Neither do we read that the saints did simply attribute the benefit of justification or satisfaction unto their afflictions. I confess that Daniel the prophet gave counsel to the most mighty king Nabuchodonosor, and said: “Let thy sins be redeemed in righteousness, and thine iniquities in shewing pity to the poor!’:” but in these words the king was taught how to lead the rest of his life that was yet behind, and how to rule the state of his kingdom. The king had till then oppressed many nations, and sinned in merciless cruelty: whereupon he persuadeth him to change his old kind of life, to embrace justice, and deal well with all men. Therefore he speaketh πού of the satisfaction of his sins before God, but before men. For there is salvation in none other than in Christ alone. But if any man do stubbornly stick upon the letter, we say, that the righteousness of Christians is faith, by which their sins are properly cleansed: and that faith is not without good works and charity? to which justification is unproperly ascribed. Of which matter I spake in the treatise that I made of good works? iv. Therefore, when St Peter doth cite that place in Salomon, Charity covereth the multitude of sins;” the word covereth is not there used for purging; for by the only blood of Christ all sins are purged and wiped away: but it is taken for turning away. For as self-love in a manner is the root of all sins, so charity is thought to be the driver away of all mischiefs; for “love doth none ill to his neighbour4,” ὺσ Now whereas they object that sentence of the gospel, she where the Lord saith, Many sins be forgiven her, because
[1 justitia redimantur, Lat. Dan. iv. 27.] [2 beneficentia vel caritate, Lat. ] [3 566 Vol. τ΄. p. 527.]
[[ Rom. xiii. 10. Bullinger has here borrowed from his Com-]
[mentary on St Peter, loc. cit. ] [5 Luke vii. 47. peccata ejus, Lat.]]
she loved much:” they do miss herein, because they understand not that the word ὅτι, which is commonly Englished, because, or, for that, is here a note of inferring somewhat, and that no other sense is gathered than this: Many sins be forgiven her, therefore she loved much; or, whereby it cometh, that she loveth much.” Neither do we here wrest the words of the gospel to maintain a wrong opinion; for in the history there goeth before, first, When they were not able to pay, he forgave them both.” If he forgave them, and if they were not able to pay, he did not then forgive them for their love; for if they had been able to pay, he would not have forgiven them. Secondarily, there goeth before, Whether of these will love him more?” Simon saith, “He to whom he forgave the more.” Therefore the Lord’s answer could in effect be nothing else but this: “1 have forgiven her” very much, therefore hath she loved much.” So then, I say, love is of forgiveness, and not forgiveness of love. And then it followeth immediately: And he said to the woman, Thy faith hath saved thee, go in peace.” We do therefore conclude, that there is but one only satisfaction for the sins of all the world, to wit, Christ once? offered vp for us which are by faith made partakers of him.
But now, as we do not acknowledge or admit the satisfactions that are obtruded unto us in the doctrine of the priests and monks, so do we by all means detest the indulgences of the bishops of Rome. They called these indulgences a beneficial pardoning of crimes, or remission of the punishment, or of the guilt, or both; to wit, by the power of the keys bestowed by the Lord; and for the merit of the martyrs’ blood (for so they say) granted or given to them that are rightly contrite in heart, and do confess their sins. For these fathers of indulgences? are wont with their indulgences to remit again the rigour and severity of the satisfaction, which lieth in them to order at their discretion. Truly, as one said, “The fathers’ gentle indulgence doth make the children naught!!;” so have their indulgences utterly corrupted true repentance. But thou canst read in no place that
[[ὁ redditur, Lat.; rendered.] [7 huic mulieri, Lat.; this woman.] (8 once, not in Lat.] [9 indulgentes patres, Lat. ] [19 suo impositam arbitrio, Lat.] (1! Blanda patrum segnes facit indulgentia natos.—Joan. Baptist.]
[Mantuan. Parthen. Lib. 1. 164. Tom. 1. Par. 1531.]]
such power! was given to the popes as they did feign. We read that to the apostles the keys were given by the Lord: but those keys were nothing else but the ministry of preaching the gospel; as I in place convenient will shew unto you. Now the gospel promiseth to us remission both of the guilt and penalty for Christ his sake and faith in Christ, and doth admonish us that in the latter times there shall come men that shail say, We are Christs; that is, which shall attribute to themselves the things that do properly belong to Christ alone, such as is especially the forgiveness of sins. But it commandeth us to fly from them, and by all means to take heed of them, as of wicked seducers.
The same evangelical truth doth teach, that the faithful are cleansed by the only blood of the Son of God. Their indulgences do promise men the cleansing of their sins through the blood of St Peter, St Paul, and other holy martyrs. And for that cause are they the profanation of the blood of the Son of God. The saints do wash their garments in the blood of the Lamb, not in the pardoning bull, or box of indulgences, nor in the martyrs’ blood. Yea, Paul himself denieth that either he, or Peter, or any other of the saints was crucified for the church of God. And yet their indulgences were so set forth, as though God were pleased with us for the blood of the martyrs. Therefore their indulgences are flatly contrary to the apostles’ doctrine. And I admonished you in my sermon of good works? in these words of Paul, “I fulfil that which is behind of the afflictions of Christ in my flesh for his body’s sake, which is the church;” that that fulfilling is not referred to the work of the purging or propitiation of Christ, which is consummate, unless Christ at his death did testify falsely, saying, “It is consummate;” but to those afflictions wherewith the members of Christ, that is, the faithful, are exercised by the cross so long as they live in this frail flesh. Verily the Lord maketh account of the afflictions laid upon the faithfacsix.4.] ful, as of his own: for to Paul he said, “Saul, Saul, why persecutest thou me?”” Moreover, when he saith, “For the church,” he meaneth not, for the expiation of the church, but for the edification and profit of the same? And Paul sustained
[1 clavium potestatem, Lat.; power of the keys.] [2 See Vol. 11. page 333.] [3 Calvin’s words, Instit. Lib. 11. cap. 5. 4. Foxe, Acts and Mon.]
[Vol. v. p. 611. Lond. 1838.]]
grievous afflictions at the hands of the Jews because he preached the gospel to the Gentiles: and it was expedient that in him there should be shewed to the church an example of patience so rare as could not lightly be found again. Yea, other have oftentimes objected against these indulgencedefenders this godly saying of the holy man, pope Leo, in his eighty-first epistle: Although the death of many saints is precious in the sight of the Lord, yet the slaughter of no man subject to sin is the propitiation for the sins of the world.” Again, “The righteous have received, not given, crowns of glory: and of the manful constancy of the martyrs are sprung examples of patience, not the gifts of righteousness: for their deaths were singular; neither did any one by his ending pay the debt of another, since there is one Lord Jesus Christ, in whom they are all crucified, dead, buried and raised up again” Thus much out of pope Leo. We have therefore by divine and human testimonies evidently proved, that the indulgences given to sinners by the merit or treasure of the martyrs’ blood are mere blasphemies against God, and open injuries against his holy martyrs.
I have hitherto spoken of those indulgences which were of old freely bestowed by the popes of Rome, although at this day they be few in number and curtailed too: now therefore I will say somewhat of their indulgences, which they for the most part do sell and make traffic of. To sell indulgences in the church of God is a sin so detestable, as that it is hard to name any one more horrible. And yet it is and hath been a common practice and merchandise these many years with the bishops of Rome and their factors, whom they call apostolics, not having any word in the scripture wherewith to cloak that
[[ Quamvis enim multorum sanctorum in conspectu Domini pre-]
[tiosa mors fuerit, nullius tamen insontis (Bullinger has sontis) occisio]
[propitiatio fuit mundi. Acceperunt justi, non dederunt, coronas: et]
[de fortitudine fidelium exempla nata sunt patientize, non dena justitize.]
