenienter disputare de varietate signorum, quse cum ad res divinas pertinent sacramenta appellantur. — August. Ep. V. ad Marcellin. 0pp. Tom. II. fol. 3, col. 4. Par. 1531.] [2 Sacramentum estsacrse rei signum. — Lombard. Sentent. Lib. iv. dist. 1. B. fol. 304. Par. 1575.] [3 Sacramentum est invisibilis gratise visibilis forma. — August, ap. Decret. Grat. par. III. de Consecr. dist. 2. can. 32. p. 2373. Par. 1583.] [4 , . . dicere merito possis sacramenta hujusmodi ceremonias esse quibus exercere vult populum suum Deus ad fidem intus primum fovendam, excitandam, confirmandam ; deinde testandam apud ho- mines religionem. — Calvin. Instit. Lib. iv. cap. 14. § 19. 0pp. Tom. IX. p. 347. Amstel. 1667.] [5 et, Lat. : and.] [6 divinitus, Lat. : from God.] [7 denique, Lat. : and lastly.] [8 visibiliter, Lat. : in a visible manner.] VI.] OF SACRAMENTS. 235 far fet^, large, and manifold ; a definition, I say, gathered of many parts : but we mean to go to it simply and plainly, and to lay forth the whole matter before your eyes to be seen ; then will we make manifest every part thereof, and confirm the same with testimonies of scripture. Now that I may fully *** entreat of the names that are given sacrament ,.,. ^ \. ^ -- . . ,, taken for an to this thmg; 1 find that Latm writers call sacrament an oath, oath. or a religious bond ; because it was not done (as I think) thoroughly and to the proof without certain ceremonies. M. Varro, in his second book De Lingua Latina, declaring what it is to contend with an oath, saith : " The plaintiff and the defendant each of them in some things gaged down at the place, appointed for that purpose, five hundred pieces of silver, and also in other things a set number of ounces; so that he which recovered in judgment should have his gage again, but he which was cast should forfeit it to the treasury ^^" Since therefore by intermeddling of holy things ^2, through par- taking of the sacraments, we are bound to God and to all the saints, as it were by obligation ; and that God himself also, by the testimony of the sacraments, hath, as it were by an oath, bound himself to us ; it appear eth that the name of sacrament is very aptly and properly applied to our signs. We read also in Latin writers of an oath that soldiers used to soldiers take ; for it was not lawful for them to fight, unless they °*''*" were put to ther oath and sworn. They took a solemn oath, having one to recite the form of the oath to them word by word, (as Vegetius saith in his book De Re Militari^^,) that they would stoutly and readily do whatsoever their captain commanded them, and that they would never forsake the field in the defence of the commonweal of Rome. They had a donation given unto each of them, as it were a pledge or [0 longo petita, Lat.] [10 plenius, Lat. : more fully.] [11 Ea pecunia qua) in judicium venit in litibus, sacramentum a sacro. Qui petebat, et qui inficiabatur de aliis rebus, uterque quin- gentos a3ris ad pontem deponebant, de aliis rebus item certo alio legitimo numero assium. Qui judicio viccrat, suum sacramentum a sacro auferebat, victi ad serarium redibat. — "Varro. de Ling. Lat. Lib. IV.] [12 sacris interpositis, Lat.] [13 Jurant autcm militcs, omnia so strenue facturos quse prseceperit imperator, nunquam deserturos (militiam) nee mortem recusaturos pro Komana republica. — Vegct. de Re Milit. Lib. 11. cap. 5.] 236 THE FIFTH DECADE. [SERM. earnest ; they gave up their name to be enrolled ; and were marked, that they might be known from other soldiers ^ Now because we by our sacraments, specially by baptism, are received and enrolled to be Christ's soldiers ; and by receiving the sacraments do profess and witness ourselves to be under Christ our captain's banner ^ ; therefore not amiss, nor without reason, are the signs of Christ and his church called sacra- ments. In the mean while I will not stoutly stand in con- tention, that the word sacrament was for that cause chiefly attributed of them in ancient time to these our signs ^. For Erasmus Kot., a man very well seen in the tongues, and tho- roughly tried in old and ancient writers*, none better, in Cathe. sua Symh. v., saith : " They which speak most ex- quisitely call sacramentum an oath or bond, confirmed by the authority of God and reverence of religion. But our elders used this word to express that which the Greeks call a mys- tery ; which a man may call a religious secret, because the common people were excluded from meddling with themV Thus far he. Therefore the old writers^ did call those signs sacraments, instead of mysteries'^, whaumys- Yov the selfsamo signs are called of the Greeks^ fxvarripia, mysteries, which the Latin writers for the most part interpret, holy and religious secrets ; holy secrets, I say, from the celebration of which secrets^ the profane common people were excluded and debarred. For Caslius in Lectio. Antiqui. supposeth, that they are called mysteries, oti ^e1 luvaavTas Trjpelv ev^ovt because it behoved them which hid them, or which ministered them, to keep them close, and to shew them \} signabantur notis, is all that Bullinger says.] [2 esse Christi milites, Lat.] [3 sacris signis, Lat.] [4 in sacris vetustisque scriptoribus, Lat. : in sacred and ancient writers.] \J> Qui exactius locuti sunt, sacramentum appellant jusjurandum, aut obligationem, numinis ac religionis interventu confirmatam. At majores nostri vocem earn accommodarunt ad significandum id quod Grseci dicunt mysterium, quod religiosuni arcanum possis dicere . . . quia ab his tractandis secludebatur vulgus. — Erasm. Symboli Catech. 6. 0pp. Tom. V. col. 1175. Lugd. Bat. 1704.] [6 ecclesiasticis, Lat. omitted : of the church.] [■^ quasi mysteria, Lat. : as it were mysteries.] [8 a scriptoribus ecclesiasticis Grsecis, Lat.] [9 ut modo dictum, Lat. omitted : as was just said.] VI.] OF SACRAMENTS. 237 to no common person^**. Whereupon mysteries may be well called separated and holy secrets, known to them only which were ordained for that purpose^^ and to be celebrated only of saints or holy men. Yet it may seem, that juvaT^piou is de- rived of ixvcxTrjs and fxvco, as airoovTrjpiov of airo and ouo), that the etymon thereof with the Greeks may be of no more force than testamentum among the Latins, which is a witness- bearing of the mind : although I am not ignorant what some also do reason in this case, ^^gacpaments therefore'^ are called mysteries, because in a dark speech'* they hide other things which are more holy. And Paul willingly useth this word in his epistles. And why this word was attributed to the holy signs of the christian church, there is a plain reason ; for these things are only known to the faithful, and are hid from those that are profane and unholy ^^ And surely the preach- ing of the gospel itself is called, " The mystery of the king- Matt. xui. dom of God," to teach us, that, the unclean being shut out, it is revealed to the only children of God. For our chief inter- Eph. m. preter of mysteries"^ saith: " Cast not your pearls before swine. Matt. vii. neither give that which is holy unto dogs." And Paul : " If our gospel lie hid as yet," saith he, " it is hid in them which are lost, in whom the god of this world hath blinded the minds of them that believe not," 2 Cor. iv. Furthermore, many of the Greek doctors of the church what a sym- have called our sacraments avjii.(3o\a, symhola, which word is also received and used very often of the Latins. It is derived of a-v(xf3dX\w, that is to say, confero, to confer or compare together ; for by comparing one thing with another symbols are made apparent and rightly perceived. Symholum there- fore signifieth a sign which hath relation to some other thing, as we said of the standard, &c. And truly, among the Grecians in old time the use of symbols or signs was divers ; for in their sacrifices'^ they had their symbols, signs (I say) ['0 Dicta mysteria quod ca bel fiva-avras rqpe'iv fvSou, hoc est, occlu- dentcs oportet intus custodire, nee cuiquam explicare. — Ludov. Cselii Rhodig. Lect. Antiq. Lib. xvi. p, 596. Basil. 1542.] [11 solis initiatis eognita, Lat.] [12 Certe, Lat. : Indeed.] [13 therefore, not in Lat.] [!•* involucro, Lat. : under a cover.] [15 excluduntque prophanos, Lat.] [i<5 mystagogus illo noster, Lat.] [1*^ in sacris, Lat.: in their sacred rites.] 