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[To avoid multiplying references it is here generally stated, that 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 Bullinger'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 parishpriest 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 neighbour's door to another with singing. This severe discipline his father exercised, not out of necessity, nor from covetousness, 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

2 Bullinger drily observes in his diary: "Intra hoc triennium secundo me vestivit parens j dedit prseterea aureos 33."

Nor was this hardship, connected as it was with the superstitious 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.

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 Captivity" 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 Commentaries of Jerome. The result of these pursuits was, that Bullinger's mind and heart opened gradually to the knowledge 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

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.

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 elevation in 1519, had laboured much to improve the moral and intellectual condition of his convent. Having heard therefore he sent an invitation to him early in 1523, to become lecturer and teacher of the monks and other students in his monastery; nuary) upon the proposed duties. The engagement, however, was a further development of God's gracious providence toward 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 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^".

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.

of these compositions, and says concerning them: " no literam quidem inter tot chiliades eo animo scripsi ut ederetur." Several of these 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

PKII^CETOIT

acquaintance with Zwingle and Leo Judae, and was much influenced 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 deputed 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 June 1, 1529, and by incessant preachings and expositions there and in neighbouring places greatly furthered the spreading cause of the Reformation^. On the 17th of August he was

1 In a letter to Crodelius, March 12, 1545, Bullinger writes of himself: "Circa finem anni 1523 primum vidi Zwinglium, nihildum de eucharistia disputantem : ubi vero inciperat corpoream Christi prsesentiam 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.

3 Bullinger's own account of this ordination is : " In Junio convocata 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.

time of darkness, misled his parishioners; but that now he would endeavour to guide them in the right way of Ufe, out of holy scripture alone, and through Jesus Christ, our only Saviour. — Hess, Leunited in marriage in the church of Birmenstorf, a small village near Bremgarten, by his brother John, the cure, to Anne 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 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 influence. For several years, from 1531 to 1538, his preachings

bensgeschichte Bullingers, Vol. i. p. 9. Zurich. 1828. He died at

^ 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 Bremgarten, 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.

vel Bemam proficiscerer. — Bulling. Diar.

three days after his arrival, Myconius wrote to a friend: " Talem concionem dctonavit, ut multi putarent Zuinglium non defunctura, sed ad phoenicis modum rcnatum esse." — Hotting. Helvet. Hist. Eocl. Tom. m.

were daily, sometimes twice in the day; his publications, of which many were suggested by passing events, were voluminous' 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 protracted efforts to effect a reconciliation between the Lutherans and the church of Zurich on the sacramentarian question, his moderation and sincerity were eminently conspicuous'.

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 commenced 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 Traheron^ 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 midst of his invaluable labours on the Biblia Tigurina^

ten volumes. But this is a mistake. For his own convenience Bullinger collected the principal of them into ten volumes (Biblioth. Tigur. Mscr. F. 98. no. 6) ; but they have never been published in any complete 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,

8 Mentioning in his diary Traheron, and Partridge, and Eliot, Bullinger observes, " exposui illis multa Isaijse capita." — Cf. Orig. Lett, £j Orig. Lett. p. 235, note 7. Hess, L. H. B. Vol. i. p. 382.

BIOGRAPHICAL NOTICE. Xlli

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 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 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-

14 Hoc anno 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 Theologus 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.

16 Orig. Lett. p. 148. M'Crie's History of Reform, in Italy,

1^ A minister of Hamburg, who revived the sacramentarian controversy.

natures of Christ.

19 A physician of Savoy, and a partizan of Socinus.

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 embittered the remainder of his days^. Notwithstanding declining health, family bereavements, and public trials, however, Bullinger'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 excruciating 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 colleagues, and written a letter to the senate of Zurich, to be delivered after his decease-^(one object of which was to commend 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 townspeople.

1 A chief advocate of the Ubiquitarian doctrine. — Zurich Lett.

2 Bernard Ochin, an Italian, of Siena, dangerously advocated polygamy, and is said to have impugned the doctrine of the Trinity.

0 Ibid. pp. 212, 216, 314. Coepi hoc anno ex ischia tegrotaro, cui calculus accessit. — Bulling. Diar.

7 See Zurich Lett. A. p. 317.

Lett. A. p. 318. See also B. p. 268.