[Singulares quippe in singulis mortes fuerunt; nec alterius quispiam]
[debitum suo fine persolvit, cum inter filios hominum unus solus Domi-]
[nus noster Jesus Christus extiterit, in quo omnes crucifixi, omnes mor-]
[tui, omnes sepulti, omnes etiam sunt suscitati—Leon. Opp. Ep.]
[Lxxxmr. ad Palest. Epise. p. 152. The same is repeated in Ep.]
[xcvil. ad Leon. Aug. cap. 2. pp. 171, 172, and Serm. XII. p. 59. Par.]
[1662.] [> of Rome, not in Lat.] [6 and merchandise, not in Lat.]]
wicked invention. And now, though I slip over and do not shew how indulgences are nothing but a bare name without any stuff or matter, and that under that vain name miserable men and silly souls are foully deceived; yet note, that Christ, the chief and only high priest of his catholic and holy church, in the days of his flesh did with a whip drive the buyers and sellers (as impudent dogs) out of the church! of God: which thing he did twice; once at the beginning of his preaching, and another time a little before his passion. At the first time he added: “Away with these things from hence, and make not my Father’s house an house of merchandise.” At the latter time he said: “It is written, My house shall be called the house of prayer; but ye have made it a den of thieves.” And Simon Magus also, in the Acts of the Apostles, seeing that by the laying on of the apostles’ hands the Holy Ghost was given, did offer them money, saying: “Give me this power also, that on whomsoever I lay my hands, he may receive the Holy Ghost.” But hearken how Peter accepteth his petition. “Thy money (said he) perish with thee; because thou hast thought that the gift of God may be obtained with money. Thou hast neither part nor fellowship in this business; for thy heart is not right in the sight of God.” Lo, the gifts of God are not gotten with money. Lo, their heart is not right that make merchandise of religion?. Lo, they have no part or fellowship in the inheritance of the kingdom of heaven, or in the preaching of the glad tidings. Therefore what shall we say now of the indulgences which the pope’s apostolics do set to sale for money? What shall we say of the very indulgenciaries, and the pope himself, whose hirelings they be? We must confess, verily, that they are the fellows of Simon (not Peter, but) Magus: for Peter did by the just sentence of God curse such kind of merchants: “Your money (saith he) perish together with you.” This is a heavy and terrible, but yet a most just judgment of the most just God. The same apostle Peter, foreseeing that in the church there would be many such merchants, doth in his 1— last epistle say: “There were false prophets among the people,
[1 e templo, Lat.] [2 Rather, nearly at the end, i. e. of his ministry.] [3 in rebus religionis, Lat. ] [4 vel in evangelica ratione, Lat. ]]
even as there shall be false teachers among you, which privily bring in damnable heresies, even denying the Lord that hath bought them, and bring upon themselves swift damnation. And many shall follow their damnable ways, by whom the way of truth shall be evil spoken of. And with covetousness through feigned words shall they make merchandise of you.” For what is it with feigned words through covetousness to make merchandise of the miserable idiots, if this is not, when they say that they do give full remission of sins unto all them that are contrite, and do confess their sins? For if any man do acknowledge his sins, and with a true faith convert” himself to God through Christ, even without their indulgences he doth obtain plenary remission of all his sins. Those foxes therefore make money of smoke, deceiving simple souls8, and selling for coin the thing which they never had, neither possibly can be purchased with money.
And thus much hitherto of bought and sold indulgences; of which other writers have made very long discourses. 1 suppose that by this little any man may easily understand how to judge of them aright.
We are now at length come past those rocks and shelves to which we did of purpose sail, that, when we had viewed the most perilous places, we might admonish the unskilful passengers to take heed how they strike upon them for making shipwreck of their souls, by thinking that in these indulgences doth lie the true force of sufficient repentance; wherein there is nothing but the utter displeasing of God’s most holy majesty. Therefore letting that alone as it is, we do now return to declare the last members of repentance, whereby we said that penitents do mortify the old man, and are renewed spiritually.
First of all therefore, it seemeth good to tell, What the old man is, What the new or regenerated man is, and What the power or strength of man is: for by the demonstration thereof we shall the better understand what it is to mortify the old man, and to be renewed in the spirit. [5 lucrumque facere, Lat. omitted; and to make gain.] [6 ex misera plebecula, Lat. Cf. Vol. 1. p. 71, note 3.] [7 convertatur, Lat.] [8 fucum faciunt simplicibus versutissimi, Lat. Cf. Erasm. Chiliad. Adag. p. 305, imposturce. ] [BULLINGER, π.}
and We say that the old man is all that which we have man. of nature, or of our first parents, to wit, not the body only or the flesh, I mean the grosser and substantial part of the body; but even the very soul, with the strength, the power and faculties of the same. Therefore, whereas in some places of the holy scriptures the flesh is put for man, we must not only understand the massy substance and grosser part of the body; but the very flesh together with the soul and all the faculties thereof, that is, the whole man not yet regenerate. For the
6.1. Lord in the gospel saith: “That which is born of the flesh is flesh, and that which is born of the spirit is spirit.” And this he speaketh concerning regeneration, which is not according to the flesh (as Nicodemus did falsely imagine), but according to the spirit. The word “flesh” therefore doth import! the natural power and faculties? of man; even all that, I mean, which we have or take of our first grandsire Adam. The new man is said to be he that is regenerate by the Spirit of God in Christ, or is renewed according to the image of Christ, with all the gifts and virtues of the Holy Ghost. And as the flesh is usually put for the old man, sois the spirit by an antithesis commonly used and taken for the new man.
Now here the very place requireth to discourse somewhat of the power and virtues of man: of which although I have elsewhere disputed already, as in the sermon of freedom and bondage, and of sin%, yet again I will touch such points as I think to suffice for this present argument. power There are two parts or faculties of our soul, understand- “ing and will. Understanding doth discern in things object, what to receive or what to refuse; and is as it were the light and guide of the soul. Will chooseth, for in it doth lie both to will and to nill: which are again impelled by other POWerS and faculties. Now the understanding is of two sorts; for we understand either earthly or heavenly things. I call those earthly things, which do appertain not to the life to come, but to the life present: whereunto we refer all liberal arts and handicrafts, the governing of public weals,
[1 comprehendit, Lat.] [2 naturalis anime, Lat.; the powers and faculties of the natural]
[soul. [3 and as—so, not in Lat.] [ See Sermons 9, 10. of the Third Decade. ]]
and the ruling of private houses. By heavenly things I understand God himself, eternal felicity, and life everlasting, the knowledge of God and all kinds of virtues, faith, hope, charity, righteousness, holiness, and innocency of life.
Now let us see what this understanding of man is able to do, and what power it hath. The judgment and understanding of man in earthly things is not altogether none at all: but yet it is weak and very small, God wot. The understanding therefore that is in man doth come of God: but in that it is small and weak, that cometh of man’s own fault and corruption. But the bountiful Lord doth augment in men those gifts of his; whereby it cometh that man’s wit bringeth wonderful things to pass. For which cause we read in the holy scriptures, that the arts and wits of men are in the hands of God. But in the knowledge or understanding of heavenly matters there is not one small spark of light in man: his wit of itself is nothing but darkness, which at the beginning was created by God most sharp and lightsome, but was afterwards by man’s corruption utterly rebated and darkened again. For therefore it is that Christ in the gospel said: “No man cometh to me, unless my Father draw him.” And in the Prophets it is written: All shall be taught by God.” And Paul saith: The natural man perceiveth not the things that are of the Spirit of God; for they are foolishness unto him; neither can know, because they are spiritually discerned.” The natural man (that is, that old man which is not yet regenerate by the Holy Ghost) is not a block altogether without all sense or feeling: for if he were utterly without all the discourses of reason, then how should the preaching of the gospel seem foolishness unto him? He doth therefore by the gift of God hear and understand the words and sense of the holy scripture; but by reason of his natural corruption he is not touched with them, he doth not rightly judge of them: they seem mere folly unto him: neither doth he perceive that they must be discerned spiritually, because he is not regenerate, and is yet without the true light of God’s most holy Spirit. For in another place the apostle saith: “We are not able to think any good” as of ourselves, but all our ability is of God.” And therefore it is that we
[5 parentis nostri, Lat.] [6 rebated: blunted. Johnson.] [7 2 Cor. iii. 5; good, not in Lat. ]]
do so often in the scriptures find mention of enlightening or illumination: which should without cause be expressed or named, if so be man’s understanding were clear, and of itself not dark and misty. There is therefore born together with all men a blindness of heart and mind, a doubting in the promises of God, and an unbelief and perverse! judgment in all heavenly things. For albeit that man hath at God’s hand received understanding, yet by reason of his own corruption ignorance is a peculiar and proper heritage belonging unto him. For he is then in his? kingdom, when he is blind, when he doth err, when he doth doubt, when he doth not believe, nor use the gifts that God hath given him rightly, as he should, that is, to his own salvation and the glory of his Maker3.
