Living, True, and Everlasting God: Also of True and False. Religion. The Fifth Sermon
Toucuineg God, what he is in person, what in quality, and what in substance? I have told you already; not as I ought, but as I was able. I have likewise shadowed out how good and ready his will is towards man, whom he hath ordained to life everlasting in his only-begotten Son; whom also he hath made Lord of all things in this present world, all things being brought in subjection unto him.
Now, that man should not be ignorant what he oweth to so mighty a God, and to a Father so loving and liberal, I will anon join a disputation touching this living, true, and everlasting God, of man to be adored, called upon, and worshipped. For man is neither created nor born to behold and gaze upon the stars, as the philosopher doted; but that he should be the image and temple of God, in whom God might dwell and reign; and that he should therefore acknowledge God, reverence, adore, call upon, and worship, and also? be
[1 vilissima, Lat.] [2 quantus sit, Lat. ] [3 Seneca, de otio Sapientis, cap. 32.] [4 adeoque, Lat.; and so..]
joined unto God, and live with him eternally. And first of all IT will speak of adoring God; next of calling upon God; and lastly, of serving God: whereupon we shall perceive without any trouble at all which is the true religion, or which is the false. The places truly expounded” are very plentiful; but in few words I will comprehend what the scripture doth teach us concerning them; howbeit not every one particularly, but the chiefest, and so much as seemeth sufficient for our salvation and sound knowledge.
To adore or worship, in the holy scriptures, doth signify, for honour’s sake to uncover the head, to bend the body, to incline or bow the knee, or with the whole body to lie prostrate upon the ground, to fall flat on the face at one’s feet, after the fashion of suppliants or petitioners, in token of humility, submission and obedience; and it is referred chiefly to the gesture or habit of the body. The Hebricians use one only word Schahal”, which all interpreters have expounded by this word adorare, to adore, bend, bow, and lie along with the face downward. The Grecians have expounded it by the word προσκυνέω, that is, 1 bow the knees, I uncover or make bare the head, I humbly beseech or adore. And προσκύνησις, adoration, is so called either of kissing, or of moving the hat; for κυνέω signifieth, I kiss. And that a kiss was sometimes a sign of worshipping, reverencing, or adoring, it is to be gathered out of the thirty-first of Job. What, and is it not a fashion very much used even at this day, for honour and reverence sake to kiss-the hand? Again, κυνῆ signifieth a hat, a bonnet, or a cap; so that, to adore, is to make bare and uncover the head for reverence sake. The Latinists also, peradventure, had an eye to the habit of the body; for orare, to pray, signifieth both as well to crave as to speak a thing. He therefore doth adore, that, casting his countenance upon a man, doth crave something suppliantly. Likely it is that the Germans also had a respect hereunto: for they turn adorare, to adore, by this word anbatten; which might moreover have been turned Zu fussen jfallen.
[6 So also ed. 1584: but ed. 1577 propounded; propositi, Lat.] [6 deditionisque, Lat.]: [7 More correctly, the Hithpahel form of this verb, viz. mown]
[signifies, to worship.] [8 to fall at the feet.] 13—2]
In the ninth of Matthew thou dost read: Behold, a certain ruler came to Jesus, and worshipped (or adored) him.” But Mark, writing the same history, “And behold,” saith he, “there came one of the princes of the synagogue, whose name was Jairus; and when he saw him, he fell down at his feet, and besought him instantly (or much;)” thus expounding to us what to adore is, to wit, to fall down at one’s feet, and to submit and beseech like a suppliant. For so we read in the old Testament of Jacob Israel, our father: “And he, going before them, bowed himself to the ground seven times, until his brother Esau approached and drew near.” Of David and xxv. Abigael thus we read in Samuel: “When Abigael saw David, she hasted, and lighted off her ass, and fell before David on her face, and worshipped on the ground, and she fell at his feet, saying: Let that iniquity be counted mine, my lord, ὅσο.” Likewise of Nathan the prophet, it is read thus written: “Απᾷ when he was come in to the king he worshipped” (or or made obeisance) “upon his face on the ground.” For God, communicating this honour, doth allow the same unto men, either for their old age, their authority, or worthiness’ sake: for man is the lively image of God. And it pleaseth God himself to call men that excel other in authority, gods. Whereupon the apostles of Christ, Peter and Paul, instructing the people of God, taught them, he verily, “Fear God, honour the king;” and this, “The magistrate is God’s minister: give therefore to all men, honour to whom honour belongeth; fear to whom fear is due.” In the law the Lord a. saith: “In the presence of ἃ hoar head rise ἀρ; and, “Honour thy parents.” In consideration of this commandment of God the godly do reverence the aged, their parents, and magistrates; and please God also with faithful obedience.
But to adore, worship, or honour images, what representation likeness soever they bear, the Lord doth nowhere like or allow; for he saith in the law: “Thou shalt not bow down nor worship them!” And by his prophet Isaie, “None (saith he) considereth within himself of this matter, and saith: One piece of the wood I have burnt in the fire, I have baked bread with the coals thereof, I have roasted flesh therewithal, and eaten it; and should I now of the residue make an abominable idol, and fall down and worship a rotten piece
[1 Vol. 1. 231.]
of wood??” In the same prophet thou readest with much indignation pronounced: “Their land is full of vain gods (or idols;) before the works of their hands have they bowed themselves and adored it; yea, even before the thing that their own fingers have made. There kneeleth the man, there falleth the man down (before them?): therefore forgive them not.” Therefore that ancient writer, Lactantius, inspired with a prophetical spirit, disputing against the Gentiles, hath thus left it written: “The images themselves which are worshipped are representations or counterfeits of dead men. And it is a perverse and an absurd thing, that the image of a man should be worshipped of the image of God, to wit, man; for he worshippeth the thing that is worser and weaker. Besides that, the very images of saints, which most vain men do serve, are void of all sense and feeling, because they be earth. And where 1s he that understandeth not, that it is a wicked and sinful act for an upright and straight creature to be bowed down, and to adore and worship earth; which to that end is under our feet, that it should be trodden upon, and not adored of us; who therefore are made to go upright and look upward, that we should not lie grovelling downward, that we should not cast this heavenly countenance to the earth, but thither look and direct our eyes, whither the condition of their nature hath guided them? Whosoever therefore endeavoureth to maintain the mystery of man’s creation, and to hold the reason of his nature; let him raise up himself from the ground, and with a raised mind bend his eyes unto heaven: let him not seek a god under his feet, nor dig from under his footsteps that which he may adore or worship; because whatsoever lieth under or is subject to man, the same must needs be inferior unto man. But let him seek aloft, let him seek in the highest place; because nothing can be greater than man, but that which is above man. But God is greater than man: he is therefore above, not beneath; neither is he rather to be sought in the lowest, but in the highest region or room. Wherefore there is no doubt, but that wheresoever an image is, there is no religion. For if religion consist in divine things, and that nothing is divine unless it be among heavenly things, then do
[2 truncum ligneum, Lat. ] [3 incurvavit se homo, et humiliatus est vir, Lat. and Vulgate.] [ So also ed. 1584: but ed. 1577, they are.]]
images lack religion; because in that which is made of earth there can be no heavenly thing. Which matter even by the very name itself may appear and be manifest to a wise man: for whatsoever is counterfeit, that must needs be false; neither can that which hath a representation or gloss of truth at any time take unto it the name of truth. If then not every representation or counterfeit be, not a thing in earnest, but as it were a toy and a sport, religion is not in images, but there is less religion where they be. That which is true therefore is to be preferred before all things that are false. Earthly things must be trodden under foot, that we may get or obtain heavenly things.” These words not unadvisedly have we cited hitherto out of Lactantius. We return now to
[our purpose.]
[spiritual ado- But because the outward gesture or habit of the body is]
[worshipping. [1 Simulacra ipsa, que coluntur, effigies (sunt) hominum mortuorum:]
[est autem perversum et incongruens, ut simulacrum hominis a simul-]
[cro Dei colatur; colit enim quod est deterius et imbecillius.. Ipse]
[imagines sacree, quibus inanissimi homines serviunt, omni sensu carent,]
[quoniam terra sint. Quis autem non intelligat, nefas esse rectum]
[animal curvari, ut adoret terram; que ideirco pedibus nostris subjecta]
[est, ut calcanda nobis, non adoranda, sit; qui sumus ideo excitati..]
[ut non revolvamur deorsum, ne hunc ccelestem vultum projiciamus ad]
[terram, sed oculos eo dirigamus, quo illos nature suse conditio direxit?]
[.Quicunque igitur sacramentum hominis tueri, rationemque nature]
[sue nititur obtinere, ipse se ab humo suscitet, et erecta mente oculos]
[suos tendat in ccelum, non sub pedibus queerat Deum; nec a vestigiis]
[suis eruat quod adoret, (quia quicquid homini subjacet, infra hominem]
[sit necesse est,) sed queerat in sublimi, queerat in summo; quia nihil]
[potest homine majus esse, nisi quod fuerit supra hominem. Deus]
[autem major est homine: supra ergo, non infra est; nec in ima potius]
[sed in summa religione (Bullinger read, regione) queerendus est.]