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 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 Pontificis 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 Wolfgang Joner, Peter Simler, and Andrew Curian. CEcolampadius saw 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 Elenchus," 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 Christian: wherein obedience to magistrates is handled. By Hen. Bui-

Annotations on Jeremiah, published March 11, 1531 : " Scripsit nunc ac conterraneus noster, juvenis acris ac solertis ingenii, qui contra Catabaptistas disputationem, velut la^a, ex nostris sumpsit manibus. 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-onthe-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 Worcester, &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,

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 Commentaries 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 consequence 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 Coramentarius. 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 Thessalonians, 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 composed 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

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. were composed, and dedicated, at the suggestion of some of the Englishmen who were then sojourning in Zurich. — An English translation 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 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 enlarged 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 summaries 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 England 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 Commentaries 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 secundum 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.]

Ecclesiffi authoritate libellura pro solida Scripturae canonicte authoritate tum et absoluta ejus perfectione veraque catholicae Ecclesije dignitate Heinrychi Bullingeri orthodoxa Responsio. 4to. Tig. 1544. See Orig. Lett. ed. P. S. p. 244.]

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 ?

obligingly lent to the editor, and which seems to have been a presentation 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 salutem 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. [Published in the beginning of March. See Orig. Lett. p. 266. The ninth sermon of the 2nd Decade was published in English with a dedication to Edward VI. by "Walter Lynne, with the title, "A 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 dedicated in March, and the latter in August, to Edward VI. See translated into English immediately, by Thomas Caius ; Orig. Lett.

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 taught." 1566-3

The Decades were published together, in folio, in 1552 ; and have been translated into German and Dutch, under the name of Hausbuch, (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

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.

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

&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, Christianorum 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 liberation 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, Apodixis ad illustrissimum principem et dominura D. Georgium comitem Wirtenbergen. et Montis Bellgardi, &c. 8vo. Tig. 1552. QThe preface 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

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 instituerit ; 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?]

petita ct in formam Enchiridii rcdacta. 8vo. Tig. 1553.

46. De gratia Dei justificante nos propter Christum per solam

fidem absque operibus bonis, fide interim exuberante in opera bona,

1554. QThis treatise was composed by Bullinger with the object of

conciliating in Denmark a greater confidence in the Swiss Reformation. 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.

•worldly possessions, were composed by him in Latin, and published 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 convocation 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

50. Von dem heil der gloiibigen &c. 12mo. Tig. 1555. [[A 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 "Commonplaces 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

52. Apologctica Expositio, qua ostenditur Tigurinte Ecclesi

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 Germaniam 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 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.

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 ministers 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 Anabaptists (see above. No. 5) was immediately translated into Latin adversus Anabaptistas libri vi." &c. See Zurich Letters, A. pp.

63. Von den Conciliis. 12mo. Tig. [[This treatise was composed 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

()5. Sermones lxxiv, in caput xxx. Jeremia9 ad finem. 8vo.

66. Threnorum seu Lamentationum Jeremiae explicatio. 8vo.

Johansen Brentzen von dem himmel und der gerachten Gottes, &c. QThis treatise against Brentius was composed by Bullinger in December 1561. It was published also in Latin in 1562; Responsio, &c. non esse eversam, &c. See Zurich Letters, A. pp. 108, 110,

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.

at the same time in Latin with the title, " Fundamentum firmum, cui tuto fidclis qnivis inniti potest," &c. See Zurich Letters, A. p.

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.

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,

72. Isaias excellentissimus Dei propheta, &c. expositus Homiliis cxc. &c. fol. Tig. 1567. [Zurich Letters, A. pp. 172, 191, 194,

73. Reformationsgeschichte. [This history of the Reformation in Switzerland, extending from 1519 to 1532, was finished by Bullinger, 10th Nov. 1567: but was never pubhshed until 18.38 and

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 Zuinglianos 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.

76. De Scripture Sanctae pr^stantia et dignitate. 8vo. Tig.

77- Bullfe papistic£e ante biennium contra sereniss. Angliae, Franciae, et Ilyberniae rcgiiiam Elizabethan!, et contra inclytum 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

his friends among the English bishops. (See Zurich Lett, A. pp. 22], 244; B, p. 179). It was also published in English, (Zurich Lett. preacher at Schaffhausen.]

78. Vermanung an alle diener des Worts Gottes &c. 12mo. 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 *' 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 Zurich Letters, A. pp. 303, 308.]