Let us now see what the will of the old man is able to do. Therefore, since this will doth follow a blind guide, God. wot, that is to say, corrupt affection, it is unknown to no man what foolish choice it maketh, and whereunto it tendeth. And although the understanding be never so true and good, yet is the will like to a ship tossed to and fro with stormy tempests, that is, of affections. For it walloweth up and down with hope, fear, lust, sorrow, and anger, so that it chooseth and followeth nothing but evil. For the holy apostle speaking of himself doth say: “I know that in me, that is, in my flesh, there dwelleth no good thing. For to will is present with me, but I find no means to perform that which is good. For the good that I would, do I not: but the evil which 1 would not, that do I.” But now, since the apostle spake this of himself when he was regenerate, what, I pray you, shall we say of the will of the old man? The old man willeth all things which God willeth not, and, breaking into all kind of wickedness, doth foully fulfil his filthy lusts: that is to say, he giveth his members servants unto uncleanness and wickedness, from one iniquity unto another. We have of this very many examples exhibited unto us, both by the holy scriptures and daily experience. new Let us now against this oppose or set the new man, that is, the man which is regenerate by the Spirit of God through
[1 perversissimum, Lat.] [2 suo, Lat.; his own.] [3 Dei, Lat.] [ corruptissimum, Lat. ] [5 foolish, not in Lat.) [6 raptatur, Lat.]]
the faith of Jesus Christ. Now regeneration is the renewing of the man, by which through the faith of” Jesus Christ, we, which were the sons of Adam and of wrath, are born again the sons of God, and do therefore put off the old man, and put on the new, which both in understanding and will doth freely serve the Lord. This regeneration is the renewing of the mind, not of the body: as we heard in another place, out of the third chapter of St John’s gospel. The author of this regeneration is the Holy Ghost, which is from heaven given unto man, I mean, to a faithful man. For the gift of the Holy Ghost is given for Christ his sake, and that too unto none but those that do believe in Christ. This Spirit of God doth testify with our spirit that we are the sons of God, and therefore the heirs of his kingdom. We are therefore a new creature, repaired now according to the image of God, and endued with a new nature or disposition: whereby it cometh to pass, that we do daily put off that old man, and put on the new: which thing is done when we walk!?, not in concupiscence, after the carnal inclination!! of the flesh, but in newness οὗ sense, according to the working of the Holy Ghost by whom we are regenerate. The same substance and form of the body abideth still; the mind is changed, the understanding and will renewed. For by the Spirit of God the understanding is illuminated, faith and the understanding of God and heavenly things is plenteously bestowed, and by it unbelief and ignorance, that is, the darkness of the old man, are utterly expelled, according to that saying of the apostle, “Through Christ ye are made rich in all things, in all speech and knowledge:” again, “We have not received the spirit of the world, but the spirit which is of God, to know what things are given of Christ to us.” And again, “We have (or know the spirit or)!? mind of Christ.” And again, “Ye have no need that any man teach you: but as the very anointing doth instruct you of all things, and is true, abide ye in it13.” And in this regeneration of man the will also doth receive [7 per Spiritum sanctum in fide J. C., Lat.; through the Holy Spirit in the faith of.]
(8 in diem, Lat. omitted; day by day.]
[9 See above, p. 37.] [10 dum ambulamus, Lat.]
[11 pro ingenio, Lat. ]
[12 The parenthesis is the translator’s.]
[12 1 John ii. 27, in ea, Lat. and Erasmus; in it, Marg. Auth. Ver.]
an heavenly virtue, to do the good which the understanding perceived by the Holy Ghost: so that it willeth, chooseth, and worketh the good that the Lord hath shewed it; and on the other side nilleth, hateth, and repelleth the evil that the Lord hath forbidden it. For Paul saith: “I know to be humble, and I know to exceed. I can do all things through Christ who strengtheneth me!” And again to the Philippians he saith: “To you it is given for Christ, not only to believe in him, but also to suffer for him.” And again yet he doth more plainly say: “It is God that worketh in you both to will and to perform, according to the good purpose of the mind2” But now note this, that whatsoever they do which are regenerate by the Spirit of God, they do it freely, not by compulsion, nor against their wills. For like as God requireth a cheerful giver; so “where the Spirit of the Lord is, there is free liberty and hearty good-will.” And Zachary, the father of 74 John Baptist, said: “That we, being delivered from the hands of our enemies, might serve him without fear, in holiness and righteousness before him all the days of our life.” Yea, and our Lord himself in the gospel saith: “If ye abide in my sayings, ye shall be my disciples indeed, and ye shall know the truth, and the truth shall make you free.” And again: If the Son set you at liberty, or make you free, then shall ye be free indeed.” Touching this liberty of the sons of God I have already discoursed in the ninth sermon of my third Decade.
This liberty of the sons of God we do willingly acknowis edge and freely confess: but the arrogant disputations of some blasphemous praters? concerning free-will, as though it were in our power of ourselves to do any heavenly thing, we do utterly reject and flatly deny. And yet we do not make man subject to fatal necessity, nor turn upon God the blame of iniquity, as we have elsewhere more at large declared?. And St Augustine in his controversy with the Pelagians did so attemper his disputation, that he attributed the good to the grace of God, and the evil unto our nature: so that, the sense being sound, uncorrupted, and well weighed, he attributeth
[1 Phil. iv. 12. excellere, Lat. and Erasmus; excede, Tyndale, 1534.] [2 Phil. i. 29; ii. 13. See above, p. 323, note 6.] [8 2 Cor. iii. 17, and hearty good-will, not in Lat.) [1 blasphemous praters, not in Lat.] [3 See Decade 1m. Serm. 10.]]
free-will, which he granteth to be in us, unto the grace that worketh in us, yea, to the regeneration of the Spirit, rather than to ourselves or our own power.
I will here cite and rehearse unto you, dearly beloved, this one testimony only out of all his writings, as it is to be found in the first chapter of his book De Correptione et Gratia, where he saith: “We must confess that we have free-will to do both evil and good: but in the doing of evil every one is free from righteousness, and bound to sin; but in good no man can be free, unless he be made free by him which said, If the Son make you free, then shall ye be free indeed” And yet not so that, when every one is set free from the condemnation of sin, he should then no more stand in need of his deliverer’s aid: but so rather, that, where he heareth his deliverer say, Without me ye can do nothing,” he should presently say to him again, Be thou my helper; Ὁ forsake me not.” And verily, I am glad that in our brother Florus I found this faith, which, without doubt, is the true, prophetical, and apostolical faith. For here must the grace of God through Jesus Christ our Lord be needs understood; by which alone we men are delivered from evil, and without which we do no good, either in thought, will, love, or deed: not only that by the shewing, or teaching of grace, men should no more but know what is to be done; but also, that by the very working and performing of grace they should with love do the thing that they know?” And so forth. For I have hitherto rehearsed unto you St Augustine’s opinion
[6 Liberum itaque arbitrium et ad malum et ad bonum faciendum]
[confitendum est nos habere: sed in malo faciendo liber est quisque]
[justitize, servusque peccati; in bono autem liber esse nullus potest, nisi]
[fuerit liberatus ab eo qui dixit, Si vos Filius liberaverit, tunc vere liberi]
[eritis. Nec ita ut cum quisque fuerit a peccati damnatione liberatus,]
[jam non indigeat sui liberatoris auxilio; sed ita potius ut ab illo audiens,]
[Sine me nihil potestis facere, dicat ei et ipse, Adjutor meus esto, ne]
[derelinquas me. Hane fidem, que sine dubio vera et prophetica et]
[apostolica fides est, etiam in fratre nostro Floro invenisse me gaudeo.]