238 THE FIFTH DECADE. [sERM. allegorically meaning something; as in the sacrifices of Bacchus a sieve was their symbol or sign, and the same they carried about when they were well tippled^; thereby signifying, that such as be drunken are blabs, and can keep nothing in secret. What if I can prove, that opinions of men^, contain- ing somewhat of deep understanding by an allegory or dark speech, are called^ symbols? For Pythagoras his symbols are well enough known. So mystical divinity began to be called symbolical, because it was inwrapped in more hid and secret mysteries. So that is mystical^ which is darkly uttered and in manner of a riddle, having in it a far more contrary^ meaning than by words it seemeth to offer. Again, the gift and token of faith and truth, which by mutual consent passeth between the bride and the bridegroom, whereby it is not lawful for them to shrink or go back from their word, promise, or covenant, is called a symbol. Furthermore, to soldiers also, serving under one and the same banner, symbols or badges were given. Unto certain confederate cities, in like manner, and joined together in league of friendship, to the end that they might go safely to the bordering cities and to those which took parts with them, symbols or mutual signs^ were given, that is to say, tokens ; which being shewed and seen, they gave each other gentle and courteous entertainment ''^j as to their league-fellows, companions, and singular friends. The ancient writers therefore hereupon have applied this word symbol to our sacraments, because they represent and shew unto us the exceeding great and deep mysteries of God : they are allegorical and enigmatical, hard and dark to un- derstand; because^ the Lord himself by the institution of his sacraments hath bound himself unto us, and we again by the partaking of them do bind ourselves to him and to all the saints, testifying and openly professing to fight stoutly and valiantly under the Lord's banner. Moreover, these holy {} quod circumferebant bacchantes, Lat.] [2 sententise, Lat. : sayings.] [^ dici coeperunt, Lat.] [* symbolicum, Lat.] [s So also ed. 1584; but 1577, a far contrary.] [*5 tessera, Lat.] [■^ intelligebant offerentem humaniter esse tractandum, Lat. : they understood that they were to give courteous treatment to those who presented them.] [8 quod denique, Lat. : and lastly because.] VI.] OF SACRAMENTS. 239 symbols and signs^ do admonish and put us in mind of bro- therly love and concord, and that we remember to love them most entirely and with all our heart, as God's children and our brethren, which are communicants or partakers with us of the same table, and are washed clean by the same baptism. Thus much concerning sacraments : what they are, by what names they are called, and why they are so called, let it be sufficient that we have briefly noted. Settino- aside all other things, it seemeth necessary first oniy God is o ' «/ jj,g author of all to declare and shew, who was the author of the sacra- of sacra- ments. ments, and for what causes they were instituted. All men in a manner confess, that God alone is'" the author of sacra- ments, and not men, nor yet the church itself. An odd man there is'^ among the schoolmen, which teacheth the church this lesson; to wit, that she should remember she is no lady or mistress over the sacrament ^^^ but a servant or minister ; and that she hath no more power or authority to institute any form of a sacrament ^^ than she hath to abrogate any law of God'^. Aquinas also, part. iii. qusest. 46. articulo 2. saith : " He instituteth, or is the author of a thing, which giveth it force and virtue : but the virtue and power of the sacraments Cometh from God alone ; therefore God alone is of power to institute or make sacraments^*." And indeed, God alone is of power to institute the true service and worship : but sacra- ments belong to his service and worship ; therefore God alone doth institute sacraments. If any one in the old Testament had offered sacrifice which God commanded not, or offered it isai. ixvi. not after that manner that God willed it to be offered, it was not only nothing available unto him, but also his offence in so doing was rewarded with most terrible and fearful punish- ment. Who knoweth not, that the sons of Aaron, for offering Levit. x. strange fire, were horribly burnt and scorched up with fire which fell down from heaven ? Such sacrifices therefore dis- [9 So also ed. 1584; but 1577, or signs.] [10 posse, Lat. : can be.] [11 Est enim qui, Lat. : For there is one.] [12 So also ed. 1584 ; but 1677, sacraments.] [13 The editor has not been able to verify this reference.] [1* Illo instituit aliquid, qui dat ei robur et virtutem ; . . . sed virtus sacramcnti est a solo Deo . . . ergo solus Deus potest instituere sacra- mentum. — Aquinas Summa Theol. par. m. qusest. 64. p. 133. Col. Agrip. 1622.] 240 THE FIFTH DECADE. [SERM. Sacraments are to be re- ceived as it were at the hands of Christ. 1 Thess. ii. Mark xvi. Matt, xxviii please God, as profane or unholy ; neither deserve they to be called lawful sacraments, which have not God himself for their author. Hereunto is added S that sacraments are testi- monies, and as it were seals, of God's good-will and favour toward us. And who, I pray you, can better, more uprightly, or more assuredly bear witness of God's good- will ^ to us- ward, than God himself? In nowise deserveth that to be called or counted the seal of God, whereto he neither set his hand, nor printed it with his own mark^; yea, it is a counterfeit seal, because it cometh not from God, and yet in the mean time beareth a shew outwardly of the name of God. In this behalf is read that saying of St Augustine, which is in every man's mouth : " The word is added to the element, and there is made a sacrament^ :" whereby we gather, that in the insti- tution of sacraments the word of God obtaineth principal place, and hath most ado ; the word, I say, of God, not the word of men, nor yet of the church : whereupon it folio weth^ that the sign ought to have his proceeding even from God himself, and not from any manner of men, be they never so many, be they never so clerklike or learned, be they never so harmless and holy of life : of^ that now there can be no other author of sacraments than God himself alone. As we do receive the word of salvation and grace, so it is needful also that we receive the signs of grace. Although the word of God be preached unto us by men, yet we receive it not as the word of man, but as the word of God, according to the saying'^ of the apostle: "When ye had received the word of God which ye heard of us^ ye received it not as the word of men, but (as it is in deed) the word of God."" It is behoveful for us to have respect to the first author thereof, who when he sent abroad his disciples, said : " Go into the whole world, and preach the gospel to all creatures, teaching Ihem to observe whatsoever I have commanded you ; and [1 His accedit, Lat.] p rather, of God's will.] [3 quod ab ipso Deo non est appensum, aut impressum, Lat.] [4 Accedit verbum ad elementum, et fit sacramentum. — August. Expos, in Evang. Joan. Tract. Lxxx. 0pp. Tom, ix. fol. 91. col. 2. Par. 1531.] [5 denuo, Lat. : again.] [6 A misprint in all the editions for, so that.] [7 So also ed. 1584 ; but 1577, that saying.] [s See above, p. 95, note 12.] VI.] OF SACRAMENTS. 241 baptizing them in the name of the Father, and of the Son, and of the Holy Ghost." "He that heareth you heareth me ; Luuex. and he which despiseth you despiseth me." And therefore, albeit by the hands of men the sacraments are ministered, yet are they not received of the godly and rehgious as pro- ceeding from men, but as it were from the hand of God him- self, the first and principal author of the same. To this belongeth the question which Christ our Lord asked in the gospel, saying : " The baptism of John, was it from heaven or Matt. xxi. of men ? " Truly John, who did baptize, was a man ; but in that he baptized, he baptized according to God's institution and ordinance : and therefore the baptism of John was from heaven, though the water wherewith he baptized flowed out of the bottomless depth into the river Jordan^, and John himself conversant on the earth. To this also notably agreeth that which Paul saith^": "That which I delivered unto you icor. xi. I received of the Lord." Therefore, although St Paul were a man, yea, and a sinner too, yet that which he delivered to the church, he did not deliver it as from himself, or as any invention of man, but as Christ hath delivered ^^ the same ; so that it is not his, or man's, but^^ Christ's tradition, a divine and heavenly tradition. Besides this, our high priest and everlasting bishop worketh even at this day in his church; whose ministry they execute, that is, at whose commandment they baptize, and according to whose institution they, which are the stewards or disposers of the mysteries of God, minister the holy sacraments of the Lord's supper ^^ The institution therefore of the sacraments'^ must be acknowledged'^ of us to be the very work of God. And thus far touching the author of sacraments. Peter Lombard, in his Sentences, reckoneth up three causes why sacra- why sacraments were instituted ; that is to say, why spiritual institut^d*^^ and heavenly things were delivered and committed'^ unto us visible things, under visible signs, forms, and ceremonies : the first of which is so cold and weak, that I am loath to move it to memory. [9 in alveo Jordanis, Lat.] [lo discrte, Lat. : in express words.] [11 So also ed. 1584; but 1577, had delivered.] [12 not his, or man's, but, not in Lat.] [13 sacrum cxhibcnt convivium, Lat. : sacraments of the Lord's, not in Lat.] [1^ The institution of the sacraments, not in Lat.] ['5 ingenue, Lat. omitted : candidly.] [is commendatse, Lat.] r n 16 [bullinger, iv.J 242 THE FIFTH DECADE. [sERM. He placeth merit in that, that by God's government and direction (as he affirmeth) man