81. Antwort Heinrych Bullingers &c. uff D. Jacoben Andresen iiber die siben klagartickel erinnerung. 12mo. Zurich, 1574. [[This answer to James Andrew 2, who took up the defence of Brentius, 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

Besides the above works, Bullinger drew up the Confession of the Chiirch of Zurich on the Lord's Supper^ against the misrepresentations 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.

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 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.

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 communicate 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,

N. B. The Editor cannot close this list of Bullinger's publications 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 collection of books and documents.

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."

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 unexplained 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 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 province of Canterbury were destroyed in the great fire of

2. But in archbishop Whitgift's Register, at the archiepiscopal 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 introduced, 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.

degrees of master of arts, and batchelors of law, and not licensed to be a public preacher, shall before the second day of February 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 contentes 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 jurisdiction, 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 exercises, 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 thereunto 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 Convocation 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

be read; which was done. And then the archbishop exhorted all the clergy to do their duty'." And in archbishop Whitgift'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 meeting 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 Bullinger'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 conclusion by the authority of the convocation, that the articles of the tenor of the copy herein enclosed should be put in execution 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 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.

Vol. I. page 531. It appears in Wilkins' Concil. as directed to the bishop of London. — Vol. iv. p. 338. Lond. 1737.

■which the archbishop here mentions, are the '' Orders" quoted above.

3. In her majesty's State Paper Office, also, a contemporary copy of archbishop Whitgift's "Orders" is preserved; 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 memorandum 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 titlepage, " 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.

decade of sermons, WRITTEN BY

The third Tome.

This is my beloued Sonne, in whom I am well pleased. Heare him. Matth. 17.

THE

WRITTEN BY

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 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 blessedlyalone, 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

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.]

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 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, 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 unappeasable 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 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.]

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

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 together 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 Apostle 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 ^'^stincmilitant. 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.]

[11 So also ed. 1584 : but ed. 1577, white garments.] [12 So Erasmus: and Bibl. Lat.: Tigui*. 1544; and Tyndale, 1534; and Cranmer, 1530.]

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^ temple. 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 conquered 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 sometime be translated to the same, and be made fellows with the^" angels of God, received among the orders of the patriarchs, 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 Icgere 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 Vulgate, 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.]

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-begotten 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, continually ^^ 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,

[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.]

I believe saving*: " I believe the holy catholic church, the communion

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. 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 consideration 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 unfeignedly, 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 hypocrites (such as we read to have been in the church in the time of Christ and the apostles, as Judas, Ananias and Sapphira, Simon Magus, also Demas, Hymenasus, Alexander, and many other) are excluded and put from the church; which

} 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.]

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 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 commonly call parishes^. And we call^ that a parish, which 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 kirchhory. And in the old time the parish priest was a provider; for Parish and

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 necessaria (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 carriage 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.]

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: wherefore judgment is referred to be given on the stubborn by the particular churches. To conclude, the universal church consisteth 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

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 continujohn 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 overthrow of the church.

Thechurch But as Christ had always his church here upon earth,

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.]

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, blasphemers 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. 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 gnashing 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 imaginations of her own heart, and is busied and exercised in all kind of blasphemy and wickedness, wherein she excelleth herself; and at last sinketh down to hell, that she be not in any place separated from that head whereunto she hath so diligently 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- maybeaci/>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.]

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 congregation 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 inwardly 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 feigning 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.]

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 ecclesiastical body, are called members of the body, and are said to be of the church. Which matter that it may the better be understood 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 testimony 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.]

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 adversaries of the church and the name of Christ 2. " If any man (saith he) that is called a brother be a thief, or a whoremonger, 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 meantime 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.]

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 disposition 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 presence, 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, answered; " 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.]

chaff, being not^ stirred nor fanned, doth seem to be heavy with a grain of wheat in it, but being once fanned it appeareth 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 themselves 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 members 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.]

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

that said, that of God's church there was one visible and the outward

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 sacraments, 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, comprehending both good and bad, is more largely considered.

Now forasmuch as we have said that the church militant oftheoutupon 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 salvation 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 themselves, and not in God or his holy ministry: they are surely [9 id quod annunciat, Lat. : which thing he proclaims.]

[bullinger, IV.J

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 Jerusalem, 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

[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.]

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 outwardly 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 perspicuity sake, having treated of the marks of the church, we must add this thereunto, that by common order ^ these marks do declare 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 preaching of God's word, neither do come into the congregation and company of them that call upon God or that receive ^^ the sacraments: 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, sickness, 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.]