[Intelligenda est enim gratia Dei per Jesum Christum Dominum nos-]
[trum, qua sola homines liberantur a malo, et sine qua niullum prorsus]
[sive cogitando, sive volendo et amando, sive agendo faciunt bonum:]
[non solum ut monstrante ipsa quid faciendum sit sciant, verum etiam]
[ut preestante ipsa faciant cum dilectione quod sciunt.—August. Opp.]
[Tom. vir. fol. 272. col. 2. Par. 1531.]]
touching free-will, of which this is sufficient for a note by the way: now I return to my purpose again.
We have heard what the old man is, what the new man 15, and how we are renewed by the Holy Spirit: now therefore, when we say that penitents do mortify the old man, and are renewed by the Spirit, or spiritually, we say nothing else but that to all penitents the affections, senses or lusts, of the flesh (I mean, even the very understanding which we have of the old Adam, together with the will,) are not only suspected, but also convicted of impiety; and that therefore! in all their thoughts, words, and deeds, they do never admit their affections into their counsel, but do by all means resist them, and continually study to break the neck of them: and on the other side, in all our counsels, words, and deeds to admit and receive, yea, and with prayers to call unto us, that heavenly guide, the Spirit of Christ, by whose conduct and leading we may perceive, judge, speak, and work, that is to say, either omit or do, that which we have learned in our grand pattern Christ, according to whose likeness we must be reformed, that henceforth we may apply ourselves to holiness, richteousness, and good works to God-ward?2.
But now all this we shall understand more rightly and plainly by the words of the apostle, where he saith: This I say, and testify in the Lord? that ye henceforth walk not as other Gentiles walk, in vanity of their mind, darkened in cogitation, being alienated from the life of God by the ignorance that is in them, by the blindness of their hearts; which being past feeling have given themselves over unto wantonness, to work all uncleanness with greediness. But ye have not so learned Christ, if so be ye have heard him, and have been taught in him, asthe truth is in Jesus; to lay down, according to the former conversation, the old man, which is corrupt according to the lusts of error, but to be renewed in the spirit of your mind; and to put on that new man, which after God is shapen in righteousness and holiness of truth:” and so forth, as followeth in the fourth chapter to the Ephesians. The same apostle in the third to the Colossians saith: “” Mortify your members which
[1 in gerendis rebus, Lat. omitted; in all their transactions. ] [2 beneficentizeque, Lat.; to God-ward, not in Lat.] [3 per Dominum, Lat. and Erasmus. ] [ verses 17—24, holiness of truth, Marg. Auth. Ver.]]
are upon the earth; fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness, which is idolatry; for which things’ sake the wrath of God cometh upon the children of disobedience: among whom ye also walked sometime, when ye lived in them. But now put ye off also all these things, wrath, fierceness, maliciousness, blasphemy, filthy communication out of your mouth: lie not one to another, seeing that ye have put off the old man with his works; and have put on the new man, which is renewed into the knowledge and image of him that made him. Put on therefore, as the elect of God, holy and beloved, bowels of merey, kindness, modesty, meekness, long-suffering; forbearing one another, and forgiving one another, if any man have a quarrel against any:” and so forth. To which if thou addest that which the apostle hath of the same matter in the sixth chapter to the Romans, every point will be more express and plain unto the hearer.
Now these words of the apostle do not only teach us what the old man is, what the new man is, what it is to mortify the old man, and how penitents are renewed in the newness of the spirit, or of the mind; but do also shew what the fruits be that are worthy of repentance, to wit, those rehearsed virtues, or those offices of life toward God and our neighbour. We owe to God fear and reverence, humbleness of mind, the knowledge” of ourselves, faith, hope, the hatred of sin, the love of righteousness; charity towards our neighbour, welldoing towards all men?, and innocency in all things. These kind of fruits did the holy man John Baptist require of the Jewish nation, when he said: “” Bring forth fruits that become repentance.” For in St Luke, being demanded of the people, of the publicans, and of the mercenary or garrison soldiers, what thing they should do worthy of repentance, he prescribeth none other than that which we even now recited. For the Lord himself by Esay, in the fifth chapter of his prophecy, rehearsed up none other fruits than those. And in the reve-
[[> mollitiem, Lat. and Erasmus; unnatural lust, Tyndale 1534, and]
[Cranmer 1539. ] [6 sive, Lat.; or.] [7 agnitionem, Lat.] [ Rather, to our neighbour (we owe), &c.] [9 towards all men, not in Lat.] (19 a satellitibus vel stipendiariis, Lat. In his Comment. in loc. cit.]
[Bullinger explains at length what soldiers these were. ]]
lation! made to St John, speaking to the minister of the church of Ephesus, he saith: “Remember from whence thou art fallen, and repent, and do the first works.” Whereunto agree the words of St Paul, speaking to Agrippa, and saying: “1 have preached to the Jews and Gentiles, exhorting them to repent, and to turn to God, and to do such works as become them that repent.” And again, in the seventh chapter of the second epistle to the Corinthians, he saith: “Sorrow which is to God-ward causeth repentance unto salvation not to be repented of. For, behold, this self-same thing that ye were made sorry to God-ward, how much carefulness it hath wrought in you; yea, what clearing of yourselves; yea, what indignation; yea, what fear; yea, what vehement desire; yea, what zeal; yea, what punishment?!” Now this carefulness is an intentive diligence to correct that which is amiss. Verily, out of careless looseness doth arise inured custom to commit sin, and negligent security. Penitents do not stand in defence of their sins, but make their supplicant apology to God, to have them remitted. Hypocrites excuse themselves, and seek out shifts and starting holes, not confessing freely their sins and offences, nor praying to God to have them forgiven. He which repenteth truly and in very deed is angry with himself because of his wicked manners and life already lewdly spent. The punishment which he doth exercise upon himself? preventeth and turneth away the revenging and imminent wrath of God. Moreover with fear he doth take heed how he sinneth any more: for the contempt of God is the original of mischiefs, and bond of an impenitent life. Furthermore, he which doth truly repent is ravished with the passing vehement desire or love of God and heavenly things: he burneth with zeal, whereby it cometh to pass that he neither foadeth off from day to day, nor yet doth coldly nor slackly go about, that which he hath learned by the word of God to be required at his hand to be done and performed. Briefly, whatsoever he doth he doth it with all his mind, even from the very bottom and root of his heart. For so saith the great xx. prophet of God, the holy man Moses: “If thou wilt turn to [1 revelatione sua, Lat.; his revelation. chap. ii. 5.]
[2 So Tyndale 1534, and Cranmer 1539. ]
[3 affligendo semetipsum, Lat. omitted; by aflicting himself.]
[4 foadeth off. See Vol. 11. page 38, note 3.]
the Lord thy God, and hearken unto his voice, with all thy heart, and with all thy soul; the Lord thy God also shall turn thy captivity, and shew pity upon thee in the bowels of mercy.” Thus much touching the fruits of repentance.
