And of the Name of a Christian. The Seventh Sermon
I save declared unto you, dearly beloved, that Christ Jesus our Lord is very God and man: which will bring more plentiful profit, if we understand what the fruit of that thing is; which is chiefly known by the offices of Christ our Lord. He is king and priest of the people of God; therefore he hath a kingdom and a priesthood: which things if we shall somewhat more diligently consider, they shall declare unto us the exceeding great benefit of the divinity and humanity of Christ.
Christ Jesus is a king; therefore he is Lord of all, ruler and governor of all things which are in heaven and in earth, and specially of the catholic church itself, which is the communion of saints. And forsomuch as he is King and Lord, truly by his royal or kingly office he is the deliverer or preserver, the revenger and defender, and, finally, the lawgiver of his elect. For he crushed the serpent’s head, the
[σώματος ἐμνημόνευσεν ἡ θεία γραφή ἀλλὰ διὰ τῶν ὀνομάτων τὴν ψυχὴν]
[ὅμου καὶ τὸ σῶμα ἐδήλου. Ἡμεῖς μέντοι διαιροῦμεν ὀρθῶς, καὶ φαμὲν τὰς]
[ψυχὰς ἀθανάτους εἶναι, μόνα δὲ τῶν πατριαρχῶν τὰ σώματα ἐν τῷ διπλῷ]
[κατατεθῆναι ornlaio.—Theodoret. Dial. τπ. Opp. Tom. 1v. pp. 129, 130.]
[Lutet. Par. 1642.] [2 symbolis, Lat.] 18 [BULLINGER, IIL]]
[1 Cf. Vol. 11. p. 45, τι. 7, and p. 153, n. 8; and see Bullinger. in]
[Apocalyps. Cone. xx1. p. 58, and Conc. xxvii. p. 76, and Cone. LXXVIIL]
[p. 245. Basil, 1557.] [2 in via, Lat.] [3 inter populos, Lat.]]
shall sit upon it in truth in the tabernacle of David, judging and seeking judgment, and making haste unto righteousness.” And again: “Behold, the time cometh, saith the Lord, that I will raise up the righteous Branch of David, which king shall bear rule; and he shall prosper with wisdom, and shall set up equity and righteousness again in the earth. In this time? shall Juda be saved, and Israel shall dwell without fear: and this is the name that they shall call him, The Lord our Righteousness.”
And because our Lord is a king, therefore he must needs have a kingdom. As well the realm and dominion subject to a king is called a kingdom, as principality, empire, power, and manner of government itself. Therefore the church, tlie communion or fellowship of saints, being obedient and subject to their king Christ, is called the kingdom of God. For Micheas saith, “And the Lord shall reign over them in mount Sion:” therefore Sion (which signifieth the church) is the kingdom of God. And God [5 said to reign, when in the church he ruleth, governeth, keepeth, and defendeth those that be his, and endueth and maketh them fruitful with divers graces. For Paul saith, “The kingdom of God is not meat and drink, but righteousness, and peace, and joy in the Holy Ghost.” Moreover the kingdom of God is that eternal glory and felicity which God doth communicate to his elect. For the Lord saith in the gospel, “” Come, ye blessed of my Father, inherit the kingdom which is prepared for you from the beginning of the world.” And the thief even at point of death making his prayer to the Lord, who was ready to die on the cross, and desiring to be partaker of this kingdom, saith, “Lord, remember me when thou comest into thy kingdom.” Again, since the gospel teacheth us how God reigneth in us in this world, in time to translate us unto himself into that other; that is, since the gospel is that thing by which the Lord reareth up his dominion; it is not unadvisedly called of Matthew, in his thirteenth chapter, the kingdom of God. In another place, for the same cause it is called “the word of the kingdom.” To be short, we at this present by the kingdom of God understand the congregation
[4 So also ed. 1584: but ed. 1577, in his time.] [5 Our Lord’s phrase in Matthew is, The kingdom of heaven: in]
[the other Evangelists, of God.] 18—2]
of saints itself, the catholic church, I mean, and the power or administration of God reigning therein, that is, preserving, governing, and glorifying the same.