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 appointed 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 company 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.]

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 sacraments 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

But to the perfect understanding of the marks of the church whatmanthis belongeth also, and that most prmcipally ; that it is not word it ought

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 itself, 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 testimonies 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.]

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 lawfully 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 corruption: 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.]

of God. Wherefore we use them in common with her, not the true church of Christ do we use them.

Beside those outward marks of the church which the true oftheinward

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 outward 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 knowledge 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 expounding 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.]

[SERM.

Gal. iL

Eph. iii.

1 John iv.

John vL

John XV.

[John xiv.

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 gospel: " 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 therefore 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.]

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 together 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 publishing it very eloquently*, witnesseth, that between the highest [4 elegant issime expoliens, Lat.]

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 fellowship 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 another 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

[1 Significanter, Lat.] [2 vera, Lat.]

1 Pet. L

The church

among the gentiles, I conferred not of the matter with flesh and blood, &c." He also, most manifestly abolishing all doctrines 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 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.]

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

church. the word of God, is called prophetical and apostolical, yea, and also orthodoxical. For it is called prophetical or apostolical, 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.]

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 continuing 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 described 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 oppressed 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.]

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 traditions 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 predecessors 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 succession 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.]

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 descended 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

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 apostolical 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 bishopricks by the apostles. Let heretics feign some such matter; (for after their blasphemies, what is unlawful for them?) but \} iloctrinse evangelicaj ct apostolica), Lat.]

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 antecessorem. 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 constitutes 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 apostolica 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 prsedicaverunt. — 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.]

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

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 deceitful 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 dominicse 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 apostolicis 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,

[■* 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

[SERM.

1 Thess. ii.

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 maintained 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 expounded. For the apostles, according to their manner, fight as apostles; not with spear, sword, and bow of carnal warfare, 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.]

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 remember) 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

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 comprehend, 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 doctrine 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.]

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 acknowledge 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 remaining 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 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 shepherd 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

[2 propter Christi beneficium et sanctificationem, Lat.] [3 velut impeccabilis, &c. Lat. : as it were without sin.]

of God, ■which is the church of the hving God, the pillar and The church u

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 forsaketh 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 sacraments 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 elsewhere 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.]

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. rule whereby all things are done in the church, the disputation 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 interpreter^) hath defined ecclesiastical authority to be "a power supernaturally and spiritually given of the Lord to his disciples 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 supernaturaliter et specialiter coUata est suis apostolis et discipulis ac eorum successoribus legitimis usque in finem seculi ad cedificationem eccle-

Peter de Aliaco, the cardinal, saith, that this authority is sixfold; 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

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 remembrance 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 forgive, 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

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.]

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 inferior rulers either mediately or immediately: in which things authority is limited at his pleasure that hath the fulness of power; for a bishop hath authority only in his diocese,

Power of and a curate in his parish, &c. Power of apostleship or preaching 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 correcjudiciaicor- 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 disputed 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.

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 worshippers 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 kingdoms, 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 manifest 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 execute 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. [4 fere, Lat. : generally.]

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 altogether 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 openeth." 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 ecclesiastical jurisdiction, and which may rightly be called the ministerial power; for the church of God useth her authority 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 baptized as a minister, and not as one that had power of himself; but the Lord baptized as he that had power of himself. Behold, 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.

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 therefore after that the Lord was ascended into heaven, St Peter, Actsi. 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 commandment 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.]

[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 appeareth 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

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

would have taken vengeance of the uncourteous and barbarous 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 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 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.]

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. Wherefore 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 ecclesiasdispose the " ^ k x

church°^'^^ tical matters are of divers sorts, the good ordering and welldisposing 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 himself 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

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 maintaincth 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 sanctified 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 apostles, 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.]

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. Therefore 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.]

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.

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."''''' 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 Simplicitate 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 stedfast 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

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 manychurches 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 congregation 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 defluunt, numerositas licet diffusa videatur exundantis copise largitate, unitas tamen servatur in origine. Avelle radium solis a corpore, divisionem 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.]

they differ from us, or we from them, hath been said in the eighth Sermon of our third Decade. Again, there are mingled 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 hypocrites 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 runagates, 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 compacted 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

great, that out of her fellowship is there no people found ^jR^^

ation.

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 innocent blood, nightly therefore the blessed martyr and bishop of Carthage, Cyprian, hath left in writing: " Whosoever pe simpiiseparated 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.]