[Quare non est dubium, quin religio nulla sit, ubicunque simulacrum]
[est. Nam si religio ex divinis rebus est, divini autem nihil est nisi in]
[ceelestibus rebus, carent ergo religione simulacra; quia nihil potest esse]
[ceelestis in ea re que sit ex terra. Quod quidem de nomine ipso appa-]
[rere sapienti potest: quicquid enim simulatur, id falsum sit necesse]
[est; nec potest unquam veri nomen accipere, quod veritatem fuco et]
[imitatione mentitur. Si autem (non, Bullinger’s text) omnis imitatio]
[non res potissimum seria, sed quasi ludus ac jocus est; non religio in]
[simulacris, sed mimus (Bullinger read, minus) religionis est. Pre-]
[ferendum est igitur verum omnibus falsis; calcanda terrena, ut cceles-]
[tia consequamur.—Lactant. de Orig. Error. Lib. 11. capp, 17, 18. pp.]
[227—230. Lugd. Bat. 1660.]]
commonly framed according to the inward quality of the mind, and the outward habit of his body which adoreth submitteth, yieldeth, and maketh subject him that worshippeth to him which is worshipped; therefore adoration is translated likewise to the inner man: so that to adore is to reverence and respect God, to bequeath ourselves wholly unto him, and to cleave inseparably unto him, upon him only and alone to hang in all things, and to have recourse unto him in all our necessities whatsoever. Furthermore, the outward adoration doth immediately, when it is needful and ability granted, follow a mind rightly endued with true faith and holy fear of God. Tor adoration is two-fold, or of two sorts: one of the mind or spirit, which is inward, sound, sincere and true; another of the body, which is outward, unsound, counterfeit, and false, which may proceed from him in whom there is no sparkle of religion. True adoration is the fruit of true faith and holy fear of God; namely, a lowly or suppliant yielding and humble consecrating, whereby we bequeath ourselves, yield and submit ourselves, unto our God, whom as we understand to be our best and most merciful Father, so to be our most high and almighty God: upon him therefore alone we do wholly depend, and to him only we have respect: which also forthwith, so soon as occasion is ministered unto us, we express and testify by outward adoration. All this we shall the better understand by these testimonies of scripture following. David saith: “O come, let us sing unto the Lord; let us heartily rejoice in God our salvation. Let us come before his presence with thanksgiving, and shew ourselves joyful in him with psalms. For the Lord is a great Godand a great king above all gods: because in his hand are the corners of the earth, and the height of the hills are his. For the sea is his and he made it, and his hands fastened the dry land. O come let us adore (or worship) and fall down, and kneel? before the Lord that hath made us: because he is the Lord our God; and we are the people of his pasture, and the sheep of his hands.” Thou perceivest therefore that we must adore or worship God, and that we must cleave unto him, and sing praises to his name, because he 15 the most mighty God, Creator of all things, yea, our Creator, our Father, and our Shepherd. Likewise, in the gospel according
[2 ploremus, Lat.]
to Matthew, adoration doth follow faith, and doth as it were grow out of it, and by it is nourished. For after that the disciples, being taught by miracles, believed that Jesus was Christ, they came (saith Matthew) and adored (or worshipped) him, saying: “Thou art truly the Son of God.” Again, thou readest in John that the Lord asked the blind man that was excommunicate or cast out of the synagogue, whom he restored to his sight, saying, Dost thou believe in the Son of God?” and that the blind man answered, “Who is he, Lord, that I might believe in him?” and that Jesus answered, and said: “Thou hast both seen him, and he it is that talketh with thee.” Moreover upon this by and by followeth in the history: “But he said, I believe, Lord; and he worshipped him.” Hitherto now belongeth that which the Lord said to the Samaritan in the gospel: “The true worshippers shall worship the Father in spirit and in truth.” For the Lord doth allow spigjtual and inward adoration or worshipping; not that outward, counterfeit, or hypocritical worshipping, but that which proceedeth from a mind regenerated by faith through the Holy Ghost, and that tendeth sincerely towards one God. For we read in the history of the old Testament, that those princes worshipped in truth, which consecrated and made holy themselves unto one God with their whole heart, and on him only depended: again, that they worshipped not the Lord with their whole heart, which, being destitute and void of sincere faith, depended also upon creatures. Now a reason of this adoration or worshipping the Lord adjoineth in the gospel. Worship (saith he) ought in all points to agree with him that is worshipped. But God that is worshipped is spirit and truth, and is delighted with spiritual worship and unfeigned faith. In spirit and truth therefore he must be worshipped.
Wherefore the saints have a special care and regard that God, the inward worship of the mind be sound, and that first of all they worship in heart, and truly, with a sincere faith and a reverence of God’s majesty: and whiles they are inwardly so occupied, they do no less outwardly, falling on their faces with humility, and do worship in God’s presence. For the outward worship is a companion of the inward, and followeth it. Hypocrites also worship God in body, suppliantly and lowly enough; but because their minds go a wool-gathering, and neither with
faith nor reverence cleave unto the Lord, they hear this spoken of the Lord by the prophet: “This people honoureth me with their lips, but their heart is far from me: but in vain do they worship me, teaching doctrines precepts of men.” And this verily is the counterfeit and false worshipping. And that worshipping also is false, nay, it is most wicked and abominable, wherewith the creatures are worshipped, either with God, or for God, or without God. And, to say sooth, they do not worship God at all, which neither fear God, neither believe in God, nor yet depend or hang only upon God.
All men truly confess that God must be worshipped, but every one doth not surely! acknowledge and confess that God only and alone is to be worshipped. It remaineth therefore to be declared, that God only and alone is to be worshipped of men. Adoration or worshipping is joined with true faith and perfect or sincere reverence of God’s majesty; which seeing they are due to God alone, it followeth that God alone is to be worshipped: and therefore is this saying so often cited and beaten upon in the law and the prophets: Thou shalt worship the Lord thy God, and a strange god thou shalt not worship.” Now a strange god is whatsoever without and beside the only, living, true, and everlasting God thou choosest unto thyself to be worshipped? The only and alone true, living, and everlasting God therefore is to be worshipped. In the history of the gospel we read, that the devil tempted our Lord Christ; and, having led him up into an high mountain, shewed him from thence all the kingdoms of the world and the glory of them, and said: “All these will I give thee, if thou, falling down, wilt worship me:” and that the Lord made answer: “Avoid, Satan; for it is written, Thou _ shalt worship the Lord thy God, and him only shalt thou serve.” And surely worshipping and serving are linked mutually the one with the other, that they cannot be severed or put asunder. Whereupon it followeth, that, seeing the Lord requireth only and alone to be served, he will doubtless in like manner only and alone be worshipped. And Heli, the great prophet of God, teaching that God can in no case abide to have one joined unto him in worship, erieth out unto the people worshipping God and with him their god Baal: “How long (saith he) do you halt on both parts? If the Lord be God,
[1 sincere, Lat. [2 Vol. 1. 220.]
follow him: if Baal be god, go after him.” As if he should have said, You cannot worship God and Baal at once. “No man can serve two masters.” For the Lord our God requireth, not a piece, but our whole heart, our whole mind and soul: he leaveth nothing therefore for us to bestow upon any other. In the epistle to the Hebrews Paul sheweth, that Christ is more excellent than angels, because that angels adore or worship Christ, but they again are not worshipped. If then the angels are not worshipped, whom shall we grant, beside the living, true, and everlasting God, that deserveth to be worshipped? God therefore only and alone is to be worshipped. For in the revelation of Jesus Christ, made unto the blessed apostle and evangelist John, thus we read written: “And I saw another angel flying through the midst of heaven, having the everlasting gospel to preach unto them that dwell upon the earth, and to all nations, and kindreds, and tongues, and people, saying with a loud voice: Fear God and give him honour, because the hour of his judgment is come; and worship him that hath made heaven and earth, the sea, and fountains of waters.” And again in the same book we read: “And I fell down before the feet of the angel, to worship him. And he Said unto me: See thou doest it not; I am thy fellow-servant and of thy brethren having the testimony of Jesu; worship God.” Again, in the end of the same book thou dost read: “And after I had heard and seen, I fell down to worship before the feet of the angel, which shewed me these things. And he said unto me, See thou dost it not; for I am thy fellow-servant, and of thy brethren the prophets, and of them that keep the words of this book.” With this thing the saying and doing of St Peter doth not greatly disagree, at whose feet when Cornelius the centurion fell down and worshipped, Peter said, “” Arise, I also myself am a man;” and therewithal laying his hand on him, which lay along, did lift him up, and set him on his feet. Right religiously therefore wrote Augustine touching true religion, saying: “Let not De a. - religion be unto us the worshipping of man’s handy work. For better are the workmen themselves, which make such; whom notwithstanding we ought not to worship. Let not religion be to us the worshipping of mortal men: because, if they have lived godlily, they are not to be esteemed as those that would seek such honours; but their will it is, that he should
be worshipped of us, who enlightening them, they rejoice that we are made fellow-partakers of his merit. They are to be honoured therefore for imitation or following sake, not to be worshipped for religion’s sake. And if they have lived ill, they are not to be worshipped, wheresoever they bel.” The same Augustine in his first book De consensu Evangelista-ruin, of the consent of the evangelists, and eighteenth chapter, reasoning why the Romans never received both the God and the worship of the God of the Hebrews, considering that they received the gods almost of all the Gentiles to be worshipped; and he answereth, that that came to pass by none other occasion, than because the God of the Hebrews would only and alone be worshipped without a mate or partner. If any require his words, they are these: ‘ There resteth nothing for them to say, why they have not received the holy rites and worship of this God, save only because he would be worshipped alone; and hath forbidden them to worship the gods of the Gentiles, whom nevertheless these people did worship. For the sentence or opinion of Socrates (who, as by oracle it was ratified, was the wisest of all men) is, that every ged ought in such sort to be worshipped, as he himself hath given commandment he would be worshipped. Therefore were the Romans of very necessity forced not to worship the God of the Hebrews; because, if they would worship him after another fashion than he himself said he would be worshipped, they should not then worship him, but that which they themselves had devised and made: and if they would in that manner worship him as he himself prescribed, then they saw that they were debarred from worshipping other gods, whom he forbad to be worshipped. And upon this they. refused the worship of the only true God, to the intent they might not offend many counterfeit and false gods; thinking that the anger of them would rather be more to their dis-
[[! Non sit nobis religio humanorum operum cultus. Meliores]
[enim sunt ipsi artifices, qui talia fabricantur, quos tamen colere non]
[debemus.. Non sit nobis religio cultus hominum mortalium: quia si]
[pie vixerint, non sic habentur, ut tales queerant honores; sed illum a]
[nobis coli volunt, quo illuminante letantur meriti sui nos esse con-]
[servos. Honorandi ergo sunt propter imitationem; non adorandi]
[propter religionem. Si autem male vixerint, ubicunque sint, non sunt]
[colendi.—August. de Vera Relig. cap. 55. Opp. Tom. 1. fol. 155. col. 4.]