And this kingdom of God is verily but only one; for there is but one God only, one king Christ only, one church, and life everlasting. But this one kingdom of God according to the dispensation of the same is considered two ways: first, according to the omnipotency of God; for he, since he is the highest and omnipotent, hath and executeth over all creatures, visible and invisible, most just rule and equal power, nill they or will they be obedient: secondly, according to his Spirit, whereby he reigneth in his elect. And so the kingdom of God is again two ways considered: for either it is earthly, and is called the kingdom of grace; or else it is heavenly, and is called the kingdom of glory. Ln The earthly kingdom of grace is not therefore called earthly, as though it were carnal and earthly, like the kingdom of Babylon, Persia, Alexandria, or Rome; but because it is on earth. For a good part of the holy church of God is conversant on this earth, being partaker of flesh and blood while it liveth on the earth, though it live not an earthly life according to the flesh; for according to the Spirit, whereby it is ruled, it liveth a heavenly life. Not that the partakers of the kingdom of God sin not: for “the just man falleth and riseth seven times in a day.” Whereupon it is also called the kingdom of grace: for as long as we live in this world, our king and Lord never denieth his grace and mercy to us that crave pardon. And the faithful on.. da wholly hang upon the grace of their king: they embrace! continual repentance, and endeavour themselves to things of more perfectness; for they frame all that they do according to the laws of their king and prince. For he reigneth in his elect by the word of truth, and by the Holy Ghost. By the word of truth he teacheth what the saints should do, and what they should avoid: by his Holy Spirit he moveth their hearts, and giveth strength to fly evil and follow that is good. For truly our king reigneth not so much for himself as for us: for he maketh us also kings, that we, being delivered from the devil, damnation, sin, and the curse, ἢ may be lords over the devil, damnation, sin, and the curse,
[1 agunt, Lat.]
yea, and over all things; and joint-heirs with the Son of God himself.
For these causes the kingdom of God is called a spiritual kingdom. For the partakers of the kingdom of God, endued with the Spirit of God, do bring forth the fruits of the Spirit, not the works of the flesh; and, to be short, are governed with the Spirit of God. Neither truly doth our Lord reign after the manner of the kings of this world, saying to Pilate, “My kingdom is not of this world.” Which sentence some abuse, gathering that there is no outward government in the church of God: under which name they also take away the office of a magistrate; and speak so subtilly of the kingdom of God, that a man cannot tell where the kingdom of God is, or who be partakers of this kingdom. They understand not that the meaning must be gathered upon the occasion of that saying. The Jews, accusing the Lord before Pilate, laid to his charge that he ambitiously sought after a kingdom. The Lord, clearing himself of this crime, sheweth Pilate that his kingdom shall not be such a one which, after he had cast out Tiberius Caesar, should be gotten and kept with arms, and be governed after the manner of this world. Declaring that, he addeth: “If my kingdom were of this world, then would my servants surely fight, that I should not be delivered to the Jews.” Therefore he inferreth, “But now is my kingdom not from hence:” and therefore they fight not for me, to place me in the throne of the kingdom, Tiberius being cast out. And anon he saith: “For this cause was I born, and for this cause came I into the world, that I should bear witness unto the truth: and all that are of the truth hear my voice.” As therefore Christ by truth. (not by lying, deceits, and crafty practices, like the princes of this world) prepareth himself a kingdom; so by truth he doth both retain and govern his kingdom: and whosoever embrace truth are partakers of Christ’s kingdom, whether they be princes or of the commonalty: all these obey the voice of their King, and serve their highest Prince.
Here nevertheless we expressly add, that kings can no otherwise serve their Lord and King than kings, that is, in doing those things which kings ought to do, namely, to execute judgment and justice. For albeit these be in the world, yet rule they not after the world, because they are now governed
by the Spirit of their King Christ, and direct all their doings to the prescript rules of God’s word, and in all things yield themselves to be guided by the Spirit of God: and so far surely their kingdom is not of this world. Of these things I have elsewhere cited much out of St Augustine according to the scripture!. And our King Christ defendeth his church and his ministers sometime by the aid of princes; sometimes he preserveth and spreadeth abroad the same lying open to persecutions through infirmity and weakness: for it is pressed down, but not oppressed, or kept under still; Christ the mightiest prince always reigning and overcoming in those that be his.