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 \" Lacinstitut 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

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 themselves a wonderful fashion of the church, which except they see somewhere established after that fashion which they themselves 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 Cyribiria, 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.

[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.]

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 spiritual 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 doctrine 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

opmions, and those as it were numbered, firm, and iramuta- doctrine

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

Pol. Preface. Vol. i. p. 179. Oxf. 1820.]

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 eloquence be heard. For aptly the blessed martyr Irenseus, after the rule of faith set out in his first book against heresies: " 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 smatterers 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 diversity, 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 simplicity 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.]

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 heretofore. 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 Augustine, 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 charity 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 gathereth 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 notwithstanding 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.]

[SERM.

For the vices of the ministers schism must not be made.

For the diversity 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 hearers, for doctrine which is not altogether foolish and though it be somewhat gross, yet being godly and tending to edification, 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 grievousvices, 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 doctrine: 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 refuse: 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 doctrine, 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.]

often; some seldom, and that but upon set days. And you use not one form of prayer. Neither have all your assemblies 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 therefore 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 ecclesiastical 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 controversy 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.]

Hist. Eccles. Lib. v. cap. 22. Cantab. 1720. pp. 294. 298.]

[6 denique, Lat.] [' Seo Vol. i. p. 433, note 4.]

of our Lord and the rest of the apostles, with whom he had been conversant, he had always observed; neither did Polycarpus 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 ceremonies, yet so always as it brake not the bond of unity. Yea, and St Austin, prescribing unto Januarius what in this diversity 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

24. ed. Burton. Tom. i. p. 371. Oxon. 1838.]

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.]

men conversant in the church, by whose conversation they church

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 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 manners; 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 himself, 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.]

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 extakers 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 servant, 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 declarest 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.]

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 commanded 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, pervicacia 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 pra3ccpta 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 differat eradicaro zizania. — August, contra Epist. Parmen. capp. 1. and 2. 0pp. Tom. vn. fol. 11. col. 3. and fol. 13. col. 3. Par. 1531.]

■we may be a vessel either of gold or of silver: but the Lord only hath liberty to break in pieces the earthen vessels, 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 cernimus, ipsi de ecclesia recedamus : nobis tantummodo laborandum est, ut frumentum esse possimus, ut cum coeperit fruraentum dominicis 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 assumit. Et dum dominium sibi semper quidam plus quam mitis justitia deposcit assumunt, de ecclesia pereunt; et dum se insolenter

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 authority 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 schismatics, 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

■who IS truly said to be an heretic or who is a schismatic, oi whoaschuthese 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 contrary 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 temporal commodity, of his own brain and fleshly choice, chooseth, 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.]

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.

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 heretics, 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 congregations gathered by others, albeit in doctrine he err little or nothing. And I think no man can either desire or gainsay 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 opinions 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 therefore 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 moreover, with open voice and with all our hearts* we condemn all heresies and heretics, whosoever they be, which the ancient 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 fellowship 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 apostolic 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 Afreeconto God that hath delivered us we publish abroad, that we '^l^'^f this day also abhor the same. But first of all we distinguish and put a diversity between the old church of Rome and the late upstart church. For there was sometime at Rome a holy and faithful church, which apostolic men and the apostles of Christ themselves did establish and preserve by the word of God; which ancient church was not only without the ceremonies there used and received at this day, but if she had but seen them, she would surely have accursed them. That ancient church wanted the decrees whereupon the church of Rome at this day altogether stayeth herself. She was ignorant of that monarchy and all that stately court. Therefore from that ancient and apostolic church of Rome we never departed, neither will we ever depart. We acknowledge, moreover, all that are at Rome, who at this day do worship Christ and keep themselves from all popish pollution, to be our beloved brethren; of which sort we doubt not but Rome hath a great many. Finally, we do not acknowledge that upstart church of Rome to be the true church of Christ, which doth acknowledge and worship the pope as Christ his vicar in earth, and is obedient to his laws. Wherefore we cannot be schismatics, who, leaving the church of Rome, have not departed from the true church of God.

For the holy catholic church cleaveth unto her only The upstart shepherd Christ, believeth his word, and liveth holily; but ^"'^^'^^"h"' you shall find all things quite contrary in the church of Rome, so as it cannot come within the compass^ neither of the outward and visible, neither of the inward and invisible, church of God. The godly bear with many things in the church, that is to say, in the members of the church and in [^ esse, Lat. : be.] [c censum, Lat.]