[fol. 156. col. 1. Par. ‘1532.]]
profit than the good-will of him to their benefit’.” Thus saith Augustine. And although these things are written concerning the worship and service of God, and that we dispute of adoring God’s majesty; yet notwithstanding they are not impertinent or beside our purpose; for the worshipping and serving of God are inseparably linked and knit together. Of this serving of God we will speak more heareafter. But by the words cited before we do gather, that only and alone the true, living, and everlasting God is to be worshipped, according to that commonly known sentence of the law: Thou shalt worship the Lord thy God; him shalt thou fear, and him only shalt thou serve: to him shalt thou cleave, and in his name shalt thou swear.” and Furthermore, God from the beginning hath promised that and performed, yea, and will perform whiles this world God. standeth, great rewards to his true worshippers. Contrariwise, we believe that great mischiefs or punishments are prepared for those which either do not at all worship God, or else instead of the true God do worship strange gods. The Lord in his Revelation, shewed to John the apostle, saith: The fearful, and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake that burneth with fire and brimstone, which is the second death.”
These things have we hitherto spoken of worshipping God: we will now speak, in the second place, of invocating
[1 Veruntamen diligentius ab istis querendum est, quemnam putent]
[esse Deum Israel, cur eum colendum non receperint, sicut aliarum gen-]
[tium deos quas Romanum subegit imperium, &ec.. Nihil ergo restat]
[ut dicant cur hujus Dei sacra noluerint recipere, nisi quia solum se]
[coli voluerit; illos autem deos gentium, quos isti jam colebant, coli]
[sapientissimum omnium hominum etiam oraculo fuisse firmarunt.]
[Socratis enim sententia est, unumquemque deum sic coli oportere,]
[quomodo se ipse colendum praeceperit. Proinde istis summa neces-]
[sitas facta est non colendi Deum Hebraorum, quia si alio modo eum]
[colere vellent quam se colendum ipse dixisset, non utique illum cole-]
[rent, sed quod ipsi finxissent. Si autem illo modo vellent quo ipse]
[diceret, alios sibi colendos non esse cernebant, quos ille coli prohibebat:]
[ac per hoc respuerunt unius veri Dei cultum, ne multos falsos offen-]
[derent; magis arbitrantes sibi obfuturam fuisse istorum iracundiam,]
[quam illius benevolentiam profuturam.—August. de Consensu Evan-]
[gelist. Lib. 1. capp. 17, 18. Opp. Tom. 1v. fol. 81. col. 3.]]
or calling upon God, of which point we promised to speak. To call upon, and calling upon, is diversely taken in the scriptures. Tor it signifieth to bring forth as a witness, or a calling to witness. So Moses calleth heaven and earth to witness against the children of Israel, by the figure Pros-opopeia. Again, the name of any one to be called upon over another, is to be called by, or after, his name. “” Let my name” (saith Jacob) “be called upon them,” that is, upon Ephraim and Manasseh; that is, let them be named by my name, as if they were my children; and let them be called, not the sons of Joseph, but the sons of Jacob Israel. So say the wives to their husbands? “Let thy name be called upon us;” that is, suffer, or give leave, that we may be named by thy name, and that we may be made thy wives: for those women, through the knot of wedlock, take unto them their husbands’ names. After the same manner do we oftentimes read in the prophets and holy history of the Bible, “The house upon which thy name is called;” that is, the house which is called after thy name, and is named the Lords house. Likewise Joab, general of the king’s army, saith unto David: “Take thou the city” (Rabbah, the chief city or seat royal of the Ammonites), “lest I take it, and my name be called upon it;” that is, lest I be called the conqueror of Rabbah. Most ignorant therefore and unskilful are they of the scriptures and the phrases of speech used in the scripture, which cite that saying of Jacob, which even now we declared, in defence and maintenance of the invocation of saints; as though Jacob would have his name to be called upon of his posterity and offspring. In Daniel thou dost read, “A people upon whom the name of. God is called:” which signifieth nothing else than, a people that is called Gods people. Here is no mention of invocating, whereby we ask or desire any thing. Furthermore, invocation, or calling upon, is taken for religion. For Luke saith in the Acts: Saul had power (or authority) to bind all those that called upon the name of the Lord.” And Paul saith: “Let every one that calleth upon the name of the Lord depart from iniquity.” Also, “Seek after peace with all them that call upon the name of the Lord,” that is, which
[2 So also ed. 1584: but ed. 1577 has rightly, Zusband; maritum,]
[Lat. ]]
are of the true christian religion. Lastly, to invocate or call upon signifieth, to cry or call for help, and with continual outcries to erave somewhat.
That invocation therefore or calling upon God, whereof at this time we entreat, is a lifting up of man’s mind to God in great necessity or in some desire, and a most ardent craving of counsel and assistance by faith; and also a bequeathing or committing of ourselves into the protection of God, and as it were a betaking of ourselves to his sanctuary and only safeguard. In invocation therefore (true invocation, I mean) a faithful mind is first of all required, which doth acknowledge God to be the author and only giver of all good gifts; who is willing to hear them that call upon him, and is able to grant us all our requests and desires whatsoever. An uncessant and ardent petition or beseeching is also required. But of these points more shall be said, when God shall give us leave, in our sermon of the prayer of the faithful; for invocation is a kind of prayer.
Now verily I will shew, that in all our desires God is to be called upon, yea, only and alone to be called upon. Surely there are express commandments of God, charging us to call upon the name of the Lord, who promiseth, that for the goodwill and love which he beareth us he will hear our requests and suits, and largely give unto us things tending to our health and benefit. Of many I will cite one or two testimonies. Salomon, the wisest of all men, doth teach us to call upon God in all and every one of our necessities, making a particular rehearsal of men’s special desires, The same argument doth Salomon’s father, that most holy king David, handle throughout the whole hundred and seventh Psalm. He reckoneth up therefore the divers casualties, chances, and miseries of men, their affliction or oppression, their wanderings and dangers in their journey, their bonds and imprisonments, their diseases, and the fear of death, which sometimes is more terrible and hideous than death itself, their jeopardies on the sea and rough waters!, barrenness, scarcity, calamities, contempt, shame, and ignominy. Those crosses,” saith he, “if they light on any man, let him not ascribe them either to his god to whose defence he hath committed himself2, or to fortune, or to his constellation and [1 fluminibus, Lat.] [2 deo tutelari, Lat.]
destiny; but to that God that knoweth all things, and can do all things, and upon that God let him call earnestly by faith.” For often doth the prophet repeat these words: “And when they cried unto the Lord in their tribulation, he delivered them out of their distress.” And for that cause doth he so often reiterate those words, to the end that we, having conceived a perfect trust in our hearts and sure belief, might learn in all chances to call upon the name of the Lord. For Salomon in his Proverbs yet again saith: “The name of the Lord is a most strong tower: unto it doth the righteous man run, and he shall be advanced?,” or, he shall be set free from danger. Asaph also in his holy songs saith: Sacrifice unto the Lord a sacrifice of praise, and pay thy vows unto the Most Highest.” And, Call upon me in the day of trouble, and I will deliver thee, and thou shalt glorify me.” And he bringeth in the Lord himself speaking, and requiring sacrifices, not of beasts, not of gold or silver, but of praise and invocation. Therewithal he promiseth help; and witnesseth, that by invocating and praising he is honoured (or glorified); whereupon David said: In my trouble I will call upon the Lord, and I will ery unto my God; and he shall hear my voice out of his holy temple, and my cry shall enter into his ears.” Joel also said: “Every one that calleth upon the name of the Lord shall be safe.” And the Lord by the prophet Jeremy saith: “Ye shall call upon me, and ye shall livet: ye shall pray unto me, and I will hear you; ye shall seek me, and ye shall find me, if with your whole heart ye seek me.” Furthermore, we do not read that our holy and blessed fathers in their petitions and requests’, were they small or were they _ great, called upon any other than that God who liveth everlastingly world without end. For the Lord himself by Asaph saith: “In thine extremities and troubles, O Israel, thou calledst upon me, and I delivered thee.” Also David saith: “Our fathers hoped in thee, and thou deliveredst
[3 exaltabitur, Lat.; is set aloft. Marg. Auth. Ver.] [ Bullinger appears to have read vivetis for ibitis (which also Bibl.]