Now the bounds of this earthly kingdom of Christ reach
unto the uttermost parts of the earth; for all the kingdoms of the world and all nations pertain unto the kingdom of Christ. Hereunto belong all the testimonies of the prophets touching the calling of the Gentiles?, whereof thou mayest find very many in Esay and Zachary, who excellently describe the kingdom of Christ in earth. Whereupon the Jews took occasion to feign I wot not how great and glorious things of the majesty and victories of the Messias, which nevertheless long since were abundantly fulfilled in Christ, but more spiritually than carnally. But they, while they dream of and look for carnal things, loathe spiritual, and lose both. But the faithful, through the bountifulness and liberality of Christ their King, most abundantly obtain those good things which the prophets promised, namely, plentiful peace both with God and men, and all kind of felicity; always to be blessed, always to be safe (though they fight continually) from all enemies, as well visible as also invisible, and to enjoy everlasting salvation. Which things the prophets in their writings have set forth in a most large kind of style, yet understanding nothing else than as even now we said; that the faithful shall be most happy, and shall possess in Christ all good gifts both of soul and body, as much indeed as is necessary and healthful for the saints. And this is that kingdom (now we understand both, as well that of grace as this of glory) which that Joseph of Aramathia, just Simeon, and Anna the prophetess, with other saints, awaited and looked for. This same kingdom Philip the deacon preached to them of Samaria, and St Paul [ Vol. τ. pp. 865-369.] [2 omnium gentium, Lat.]
the apostle to them of Rome: which thing Luke doth testify in the Acts of the Apostles, chapter viii. and xxviii.
But the seat or throne and? palace of our king is heaven. For he ascended a conqueror into heaven, and sitteth at the right hand of God the Father almighty: from thence as the sun of righteousness he shineth to all which live in his church, or in his kingdom; yea, and he chooseth the hearts of the faithful to himself wherein he may dwell. Furthermore, that we may understand our king, though not corporally present in earth but ascended into heaven, not therefore to be absent from his kingdom; he verily in his word compareth himself to the head and us to the body or the members. Now therefore as the body is never without the head, so the kingdom of God is not without Christ the prince. And as the vital spirit from the heart, and the power or virtue of feeling and moving from the head, is poured into the body: so are we quickened or made alive by our prince Christ; he justifying, preserving, comforting, confirming, and defending us from all evil. As all the members are ruled by the head, so all the faithful in the kingdom of Christ are governed by their king Christ. Paul therefore saith: God raised Christ from the dead, and set him on his right hand in heavenly places, far above all rule, and power, and might5, and every name that is named, not only in this world, but also in the world to come; and hath put all things under his feet, and gave him to be the head over all things to the church, which is his body, the fulness of him that filleth all in all” Of which kind there are very many other to be found in the writings of the apostles: first of all that “Christ is the head of the church, and he it is which ς giveth salvation to the body; for he gave himself for the church, to sanctify it when he had cleansed it in the fountain of water in the word, that he might present it unto himself a glorious church,” &e.
And thus much hitherto of the kingdom of Christ in
[3 adeoque, Lat. and so.] [ Alioqui nullam in terris sedem vel palatium regni habet, Lat.]
[omitted; Otherwise, he has no seat or palace of his kingdom upon]
[earth. ] [5 et dominium, Lat. omitted; and dominion. ] [6 in primis, Lat.; especially. ]]
280 THE FOURTH DECADE. [5Ἐ 8}. earth, which is both called the kingdom of grace and the church militant.
Moreover the kingdom of God is called the kingdom of ~ heaven and of glory for that occasion, because those whom our Lord and king hath sanctified on earth, and guided with his Spirit, yea, and also justified, being delivered from the flesh and taken out of this world he glorifieth in heaven, and receiveth them into joy and into the fellowship both of himself and of all the saints. For the souls of the faithful, even as soon as they depart out of their bodies, are forthwith received into heaven, to reign with Christ the everlasting King, and for ever to rejoice with all the saints. But in the last judgment, wherewith we believe that the quick and dead shall be judged of Christ our king, the bodies of the saints shall be raised up, clarified!, coupled again to their souls; and how many soever have cleaved unto Christ their king from the beginning of the world shall live for ever and reign in glory together with Christ their king and prince. Of this kingdom of the saints the prophets and apostles have & spoken much, and chiefly the apostle St John in his Revelation. Some have called this kingdom the church triumphant.