seeketh salvation in things baser and inferior to himself. Unto the which he addeth this afterward; although not in them, yet in God through them he seeketh salvation : which also unadvisedly enough he hath uttered, and not sufficiently considered. The other two causes, to wit, that sacraments were invented and ordained under visible signs for our instruction and exercise, seem not altogether absurd or disagreeing from reason ^ The truest and most proper cause, why sacraments be in- / stituted under visible signs, seemeth partly to be God's good- ness, and partly also man's weakness. For very hardly do we reach unto the knowledge of heavenly things, if, without visible form 2, as they be in their own nature pure and excel- lent, they be laid before our eyes : but they are better and more easily understood, if they be represented unto us under the figure of earthly things, that is to say, under signs familiarly known unto us. As therefore our bountiful and gracious Lord did covertly and darkly, nay rather, evidently and notably, set before us to view^ the kingdom of God in parables or dark speeches ; even so by signs it pleased him to lay before our eyes, after a sort, the very same thing, and to point out the same unto us, as it were painted in a table ; to renew it afresh, and by lively representation to maintain the remembrance of the same among us. This cause doth John Chrysostom allow, as a chief and proper cause ; who in his chrysostom eighty and three homily upon Matthew saith : " The Lord cause of hath delivered unto us nothing that is unsensible'*. The things indeed are sensible, howbeit they have altogether a spiritual understanding or meaning. So baptism is ministered under a sensible element, namely water ; but that which is wrought johniii. thereby, that is to say, regeneration and the new birth, [1 Triplici de causa sacramenta instituta sunt ; propter humilia- tionem, eruditionem, exercitationem. Propter humiliationem quidcm, ut dum homo insensibilibus rebus, quae natura infra ipsum sunt, ex pra3cepto Creatoris se reverendo subjicit, ex hac humilitate et obe- dicntia Deo magis placeat et apud eum mereatur; cujus imperio salutem quasrit in inferioribus se, etsi non ab illis, sed per ilia a Deo.— Lombard. Sentent. Lib. iv. dist. 1. b. fol. 305. Par. 1575,] p involucro aliquo, Lat.] [3 parabolis obtexit, imo illustravit ornavitque, Lat.] [4 So also ed. 1584; but 1577, sensible.] VI.] OF SACRAMENTS. 243 doth spiritually enter into the mind. For if thou Tvert a bodiless creature, he would have delivered unto thee all these gifts bare, naked, and bodiless, according to thy nature : but since thou hast a reasonable soul coupled and joined to thy body, therefore hath he delivered unto thee in sensible signs and substances those things, which are perceived with a spi- ritual understanding'." Which I do not allege [to] this end, as if I would take the testimony of man for my stay ; but be- cause I see St John Chrysostom his speech according to the manner observed and used in the scripture. For who knoweth not, that the scripture is full of parables, similitudes, allegories, and figurative speeches, which the Holy Ghost useth, not for his own, but for our sakes? The talk which Christ had in the gospel with Nicodemus touching heavenly regeneration is very well known ; where he by hidden and covert kind of speeches of air, wind, and water, &c. reasoneth, saying : " If Johniu. I have told you of earthly things, and ye believe not; how will you believe, if I shall tell you of heavenly things ?" He calleth " earthly things" that his doctrine of heavenly regeneration or new birth figured to us under earthly signs of water and the spirit, or of air and the wind ; and by " heavenly things" he meaneth that selfsame doctrine of heavenly regeneration nakedly delivered to Nicodemus without any imagination, without similitude or sensible signs. The Lord therefore signifieth hereby, that men do more easily conceive and under- stand the doctrine of heavenly things, when it is shadowed out under some dark and covert sign of earthly things^, than when it is nakedly and spiritually indeed delivered : that by comparing together of things not much unlike, it may appear that the sacraments were for none other cause found out or instituted'^ than for demonstration sake, to wit, that the hea- venly things might become more familiar and plain unto us. [S Ovbev yap ataStjTov TrapeBcoKfP i^fjuv 6 Xpia-ros' dXX' aia-BrjTols fifv TTpdyfiaai, iravra 8e votjtci. Ovtco yap Ka\ (v rw jSanTiapari 8i ala-drjTov jjifv vpdyfiaTos yivfrai tov v8aTos to 8Spov, votjtov Se to anoTekovfxevov, i) yivirqcTis Koi -q dvayivvr](ns, ^rovv dvaKalvia-is. Ei yiev yap d(Tc6paTos (I, yvp,va av avTa crot to daapaTa irapeScoKe Scopa* eVft fie (ratfiari (rvp- TTfnXeKTai rj yjfvx^, eV aladTjTols ra votjtu aoi napa8i8(0(n, Chl-ysost. Horn. in Matth. lxxxii. (al. lxxxiii.) 0pp. Tom. vii. p. 787. Par. 1727.] [6 involucre aliquo, Lat. : of earthly things, not in Lat.] ["! divinitus, Lat. omitted : by God.] 16—2 244 THE FIFTH DECADE. [sERM. In which thing we have to mark the analogy, which is a cer- tain aptness, proportion, or (as Cicero termeth it) a conve- niences or fit agreement of things, I say, known by their signs ; that if they be slightly ^ passed over without this analogy, the reason of a sacrament cannot be fully and per- fectly understood : but this analogy, being diligently discussed and observed to the full, offereth to the beholder, without any labour at all, the very avayooyri, that is to say, the hidden and secret meaning of a sacrament^. We will, when we come to entreat of these things, do what we can to make them manifest by examples. The Lord is Whosocvcr therefore shall throughly weigh the institu- to be praised . i i i • -i • for insti- tiou^ of sacramonts, he cannot choose but extol with praises tuting sacra- ^ ■•■ ments. ^q exceeding great goodness of the Lord, who doth not only open unto us miserable men the mysteries of his kingdom, but hath a singular care of man's infirmity; whereby he, framing himself to our capacity, doth after a sort stut and stammer with us, whilst he, having respect to our dulness and the weak- ness of our wit, doth as it were clothe and cover heavenly mysteries with earthly symbols or signs ; thereby most plainly and pithily opening them unto us, and laying them before our eyes evidently to be beheld. The wisdom In this samo institution of the sacraments we have cause shineth in to extol and praise the wisdom of God ; if so be we take in the institu- . ^ ^ ^^ ^ • • tionofthe hand to compare great and small things together. For this sacraments. . o o custom is received as a law throughout the world, that all the wisest men, when they had occasion to speak of high mys- teries of wisdom, they did not by words only, but by signs and words together, commend them to their hearers; to the end that the two most noble senses in man, to wit, hearing and seeing, might be both at once vehemently moved, and forci- bly provoked to the consideration of the same. The volumes of heathenish philosophers are full of examples. What say you to the Jews, God"'s old and ancient people? Did not God him- self shew among them very many such kind of examples ? Again, as in making leagues, or in confirming promises in [1 'O/ioXoyi'a is what Cicero explains by convenientia, de Fin. Lib. ill. cap. 6.] [2 Rather, it be.] [3 of a sacrament, not in Lat.] [4 hanc inventionem, Lat.] [5 rather, it is permitted us : licet, Lat.] VI.] OF SACRAMENTS. 245 earnest and weiohty matters, men use signs or tokens of truth, The manner ,.,. 1 1 . iiTi of making to Win credit to tlieir words and promises; even so the Lord, leagues or , . /• 1 • ^ • 1 covenants. doing after the manner of men^, hath added signs of his faith- fulness and truth in his'^ everlasting covenant and promises of life ; the sacraments, I mean, wherewith he sealeth his pro- mises and the very doctrine of his gospel. Neither is this rare or strange unto him. Men swear even by the Lord himself, when they would make other believe certainly, and in no case to mistrust the truth of their promises : yea% it is read in the holy scriptures, that the Lord himself took an oath and sware by his own self, when he meant " most abun- dantly to shew to the heirs of the promises," as the apostle saith, " the stableness of his counsel." Moreover, it was the accustomed manner among them of old, as they were making their league or covenant, to take a beast, and to divide him in pieces, and each of them to pass through and between the pieces so divided; testifying by that ceremony, that they would yield themselves so to be divided and cut in pieces, if they did not stedfastly stand to that which they promised in their league or covenant. After the same manner the Lord, making orcen. xv. renewing a league with Abraham, which Moses describeth at large in the xv. of Genesis, he commandeth him to take an heifer, a she-goat, and a ram, each of them three years old, and to divide them in the midst, and to lay every piece one over against another ; which when Abraham had done, the Lord himself, in the likeness of a smoking furnace or firebrand, went between the said pieces, that thereby Abraham might know, that the land of Canaan should of a certainty be given to him, and to his seed to possess; and that all things which ho had promised in that league should be brought to pass. Since therefore the good and true Lord is always like unto himself, and frameth himself after the same manner now to this'* church, as we said he did then; what wonder or strange thing is it, I pray you, that he hath left unto us also at this day, under visible things, signs and seals of his grace and mysteries^" of the kingdom of God? And hitherto have we [6 hac quoquo in re, Lat. omitted : in this matter also.] [■^ So also ed. 1584 : but 1577, to his; foederi, Lat.] [8 ergo, Lat. : therefore.] [9 So also cd. 1584 ; but 1577, to his: sure, Lat.] [10 ct mystcriorum, Lat. : and of the mysteries. J ments. 