Lbullinger, iv.j

the ministers (as I shewed of late when I entreated against schismatics) ; but in that upstart church of Rome thou shalt not find small and tolerable faults either of doctrine or of life or of errors: all these faults in her are heinous, desperate, and abominable. What manner of charity should it be therefore that could hope for better of the^ most untoward and lamentable things^? Hypocrites and evil men are accounted to be parcel of the outward and visible church of God, and are suffered in the same: but these Romanists are neither evil men or hypocrites, but the very worst and the most cruel enemies of Christ his truth, openly blaspheming the gospel and persecuting those that believe in Christ; and therefore they neither have the outward nor yet the inward The church marks of the church^. The Spirit of the Lord resteth upon

of Rome hath i//^ii />i

not the in- thoso that tremble at the word of God: these men fret and

ward marks

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 Thadin 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

^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 scriptures unto their see, and the right of judgment in all cases

[2 de pertinacissimis deploratissimisque rebus, Lat.]

[3 ecelesicc Dei, Lat.] [^ omnia vitse, Lat.]

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 inviolably ^." 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 authority 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 scriptures, 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 reproachful 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 examples 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 ecclcsia), 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.

[" 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.

ture teacheth that Jesus Christ is the only intercessor or mediator, priest, and only sacrifice propitiatory of the faithful: but unless you join hereunto, that Christ is indeed the mediator 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 acknowledged to be intercessors together with Christ in heaven, and that the priests in earth do daily offer in their mass a sacrifice 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 righteousness of Christ and works or men's merits, you will be called an heretic. The scripture teacheth that Christ ascended 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 corporally 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 disciples, " 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.]

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 breaking 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 merchandise, as no man that is of a sound judgment can with a safe conscience and without corruption of his rehgion communicate 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

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 governors 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 notwithstandins: 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.]

[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 disturbers 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 witnesseth; 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 kingdom 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 cathedral 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.]

heard at the hands of Amasias the high priest of the kingdom, " 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 falling away of Jeroboam the abominable religion of Baal, and had filled all the kingdom of Israel with superstitions, idolatries, 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 thousand 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 servants 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.]

[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 outward^ 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 number 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.]

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 Jeroboam, 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 thousand 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 certain 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.]

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 forefathers 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 moreover 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.

[2 Rather, and that he hath sanctified them, confessing, &c.] [3 that he — them, should be omitted.] [* ut cohseromus, Lat. : as we cleave.]

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 notwithstanding, that both the prophets of God and the holy and true worshippers of God separated themselves both from the worship 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.]

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 corrupt 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 antichrist, 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; behold, 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 yourselves 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

God. And therefore he addeth by and bye after; " Wherefore 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 manner: ** 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 commanded 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 appear 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 godless 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 fellowship of the faithful; and moreover do blaspheme and rail upon the christian verity, and either laugh to scorn or persecute 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,

[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.

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 separated 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 behoving 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 innovation.]

[4 propter veram fidem recuperandam, secundum testimonia seternse 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.]

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 workmen 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 kingdom; 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 vouchsafeth 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.]

[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 example.

What time God would raise up a house unto himself among the Gentiles, first of all he endued with his grace 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 expounding 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.]

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 himself; 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.

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 therefore, 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 cornerstone; 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

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 because 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 partakers 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.]

[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 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 kingdom of God.

body.

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 separated 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 operation, 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 signification. 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 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

need of a vicar; for a vicar suppheth the place of him that ^° ^icar. is absent. Wheresoever therefore Christ his vicar is acknowledged, 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

which giveth light to the church, the supreme governor of the

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 perfectly 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 champions 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.]

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 ministers 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 commandeth 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

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 plantaria evellercntur, ad unum omnem sollicitudinem esse delatam. Sicut ergo presbyteri sciunt se ex ecclesiaj consuetudine ei qui sibi prsepositus 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 comprobatur eundem esse episcopum atque presbyterum, &c. — Hieron. ad Evangclum. Ep. 101. 0pp. Tom. iv. par. 2. col. 803. Par. 1706.1

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 undoubted 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 ministers; 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

the only shepherd of the universal church. The only sheepfold 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 communicate 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.]