This kingdom of God, or of Christ, is an everlasting Kingdom: for as even to the world’s end the church shall be on earth, howsoever this world and the prince of the world do rage; so the faithful after judgment shall live and reign with Christ, happy for ever both in body and soul. For the Lord saith in the gospel: “The gates of hell shall not prevail against the church.” Also the last times shall be as the days of Noe were, wherein, though the wicked did far in number exceed the church of the faithful, yet Noe and his were saved in the ark, but the wicked were destroyed with the flood: in such sort surely shall iniquity by all means prevail in the end of the world; but in the meanwhile those that are elected into the kingdom of Christ shall be saved by Christ, whom they shall look for to be their judge, and shall sce their Redeemer coming in the clouds of heaven. Daniel also in his prophecy describeth the rising and falling of all kingdoms and of antichrist also, but attributeth no end to the kingdom of the saints or holy people, but wit-
[1 See Vol. 1. 172-176.]
nesseth that it shall be everlasting. The same doth the prophet Zachary also in his twelfth chapter. For the saints reign on the earth by Christ; and, being translated from the earth into heaven, they shall reign together with their king Christ for ever. And the scripture is wont oftentimes to speak of one of these kingdoms only. Of both these kingdoms we understand many places of scripture: first of all, that which is spoken by our Saviour: When ye pray, say, Our Father, which art in heaven, hallowed be thy name, thy kingdom come.” For we pray that he would reign in us while we live on earth, that we also may reign over the world and the prince of the world; and that we be not ruled by Satan, neither that sin reign in us; but rather that we, here being governed by himself, may in time to come reign with Christ in heaven.
Contrariwise, what manner of kingdom the kingdom of the world is, it appeareth by considering the head or the king and prince thereof, which is the devil, the author of sin, of uncleanness, and of death. Ie reigneth in the world, the prince doubtless of the kingdom of darkness. Not that God and his Christ is not king of all things; but because unfaithful apostates, through their own proper malice, revolting from God to the devil, do appoint him for the prince?; to whom even of their own accord they submit and yield themselves to be governed, living in all ungodliness, wickedness, and uncleanness; framing themselves like to their head the devil; with whom they shall be punished everlastingly in the world to come, as in this world they have suffered themselves to be governed of him, doing his will.
This “prince of this world,” elsewhere also called The. god of this world,” hath Christ the true king and monarch of the world overcome, and hath destroyed his kingdom: not that he should not be as long as this world endureth, but that he should not hurt the elect. Satan doth live and shall live for ever, howbeit in misery, (which life in very deed is death), but he hath no power against them that be redeemed by Christ the prince, He hath and shall have a kingdom even unto the end of the world, but in the children of unbelief. This kingdom also in this world is in decaying, and as [2 So also ed. 1584: but ed. 1577, their prince. Sibi principem, Lat.]
it were momentany and for a short time; for the world passeth away, and all worldly things perish. But all the elect of God are very strangers from this kingdom; yea, they are as it were sworn enemies of this kingdom. Neither can the prince of darkness by his power put away the partakers of the kingdom of Christ into his kingdom of iniquity. Truly, he goeth about this diligently, and with divers temptations vexeth the elect: but those overcome through him which in time past vanquished that false king and prince of thieves, and taught us that, despising this filthy prince and the world and the lusts of the world, giving our minds to innocency, we should yield ourselves to that good Spirit to be governed. These things have I thus far declared, as briefly as I could, touching the king Christ and his only and everlasting kingdom. Jesus And now Christ our Lord is a priest, yea, that chiefest, only, and everlasting priest, whom the high priests of the old people did prefigure and shadow out. For David in his song altogether divine saith: “The Lord sware, and will not repent him, Thou art a priest for ever after the order of Melchizedek.” Which words the blessed apostle alleging and expounding in his epistle to the Hebrews, hath left these words ~~ written: “The forerunner (saith he) is for us entered into heaven, after the order of Melchizedek made a priest for ever. For this Melchizedek, king of Salem, priest of the most high God, who met Abraham coming from the slaughter of kings, and blessed him, to whom also Abraham gave the tenths of all things; who first indeed is called by interpretation the king of righteousness, then also king of Salem, which is, king of peace; of an unknown father, of an unknown mother, of an unknown kin, neither having beginning of days, nor end of life, but likened to the Son of God, remaineth a priest for ever.” Surely our Lord Jesus Christ is both a righteous and peaceable king, and the righteousness and peace of the faithful: and he is that everlasting priest, who according to his humanity is believed to be born of the virgin without seed of man, and therefore of an unknown father; and according to his divinity begotten of the Father, and therefore of an unknown mother; and unspeakably begotten from everlasting, and therefore of unknown kin, having neither beginning