[Lat. Tigur. 1544 has), ye shall go.] [5 So also ed. 1584: but ed. 1577, or requests. ] y speraverunt, Lat. omitted; but found in ed. 1577, they hoped in]
[thee.]
them. Unto thee they cried, and were delivered; in thee they trusted, and were not confounded.” Now add unto all these the commandment of Christ our Lord: When you pray, say, Our Father,” &c. Add also the words which follow in Luke xi. and Matthew vii. “Ask, and it shall be given you;” and so forth. We conclude, therefore, that the true, living, and everlasting God ought of all men in all their necessities to be called upon.
But to no purpose, peradventure, I take pains in this… point, seeing that there are but a few, or none at all, which deny that God is to be called upon. This seemeth to require a more diligent declaration, that God only and alone is to be called upon. For many doubtless do call upon God, but together with God, or for God, certain chosen patrons; whereupon ensueth that they call not upon God only and alone. Now that he alone is to be called upon, in this sort we declare. By invocation or calling upon we require help or succour, either that good things may be given to us, or that evil things may be turned away from us: which needeth no further proof, seeing it cannot be denied of any that is ruled by his right wits. Now God only and alone is our helper, who only giveth good things, and taketh away evil things. For the Lord saith in the gospel: “There is none good but one,” to wit, God; where one is taken for one only and alone. Again in the law, by the mouth of Moses, the [ord saith: Behold, that I am God alone, and that there ΙΒ none other God beside me.” And again by Isaie: “Am not I the Lord? and there is none other God beside me: a just God and a Saviour; there is none other beside me.” And David: Who,” saith he, “is God, besides the Lord? and who is mighty (or a rock), save our God?” In very evil part therefore did the worshippers of God take it, so often as men asked of them those things which are in the Lord’s hands only to give. Rahel said to Jacob: Give me children, or else I die.” But the scripture by and by addeth: “And Jacob being angry said, Am I in God’s stead, which hath denied thee” (or withholden from thee) the fruit of the womb?” So when the king of Syria desired and besought Joram, the king of Israel (a king, I wis, not so godly), that he would heal Naaman, who was infected with the leprosy, Joram saith: “Am I a God, that I should be
able to kill and to give life? For he sendeth to me, that I should heal a man from his leprosy.” Wherefore most certain it is, that to God only it belongeth to give good things, and to turn away evil things. Whereupon it doth consequently follow, that God only and alone must be called upon. For if those patrons, whom they call upon as their helpers and succourers that do not call upon the only God, be able either to give those things that are good, or to turn away those things that are evil, then certainly there is not one only God; for those should likewise be gods. But gods they are not, because there is but one God, who only and alone giveth (or bestoweth) good things, and taketh away (or removeth) evil things. God only and alone therefore is to be called upon: patrons are not to be called upon, insomach as they are able to do us neither good nor harm. As touching that which of their own heads some do here object, that patrons do us good and harm, not of themselves, but of God; it is doubtful, yea, it is most false. For the Lord himself by the prophet saith: “I am the Lord: Hu (this or being)! is my name; and my glory I will not give to another, neither my praise to a graven image2” So that all glory belongeth to God, because he is only and alone, not only the well-spring of all good graces, which is never drawn dry, but also a most just and equal distributer of the same; and for that cause he is called upon, worshipped, and served of men. Psalm ].
Furthermore, insomuch as we ought to sacrifice unto none but to one God, certain it is that we must worship but one only God. The Lord crieth in the law: “ΗΘ that offereth unto other gods than to the only God, let him be rooted out.” And therefore Paul and Barnabas, when the people of Lystra were preparing sacrifices to offer unto the apostles, they rent their clothes thereat, as at intolerable blasphemy. For in the law of the Lord we read again: “Whosoever shall make for himself a composition (or perfume) of incense, to smell thereto, he shall be cut off from among his people.” But the sacrifices of the godly are prayers, thanksgivings, and invocations on God’s name. For David saith: “Unto thee will I
[1 See above, page 133.] So also ed. 1584: but ed. 1577, to graven images; sculptilibus, Lat.] [3 Rather, But the glory of God is this, that he is only, &e.] 14 [BULLINGER, IIL]]
sacrifice a sacrifice of praise, and I will call upon the name of the Lord.” And again: “Let my prayer be directed in thy sight as incense; and the lifting up of my hands as an evening sacrifice.” Paul likewise saith: “By Christ we offer the sacrifice of praise always unto God, that is, the fruit of lips Which confess his name.” For the prophet! Osee biddeth us “offer the calves of our lips.” Forsomuch therefore as one only God is to be sacrificed unto, therefore one only God is to be called upon. Neither is it possible, that they, whom such as call not upon the only God name heavenly patrons, would, if they be saints, require of men such manner of invocations: nay rather, both against God and against the saints do these offend, ascribing that to such which no blessed spirits do acknowledge. St Augustine saith, that they are not the angels of the good God, but wicked devils, which will have not the only and most high God, but themselves, to be worshipped and served with sacrifices. Besides that, the blessed spirits (or saints) during the time that they lived in their mortal bodies prayed, “Thy will be done, as in heaven so in earth:” therefore, being now delivered and set free from all corruption, they do much more fully, yea, most perfectly agree unto the will of God, which commandeth all men to worship and call upon the only God.
Again, he that looketh into and seeth the hearts of them that call upon him, heareth their petitions or requests, and is able to fulfil the desires of all men living, he (I say) is lawfully and fruitfully called upon. And surely it is requisite and necessary that he know all things, that he be almighty, and the searcher of hearts. Wherefore, seeing the only God is he, the only God without further question ought to be called upon. For that God only is the searcher of hearts, comprehended in no place, but present everywhere, and omniviii. potent, Salomon in these words doth testify: Behold, the heavens and the heaven of heavens are not able to contain
[1 et propheta, Lat.; also the prophet.] [? Dic mihi, deemonia colis, an spiritus bonos, quales sunt angeli?]
[Sunt enim angeli sancti, et sunt spiritus maligni. Ego dico quia]
[in templis tuis non coluntur nisi spiritus maligni, qui sibi exigunt]
[superbi sacrificium, et volunt se coli tanquam Deos. Maligni sunt,]
[superbi sunt.—Aug. Enarr. in Ps. xevi. Opp. Par. 1531. Vol. vir. fol.]
[226 col. 2.]]
thee: how much more unable then is this house that I have built! Thou therefore shalt hear in heaven, in the place of thy habitation (or,in thy dwelling-place), and shalt have mercy. For thou only knowest the hearts of the sons of men. Thou shalt do (and give) to every one according to all his ways, which knowest his very heart.” As for the heavenly patrons, as these men call them, they do neither know the thoughts of men; neither is their power spread throughout the heaven, the earth, and the seas; neither do they know all things, or yet are everywhere present, or be omnipotent. For if it were so with them, they should be transformed and changed into a divine nature, and should cease any more to be creatures: but although by Christ they enjoy everlasting blessedness, yet notwithstanding they remain creatures still, neither do they know all things, neither are almighty; therefore are they at no hand to be called upon. In one prick and moment of time truly innumerable thousands of mortal men offer up their vows, and make their petitions: so that he verily which heareth must at a pinch, and in a very moment, and not at sundry seasons or degrees of time, know and be able to do all things; yea, and in a moment also reach out his helping hand unto all: which as no creature, though never so excellent, can do; so the only God, that knoweth all, and is omnipotent, can do all things, and therefore only and alone is to be called upon,
I wot well what the defenders of heavenly patrons (or saints) object against that which I have spoken; to wit, that they of their own nature do neither see nor yet hear what is done of us upon the earth; but in the face of God, as in a most lightsome looking-glass, do see all things, whatsoever God vouchsafeth to reveal to them, and that so they have an under-knowledge of all our affairs, and also help us? But this imagination or forgery, in all points doubtful, can be proved by no authority out of the holy scriptures. But touching the celestial saints the scripture doth rather affirm the flat contrary. For in Isaie the people of God ery out: “Thou, O God, art our Father: though Abraham be ignorant of us, and Israel know us not; yet thou, O Lord, art our Father, and our Redeemer.” If then the patriarchs, so studious
[[ Sentiments like the above are frequently met with in Romish]
[writers: ex. gr. in Pighius, Controy. precip. ὅσο. fol. 194. Par. 1549.] 14—2]
and careful for their people, knew not what they did; which of the saints (I pray you) shall we grant or point out, that knoweth what we do, and that intermeddleth with the affairs of the living? True doubtless is that that the holy psalm soundeth: “Because my father and my mother have left (or forsaken) me, the Lord hath taken me up.” If our parents forsake and leave us, how (I pray you) can they tell, or do they care, how it fareth with us? Let that suffice us wherewith David held himself throughly content, saying: “The Lord hath taken xxii. charge over me.” We read that Josias was translated out of this life into another, to the end he should not see the mischiefs, (or plagues and punishments,) which the Lord determined to bring upon the Israelitish people for their most wicked and naughty life. The blessed souls therefore enjoy the sight of God, and thereby participate light and endless joy or gladness; they know none of our affairs, neither is it needful they should know them, considering that the Lord alone hath all things in his government.