246 THE FIFTH DECADE. [SERM. entreated of the chief causes of sacraments, for the which they were instituted, of's^acr"™''" Touching the kind and number of sacraments, which hath the next place to that which went before ; there are divers opinions among the writers, specially of later time. For among the old and ancient this question, as an undoubted and well-known perfect principle, drew quickly to an end. But he which shall diligently search the scriptures shall find, that they of the old Testament had sacraments after one kind, and they of the new Testament^ sacraments after another kind. The sacraments of the people under the old Testa- ment were circumcision and the paschal lamb, to which were added sacrifices; whereof I have abundantly spoken in the third decade and the sixth sermon 2. In like manner the sacraments of the people under the new Testament, that is to say, of Christians, by the writings of the apostles, are two in number ; " baptism," and " the supper of the Lord."" But Peter Lombard reckoneth seven, baptism, penance, the supper of the Lord, confirmation, extreme unction, orders, and matri- mony 2. Him followeth the whole rabblement of interpreters and rout of schoolmen. But all the ancient doctors of the church for the most part do reckon up two principal sacra- ments ; among whom Tertullian, in his first and fourth book Contra Marcionem, and in his book De Corona Militis, very plainly maketh mention but of two only, that is to say, baptism, and the Eucharist or supper of the Lord^. And Au- gustine also, Lib. iii. De Doctr. Christiana, cap. ix. saith : "The Lord hath not overburdened us with signs; but the Lord himself and the doctrine of the apostles have left unto us certain few things instead of many, and those most easy to be done, most reverend to be understood, most pure to be observed ; as is baptism, and the celebration of the body and blood of the Lord^." And again to Januarius, Epist. cxviii. \} ac populi, Lat. omitted : and people.] [2 Vol. 11. page 178, &c.] [3 Sacramenta novse legis . . . sunt, baptismus, confirmatio, panls benedictio, id est, eucharistia, poenitentia, unctio extrema, ordo, con- jugium. — Lombard. Sentent. Lib. iv. dist. 2. A. fol. 306. Par. 1575.] [4 TertuU. adv. Marcion. Lib. i. cap. 28. iv. cap. 38. De Coron. Mil. cap. 3.] [5 Hoc vero tempore, posteaquam resurrectione Domini nostri Jcsu Cliristi manifestissimum indicium nostree libertatis illuxit, nee VI.] or SACRAMENTS. 247 }ie saith : " He hath knit and tied together the fellowship of a new people with sacraments in number very few, observ- ing® very easy, in signification very excellent: as is baptism, consecrated in the name of the Trinity ; and the partaking of Christ's body and blood ; and whatsoever thing else is com- mended unto us in the canonical scriptures : except those things wherewith the servitude of the old people was bur- dened, according to the agreeableness of their hearts and the time of the prophets^ ; which are read in the five books of Moses^." Where by the way is to be marked, that he saith not, " And whatsoever things else are commended unto us in the canonical scriptures;" but, "And whatsoever thing else," &c. : which plainly proveth, that he speaketh not of sacraments, but of certain observations both used and received of the church, as the words of Augustine which follow do declare. Howbeit, I confess without dissimulation, that the same Au- gustine elsewhere maketh mention of the sacrament of orders^ : where, nevertheless, this seemeth unto me to be also consi- dered, that the selfsame author giveth the name of sacra- ments to anointing, and to prophecy, and to prayer, and to certain other of this sort ^^ as well as he doth to orders ; and eorum quidem signorum quse jam intelligimus operatione gTavi onerati sumus : sed qusedam pauca pro multis, eademque factu facillima, et intellectu augustissima, et obscrvatione castissima, ipse Dominus et apostolica tradidit disciplina; sicuti est baptismi sacramentum et celebratio corporis et sanguinis Domini. — August, de Doct. Christ. Lib. m. cap. 9. Opp. Tom. iii. fol. 11. col. 3. Par. 1531.] [<5 So also ed. 1584; but 1577, in observing.] ['7 So also ed. 1584; but 1577, Except those ceremonies, which through the hardness of their heart and the time of the prophets made the bondage of the old people more grievous.] [8 Sacramentis numero paucissimis, observatione facillimis, signi- ficatione prcestantissimis, societatem novi populi colligavit ; sicuti est baptismus Trinitatis nomine consccratus, communicatio corporis et sanguinis ipsius, et si quid aliud in scripturis canonicis commendatur, exceptis iis quae servitutem populi veteris, pro congruentia cordis illorum et prophetici temporis, onerabant, qua3 in quinque libris Moysi leguntur. — August. Ep. cxviii. Januario. Opp. Tom. ii. fol. 108. col. 2.] [9 Sacramentum ordinationis. — Id. de Bono Conjug. cap. 24. Opp. Tom. VI.] P° August, do Bono Conjug. cap. 18. Contra litt. Petil. Lib. ii. cap. 104. Hom. 83. de Diversis. De Peccat. Merit. Lib. ii. cap. 26. Sentent. Excerp. 335. St. Hilary speaks of the sacrament of prayer, in Matth. cnp. v. 1.] 248 THE FIFTH DECADE. [sERM. now and then among them he reckoneth up the sacraments of the scripture ' : so that we may easily see, that in his works the word "sacrament" is now used one way, and sometimes another. For he calleth these sacraments, because, being holy, they came from the Holy Ghost ; and because they be holy institutions of God, observed of all that be holy : but yet so, that these differ from those sacraments which are holy actions consisting of words and ceremonies, and which gather toge- ther into one fellowship the partakers thereof. But Raba- nus Maurus also, bishop of Mentz^, a diligent reader of Au- gustine's works, Lib. De Instit. Cleric, cap. xxiv. saith : "Baptism and unction, and the body and blood, are sacra- ments ; which for this reason are called sacraments, because, under a covert of corporal things, the power of God worketh more secretly our salvation signified by these^ sacraments; Avhereupon also, for their secret and holy virtues, they are called sacraments^." This Rabanus Maurus was famous about the year of the Lord eight hundred and thirty ; so that even by this we may gather, that the ancient apostolic church had no more than two sacraments. I make no mention here of Ambrose; although he, in his books of sacraments, numbereth not so many as the company of schoolmen do : because some of those works, set forth in his name, are not received of all learned men as of his own doing ^. So I little force the autho- rity of the works of Dionysius, which of what price and esti- mation they be among learned and good men, it is not needful to declare^. But howsoever the case standeth, the holy scrip- ture, the only and infallible rule of life and of all things which are to be done in the church, commendeth baptism and the Lord's supper unto us, as solemn institutions and sacraments \} August, de Ver. Relig. cap. 17. Enarrat. inPsalm. xciii.] [2 He was archbishop of Meiitz from a. d. 847 — 857. Mosheim, E. H, ed. Soames. Vol. ii. p. 195. n. 6. Loud. 1845.] [3 So also ed. 1584; but 1677, those.] [4 Sunt autera sacramenta baptismus et chrisma, corpus et san- guis : quee ob id sacramenta dicuntur, quia sub tegumento corpora- lium rerum virtus divina secretins salutem eorundem sacramentorum operatur ; unde et a secretis virtutibus vel sacris sacramenta dicuntur. — Rab. Mauri, de Instit. Cler, Lib. i. cap. 24. 0pp. Tom. vi. p. 8. Col. Agrip. 1626.] [5 See James's Corruption of Scripture, Councils, and Fathers. Part I. treat. 45, &c.] [6 See Vol. in. p. 137, note 9.] VI.] OF SACRAMENTS. 