Now upon all the premises we infer this consequent, that repentance (whose only scope, whereto it tendeth? is the renovation by the Spirit of Christ of the image of God, which was by Adam’s fall of old defiled) is not a work of a day or twain, or of a prescribed number of years, but a continual observance of our whole life, and so consequently a daily putting off and renewing of the old man for ever. For they that are regenerate by the Holy Spirit of God are never so purged that they feel no motions of the flesh, of sin, and of carnal affections. There is always object to the eyes of the faithful this sentence of St Paul, that cannot by any means be plucked out of their minds: “1 know that in me, that 15, in my flesh, there dwelleth no good thing. For to will is present with me, but I find no means to perform that which is good. For the good, that 1 would, I do ποῦ; but the evil, that I would not, that do 1. For we bear about the relics of the flesh through all our life. Whereupon it cometh that in the saints there is a perpetual and very sharp battle. For they do partly obey the spirit, and are partly weakened of the flesh: by the spirit they are lifted up to the contemplation and desire of heavenly things; but by the flesh they are thrust down to earthly things, and troubled with the allurements of this naughty world. For even the apostle, feeling that combat in himself, said: “The flesh lusteth contrary to the spirit, and the spirit contrary to the flesh. For they are so at enemity betwixt themselves, that what ye would ye cannot do.” And in another place he saith: “Even I, the same, do in the mind serve the law of God, but in the flesh the law of sin.” And, to help the matter forward withal, there lacks no deceit, no craft, and a thousand” temptations of the subtle crafts-master, our enemy the devil. Therefore the labour and peril of the true penitent, that is, of a christian man, is far greater than that our prayers are comparable unto it.
But now who doth not here perceive how great watching,
[5 in nobis, Lat. omitted; in us.] [ὁ adeoque innovationem quotidianam, is all Bullinger says. ] [7 incessabiles, Lat. omitted; endless.]]
abstinence, constancy!, fortitude, and patience, are needful for those that do repent? what great need they have of earnest and continual prayers? Let us in this sharp conflict lay before our eyes the instruction of that valiant champion the apostle Paul; for that which he saith may be to us instead of a large and ample commentary. For he will in few words passingly instruct us how to behave ourselves in this troublesome combat, how to vanquish, and how to triumph when the victory is gotten. In his epistle to the Ephesians thus he saith: Brethren, be strong in the Lord, and in the power of his might. Put on all the armour of God, that ye may stand against the assaults of the devil. For we wrestle not against flesh and blood only, but against rules, against powers, against worldly governors? of the darkness of this world, against spiritual subtilties in heavenly things. Wherefore take unto you the whole armour of God, that ye may be able to resist in the evil day, and, having finished all things, to stand fast. Stand therefore, having your loins girt about with the truth, and having on the breast-plate of righteousness, and your feet shod in the preparation of the gospel of peace: above all, taking the shield of faith, wherewith you may quench all the fiery darts of the wicked: and take the helmet of salvation, and the sword of the Spirit, which is the word of God; praying always in all prayer and supplication in the Spirit, and watching for the same with all instance.” And so as followeth in the sixth to the Ephesians.
Here therefore are also to be rehearsed the outward exercises of repentance or rites of penance, wherewith the saints do exercise themselves, partly to tame and keep under the motions of flesh, and partly to testify their repentance unto the congregation. Those exercises are, carelessness of the flesh, tears, sighs, sackeloth, fastings, weeping, lamenting, neglecting and hatred of dainty diet, trimming of the body, and also of allowable pleasures: which, although they be done, and yet do not proceed from the very heart and from true faith, are notwithstanding nothing available to him that useth them. But it is best here to learn, and as it were in a painted table to behold them pictured in the word? of God. 12 The prophet Joel saith: “Turn ye to me, saith the Lord,
[1 assiduitate, Lat. ] (2 rectores, Lat. omitted; rulers of. ] [3 in verbo sincero, Lat.]]
with all your hearts, with fasting, with weeping, and with mourning: and rent your hearts, and not your garments, and turn to the Lord your God; for he is gracious and merciful, slow to anger, and of great goodness, and he will repent him of the evil. Who knoweth whether the Lord will return and take compassion, and will leave behind him a blessing? Blow up a trumpet in Sion, proclaim fast, call an assembly, sanctify the congregation, gather the people, gather the elders, assemble the children and sucking babes. Let the bridegroom come forth of his chamber, and the bride out of her closet. Let the priests, the Lord’s ministers, weep betwixt the porch and the altar, and let them say: Spare thy people, O Lord, and give not over thine heritage unto reproach, that the heathen should rule over them. Wherefore should they among the heathen say, Where is their God?” To these divine and evident precepts let us annex that notable example of the truly repentant Ninivites out of the holy scriptures; of whom the holy prophet Jonas hath left this in writing: “The men of Ninive believed God,and proclaimed a fast, and put 5=—10.] on sackcloth from the greatest of them unto the least of them. And word come to the king of Ninive, which arose from his throne, and put off his robe, and covered himself in sackcloth, and sat down in the ashes.” Moreover by the king’s commandment proclamation was made throughout the whole city, saying: “Let neither man nor beast taste anything, neither feed, nor yet drink water: but let both man and beast put on sackcloth, and cry mightily unto God; yea, let every man turn from his evil way and from the wickedness that is in his hands. Who can tell whether God will turn, and be moved with repentance, and turn from his fierce wrath, that we perish not?” And now it is good to hear how effectual true repentance is in the sight of the Lord. Therefore it followeth in the same chapter: “And God saw their works, that they turned from their evil ways, and he repented of the evil which he said he would do to them, and did it not.”
And here also, dearly beloved, ye must note, that repentance is of two sorts, to wit, private or secret, and public or manifest. Every one doth secretly to himself repent
[1 the Lord, not in Lat.] [5 neque greges, Lat. omitted; nor flocks. ] [6 et a violentia et injuria, Lat.]]
privately, so often as, when he hath sinned against God, he doth descend into himself, and with the candle of God’s word doth search all the corners of his heart, and confess to God all his offences; being grieved that he hath offended him, and yet doth turn unto him, believing verily that he will be reconciled unto him in Christ his Saviour; and for his sake doth utterly hate sin, and entirely love righteousness and innocency, in following them so near as he can!. The public or solemn repentance is used in great calamities, in dearth, in pestilence and war: and of that repentance it is that the prophet Joel speaketh, whose words ye heard a little afore. And yet private repentance is in many points all one with the public. For Peter weepeth bitterly; and private penitents do fast privately, and abstain severely even from all allowed pleasures, much more then from the allurements and baits of the world? But they that do truly repent either publicly or privately, both do and must specially hate coloured hypocrisy and vain ostentation. Moreover, both kinds of repentance are free and voluntary, not extorted or coacted, but proceeding of a willing mind. The pastor of the church and teacher of the truth, I confess, doth severely call upon all sinners without delay to repent themselves truly for their sins committed: but yet he doth by express law lay upon no man’s neck any precise order, prescribing the time, manner, place, or number; but leaveth it free to every one’s choice, so that they do the thing that is decent, according to the prescript rule in the word of God. But public repentance is for the most part wont to be proclaimed, and openly received of the whole congregation, so often as piety requireth it, and necessity compelleth it; and doth out of the word of God therewithal declare what and how all things must be done and decently ordered.
Again, it is manifest that there are two sorts of repentance more: for there is true repentance and false repentance. The true repentance is that which he doth exercise that is regenerate by the Spirit of God?; and is without all colour and craft, containing in it all those things that I have hitherto told you of. The scriptures contained in the old
[[ in following—he can, not in Lat.) (2 carnis ac mundi, Lat.; of the flesh and of the world.] [ in fide Jesu Christi, Lat. omitted; in the faith of Jesus Christ. ]]
and new Testament do minister to us many examples of true repentance, which I have at large laid forth unto you in that that I have already spoken. Those examples are excellent, which we find of our parents Adam and Evah, of the people of Israel’s often repenting? in the thirty-third of Exodus, in the book of Judges, and the books of Kings. Yet more excellent than the rest is that of David in the twelfth chapter of the second of Samuel, and i. Par. 21; and that of Manasses and Josias, ii. Reg. xxxiil, and xxxiv. In the gospel also we have to see the examples of Matthew, Zacheus, the sinful woman, and Peter; beside other more that here for shortness’ sake I do wittingly pass over.