Now is that also most certain, that invocation springeth from faith, as the fruit from the root. For Paul, using that saying of the prophet, Whosoever calleth upon the name of the Lord shall be safe,” doth by and by add: “But how shall they call upon him, in whom they have not believed?”” See how the apostle bringeth in one upon another: he is not called upon, who is not believed. =~ Wherefore, in whom we believe, upon him we do also call. But in God only and alone do we believe; therefore on him only do we call. For wheresoever true faith is, there likewise is the gift of the Holy Ghost. For the apostle saith: If any have not the Spirit of Christ, this man is none of his.” And again: “You have not received again the spirit of bondage unto fear; but you have received the spirit of adoption, by which we cry, Abba, Father.” They therefore, that are endued with a true belief in God, call upon God, whom they do acknowledge and confess to be the only Father of all. Neither might so much as the least part in that solemn form and order of invocation, delivered unto us by the Son of God, be attributed by any means unto patrons, or saints. The only God therefore is to be called upon.
The heart of sinful man trembleth and quaketh to apinter- proach near unto so great a majesty. For who may seem worthy in himself to appear and come before the presence of
the most holy, the most just, and the most terrible God? Here therefore some supply and make up the matter with the patronship or intercession of celestial saints, by whose mediation, and making way before us, passage lieth open for us unto God. But this they bring forth without the warrant of the scripture. The scripture hath laid before us a law, as it were, of calling upon God, and thereunto hath annexed most ample or large promises: so the commandment doth set forth unto us by and through whom we should call upon God, adding thereunto a most excellent promise, and opening unto us through Christ Jesus only a ready way to the Father. For in the gospel the Lord saith: Verily, verily, I say unto you, Whatsoever ye shall ask the Father in my name, he shall give it to you. Hitherto you have not asked anything in my name. Ask, and ye shall receive, that your Joy may be perfect,” (or full). And, “Whatsoever ye shall ask in my name, I will do it; that the Father may be glorified by the Son. If you shall ask anything in my name, I will do it.” What could be spoken more fully and clearly than these words? Christ biddeth us by (or in) his name to call upon God the Father, and promiseth that he will give the faithful whatsoever they ask in Christ his name. Who doubteth now any whit at all of the truth and constancy of him which promiseth? What need we therefore henceforth the intercession of saints? Of calling upon them, or of coming to God by their mediation, we have no testimony of seripture, we have no promise. Whereunto I add, that he contemneth the commandment and precept of God, whosoever seeketh by any other than by Christ and his intercession to come to the Father. He that obeyeth the commandment of Christ, and in his name maketh invocation, the same needeth not at all the mediation of saints. Hath not he all things plentifully in Christ? We say therefore, and affirm, that only Christ is the mediator, intercessor, and advocate with the Father in heaven of all men which are in earth; and in such sort the only mediator, &ec. that after him it is needless to have other advocates.
Many do grant that Christ is given unto us an intercessor with God; but because they join with him many other, they do not surely send all unto him alone, neither yet do they preach one only mediator. They imagine that Christ is
the mediator of redemption, yea, and the only mediator; howbeit not the only mediator of intercession, but together with him many more. But the scripture setteth forth unto us Christ, as the only mediator of redemption, so also of intercession. The office of a mediator touching redemption and intercession is one and the selfsame. A mediator putteth himself in the midst between them that are at variance or disagreement; and he is joined to each in disposition and nature. An intercessor putteth himself in the midst between them that are at strife and dissension; and unless he be indifferent for either side, he cannot be an intercessor. On both parts reconciliation (or atonement) is required and looked for. There must needs therefore be a certain cause of discord; which being taken away, the discord or debate doth also cease. The cause of discord is sin. It is the duty therefore of a mediator or intercessor quite to rase out sin, that disagreement may no longer remain. For this there is no amends or satisfaction made with words or with prayers, but with blood and death. Hebrews ix. Whereupon we do necessarily gather, that only Christ is the mediator or intercessor with the Father. For principally Christ? may set himself in the midst between God and men, because he only is partaker of both natures. The saints participate but only one; for they are men; but Christ is both God and man. Furthermore, he that is an intercessor must also be a reconciliator, or an atonementmaker. For the end, whereat he that maketh intercession doth shoot, is reconciliation. But Christ is the only reconciliator of men, therefore also the only intercessor. For it belongeth to an intercessor to dissolve the cause of contention and discord, that is to say, to abolish and take away sin. But Christ alone, and no creature, taketh away sin. It remaineth therefore that Christ is the only intercessor. Hitherto do now 1mm. ii. pertain the testimonies of scripture. Paul saith: “There is one God, and one reconciler (or mediator) of God and men, the man Christ Jesus, who gave himself the price (or ransom) for the redemption of all.” And although the apostle speak expressly of redemption, yet notwithstanding these words
[1 reconciliatio dissidentium, Lat.; reconciliation of parties at]
[variance. ] [2 Principio enim solus Christus, Lat.; For, in the first place, only]
[Christ, &ec.]]
are placed in the midst between the disputation of the invocation upon God, which is done by Christ, who is the only mediator of redemption and intercession. For as he alone redeemed us, so doth he alone even now commend us, being redeemed, unto the Father. Touching this let the apostle be heard once again, saying to the Romans: Christ, when as yet we were sinners, died for us: much more therefore now being justified (or made righteous) by his blood, we shall be saved from wrath through him.” And yet again somewhat plainer: “For if, when we were enemies, we were reconciled to God by the death of his Son; much more, being reconciled, we shall be saved by his life.” For in another place the same apostle saith: Christ ever liveth” for this end, to make intercession for us.” And again: “It is God that justifieth: who is he that can condemn? Christ is he that died; yea, that is raised up; who also is at the right hand of God, and maketh intercession for us.” The same Christ openeth the way, or maketh access, for us unto the F ather?, Hebrews, chapter iv. and Ephesians, chapter ii. For the Lord Jesus himself in the gospel doth not shew unto us many doors, but one only door. “1 am (saith he) the door.” And again: “I am (saith he) the way, the truth, and the life. None cometh to the Father but by me.” Doth not he which saith, “I am the way, the truth, and the life,” yea, and such a way, that there is access to the Father by none other than by me, that is, by me only and alone, exclude all other means, all other ways, and all other patrons or advocates whatsoever? Also in another place of the gospel, lest any through shamefacedness, knowledge of their own unworthiness, and guiltiness of sins, or the majesty and glory of Christ the _ Son of God, should be hindered from calling upon God in the name of Christ, and committing themselves to Christ his defence; he in his own person, plainly and lovingly calling all unto him and to the benefit of his defence, crieth: Come unto me, all you that labour and are heavy loaden, and I will give you rest.”
Out of the epistle to the Hebrews no less evident testimonies than these, and that good store, may be gathered.
[3 Idem rursus aditum nobis ad Patrem aperit per Christum in]
[epistola, &c.; the same (apostle) again opens for us access to the]
[Father through Christ in his epistle, ὅσο.)]
Heb vii. Amongst other this one is excellent: Christ, for that he endureth for ever,” saith the apostle, “hath an everlasting priesthood. ~~ Wherefore he is able perfectly to save them that come unto God by him, seeing he ever liveth (for this end) to make intercession for them. For such an high priest it became us to have, (which is) holy, harmless, undefiled, separated from sinners, and made higher than the heavens, &e.” Mark, I pray you, how many arguments in this testimony of Paul we have, to prove that Christ is the only intercessor of the faithful in heaven with the Father. The proper or peculiar office of the priest is, to make intercession: but only Christ is priest in the presence of God: he therefore is the only intercessor. Now also the priesthood of Christ is everlasting, or unchangeable. Therefore, not by once offering up hath he redeemed us, being made the alone and only Mediator of redemption; but the everlasting and perpetual Mediator also of intercession, making intercession for us even till the end of the world. For albeit our Lord be a judge!, yet notwithstanding he is a judge of the unfaithful, a defender and upholder of the faithful, and at the length, when the world is at an end, a judge of all. And if so be he have an everlasting priesthood, and (ἀπαράβατον) not conveyable, I say, or removeable, which cannot, either by succession, resignation? or parttaking, pass over to any other; then certainly Christ only and alone remaineth intercessor of the faithful. Moreover, there is no cause why we should choose and take to ourselves, either after Christ, or with Christ, other intercessors. For he is able himself alone to work our salvation at the full; leaving unto others nothing at all whereabout to busy themselves. Let us also first of all note that which expressly he doth add, “That come unto God by him:” by him, I say, that is, our mediator, priest, and intercessor, Christ: for by him only and alone the way lieth open for us to go to the Father. Unto which also is annexed, “That he liveth; and (for this end) he liveth to make intercession for us.” The heavenly saints also do live in the kingdom of God with Christ: but they live for themselves (or for their own benefit), not for us (or our advantage). Christ liveth for us, and maketh intercession for us: therefore he alone maketh intercession. Saints
[1 et judex, Lat.; a judge too.] [2 resignation, not in Lat.] [3 imprimis, Lat.; especially.’]
do not make intercession. These reasons do prove unto us most manifestly, I think, that the apostle speaketh of the mediation of intercession, not of redemption. Last of all, he requireth in an intercessor such manner of marks (or properties) as a man cannot find in any save in Christ the Lord only and alone. For although the angels be innocent and harmless, yet notwithstanding they are not higher than the heavens. The heavenly saints, although they be now purged and made clean from sins, yet for all that by nature they are not separated from sinners, neither are they made higher than the heavens, as being lords over angels and over every creature. Only the Son is such a one, and for him this glory is reserved and kept: he alone therefore is the intercessor of the faithful with the Father.