249 of Christ. Those two are therefore sufficient for us; so that we need not be moved, whatsoever at any time the subtle invention of man's busy brain bring against or beside these twain. For why ? God never gave power to any ^ to institute sacraments. In the meanwhile, we do not contemn the wholesome rites wholesome and healthful institutions of God, nor yet the religious obser- church are . ^ ° not eon- vations of the church of Christ. We have declared else- temned. where ^ touching penance and ecclesiastical order ^. Of the residue, which latter writers do authorise^" for sacraments, we will speak in their convenient place. So have we also else- where, so far forth as we thought requisite, entreated of the likeness and difference of sacraments of the people of the old and new Testament^'. Now let us see in what things sacraments consist. By the testimony of the scripture and of all the godly men, they con- sist in two things; to wit, in the sign and the thing signified, in the word and the rite, in the promise of the gospel and in the ceremony, in the outward thing and the inward, in the earthly thing, I say, and the heavenly ; and, as Irenaeus in his book the martyr of Christ witnesseth'^, in the visible thing and in- heresies, visible, in the sensible thing and the intelligible. For here- unto belongeth that which St John Chrysostom upon Matthew saith ; ovo&v yap a'laOtjrov TrapeowKev t^fxiv o ^piaTo^, aAX* aiaOijrd jueu ret irpdyixaTa, irdvTa oe voriTo. : "Christ deliver- eth nothing unto us that is sensible but under visible things ; the outward things are sensible, but yet all spiritual i^." But he calleth those things aiaOrjrd, sensible, which are perceived by the outward senses, as by seeing, hearing, tasting, and touching; but those things he calleth rorjrd, inteUigible or mental, which are perceived by the mind, the understanding, consideration, discourse or reasoning of the mind, not of the flesh, but of faith. ['^ Rathei', to it.] [8 quid sentiamus et doceamus, Lat. omitted : what we think and teach.] [9 See Vol. III. p. 90 ; and aboTC, pp. 104, &c.] po venditant, Lat.] [^^ Vol. ii. page 293.] [^^ — e re, inquam, terrena et ccelesti, ut habet martyr Christi Irenseus, Lat.. — evxapia-Tia, (K 8vo Trpayfiarav avpea-TrjKv'ia, eni-ydov re Kol oipaviov. — Iren. Adv. Hsercs. Lib. iv. cap. 34. p. 327. Oxon. 1702.] [13 Sco quotation, above, p. 243, note 7.] 250 THE FIFTH DECADE. [SERM. Sacraments consist of the sign and the thing sig- nified. Mark i. Acts ii. Matt. xxvi. Luke xxii. . By the testimony of the scriptures this thing shall be made manifest i. The Lord saith to his disciples in the gospel: " Go into the whole world, and preach the gospel to all crea- tures ; and he which shall believe and be baptized shall be saved. Ye shall baptize in the name of the Father, and of the Son, and of the Holy Ghost." The same^ saith of John Baptist: " John baptized in the wilderness, preaching the bap- tism of repentance for the remission of sins." So also St Luke witnesseth, that St Peter said to the Israelites : " Eepent ye, and be baptized every one of you in the name of Jesus Christ, for the remission of sins, and ye shall receive the gift of the Holy Ghost." Therefore in baptism, water, or sprinkling of water in the name of the Father, and of the Son, and of the Holy Ghost, and all that which is done of the church, is a sign, rite, ceremony, and outward thing, earthly and sensible, lying open and made plain to the senses : but remission of sins, partaking of (everlasting) life, fellowship with Christ and his members, and gifts of the Holy Ghost, which are given unto us by the grace of God through faith in Christ Jesus, is the thing signified, the inward and heavenly thing, and that intelligible thing which is not perceived but by a faithful mind. After the same manner the scripture, bearing witness also of the supper of the Lord, which is the other sa- crament of the church, saith : " The Lord Jesus when he had taken bread, he gave thanks, and brake it, and gave it to his disciples, and said. Take ye, eat ye ; this is my body which is given for you. Likewise he took the cup, and gave it to them, saying. Drink ye all of this ; for this is my blood of the new testament, which is shed for many for the remission of sins. Do this in remembrance of me." Now therefore all that action which is done of the church^ after the example of Christ our high-priest, (I mean, breaking of bread, the distribution thereof, yea, and the banquet or receiving of bread and wine,) is the sign, rite, ceremony, and the outward or earthly thing, and also that self-same sensible thing which lieth open before the senses : but the intelligible thing and thing signified, the inward and heavenly thing, is the very body of Christ given for us, and his blood shed for the remission of sins, and our redemp- [^ illustrior, Lat.] [2 Eadem scriptura evangelica, Lat.] [3 in coena Domini, Lat. omitted : in the Lord's Supper.] VI.] OF SACRAMENTS. 251 tion and fellowship which we have with Christ and all the saints, yea, which he chiefly hath with us. By these things it shall be easy to determine certainly of signs ex- the names or terms now given to the sacraments''. For they '^ward are called external or outward signs, because they are corporal or bodily, entering outwardly into those senses whereby they be perceived. Contrariwise, we call the things^ signified in- ward things; not that the things lie hid included in the signs, but because they are perceived by the inward faculties, or motions of the mind, wrought*" in men by the Spirit of God. So also those signs are termed both earthly and visible, be- fifd vfstbie,'^ cause they consist of things taken from the earth, that is to yeniy'anT wit, of water, bread, and wine ; and because they are mani- "'^"'' festly seen in these likenesses'^. To be short, the things sig- nified are called heavenly and invisible, because the fruit of them is heavenly, and because they are discerned with the eyes of the mind or of faith, not of the body. For otherwise the same^ body and blood of our Lord Jesus Christ, which in the supper are represented to the faithful by the form of bread and wine, are not of their own proper nature heavenly or invisible ; for the body of our Lord, touching his sub- stance and nature, is consubstantial or of the same substance that our bodies are of. Now the same is called heavenly, for his deliverance from corruption and infirmity, or else because it is clarified ; not by reason of the bringing to nought or lay- ing aside of his own nature ^ The same body of his own nature is visible, not invisible, resident in heaven ; howbeit it is seen of the godly celebrating the supper, not with the eyes of the body, but with the eyes of the mind or soul : therefore in respect of us it is called invisible, which of itself is not invisible. Now the word in the sacraments is called, and is indeed, The word a witnessing of God's will, and a remembrance and renewing of the benefits and promises of God ; yea, and it is the institu- tion and commandment of God, which sheweth the author of the sacrament with the manner and end of the same. For the word in baptism is the very same that even now we have recited : " Go ye into all the world," &c. In the supper of [•* liuic negotio, Lat.] [^ thing, cd. 1577.] [•^ concessis, Lat.] [' in his specicbus, Lat.] [8 ipsum, Lat. : the very.] [» See Vol. i. pp. 143 and 173.] 252 THE FIFTH DECADE. [sERM. the Lord this is the word of God : " Jesus took bread," &c. And the rite, custom, and manner, how to celebrate the sup- per ^ is to be sought out of the example of the Lord going before in the holy action, wherein we comprehend both prayers and those things which are recited out of the word of Christ. For as he brake bread and divided it, and in like manner the cup ; so likewise, with holy imitation and sacramental rite, "we follow the same in this^ holy action. As he gave thanks, so also we do give thanks. We by certain prayers in baptism^ do request the assistance and grace of the Lord ; we recite certain places out of the gospel, which we know to be requisite in the administration of baptism'* ; and we are wont to do the same also in the celebration of the Lord's supper. But it is not my intention at this present to speak largely and exactly of the rites of the sacrament^; which notwithstanding we hold to be best, that are taken out of the holy scripture, and do not ex- ceed^: of which shall be spoken in their place. Promise and Some instead of "the word" do put "promise;" and instead ceremony. r r ' of " rite," " ceremony." And truly in the word " ceremony" I see no danger at all, if by qeremony be understood the outward comeliness'^ and rite, which the Lord himself hath commended to us by his example, and left to be used in the celebration. And in very deed, sacramental signs are not simple or bare signs, but ceremonies or religious actions. So also there seem- ethto be no danger in the word " promise;" so that by promise we understand the preaching of the gospel, and the comme- moration or remembrance of God's promises, which we often use in the preaching of the gospel and celebration of the sacraments^; that is to say, that God doth receive us into his fellowship for Christ his sake through faith, doth wash away our sins, endueth us with divers graces ; that Christ was given for our sins, shed his blood to take away the sins of all faithful. For in celebrating of baptism we use these words of the Lord; " Suffer httle children to come unto me ; for unto such belongeth the kingdom of heaven," &c. In the cele- \} how — supper, not in Lat.] [2 this, not in Lat.] p super baptizandos, Lat.] [■* quos ad negotium baptismi pertinere crediraus, Lat.] [5 Sacramentorum, Lat.] [<5 modum non cxcedant, Lat.] [■^ cultus, Lat.] [8 rccitantes, Lat. omitted : rehearsing them.] VI ] OF SACRAMENTS. 