But false or counterfeit repentance proceedeth of a feigned heart: and though at a blush it seem to have the circumstances of true repentance, yet for because it wanteth a turning to God and a sound confidence in him, it is unsincere and utterly false. For of all other it is most certain, that the repentance of Judas Iscariot was false and counterfeit: and yet he confessed his sin, he bare record to the truth, and did with much anger and sorrow restore to the priests the price which he took for the innocent blood; but because Le did not wholly turn to Christ and put his whole confidence in his mercy and goodness, all his repentance was without all fruit. And without all profit do hypocrites, and those that are without the faith of the gospel, torment themselves, and make a shew of outward repentance.
But they are most happy and in an heavenly case, that do with all their hearts truly repent with faith unfeigned: for they receive infinite goodness of their most bountiful and liberal God, who is at one again with penitents, and doth now love them that before he did for their sins most heartily, and yet most justly, hate and abhor. The punishments also, which he determined to lay upon them, he turneth into benefits: for he doth fill, and as it were load penitents with all manner of good things, both temporal and eternal. Now ye understand, dearly beloved, by my former sermons, that God bestoweth so great benefits upon us, not for our works of repentance, but for Christ his sake, in whom alone the saints do trust, not putting any confidence in their works
[4 often repenting, not in Lat.] [5 and in—case, not in Lat.] [6 and—load, not in Lat.]]
of repentance, how holy and commendable soever they be. For insomuch as the Father loveth Christ, and that we by faith are graffed in him, God doth therefore love us, and our works do please him; which works of ours when he doth recompense, he crowneth not our works, as our own works, but crowneth in us the grace which he himself hath given us’.
Again, it must needs be that unrepentants are most unhappy. They hear with what sins and transgressions they have offended God, and provoked his just vengeance against themselves; but therewithal they think not how to prevent the wrath of God being readily imminent to take vengeance of them nor how to obtain his favour again. What else therefore doth remain behind for them, but a most certain and just destruction both of body and soul, of all their goods, and whatsoever things else they do most esteem in this transitory life? It is good here to call to mind that notable sentence of the Lord Jesus in the gospel, saying: “Woe be to thee, Chorazin; woe be to thee, Bethsaida: for if the wonders had been done in the city of Tyre and Sidor, that have been done in you, they would have repented long ere this in sackcloth and ashes. But I say unto you, it shall be easier for Tyre, Sidon, and Sodoma in the day of xxi judgment, than for you.” The parable? of the unfruitful figtree is known to all men, whereof mention is made in the gospel, which withered up by the judgment of God, to be an example to teach and terrify all impenitent sinners. What shall fall, may we think, upon the men of these days, that do so boldly despise repentance now so many years so plainly preached unto them, and beaten into their heads? Some there are, a God’s name’, that will outwardly for a i shew’s sake only seem to be desirous of the evangelical truth: other are utter enemies, contemners, and persecutors of the gospel: and an infinite rabble thou shalt find of Lucianists, Epicures, Nullifidians, and Atheists. Now since all [1 gratiam suam in nobis coronat, is all Bullinger says.
[2 sontibus, Lat. omitted; that are guilty. ]
[3 The parable, not in Lat. Rullinger says, Notissima est omnibus arbor ficus infrugifera.
[6 and—heads, not in Lat. ] [5 a God’s name, not in Lat. ]
[ὁ Nullifidians, not in Lat. Cf. Becon, ed. Park. Soc. Vol. ur. pp. 401, 503: and for Lucian, see Abp. Grindal’s Works, ed. Parker Soc.
these do equally in a manner sweetly deride, or rather scoffingly mock at, this hearty repentance, we cannot do otherwise but still expect and look when the terrible judgment of God’s mighty arm should fall upon such unrepentant sinners. Let them that wish well to themselves speedily turn to the Lord, and consider with themselves continually and earnestly how great the damage is, to keep the transitory joys of this present life, and so to lose the eternal joys of the kingdom of heaven. Let every one make haste to do that which he perceiveth to be done the better by so much, by how much the sooner it is taken in hand.
And yet I would not that any man should despair in his sins, if so be that he doth not stubbornly despise the remedy of repentance; nor because of the facility and gentleness of his heavenly Father doth not maliciously, by the way of contempt, defer repentance even till the very end. And if any man be hindered by the flesh, the world, and the devil, so that it be late or ere he apply his mind to repentance, neither would I have him to fall to desperation.
But now, because I have somewhat more long drawn out this discourse of repentance than I had thought to have done, that 1 may here at last make an end of my sermon, I will instead of a conclusion recite unto you these golden words of the holy martyr St Cyprian, bishop of Carthage, where he writeth against Demetrian to this effect following: “Believe and live; and ye, that now for a time do persecute us, rejoice with us for ever. When ye are once out of this life, then is there no place for repentance, nor any effect of satisfaction. In this world the life is either won or lost. In this world eternal salvation is provided for by the unfeigned worshipping of God and the fruits of true faith. Let not any man, either by his sins or years, be held back from coming to ~ lay hold upon salvation. So long yet as a man is in this world, no late repentance doth come out of season. The entry is open unto God’s indulgence; and to them that seek and understand the truth, the path to pardon is passing plain. Thou, even at the very end and last gasp of this temporal life, ask pardon for thy sins at the hands of him which is the true and only God; call to him for the confession and faith of his knowledge: to him that confesseth pardon is granted, and to him that believeth salvation is given, and he even pre-
sently upon his departure doth pass to immortality. This grace doth Christ communicate: this gift he doth attribute unto his own mercy, by making death subject unto the triumph of the cross, by redeeming him that believeth with the price of his blood, by reconciling man to God the Father, by quickening the mortal by the heavenly regeneration. Let us all, if it be possible, follow him. Let us all profess his sign and sacrament. He openeth to us the way of life. He bringeth us to paradise again. He leadeth us to the kingdom of heaven. With him we shall always live; and being by him made the sons of God, we shall with him always rejoice, being restored by the shedding of his blood. We shall be Christians glorified together with Christ, blessed in God, rejoicing with perpetual pleasure always in the sight of God, and evermore giving thanks to God. For he cannot choose but be merry always and thankful, who, being once in danger and fear of death, is now made secure in immortality 1.”
[1 Credite et vivite: et qui nos ad tempus persequimini, in sternum]
[gaudete nobiscum. Quando istinc excessum fuerit, nullus jam peeni-]
[tentize locus est, nullus satisfactionis effectus: hic vita aut amittitur,]
[aut tenetur; hic saluti eeternze cultu Dei et fructu fidei providetur.]
[Nec quisquam aut peccatis retardetur, aut annis, quo minus veniat ad]
[consequendam salutem. In isto adhuc mundo manenti pcenitentia]
[nulla sera est. Patet ad indulgentiam Dei aditus, et quaerentibus atque]
[intelligentibus veritatem facilis accessus est. Tu sub ipso licet exitu]
[et vite temporalis occasu pro delictis roges; et Deum, qui unus et]
[verus est, confessione et fide agnitionis ejus implores. Venia confitenti]
[datur, et credenti indulgentia salutaris de divina pietate conceditur;]
[et ad immortalitatem sub ipsa morte transitur. Hane gratiam Christus]
[impertit, et hoc munus misericordie suse tribuit, subigendo mortem]
[tropheeo crucis, redimendo credentem pretio sanguinis sui, reconciliando]
[hominem Deo Patri, vivificando mortalem regeneratione ccelesti. Hune, i]
[si fieri potest, sequamur omnes; hujus sacramento et signo censea-]
[mur: hic nobis viam vite aperit, hic ad paradisum reduces facit, hic]
[ad ccelorum regna perducet. Cum ipso semper vivemus, facti per]
[ipsum filii Dei: cum ipso exultabimus semper, ipsius cruore reparati.]