Unto these testimonies of Paul we will yet join one of St Peter, and another of the most blessed apostle and evangelist John. St Peter doth teach that the saints, that is, we which are faithful in this world, are laid, as lively stones, by faith upon Christ the lively stone; and that we are made a spiritual building (or house), and an holy priesthood, to offer spiritual sacrifices, acceptable to God by Jesus Christ. Lowe are laid, not upon saints, but upon Christ, the lively stone; by whom we are both quickened and preserved in the building. We are made a spiritual house, and an holy priesthood, for this end; that we should offer, not sacrifices of beasts, but spiritual sacrifices, to wit, our own selves and our prayers, unto God by Jesus Christ, not by saints. For they also are the spiritual house with us, the lively stones, laid upon Christ, and living through Christ.
Furthermore, John writeth: “My babes, these things write I unto you, that ye sin not: and if any man sin, we have an advocate with the Father, Jesus Christ, the just (or the righteous). And he is the propitiation (or reconciliation) for our sins; and not for ours only, but also (for the sins) of the whole world.” I do not think that any thing could be devised or spoken more agreeable to our purpose, more evident, more strong or better than this. We hear that Christ is appointed and made unto us of God not only a mediator of redemption, once to redeem, but to be
[[ vel confingi posse, Lat.; could even be devised:—or spoken, the]
[translator’s addition. ]]
an everlasting mediator, yea, of intercession; who so often standeth an advocate before God the Father, how often sinful man offendeth and hath need of his help and defence; unto whom also the guilty may boldly have access, and commit unto him their cause to be pleaded before God. “If any man sin,” saith John, “we have an advocate with the Father.” Lo, John calleth him an advocate, whom the defenders (or maintainers) of the patronship of saints do call a mediator of intercession. For advocatus, παράκλητος, and advocate, signifieth a tutor, a defender, a favourer, a comforter, a patron, or a proctor, which pleadeth, or hath a cause! in handling. But mark whom he defineth and setteth forth to be our advocate: not the holy virgin, not Peter or Paul, not himself or Stephen, but Jesus Christ. If he had thought or believed that the patronship of heavenly saints had been over and besides necessary and wholesome for men, then would he have joined them with Christ the Lord: now he setteth forth unto us Christ alone. He addeth, the just” (or the righteous); as if he had said, there is no cause why any should distrust or stand in doubt of his patronship, or think him a patron not in his Father’s favour and love. He is the Son, he is Christ, he is the just or righteous: therefore he is highly in his Father’s favour, and most acceptable; who in the presence of the most just God may appear for us that are unjust. Such righteousness is not found in any one of Adam’s children. But it is required in an intercessor. Indeed, he doth communicate his righteousness to the saints by faith; but that righteousness is imputed to the saints, and it is imputative. In Christ righteousness is natural, and as it were born in him; yea, it is properly his own. For Christ Jesus, he is the only righteous in heaven and in earth; who needeth not first for his own sins, and then for the offences of the people, either to pray or to offer sacrifice; for he only hath no sin, and he is the righteousness of all: he? therefore maketh intercession with the Father, because none naturally and properly is righteous but Christ alone. And it is not amiss in this place first of all to mark, that Christ is called a propitiation, or satisfaction, not for sinners or people of one
[[: So glso ed. 1584: but ed. 1577, our cause; causam nostram, Lat. ] [2 solus, Lat.; he only. ] [3 in primis, Lat.; most especially. ]]
or two ages, but for all sinners and all faithful people throughout the whole world. One Christ therefore is sufficient for all: one intercessor with the Father is set forth unto all. For how often thou sinnest, so often thou hast ready a righteous intercessor with the Father. Not that we should imagine in heaven, as in a court, the Father upon his throne to sit as a judge, and the Son our patron so often to fall down on his knees, and to plead or entreat for us, as we sin and offend: but we understand with the apostle, that Christ is the advocate and the universal priest of the church, and that he only appeareth in the presence of the Father: because as the power and force of his death, (albeit he die not daily,) so the virtue of his intercession, is always effectual. Let us therefore draw near and come to God by Christ, the only mediator of our redemption and intercession, our only intercessor and advocate. We cannot but be acceptable unto God the Father, if we be commended unto him by his only-begotten Son.
Furthermore, weak are the arguments wherewith the maintainers of the heavenly patrons go about to establish their patronship or intercession. The Spirit, say they, maketh intercession for us according to the doctrine of the apostle; therefore Christ alone doth not make intercession. I answer, that Paul speaketh not of another intercessor in heaven, but of the spirit of man praying in this world; which, being enlichtened and kindled with the Spirit of God, groaneth and maketh intercession for the saints. The words of the apostle are plain.
These men do yet add: We read in scripture of the prayers of angels, and that they offer the prayers of the faithful in God’s presence: therefore not Christ alone prayeth or maketh intercession for us in heaven, but also the saints. We deny that this followeth; because the scripture teacheth that angels are ministering spirits; and, according to their office, offer prayers only as ministers in the presence of God, but not to make intercession, or that men are heard for angels’ sakes, but for Christ’s sake, who maketh intercession, and for whose sake the prayer which is brought and offered unto God is acceptable unto him. Now if so be they will bring forth the like also touching the blessed souls of the saints, and reason, a similz, from that that is like; let them
first teach that souls are appointed and made ministering spirits. But they cannot: and if they could, yet had they not proved that the heavenly saints are intercessors. For not the angels themselves, doubtless, are therefore intercessors, because they offer the prayers of men unto God.
They agree, say they, and are knit unto us in the same knot of charity and love; and for because the spirits of the blessed which live in heaven do love us here in earth, therefore, according to the nature and disposition of this love, they also pray for us. We answer, that they gather this without warrant of scripture. For, that we may without wrangling grant them this, that the saints in heaven are not without the love of their neighbour; yet notwithstanding we add, that this love in the heavenly saints hath not now that nature or disposition, and those offices, which in times past it ἢ had in earth. Otherwise, we should attribute many more absurdities to the saints; as though they either did or suffered those things, which they neither do nor yet suffer. Whilst they lived in earth, according to the disposition and nature of love, they were sorry, and they were glad, and they prayed with us, yea, they also made intercession for us: but now that they have put off this corruption and have left us, leading their lives in heaven with the Lord, they neither know our affairs, neither are moved with any earthly affections. They understand that it is passing well with us! without their help. They understand likewise that the work of our salvation is already wrought and accomplished? so that they may acquiet themselves, and rest from their labours, and rejoice in Christ; who is doubtless the only intercessor with the Father of all men living in their misery, because he knoweth all, and can do all, neither is he moved at, neither wearied or tired with, or yet is ignorant of any thing; but taketh upon him most absolutely and dispatcheth all things, whatsoever are incident or belong to an intercessor. They understand that this glory agreeth unto the only Son of God; and therefore they go not busily about it, that they in Christ’s stead might appoint or make themselves in- [1 nobis abunde consultum esse, Lat.; that we are full well cared ἷ constitutum esse salutis negotium, Lat.; that the work of salfor.
[vation is ordered. ]]
tercessors: for here the love that they bear to God surpasseth the love of their neighbour.
But these men object, that the saints pray not in heaven after the rite and fashion of that only intercessor, but after the same manner that they prayed for their fellow-brethren in earth. Even now we said that it did not follow, This they did in earth, therefore they do the same in heaven. Neither can it be proved by manifest scriptures that the saints in heaven pray for us. Why then do they set forth unto us doubtful opinions for certain? For, that we may grant them that the saints pray in heaven, (which thing not a few of the fathers have written;) it doth not therefore follow that the saints are to be called upon. For that sentence of St Augustine is very well known, which is read written in his book De civitate Dei, xxir. chap. 10: “The Gentiles did both build temples, made altars, ordained priests, and offered sacrifices unto their gods. But we do not erect temples to our martyrs, as unto gods; but remembrances as unto dead men, whose spirits live with God. Neither do we there set up altars, upon which we might sacrifice unto martyrs; but we sacrifice to one God, who is the sacrifice both of the martyrs, and also our sacrifice: according to which sacrifice, as men of God, that have overcome the world in the confession of him, they are named in their place and order. Howbeit, they are not called upon of the priest that sacrificeth, because he is God’s priest, and not theirs. Now the sacrifice itself is the body of Christ, which is not offered unto them; because they also themselves are the same” Thus saith he: testifying plainly enough, that the saints are not called upon, or to be called upon, because sacrifice belongeth unto God, and not to the saints.
[3 Bullinger quotes some passages from Cyprian, Augustine, and Jerome, in his treatise, De Orig. Error. capp. 14, 15, 16, 17.]
[ Denique illi talibus diis suis et templa sedificaverunt, et statuerunt aras, et sacerdotes instituerunt, et sacrificia fecerunt. Nos autem martyribus nostris non templa sicut diis, sed memorias sicut hominibus mortuis, quorum apud Deum vivunt spiritus, fabricamus. Nec ibi erigimus altaria, in quibus sacrificemus martyribus, sed uni Deo et martyrum et nostro sacrificium immolamus; ad quod sacrificium, sicut homines Dei, qui mundum in ejus confessione vicerunt, suo loco et ordine nominantur; non tamen a sacerdote, qui sacrificat, invocantur; quia Dei sacerdos est, non illorum. Ipsum vero sacrificium corpus est Christi, quod non offertur ipsis, quia hoc sunt et ipsi.—Augustin. de Civit. Dei, Lib. xx11. cap. 10. Opp. Tom. v, fol. 302. col. 4. Par. 1531.]