253 bratlon of the banquet of God's holy children, we use these holy words of our Lord : " And after supper Jesus took bread, and after he had given thanks he brake it, and gave it to them, saying, Take ye, eat ye : this is my body which is given for you. This is my blood, which is shed for you for the remission of sins: this do in the remembrance of me^" &c. For those remembrances and rehearsals are promises of the gospel, promising forgiveness of sins to the believers, shewing that the Lord's body is given for them, and his blood shed for them ; which faith verily is the only and undoubted mean to obtain life and salvation. Christ is the strength and sub- stance of the sacraments, by whom only they are effectual, and without whom they are of no power, virtue, or effect. But if any man by " promise" do understand " covenant," whereby the Lord doth singularly bind, or, as you would say, tie himself to the signs, in which or with which he would be present bodily, essentially, and really ; therein he saith more than he can shew or prove by the scriptures. For in no place hath Christ promised to be present corporally, that is, with his true body, in the signs, or with the signs ; otherwise I am not ignorant, how God appeared sometimes to our fathers under a bodily figure, that is, in some visible form or shape; as when he shewed himself to Jacob, which was named Israel, leaning on a ladder, and to Moses ^^^ in the hole of a rock, as it were in a glass. But these do not properly pertain to this purpose, where we entreat of the corporal presence of Christ, and of the sacramental signs. But because many wrest these words of the Lord, " This is my body, this is my blood," to prove a corporal presence of the Lord's body in the supper; I answer, that those words of the Lord are not roughly ^^ to be expounded according to the letter, as though bread and wine were the body and blood of Christ substantially and cor- porally, but mystically and sacramentally : so that the body and blood of Christ do abide in their substance and nature, and in their place, I mean, in some certain place of heaven ; but the bread and wine are a sign or sacrament, a witness or seahng, and a Hvely'^ memory of his body given and his [^ SeeRIiscell. Tigur. theil. ni. pp. 139 — 150, Zurich. 1724, where the Order of Baptism and of the Communion is given.] [10 constitute, Lat. omitted: placed.] [n rigide, Lat.] \}^ Celebris, Lat.] 254 THE FIFTH DECADE. [sERM. blood shed for us. But of this thing in place convenient we will entreat more at large. By these things which we have spoken of it^ it appear- eth sufficiently how sacraments consist of two things, the sign and the thing signified, of the word of God and the rite or holy ceremony. There are some, notwithstanding, which think there is such force graffed of God into the words, that, if they be pronounced over the signs, they sanctify, change, and in a manner bring with them or make present the things sig- nified, and plant or include them within the signs, or at the least join them with the signs. For hereupon are these kind of speeches heard: That the water of baptism by the virtue of the words doth regenerate ; and that, by the efficacy of the words, the bread itself and the wine in the supper are made What is the natural flesh and blood of the Lord. But the sacraments understood by i • /. i • in'the'^sacra- ^^ Christ aud his church do consist of the word and the sign. ments g^^ j^ socmeth that we must diligently search out what must be understood by " the word." I said even now, that "the word" in the sacraments was a witness-bearing of God's will, and the commandment of God itself, or institution of God, which declareth unto us the author, manner, and end of a sacrament. By this word, I say, and commandment of God, by this will and institution of God, the sacraments are sanctified : not that the words are so pro- nounced of the ministers, as they are read afore to be recited of the Lord himself, or delivered by his apostles ; but be- cause God so would, so did, and commanded his apostles ^ to do. For whatsoever God doth, or commandeth to do, is sanctified by the very commandment or deed of God. For all things which he hath done are exceeding good ; therefore these things, which he commandeth to do, cannot choose but be holy, because he is holy and the only sanctifier. Where- fore by the nature, will, deed, and commandment of God, and not by the pronunciation of any words, are the sacraments sanctified. To which will of God 3, that it may be apphed unto man and do him good, the faithful obedience of men is [^ So also ed. 1584; but 1577, which we have spoken of; ex iis quse diximus, Lat.] [2 his apostles, not in Lai] [3 Cui, Lat. — will of God, not in Lat.] VI.] OF SACRAMENTS. 255 necessarily required ; which altogether should make us put our trust and confidence in the mercy and power of God, who'* in no wise should despise or cast behind us the institution of God, although it seem in outward appearance base and con- temptible. This will appear more plainly in the example of 2 Kings v. Naham*, the captain of the king of Syria his band. He heard of the prophet, undoubtedly at the Lord's commandment, that he should wash himself seven times in Jordan : for so it should come to pass, that he should be cleansed from his leprosy. Here thou dost hear the word, the will (I say) and commandment of God ; but thou dost not hear that any words were rehearsed either over Jordan or over Naaman, or that any words were prescribed of the prophet to Naaman that he should rehearse", whereby (forsooth) there ^ be any force of purifying or cleansing given to the water. Naaman by faith obeyeth the commandment of God, and is cleansed from his leprosy ; not by his own merit^ or by the benefit of the water of Jordan, but by the power of God and faithful obedience. Lepers also in the gospel, and that not a few, are cleansed by the power and will of Christ, and through faith, and not by^ pronouncing or speaking of words. The Lord indeed said, " I will, be thou clean : " but if any man at this Matt, viiu day should have recited the same words a hundred times over any leper, he should have prevailed nothing. Whereby it is manifest, that to words there is no force given of working health, if they be pronounced. The apostles indeed said to the sick, feeble, and lame, in the name " In the name of the Lord Jesus, arise and walk ; " and they Jes'us^ch°rut rose up and were healed^; but they were not healed by the areheaied. benefit of the words, but by the name, by the power (I mean) and virtue of Christ. For Peter, which said unto the lame man in Hierusalem, " In the name of Jesus Christ of Nazareth, arise and walk," said in the midst of the council of Hierusa- lem : " If^*' we this day be examined of the deed done to the Actsiv, sick man, by what means he is made whole, be it known [4 quse denique, Lat. : which lastly.] [5 So also cd. 1584; but 1577, Naaman.] [<5 So also ed. 1584 ; but 1577, repeat.] [7 So also ed. 1584; but 1577, might be.] [^ ulla, Lat. omitted : any.] ['•' Rather, being healed, they rose up.] [^o If, not in Lat.] 256 THE FIFTH DECADE. [SERM. unto you all, in^ the name of Jesus Christ of Nazareth this man standeth here whole." And to the same people he saith^ : " And his name, through faith in his name, hath made this man sound, whom ye see and know ; and the faith which is by him hath given to this man health." Beside these, we Acts xix. read in the Acts of the Apostles, that the sons of one Scaeva a priest, being exorcists or conjurers, did call on the name of the Lord Jesus over them that had evil spirits ; but these were so far off from giving place to their exorcisms and con- jurings, that they ran on them and overcame them, so that they had much ado to escape alive ^. Where it is most ap- parent, that those exorcists used the same form almost in their enchantments, which the apostle^ used ; for in the name of the Lord Jesus they proved ^ to cast out the foul spirit. But sith they^ were not able so to do, who cannot see and per- ceive, that the words pronounced do prevail nothing at all? Neither is that any let or hinderance at all, that those ex- orcists were without faith ; for this is a thing very well known and received of all men, that sacraments are no less effectual when they are ministered by wicked ministers, than when they are ministered by the best ministers. The place of But here is objected against us this saying of the apostle : th'e^fifth " Christ gave himself for the church to sanctify it, cleansing suns^isex-^ it'^ iu the fountain of water by the word," or, in the word. Behold, say they, men are cleansed by the water of baptism, which by the word hath the force of sanctifying put into it : therefore it must needs be, that words have force to sanctify. But I will confute them by an evident demonstration, that the apostle did not so mean as they suppose. The apostle prescribeth unto married Christians their duty : to the more plain and pithier setting forth whereof, he useth the example of Christ and his church, commending that ex- ceeding love which Christ beareth toward his church ; where- with being inflamed, he gave himself for it, to this end, to [^ So also ed. 1584; but 1577, that in.] [2 Rather, to the people the same (apostle) saith.] P illos fere ad mortem usque mulctarint, Lat.] [•* apostoli, Lat. : the apostles.] [5 tentabant, Lat. : they tried.] [6 So also ed. 1584, but 1577, these.] [■? mundatam, Lat.: being cleansed.] pounded. VI.] OF SACRAMENTS. 