[Erimus Chiistiani cum Christo simul gloriosi, de Dec Patre beati, de]
[perpetua voluptate letantes semper in conspectu Dei, et agentes Deo]
[gratias semper. Neque enim poterit nisi et leetus esse semper et gratus,]
[qui cum morti fuisset obnoxius, factus est de immortalitate securus,—]
[Cyprian. Tract. ad Demetrian. fin. p. 196. Oxon. 1682.]]
To2 the Most Renowned? Prince Edward the Sixth, King of England and France, Lord of Ireland, Prince of Wales and Cornwall, Defender of the Christian Faith, Grace and Peace from God the Father, Through Our Lord Jesus Christ
The promise, that not long ago? I made to your most royal majesty, I do now perform, offering here the other eight sermons of the fourth Decade, which I dedicate unto your royal majesty, that of me you may have two decades of sermons full and wholly finished. In March I sent twelve sermons unto you, which were favourably accepted of your royal majesty, as I understand by the letters of that godly and worthy learned man, Master J. Hooper? the most vigilant bishop of Glocester, my brother and reverend fellow-father in Jesus Christ: who also by the commendation of your royal majesty’s good will to me-ward hath heartened me on, so that row, with far more confidence and liberty than before, I send unto your majesty this other part of my work, entreating of most weighty and holy matters. In this my i dedication 1 respect nothing else but that which I declared in my former epistle; to wit, that I, according to the gift that the Lord hath endued me withal, may help forward and advance the state of christian religion, now again happily springing up in the famous realm of England by your royal majesty’s good beginnings and counsels of your worthy nobles. All they of every nation that is in Christendom, which do truly believe in Christ Jesus, do heartily rejoice, on your majesty’s behalf and the behalf of your most flourishing kingdom, for this renovation of true religion; and do earnestly pray to Christ the Lord, that he will happily bring to a good end the thing that you in the fear of him have happily begun.
Your royal majesty verily hath adventured upon a work iti
[2 See Orig. Lett. ed. Park. Soc. pp. 671, 673.] [3 Serenissimo, Lat. ] [ See Vol. 11. p. 16, note 4.] [5 Orig. Lett. ed. Parker Soc. Vol. 1. p. 88.]]
both very great and full of troubles: but he will never fail Syour godly endeavours, that said, ‘ Behold, I am with you for ever unto the end of the world.” And now also, even a4 10 hath been always from the first beginning of the church, there are many lets and great impediments, that are object against most holy and wholesome intents, doing what they can to hinder and trouble the reformation of religion!: and among other stops this is one of the greatest, that no small number even of the wisest sort do say, that there ought no such haste to be made upon private authority, but that the determination of the general council in controversies of religion must needs be stayed for, and altogether looked after; without the judgment whereof, say they, it is not lawful for a kingdom?, much less for any other commonweal, to alter any one point in religion once received and hitherto used. ~~ But the prophets and apostles do not send us to the councils of priests or elders, but to the word of God: yea, in Jeremy we read, “How say ye, We are wise, we have the law of the Lord among us? Truly, the lying pen of the scribes have wrote a lie3. The wise have been ashamed, they were afraid and were taken: for lo, they have cast out the word of the Lord; what wisdom then can there be among them?” Again, in the Gospel we read, “No man, that layeth his hand to the plough, and looketh back, is fit for the kingdom of God.” Therefore the authority of the prophets and evangelists giveth counsel, fully to absolve and perfectly to end the reformation of religion once begun with the fear of God, out of or by the word of God; and not to look for or stay upon councils, which are directed, not by the word of God, but by the affections and motions of men.
For the late examples of some ages within the space of ater these 400 last years or thereabout do sufficiently teach us what we may look for by the determination of general councils. The causes of councils of old were the corruption either of doctrine or else of the teachers, or else the ruin of ecclesiastical discipline. And good and zealous men have strongly cried now by the space of 500 years and more, that
[1 cceptam, Lat. omitted; which is begun. ] [2 ne regno quidem, Lat.; not even for a kingdom. ] [3 the false pen of the scribes worketh for falsehood. Marg. Auth.]
[Ver.)]
there are crept into the church superstitions, errors, and abuses; that the salt of the earth is unsavoury, that is, that the ministers of the churches are by sloth, ignorance, and wickedness become unseasonable; and that all discipline in the church is fallen to ruin. Bernard Clarevallensis, being one among many, is a notable witness of the thing? and condition. And for that cause there have been many councils of priests celebrated, at the calling together of the bishop of Rome, together with the mutual aid of many kings and princes. But what became of them, what was done in them, and what small amendment or correction of doctrine, teachers, and discipline there was by them obtained, the thing itself (the more it is to be lamented) doth plainly declare. For the more that councils were assembled, the more did superstition and error prevail in doctrine, abuse in ceremonial rites, pride, riot, covetousness, and all kind of corruption in the teachers or priests, and a foul blurring out of all honest discipline. For such men were made presidents of the councils, as had need first of all themselves either to be brought into a better order, or else to be utterly excommunicate out of the congregation of the saints; and they being presidents did in the councils handle causes neither lawful nor lawfully. For the word of God had among them neither due authority nor dignity; neither did they admit to the examination and discussing of causes those men whom it was decent to have chiefly admitted, but them whom they themselves did think good to like of; and in them they sought not the glory of God and the safeguard of the church, but sought themselves, that is, the glory and pleasures of this transitory world. Therefore in the holding of so many general councils we 560 no amendment or reformation in the church obtained, but rather errors, abuses, and the kingdom and tyranny of the priests confirmed and augmented?
And even at this day, although we would wink and not see it, yet we cannot choose but even with our hands feel what we may look and hope for in a general council. There shall at this day no council have any authority, unless it be [ Bernard largely complains of the pride and corruption of the clergy, De Offic. Episc. capp. VIL 1x; in Cantic. Serm. x. ὁ 3, LxxviiI]
[> hujus rei, Lat.; and condition, not in Lat.]
[6 See Bullinger Von den Conciliis, Par. 11. cap. 11. Zurich, 1561. ]]
lawfully (as they expound lawfully) called together. None seemeth to be lawfully called together but that which the bishop of Rome doth call together, and that which is holden according to the ancient! custom and laws received; namely, that wherein they alone do sit, and have, as they call it, deciding voices, to whom power is permitted to determine? and give sentence in the council; and to them who shall think it an heinous crime, and directly contrary to the oath that is given them, to do once so much as think, much more to speak, anything against the bishop and see of Rome, against the decrees of the fathers, and constitutions of the councils,
What therefore may you look for in such a council? That forsooth which I told you that now by the space of 400 years and more the afflicted church of God, to the detriment of godliness, hath seen and felt; namely, that the sincere doctrine of Christ being trode under foot, and holy discipline utterly oppressed, we see that every day more and more, with the great and intolerable tyranny of the see and church of Rome, there do increase and are confirmed unsound and faulty doctrine, most filthy abuses, and too too great licentiousness and wicked living of the priests. They forsooth do cry, that 10 is an heresy to accuse the pope of error, in the chest of whose breast all heavenly doctrine is laid up and contained. They cry that all the decrees of the apostolical see must be received even so as if they were confirmed by the very voice of Peter himself. They cry that it is a wicked thing to move any controversy, or to call into doubt the doctrine and ceremonies received and used in the church of Rome; especially touching their sacraments, whereof they to their advantage do make filthy merchandise. They cry that the church of Rome hath power to judge all men, but that no man hath any authority to judge of her judgment. There are in the decretals most evident canons that do set out and urge these things, as I have told them, Now what manner reformation shall we think that they are likely to admit, which stand so stiffly to the defence of these things? Truly, they would rather that Christ with his gospel, and the true church his spouse, should wholly perish, than they would depart one inch from their decrees, rites, authorities, dignities, wealth, and
[1 hucusque consueto, Lat. ] [2 residendi, Lat.] [ imo intoleranda, Lat.] [ as T have told them, not in Lat.]]