Wherefore, when the adversaries add, that the church many years called upon the saints, that the church erred not, and therefore they that call upon the saints do not err; we answer, that the church doth not err, when she heareth the voice of her bridegroom and shepherd: but that she doth err, when, neglecting the voice of her shepherd, she followeth her own decrees. The whole church of Israel erred, together with their high priest Aaron and the elders of the people, when, transgressing the law of God, they worshipped God represented by an image with singings and dancings, otherwise than he himself had appointed. Neither are the Israelites absolved from error and sin, for that many years they put not down their high places.
They add again, the saints have helped when they have been called upon; therefore they are to be called upon. Oftentimes that falleth out well which is instituted against the word of God. But who can thereupon gather that that is good which is instituted against the word of God? As though the innocent and harmless were therefore to be spoiled with war, because we see that by war merciless soldiers wax rich. The gods of the Gentiles likewise seemed to hear the petitions of their suppliants; but are the gods of the Gentiles therefore to be called upon?
But we mean not to answer to every one of their arguments, because we have done that already elsewhere, according to our talent’. We conclude, therefore, that the word of truth, uttered out of the mouth of God, doth teach us invocation of God’s name by the mediation of Jesus Christ: neither do we read that any holy man, either in the old or the new Testament (of whom the scripture undoubtedly hath made mention), called upon any, though never so excellent a patriarch or prophet, departed this life, or upon any apostle, or apostle’s disciple, otherwise than by the name of Jesus Christ. Let us therefore hold fast, that that doctrine is most perfect and most safe, which biddeth us all to call upon God alone by his only Son, and that God himself requireth this of every one of us; and that when we obey, we please God.
The last place, touching the serving of God, doth remain behind. This word colere is in Latin of large signification. [1 Rulling. de Orig. Erroris, Lib. 1. capp. 18, 19. Tigur. 1539.]
For we say, colere amicitiam, to maintain friendship, colere literarum studia, to love learning, colere arva, to till or husband our lands, and colere senes, to reverence old men. We in this place use colere for servire, that is, in all points like a servant to be dutiful, and to shew himself obedient to reverence, or have in veneration, and to do worship. The Hebricians use their word abad, which the Latin interpreter translateth servivit, coluit, or sacrificavit; that is, he served, worshipped, or sacrificed. In the book of Kings thou dost read: And Achab served Baal, and worshipped him.” The Grecians call this service either λατρεία or δουλείας. The one is taken for the other: though indeed servire, to serve, be more than colere, to worship: for thou canst abide without any ado to worship some man; but to serve the same, thou canst not so well away withal. We say therefore that the service? of God is a service whereby men submit themselves reverently unto God, and obey him, and according to his will worship him. They therefore serve God, which serve him earnestly, behave themselves dutifully in obeying him, serving him inwardly and outwardly, as he hath appointed.
For the service” of God is twofold, or of two sorts; the true and the false. The true is called true religion, true faith, and godliness. The false is called superstition, idolatry, and ungodliness. For that is the true service” of God, which springeth from the true fear of God, from a sincere faith, which submitteth itself in all things to the will of God8 The false service consisteth in the contrary: touching the which we will say more, when we come to speak of superstition.
The true service of God is divided again, for perspicuity or plainness’ sake, into the inward service of God, and the ~outward, The inward service is known to God alone, who is the searcher of hearts. For it is occupied in the fear of Godand perfect obedience, in faith, hope, and charity, from whence do spring the worshipping of God, the calling upon him, thanksgiving, patience, perseverance, chastity, innocency, well-
[2 Exod xx. 5; vii. 16. Vulgate.] [3 cultum, Lat.] [6 colunt, Lat.] [6 timent, Lat.; fear him.] [6 colentes, Lat.] [7 cultus, Lat.] [8 So also ed. 1584: but ed. 1577, which submitteth itself to God]
[alone, and applieth itself in all things, ὅσο. So Lat.]]
doing, and the rest of the fruits of the Spirit. For with these gifts of God and spiritual things God, who is a Spirit, is truly served: without these no service is allowed of God, howsoever in the sight of men it seem gay, glorious and pure. This service of God hath testimonies both divine and human; but first of all of the law, the prophets, and the apostles. For in the law Moses saith: “And now, Israel, what doth the Lord thy God require of thee, but that thou shouldest fear the Lord thy God, and walk in all his ways, that thou shouldest keep the commandments of the Lord, and his ordishouldest love him, and that thou shouldest serve the Lord thy God with all thy heart, and with all thy soul, that thou nances, which I command thee this day for thy wealth 2” Micheas the prophet bringeth in one asking questions concerning the true service of God, in what things the same consisteth, and he maketh answer: “I will shew thee!, O man, what is good, and what the Lord doth require of thee: surely to do justly (or judgment), to love mercy, and to humble thyself to walk with thy God2” St Paul the apostle saith: “1 beseech you, brethren, by the mercies of God, that ye give up your bodies a living sacrifice, holy, acceptable unto God, (which is) your reasonable serving of God. And fashion not yourselves like unto this world, but be ye changed by the renewing of your mind, that ye may prove what is the will of God, and what is good and acceptable and perfect” The same apostle, comprehending in few words the true service of God to be a turning from idols unto God and the faith of Jesus Christi. saith: “They of Macedonia, and other nations (or quarters), shew of you, how you are turned to God from idols, that ye might serve the living and true God, and look for his Son from heaven, whom he raised from the dead, even Jesus, who delivereth us from the wrath to come.” Moreover, St James the apostle saith: Pure religion and undefiled before God the Father is this, to visit the fatherless (or orphans) and widows in their adversity, and to keep himself unspotted of the
[1 So Coverdale, 1535, and Vulgate.] [2 to be lowly, and to walk with thy God, Coverdale, 1535. et soli-]
[citum (Bullinger adds, vel submissum, which word is used in Bibl. Lat.]
[Tigur. 1544) ambulare cum Deo tuo. Vulgate. ] [3 —ut quotidiano docti exercitio tandem discernere possimus, quid]
[Deus velit, quodnam illud bonum et rectum sit, quid illi placeat, et]
[que sit illa absoluta felicitas.—Bulling. expos. in loc.]]
world” These divine and evident testimonies of holy seripture declare plentifully enough, dearly beloved, which is the true inward service of God. Human testimonies nevertheless, nothing disagreeing from divine, there are many and everywhere found in ecclesiastical writers. Lactantius, lib. Znsti-tut. vi. cap. 9, saith: “Therefore the knowledge of God and his service is all in all: in this consisteth all the hope and salvation of man: this is the first step (or degree) of wisdom, that we should know who is our true Father, that we should reverence him alone with due godliness, that we should obey him, and most devoutly serve him: and to obtain his favour, let all labour, care, and industry be bestowed.” Of this kind the same author citeth other testimonies also largely in the tenth chapter of the same book; and in the first chapter of his book, de vero Dei Cultu, he giveth us manifest’. But instead of many we like well the citing of that one testimony, touching the true service of God, freely uttered by the mouth of a Roman martyr before judge Asclepiades at the Roman consistory. For after he had both courageously and religiously told what God was in person, and what in substance, he adadeth:
Thou knowest God: now understand as well the form and manner how he served is; ‘What kind of church it is where he doth dwell; What gifts to give he thought it not amiss; What vows he asks: whom he (beside all this) Will have his priests, and in his church likewise ‘What he commands to bring for sacrifice. Unto himself, even in the mind of man, a church he hath vouchsafed up to rear
[ο [5 So ed. 1577: but 1584, 1587, in the world; a mundo, Lat.] [5 In Dei agnitione et cultu rerum summa versatur; in hoc est spes]
[omnis ac salus hominis: hic est sapientize gradus primus, ut sciamus]
[quis sit nobis verus pater, eumque solum pietate debita prosequamur,]
[huic pareamus, huic devotissime serviamus; in eo promerendo actus]
[omnis et cura et opera collocetur.—Lactant. Instit. Lib. v1. cap. 9.]
[p. 576. Lugd. Bat. 1660.] [6 recitat, Lat. ] [7 et luculentissima de vero Dei Cultu, cap. 1. Lat.; and (the same]
[author) gives the most clear description of the true worship of God in]
[the first chapter (of the same book).—The sixth book of Lactantius’]
[Institutes is entitled, De Vero Cultu.] [ Rather, of the martyr Romanus.] 15 [BULLINGER, III]]
A lively, feeling, breathing church, which can Not sundred be, fair, beautiful, and clear, And never like destruction’s dint to fear, With lofty top, and painted pleasantly With colours fresh of great diversity. At th holy porch a priest is standing there, And keeps the doors before the church which Faith is her name, a virgin chaste and clear, Her hair tied up with fillets like a queen. For sacrifices simple, pure, and clean,
And which she knows are pleasing, bids this Offer to God, and to his dear Son Christ; A shamefac’d look, a meek and harmless heart, The rest of peace, a body pure and chaste, The fear of God, which sinners doth convert The rule likewise of knowledge truly plac’d, A sober fast from all excessive waste
Of gluttony, an hope which doth not faint, A liberal hand which gives without restraint. From these oblations a vapour doth arise, Which savours sweet by virtue’s force compels Τὸ doth ascend and pierce the azure skies; The scent of balm and saffron it excels, Yea frankincense, and Persian spices’ smells: From earth to heaven it mounteth up aloft, And pleaseth God therewith delighted oftl.