257 make it to himself a pure ^ and glorious spouse. Where, by the way, he setteth down the manner of purging ; for the Lord Jesus himself, saith he, hath cleansed it : for it is only Christ's office to purge and to cleanse. Now the man- ner of purging followeth : " In the fountain of water by the word:" which, because it is briefly spoken, hath in it some obscurity. He maketh mention of two things, which the Lord useth to cleanse those that be his, " the fountain of water," and " the word." " The fountain of water" is baptism, which is the outward action and witness-bearing of the inward puri- fying or cleansing, wrought by the grace and Spirit of God, as the apostle saith : " According to his mercy he saved us by Tit. iu. the fountain of regeneration and renewing of the Holy Ghost ; which he shed upon us richly, through Jesus Christ our Saviour." For he addeth, in way of interpretation, " and renewing of the Holy Ghost," whereof the fountain of water is a sign. Moreover, "the word" is the very preaching of the gospel, testifying that, by the grace and mercy of (God) the Father, his only Son was given unto us ; who, being given for our sins, maketh them that believe in him heirs of eternal life. So that now these words of Paul to the Ephesians, the fifth chapter, do very well agree with this commandment of the Lord mentioned in St Mark : "Go into all the whole world, and preach the gospel to all creatures ; he which shall believe and be baptized, shall be saved," &c. For by these words also the Lord shadoweth out unto us the manner and means of our salvation, that it is he only which purgeth us by faith : yet in the mean while he willeth the believers to be signed with baptism ; and that it should be preached openly in the world, that it is he which pardoneth sins, yea, and which freely giveth everlasting life. But what do all these things, I pray you, make for their purpose, who will prove by those words of Paul, that there is force and virtue in the words to sanctify baptism ? These words of the Lord spoken to his apostles do yet make our matter more manifest. "Now are John xv. ye clean," saith he, " through the word which I have spoken unto you." Shall we say here, that through the words which Christ rehearsed the disciples of Christ were made clean? What then needed he the next day to have been crucified and to have died? What, to the end that he might purchase [8 purgatam, Lat.] 17 [bULLINGER, IV.] 258 THE riFTH DECADE. [sERM. power' unto the words? Therefore all boasting in the force of words shall be clean taken away^ Doth not faith and godUness tell us, " by the word of the Lord" we should rather understand this which is declared by the preaching of the Lord ; that is, the death and redemption of Christ, where- by because they believed it they are cleansed? For in another place he saith, " purifying their hearts by faith." Wherefore they err in that, because they do not rightly judge of the word or speech. For the Lord speaketh of the word preached and believed ; and they understand him of the word pronounced, as though being pronounced it had force from the Lord to sanctify. St Augustine also maketh for us ; who in his 80 th treatise upon John saith : " From whence cometh so great virtue and power unto the water, that it should touch the body and wash the heart, but through the working of the word ; not because it is spoken or pronounced, but because it is believed ? For in the word itself, the sound passing away is one thing, and the virtue which remaineth is another thing. ' This is the word of faith which we preach,' saith the apostle; 'because if thou shalt confess with thy mouth that Jesus is the Lord, and believe with thy heart that God hath raised him from the dead, thou shalt be saved. For with the heart man believeth unto righteousness, and with the mouth confession is made unto salvation.' Whereupon we read in the Acts of the Apostles, 'purifying (or cleansing) their hearts by faith.' And St Peter in his epistle saith : ' So also baptism saveth us ; not the putting away of the filth of the flesh, but in that a good conscience maketh request to God^.' This is the word of faith which we preach, wherewith un- doubtedly baptism is also consecrated, that it may have power to cleanse. For Christ with us the vine, with his Father the husbandman, hath loved his church, and gave himself for it. Read the apostle, and mark what he addeth, saying : ' that he might sanctify it, cleansing it by the fountain of water in the word.' In vain therefore should cleansing be attributed to a frail and vading element, unless this were added, 'in the word*.'" [1 illam potestatem, Lat. : that power.] [2 Rather, In that case all the glory will be given to the words : Omnis itaque gloria verbis porro vindicabitur, Lat.] [3 So the Geneva Version, 1557.] [4 Unde ista tanta virtus aquse, ut corpus tangat et cor abluat, nisi VI.] OF SACRAMENTS. 259 And so forth; for thus far I have recited St Augustine's words : not that I stay myself upon man's testimony, or that I would have any man to urge the same, or that I am content to be ruled by the witness of man ; but because in these words he hath gathered together some testimonies out of the scrip- ture, bearing witness of the word ; whereby we may under- stand, that the word of faith preached, and not the word spoken or pronounced, ought to be received. This word, I say, doth truly cleanse; that is to say, the grace of Christ only doth purify, to the which both the word and faith are directed ; and for that cause he said expressly, "Not because it is spoken, but because it is believed." Anon after he saith : " The word of faith which we preach." Furthermore he saith : " By the word of faith baptism is consecrated, that it might have power to cleanse." Which what is it else than if he had said, the very substance of faith maketh baptism effectual ? For it followeth : " For cleansing in vain should be attributed to the vading and corruptible element, unless were added, ' in the word.' " Now if a man do consider the mysteries of the saints or The words ^ , . spoken do holy men in old time, he shall not find in the celebration of "otfo^^ circumcision, the feast of the passover, and sacrifices, any f^^ct^^i^ words to have been spoken or pronounced, whereby they were formed, and as it were created, sacraments, and were made effectual. To which belongeth this, that John Baptist did not only baptize the common people without respect of person, but the Lord Jesus himself also in the water of Jordan ; no faciento verbo ? Non quia dicitur, sed quia creditui*. Nam et in ipso vei'bo aliud est sonus transiens, aliud virtus manens. Hoc est verbum fidei quod prsedicamus, ait apostolus ; quia si confessus fueris in ore tuo quia Dominus est Jesus, et credideris in corde tuo quia ilium suscitavit a mortuis, salvus eris : corde enim creditur ad jus- titiam, ore autem confessio fit ad salutcm. Undo in Actibus apo- stolorum legimus. Fide mundans corda eorum. Et in epistola sua beatus Petrus, Sic et nos, inquit, baptisma salvos facit, non carnis de- positio sordium, sed conscientia3 bona) interrogatio. Hoc est verbum fidei quod pra;dicamus, quo sine dubio, ut mundare possit, consecratur et baptismus. Christus quippo nobiscum vitis, cum Pati'o agricola, dilexit ecclesiam, et semetipsum tradidit pro ea. Lege apostolum, et vide quid adjimgat ; ut eam sanctificaret, ait, mundans cam lavacro aquoc in verbo. Mundatio igitur ncquaquam fluxo et labili tribueretur elemento, nisi adderetur. In verbo. — August. Expos, in Evan. Joan. Tract. Lxxx. 0pp. Tom. ix. fol. 91, col. 2. Par. 1531.] 