pleasures. They verily come into the council, not to be judged of others, that they may amend those things which even their own consciences and all the world do say would be amended; but they come to judge and yoke all other men, to keep still their power and authority, and to overthrow and take away whatsoever withstandeth their lust and tyranny. For afore, there were sent out horrible thunders against the accusers or adversaries of the see apostolic; that is, of the papistical corruption: after, followed the hot bolts of that thunder, even sentences definitive of excommunication. The secular power hath now by the space of thirty years and more been called on, and persecution hath been everywhere raised up against guiltless Christians”, not for committing heinous crimes and defending naughtiness, but for inveighing against mischiefs and mischievous men, and for requiring the reformation of the church: and yet even at this day most cruel edicts are out, and cruelty is exercised every day more and more, against them that confess the name of Christ: yea, such is their impudency and brasen-faced boldness, they dissemble not that the council, if any must be celebrated, shall be called for the rooting out of heresies; yea, they do openly profess, that the council, once held at Trent, was to this end assembled. Now since these things more clearly than the sun are perceived to be most true, thou shalt, most holy king, do wisely and religiously, if, without looking for the determination of a general council, thou shalt proceed to reform the churches in thy kingdom according to the rule of the books of both Testaments, which we do rightly believe, being written by the inspiration of the Holy Ghost, to be the very word of God.
But now, that it is lawful for every christian church, much more for every notable christian kingdom, without the advice of the church of Rome and the members thereof, in matters of religion depraved by them, wholly to make a reformation according to the rule of God’s most holy word, it is thereby manifest, because Christians are the congregation, the church, or subjects of their king, Christ, to whom they owe by all means most absolute and perfect obedience. Now the Lord
[5 adeoque, Lat.; and so.] [6 conabuntur, Lat.; they will use every effort.] [7 homines, Lat.; men. The bull of Leo X. against Luther was]
[issued June 15, 1520.]]
gave his church a charge of reformation: he commended unto it the sound doctrine of the gospel, together with the lawful use of his holy sacraments: he also condemned all false doctrine, that I mean that is contrary to the gospel: he damned the abuse and profanation of the sacraments; and delivered to us the true worship of God, and proscribed the false. Therefore Christians, obeying the laws and commandments of their prince, do utterly remove or take away all superstition, and do restore, establish, and preserve the true religion, according to the manner that Christ their prince appointed them. Ie verily is a fool or a madman, which saith that the church of Christ hath none authority to correct such errors, vices, and abuses as do daily creep into it!. And yet the Romish tyranny hath so bewitched the eyes of many men, that they think that they cannot lawfully do any thing? but what it pleaseth Rome to give them leave to do. The ecclesiastical histories make mention of provincial synods, held in sundry provinces, wherein there were handled matters of faith and the reformation of the churches, and yet no mention once made of the bishop of Rome. What may be thought of that moreover, that in certain synods, not heretical but orthodoxastical and catholic, thou mayest find some that were excommunicated for appealing from their own churches unto the church of Rome?? St Cyprian, writing to Cornelius? the bishop of Rome, doth say: Since that it is ordained by us all, and that it is just and right, that every man’s cause should be heard there where the crime is committed; and that to every several pastor is appointed a portion of the flock, which every one must govern, and make account of his doings before the Lord: it is expedient, verily, that those, over whom we have the charge, should not gad to and fro, by that means with their subtle and deceitful petulancy to make the concord of bishops to be at jar; but to plead their causes there where they may have their accusers present, and witnesses of their crime committed.”
[1 as—into it, not in Lat.] [2 hie, Lat. omitted; in this matter.] [3 Bingham, Book 1x. chap. 1. 11; and xviL chap. 5. 14.]
[{ beato Cornelio, Lat.]
[> Nam. cum statutum sit omnibus nobis, et sequum sit pariter ac justum, ut uniuscujusque causa illic audiatur, ubi est erimen admissumj et singulis pastoribus portio gregis sit adscripta, quam regat unusquisque et gubernet, rationem sui actus Domino redditurus: oportet utique Cos quibus préesumus non circumeursare, nec episcoporum concordiam
j But letting pass the testimonies of men, we do now come to the testimonies in the book of God. The most holy king Josias, most godly prince, may alone in this case teach you what to do and how to do, with the warrant and authority of God himself. He by the diligent reading of the holy book of God, and by the contemplation of things present, and the manner of worshipping God that then was used, did understand, that his ancestors did greatly and very far err from the plain and simple truth; for which cause he calleth together the princes and other estates of his kingdom, together with all the priests, to hold and celebrate a council with them. In that council he standeth not long disputing whether the examples of the elders ought rather to be followed, or God’s commandment simply received: whether he ought rather to believe the church, or the scripture: and whether all the judgment of religion ought to be referred to the high priest. For laying abroad the book of the law, he submitteth both himself and all his unto the sacred seripture. Out of the book of the law both he himself doth learn, and biddeth all his to learn, what thing it is that pleaseth God, namely, that which was commanded and learned in the reading of the law of God. And presently he gave charge, that all men should do and execute that, not having any regard to the ancient custom, or to the church that was at that time: he made all subject to the word of God. Which deed of his is so commended, that, next after David, he is preferred before all the kings of Judah and Israel.
Now your royal majesty cannot follow any better or safer counsel than this, considering that it proceedeth from Godand that it is most fit for the cause which is even now in hand. The disputation is of the reformation of religion, and the true faith of Christ. You know that that doth spring from heaven, namely, that it is taught by the word of Godand poured into our hearts by the Holy Ghost; for Paul saith: “Faith cometh by hearing, and hearing by the word of Christ.” Therefore as true faith is not grounded upon the word of man, so is it not taught or planted by the same. For in another place the same apostle saith: “My preaching was
[cohzerentem sua subdola et fallaci temeritate collidere; sed agere illic]
[causam suam, ubi et accusatores habere et testes sui eriminis possint.]
[—Cyprian. Opp. Epist. nix. p. 136. Oxon. 1682.] [6 ipsius etiam ecclesize, Lat.]]
not in the enticing words of man’s wisdom, but in the shewing of the Spirit and of power; that your faith might not be in the wisdom of man, but in the power of God.” Not without good cause, therefore, do we refuse the traditions of men, and turn only to the doctrine of the word of the Lord, without which it is assuredly certain that there is no doctrine nor any foundation of true faith.
Neither are they worthy to be heard, who think that the canonical scriptures are ποὺ plain enough, full enough, or sufficient enough, to minister a perfect platform of reformation. the They blaspheme the Spirit of God, imputing unto it obscureness and imperfection, which faults no profane writer can well abide to hear of. St Paul in defence of the truth saith: “ll scripture given by inspiration of God is profitable to doctrine, to reprove, to correction, to instruction which is in righteousness; that the man of God may be perfect, instructed unto all good works.” What now, I pray you, is omitted in these words, that may seem to appertain to a most absolute reformation? What, I beseech you, have those impudent fellows to say against this? Proceed, therefore, proceed, most holy king, to imitate the most godly princes, and the infallible rule of the holy scripture: proceed, I say, without staying for man’s authority, by the most true and absolute instrument of truth, the book of God’s most holy word, to reform the church of Christ in thy most happy England’. The Lord Jesus, the head and mighty prince of this
church? preserve and lead thee his most faithful
worshipper in the way of his truth until the end, to the glory of his name, and the good estate and welfare of the whole christian church. At Tigure, in the month of August, the year of our Lord, 1550
Your royal majesty’s most dutifully bounden,
Henry Bullinger, Minister of the church at Tigure in Switzerland
[1 ecclesias Christi Anglicanas, Lat.; most happy, not in Lat.] (2 his church, ed. 1577; ecclesie sus, Lat. ]]
The Other Eight Sermons of the Fourth Decade, Written by Henry Bullinger. Of God; of the True Knowledge of God, and of the Diverse Ways How to Know Him; That God Is One in Substance, and Three in Persons. The Third Sermon
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