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

appointed of the Lord a minister and an elder, not a prince and a pope^; so also he appointed no princes in the church, but ministers and elders, who with the word of Christ should feed Christ''s flock, and that willingly and lawfully, all wicked devices at once set apart. Hereto belongeth the whole thirtyfourth chapter of Ezechiel, which a little before we alleged. But had not the heart been hardened and the eyes blinded of the bishop of Eome and his, they should long ago have seen, that they could in no part nor by no means have been numbered amongst the shepherds of the church and disciples of Peter. They would at least have marked that sentence of their own Gregory, which sentence he reciteth unto Maurice the emperor, almost in these words: " I affirm boldly, that whosoever he be that calleth himself the universal priest, is a forerunner of antichrist." And anon after: " But forasmuch as the truth itself saith. Every one that exalteth himself shall be brought low, thereby I know that every pufling up is so much the sooner broken, how much the greater it is swollen'^." These are his sayings.

[* quantum in vobis est, Lat. and Erasmus.]

[5 neque ecu dominium exercentes adversus clei'os, Lat. and Erasmus.]

[•5 summus pontifex, Lat.]

[7 Ego autem fidenter dico, Quia quisquis so univcrsalem sacerdotem Yocat . . . antichristum prsccurrit. . . Sed quoniam Veritas dicit, Omnis qui so exaltat humiliabitur, scio quia qurelibet elatio tanto citius rumpitur, quo amplius inflatur. — Gregor. Mauricio Augusto. 0pp. Tom. IV, Epist. 30. p. 203. Rom. 1591.]

The church is Last of all, the estate^ of Christ and the church is

chmt°"^^° shadowed out by the similitude of marriage between the husband and the wife; for Christ is called the husband of the church, and the church is called the spouse of Christ.

John iii. St John saith to his disciples: " Ye yourselves are my witnesses, that I said, I am not the Christ, but that I am sent before him. He that hath the bride is the bridegroom; but the friend of the bridegroom, which standeth and heareth him, rejoiceth greatly because of the bridegroom's voice. This my joy therefore is fulfilled. He must increase, but I must decrease." And in the prophets this allegory is very

Ezek. xvi. commou. In a certain place is feigned a damsel, despised and polluted, to lie in her filthiness; and a certain nobleman cometh by, who, plucking her out of the mire, and making her clean from her filthiness, and also sumptuously apparelling her, chose her unto his wife. And albeit this allegory declareth that heavenly benefit which God shewed unto his people, being in bondage in Egypt, by the wonderful deliverance and adopting them into his peculiar people; who, notwithstanding, seeth not, that all mankind from his first original is defiled with sin and wickedness, and sticketh fast in the mire of hell? Who knoweth not, that the Son of God came down from heaven, and washed all mankind in his blood; and having purged her, hath joined to himself a glorious church, having neither spot nor wrinkle, nor any such thing? Surely, by marriage is made a mutual participation in common between those that are contracted of all their goods, and as it were a certain knitting together into one Ijody, not to be dissolved. Therefore when Christ took upon him our flesh, both he became ours in all things, and we also

Ephes. V. are members of the same body, of his flesh, and of his bones. In us there is infirmity, sin, and death: the same things hath our husband also taken unto himself, that he might make them hurtless unto us. In Christ our husband is justification, sanctification, and life; the same things doth he communicate unto us his spouse, that in him we might be just and holy, and might live through him.

The church Of that lawful joining together of the Lord and the

beg'^uet" church are born lawful children unto God; whereupon the church is called a mother, and a freewoman, that is to say, [1 ncgotium, Lat.]

a matron and mistress. For the apostle Paul saith: " Jeru- oai. iv. salem -which is above is free; which is the mother of us all." For even as through the joining of man and woman together, by propagation of seed, are born children: so Christ hath coupled the church unto himself, wherein he hath left the seed of his word. By the word our mother, the church, begetteth children (whereof before I admonished you, when I spake of the original of the church ^) ; that is to say, whiles she, retaining the seed of the word, by the preaching of the word doth fashion and nourish us in her womb, and after bringeth us forth into light; whom afterwards she nourisheth 1^°^- >•

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 " But I fear, lest it come to pass that, even as the serpent deceived Eve with his subtilty, so your minds should be corrupt from the simplicity that is in Christ." That simplicity acknowledgeth Christ to be the means^ of salvation, the recovery* 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.

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

not the holy yfiiy any man should^ reverence the church of E-ome, deckinsf

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 husband, 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 salvation 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.]

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.