[Cognostis ipsum? nunc colendi agnoscite Ritum modumque; quale sit templi genus; Quee dedicari sanxerit donaria; I Qu: vota poscat; quos sacerdotes velit; Quod mandet illic nectar immolarier.]
[Adem 5101 ipse mente in hominis condidit, Vivam, serenam, sensualem, flabilem, Solvi incapacem posse, nec destructilem, Pulchram, venustam, preeminentem culmine, Discriminatis inlitam coloribus.]
[Tllic sacerdos stat sacrato in lumine, Foresque primas virgo custodit Fides, Innexa crines vinculis regalibus. Poscit litari victimas Christo et Patri, Quas scit placere, candidatas, simplices;]
[Frontis pudorem, cordis innocentiam, Pacis quietem, castitatem corporis, Dei timorem, regulam scientize, Jejuniorum parcitatem sobriam, Spem non jacentem, semper et largam manum.]
And so forth as followeth to this purpose. These things I think sufficient, concerning the inward service of God: wherein I confess in the meanwhile to be somewhat which may be referred also to the outward service of God.
The outward service of God springeth from the inward: neither is it known to God alone, as this other, but is open to the judgment of man; and it is a keeping or executing of the rites instituted of God himself, whereby we do both testify unto men the inward service, and practise them to the glory of God and our profit. Of this kind were among the ancient people the temple, the priesthood, and all the ceremonies instituted of God, which are very often called the service of God. And this service had his appointed limits; for it was not lawful for every one to feign a service of God after their own pleasure, as is shewed at large in the law and in the holy history.
Now that outward service served to the glory of God and the profit of the faithful: which thing I have declared when I was in hand with the Jewish? ceremonies. Furthermore, as Christ abrogated those old rites, so in their stead he placed again a very few. For he instituted an holy assembly, wherein his will is that his word should be preached and expounded out of the holy scripture to his own glory and to our profit; common prayer to be made; and the sacraments to be ministered and received. To which things a convenient place is necessary, fit time, due order, and holy instruments. Where again the godly do in nothing follow their own wills; for from the word of that God, whom they serve, they fetch the whole manner and order of serving him. Whereof somewhat is spoken in the fourth command- - ment of the first table, and shall be spoken more at large in due place and order.
[Ex his amcenus hostiis surgit vapor, Vincens odorem balsami, turis, croci, Auras madentes Persicorum aromatum; Sublatus inde ccelum adusque tollitur, Et prosperatum dulce delectat Deum. Prudentii Peristeph. Hymn. xiv. 341—365.]
[Romanus, whose address to Asclepiades, prefect of the city, is thus]
[versified, was a martyr at Antioch in the fourth century. Magdeb.]
[Centur. Cent. 1v. cap. 12.] [2 Israeliticis, Lat. ] 15—2]
To be short, they serve God with outward service, who by faith and obedience gather themselves into the holy assembly at limited times; who keep the ecclesiastical discipline derived out of the word of God; who hear the word of God, or the holy exposition of the sacred scriptures; who pray publicly with the church; who religiously participate the sacraments; and observe other lawful and wholesome rites or ceremonies. By this their service they glorify God among men, and receive of God no small reward!, namely, his blessing, and increase of heavenly gifts.
There is no need, I think, in this place, of testimonies of the scriptures, to confirm these things that we have hitherto spoken touching the outward service of God. For everywhere in the history of the Gospel, in the Acts and Epistles of the Apostles, very many are to be found. For the Lord Jesus doth everywhere gather together holy assemblies, to whom he preacheth the gospel, and commendeth prayer. Of Mary sitting at his feet and hearing his preaching he saith: “This one thing is necessary; Mary hath chosen the good part, which shall not be taken from her.” And in another place: Blessed are they,” saith he, which hear the word of God, and keep it.” Surely the Lord himself instituted and put in use the sacraments. For to John, not consenting to baptize him at his asking, and saying, “I have need to be baptized of thee, and comest thou to me?” he answered, Let it be so now: for so it becometh us to fulfil all righteousness.” Whereupon the apostle Paul likewise, diligently commending ecclesiastical discipline to the churches, ordained most decently holy assemblies. The places are very well known unto all; 1 Cor. xi. 14, 16; likewise 1 Tim. ii. and elsewhere.
But before I conclude this place, I will shew that only ΟἿΑ is to be served? And surely the service itself, whereof 6 have hitherto entreated, cannot be bestowed upon any creature, neither angels nor celestial saints; to God alone it agreeth. Wherefore there is none so blind but may see that God alone must be served with these. And when God requireth of us his service or duty, he requireth our whole heart: nothing therefore is left us to bestow upon other. Moses, full of the Spirit of God, saith in his law: Ye shall
utilitatem, Lat.] [2 colendum, Lat.]
εἰ Υ.} OF SERVING THE ONLY GOD. 229 walk after the Lord your God, and fear him; his commandments shall ye keep; and ye shall hearken unto his voice, and ye shall serve him, and cleave unto him.” Neither makes it any matter that here the word ‘ alone” is not added, seeing that the words are uttered with an emphasis or force. For when he saith, “Him shall ye serve, and to him ye shall cleave,” what other thing do we understand, than to him and not to any other, therefore to him alone? Furthermore, in the sixth chapter of Deuteronomy, thou dost not read, “Thou shalt fear the Lord thy God, and him alone shalt thou serve, and thou shalt swear by his name;” but, “Thou shalt fear the Lord thy God, and him” (emphatically) shalt thou serve, and thou shalt swear by his name.” Furthermore, the Lord in the gospel, bringing these words of the law against the tempter, and making the emphasis plain, “It is written,” (saith he), “Thou shalt worship the Lord thy God, and him only shalt thou serve.” Which testimony doubtless, being most effectual and pithy, is only sufficient for our demonstration, that God alone is to be served.
I will moreover add hereunto the testimony of a man, howbeit established by divine authority, which we also elsewhere set down in our books. St Augustine, de Quantitate Anime, doth shew that God alone is to be served in this sort: “Whatsoever the soul doth serve as God, needful it is that she think the same better than herself. But we must believe that neither the earth, nor the sea, nor the stars, nor the moon, nor the sun, nor anything at all that may be felt, or seen with these eyes; to be short, not heaven itself, which cannot be seen of us, 1s better than the nature of the _ soul: yea rather, that all these are far worse than is any soul, assured reason doth convinces” And anon; “If therefore there be any other thing of those that God hath created, something is worse, something is as good: worse, as
[3 Quicquid enim anima colit ut Deum, necesse est ut melius esse]
[quam seipsam putet. Anime autem natura nec terra, nec maria, nec]
[sidera, nec luna, nec sol, nec quicquam omnino quod tangi aut his]
[oculis videri potest, non denique ipsum, quod videri a nobis non potest,]
[ceelum, melius esse credendum est. Imo hese omnia longe deteriora]
[esse,quam est queelibet anima, ratio certa convincit.— August. de Quant.]
[Anime. cap. 34. Opp. Tom. 1. fol. 130. col. 4. Par. 1532.]]
the soul of a beast; equal, as the angels: but nothing is better: and if happily something of these better, this cometh to pass by sin and not by nature; by which sin notwithstanding it becometh not so ill, that the soul of a beast is either to be preferred before it, or to be compared with it. God therefore alone is to be worshipped of it, who alone is the author of it. And as for any other man, though he be most wise and most perfect, or any soul endued with reason, and most blessed, they are only to be loved and followed; and according to desert and order, that is to be exhibited unto them, which agreeth and is fit for them. For it is written, Thou shalt worship the Lord thy God, and him only shalt thou servel’” These be St Augustine’s words. And thus far have we entreated of one only, living, true, and everlasting God to be served. re- Moreover, whosoever cleave unto God with a sincere faith, and worship, call upon, and serve one God lawfully, they are rightly named religious: their study and action is true religion. Some will have religion to be derived a relinquendo?, because thereby we leave or forsake false gods, all errors, and earthly desires, and seek after the true God, after truth, and heavenly things. Massurius Sabinus saith: “That is religious, which for some holiness’ sake we put by and severally set aside. The word religion hath his name a relinquendo, as Ceremonice a carendo” But M. Cicero supposeth that Religio is so called a relegendo (of selecting or putting apart), because they that be religious do carefully choose all
[[! Si quid ergo aliud est eorum que Deus creavit, quiddam est]
[deterius, quiddam par: deterius, ut anima pecoris; par, ut angeli:]
[melius autem nihil. Et si quando est aliquid horum melius, hoe pee-]
[cato ejus fit, non natura; quo tamen non usque adeo fit deterior, ut ei]
[pecoris anima praeferenda aut conferenda sit. Deus igitur solus ei]
[colendus est, qui solus ejus est auctor. Homo autem quilibet alius,]
[quanquam sapientissimus et perfectissimus, vel prorsus queelibet anima]
[rationis compos atque beatissima, amanda tantummodo et imitanda est,]
[eique pro merito atque ordine, quod ei congruit, deferendum. Nam]
[Dominum Deum tuum adorabis, et illi soli servies.—August. ibid. ] [2 Vol. τι. p. 125, note 4.] [3 Massurius Sabinus, in commentariis quos de indigenis composuit,]
[Religiosum, inquit, est quod propter sanctitatem aliquam remotum ac]
[sepositum a nobis est; verbum a relinquendo dictum, tanquam caerimo-]
[nice a carendo.—Aul. Gell. Noct. Att. Lib. 1v. cap. 9. p. 280. πυρά.]
[Bat. 1700.]]
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