17—2 260 THE FIFTH DECADE. [sEIlM. words in the mean while being pronounced, whereby he called and drew down the heavenly grace over or upon the water of baptism. Again, whiles Christ our high bishop did institute his supper in the gospel, he commanded nothing to be spoken or pronounced, by virtue of which speech or pronunciation the elements might either be changed, or the things signified, being drawn down from heaven, should be present with or joined to the signs : but what the Lord hath simply done, and what his will was we should do, after what manner and to what end he instituted his supper, the evangelists have de- clared. We read in no place that the Lord said. As often as ye speak or pronounce these my words, " This is my body, This is my blood," it shall come to pass by the virtue of my words, that the substance of the sign shall be made void ; and that in the same prick of time, wherein the words are spoken, it shall begin to be the true body and the true blood of the Lord, under the forms or likenesses of bread and wine; or that the forms or likenesses and the truth of the sign remaining, it shall begin at once, with the bread and wine, to be the very body and blood of Christ. Wherefore, in the pronouncing or speaking of the words of the Lord in the supper, there is no power or virtue either to call down the things signified, or to change the things present ^ These imaginations do rather seem more to maintain superstition than religion ; as though the words, pronounced according to the form conceived, had power to call down out of heaven, to bring from one place to another, to restore health, to draw to, to put from, or to transform or change. St Augustine reckoneth up among su- perstitious vanities those things which for remedies of diseases are tied or fastened about the body ; which also physic raaketh no account of; whether it be in charming^, or in certain signs called characters, or in hanging certain things about some part of the body. The place is to be seen Cap. 20, Li. De Doct. Christ. 2.^ Chrysostom^, being very angry with them that \} the things signified, the things present, not in Lat.] [2 So also ed. 1584; but 1577, charmings.] [3 Ad hoc genus (supei'stitiosorum) pei'tinent omnes etiam ligaturse atque remedia, quae medicorum quoque disciplina condemnat, sive in prtecantationibus, sive in quibusdam notis, quas characteres vocant, sive in quibusdam rebus suspeadendis, &c. — August. 0pp. Tom. ni. fol. 7, col. 4. Par. 1531.] [4 So also ed. 1584; but 1577, and Chrysost.] VI,] OF SACRAMENTS. 261 hang the written gospel about their neck, hath these words upon Matt, xxiii. eh. : " Wherein consisteth the force or power of the gospel ? In the form and figure of the letters, or in the understandinor of the meaning and sense of the same ? If in the form of letters, thou dost well to hang it about thy neck : but if in the understanding of the meaning, it is better they were laid up in thy heart^." Thus saith he. But there is the same reason of the figures, and of the pronunciation of the letters or words of the gospel ; for as the figure of the letters is of power to do nothing, even so is there no force or virtue either in the pronunciation or sound of words. Pliny, an heathenish writer, allegeth many heathenish examples, wherein he declareth that words are effectual ; but yet, among other things which he bringeth, he hath this : " It is a ques- tion," saith he, " whether words or enchanting speeches are of any force : but every one that is wise is so far from believing it, that even man by man they utterly deny it." The place is to be seen Lib. xxviii. cap. 2.^ But most worthily is the true word of God itself preferred before all these, the which by Moses, Deut. xviii. with great severity forbiddeth and con- demneth all kind of superstitions and enchantments. I know what the adversaries will here object unto me : whether by " ' blessing the namely, that it is a blessing or consecration, and not a super- "^'ngsMe stition, which they use. Besides this, they bring many ex- *^''''"sed. amples out of the scripture, set down in their canonical decrees, whereby very foolish'^ and most unaptly doubtless they go about to prove, that by blessing or consecration (as they say) the natures of the things are chans-ed ; whereupon they also „ ^ o o ' It/ rsumb. XX. gather, that the bread by the words of blessing or consecrat- fXif il"' ing is turned into flesh. Their examples are these and of Exod." vu.' this sort : the water flowing out of the rock, after it was [5 Ubi est virtus cvangclii, in figuris litorarum, an in intellectu sensuum ? Si in figuris, bene circa collum suspendis ; si in intellectu, ergo melius in corde posita prosunt. — Chrysost. Op. Iniperf. in Matth. Horn, xliii. Tom. vi. p. clxxxiv. Par. 1724.] [c Ex homino rcmcdiorum prinium maxima) quajstionis, et semper incertee est, valeantne aliquid verba . . . carminum ? Quod si verum est, homini acceptum ferri oportcre conveniet. Sed viritim sapien- tissimi cujusque respuit fides. — Plin. Nat. Hist. Lib. xxviii. cap. 2.] [7 So also ed. 1584; but 1577, foolishly.] 262 THE FIFTH DECADE. [sERM. smitten with Aaron's rod ^ ; the river Nilus turned into blood ; the water at the marriage in Cana of Gahlee turned into wine ; the bitter waters of Marath changed into sweet water ; and Moses his rod turned into a serpent. But, I beseech you, what make these to the Lord's supper, wherewith they have no manner of simihtude or hkeness ? So that this must needs be an unapt^ comparison^ and a doUish which they make : Tlic river Nilus was turned into blood, therefore the bread is turned into flesh : the water at the marriage in Cana was changed into wine, therefore the wine in the Lord's supper is changed into the blood of Christ. For while that the water gushed out of the rock when it was smitten, while the river Nilus was turned into blood, while the water of the marriage was changed into wine, while the bitter waters of Marath became sweet, while Moses' rod was turned into a serpent ; the water truly, the blood, the wine, the sweet water, and the serpent, so turned and changed, were not under the form or likeness of those things which they were before; neither were they at once that which they were before, and that which they were then made : but the water of Nilus was very blood, not water and blood together ; neither was there invisible blood under the visible form of water. And so stands the case also in the other examples. Therefore they do nothing agree with the sacramental signs ; but are so far from being like them, that they are altogether unlike them. Moreover, who can well tell by what pronunciation of words Moses made water burst out of the hard rock, turned the river Nilus into blood, changed the bitter waters into sweet ? Who knoweth what form also of words the Lord used, when he changed water into wine? Therefore very fitly^ do they apply these ex- amples to their blessing or consecration, changing the natures of things ; since it cannot be shewed what manner blessings the saints or holy men used. Likewise we read not that Moses and Joshua pronounced any words of blessing, whereby they divided the channel of the Erithian^ sea and the river [1 with Aaron's rod, not in Lat.] [2 So also ed. 1584 ; but 1577, a very unapt : ineptissima, Lat.] [3 collectio, Lat. : inference.] [•* So also od. 1584; but 1577, unfitly: ineptissime, Lat.] [5 ErytlirBci, Lat.] VI.] OF SACRAMENTS. 2G3 Jordan. Eliseus is read to have uttered no words of blessing, 2 Kings vi. when he made the axe to swim, and reached it out of the water by the helve. In all these things the power of GodTheomni- did work ; but we must not imagine what we list to proceed God. from it. For it is weakness, and not power, which is repug- nant to justice, and taketh things in hand which are contrary to God's truth ; but the mighty works of God are of such sort, that any man may understand and manifestly see, that they are such as they are said to be. The Lord said, " Let there cen. i. be light; and there was hght." Such a kind of hght, I mean, which was both called light, and, according to the nature of light, gave light : it was not called or made hght, which was light indeed, and yet gave not light : as the bread is called the body of Christ, which yet hath not so much as one jot of the body of Christ. Furthermore, this word "blessing" in no place in the scrip- ^bie^in""'" tures is so used as they would make us believe. To bless, in the scriptures, is to thank, to praise, to salute, to bid farewell, to speak well of any, to wish well, to rejoice, highly to extol, to give thanks for a good turn, to increase, to enrich, to mul- tiply, or to make fruitful. I could, if need were, bring ex- amples to prove each of them. But a man shall nowhere read, that to bless is as much as to turn the natures of things by the words of God, or otherwise by good words and prayers after a set manner pronounced. We read, say they, in the gospel, that the Lord took bread and blessed : yea, and Paul also calleth the bread and cup by that name, to wit, " The 1 cor. x. bread and cup of blessing ;" the bread and cup, undoubtedly, of consecration, by which consecration the substance of the signs is miraculously changed. I answer. That the words both of the gospel and of the apostle are wrongfully wrested to that sense, which never came into the mind of the Lord or his apostles. For to declare the meaning of that place in the gospel : To bless is not with the gesture of the hand to make the sign of the cross, or to lay one's mouth to the bread and cup, and in a low voice to whisper out the set syllables of the words of consecration ; but to sing praises to God, or to give thanks^ for his benefits bestowed on us. That which I have said I will confirm by the authority of the evangelists and apostles; for the apostles and evan- [0 So also cd. 15S4 ; but 1577, give him thanks.] Thanks- 264 THE FIFTH DECADE. [sERM. gelists use the word of blessing or thanksgiving indifferently. givingana ^0^' whcre Mark hath evXoy/jaa^., that is to say, "blessing," lessmg. Matthew, Luke, and Paul have 6vyapi(Trria-a