Erasmus’ version
nor end of life. For albeit according to his humanity he was dead and buried, yet according to his divinity he remaineth God immortal and everlasting. The selfsame which is a king is also acknowledged a priest, not according to the order of Aaron, but according to the order of Melchizedek. Tor as the scripture remembereth this one a priest; so one Christ remaineth priest for ever, having an everlasting priesthood. But high priests in time past were called and anointed; they did not thrust themselves into such an office by force or deceit. Whereupon the apostle said: “No man taketh the honour to himself, but he that is called of God, as was Aaron. So also Christ took not glory to himself to be made high priest, but is made and confirmed of him who said unto him, Thou art my Son, this day have I begotten thee. As he saith also in another place: Thou art a priest for ever after the order of Melchizedek.” But thou dost nowhere read that our priest was anointed with visible oil: for he was anointed with invisible oil, namely, with the fulness of the Holy Ghost; as the prophet witnesseth: “Thy God? hath anointed thee with the oil of gladness above thy fellows.” And again: The Spirit of the Lord upon me: for the Lord hath anointed me, and sent me to preach good tidings unto the poor.”
Furthermore, when we read that the office of priests in times past was to serve in the tabernacle, to teach the people, to make intercession between God and men, to pray for the people and to bless them, to sacrifice also, and to consecrate or sanctify; and that now it is manifest that Jesus Christ is the lawful priest; it is certain that he is tied to the selfsame offices, but indeed to so much more excellent than these by how much he hath obtained a more excellent priesthood. Those - priests after the order of Aaron served in the corruptible and figurative tabernacle: but our Lord, being taken up into the true tabernacle, heaven itself, ministereth to all the saints of God. For heaven and the church of saints is the true tabernacle and temple of our high priest. Christ our priest is the only and everlasting teacher and master of his universal church. For not only that age hath he so taught, which lived in the days of his flesh; but the Spirit of Christ was in the prophets, by whom now also he ruleth all the seats of his catholic church. Christ himself as yet speaketh unto us, and [2 Deus, Deus tuus, Lat.] [3 cathedras, Lat.]
will speak even unto the end of the world, by the mouth or writings of the holy apostles and all teachers preaching the doctrine of the apostles. And this doctrine is sufficient for the catholic church; for it comprehendeth all those things fully which pertain to the holy! and happy life. Christ our high priest maketh intercession for all the saints in his own temple. For he, being the only advocate and patron of all the faithful, prayeth to the Father for us on the right hand of God; for he ascended unto the right hand of God the Father, that he should always appear there in the presence of God, to follow all our suits faithfully: of which thing I have spoken more at large in my last sermon3, where I entreated of invocation and intercession. The same our Lord only blesseth us. For he was made a malediction and curse for us, that we might be blessed in him, according to that notable and ancient prophecy: “In thy seed shall all the nations of the world be Dlessed.” Moreover Christ our Lord sacrificeth for us: for he offereth incense when he maketh supplication for us, and appeareth on the right hand of God. And he offereth a sacrifice for sins unto the living God, not a sacrifice of a beast, but himself, always an effectual sacrifice, to make satisfaction for all the sins of the people. Whereof since I have entreated abundantly in the treatise of ceremonies?, here of purpose I am the briefer. Again, since our Lord Jesus Christ is the holy of holiest, doubtless he sanctifieth and consecrateth his catholic church, anointing it with the oil of the Holy Ghost, that we may be made both holy and priests to offer spiritual sacrifices to God. For we read that that holy ointment, poured on Aaron’s head, ran down to his beard, and even to the skirts of his clothing. For Christ, the high priest of his universal church, poureth his Spirit as well upon them that are very far off as upon them that are near at hand; for he crieth in the gospel: If any man thirsteth, let him come unto me and drink. He that ἱ believeth on me, as the scripture hath said, out of his belly shall flow rivers of water of life.” And again: “For their sakes sanctify I myself, that they also might be sanctified in the truth.”
[1 So also ed. 1584: but ed. 1577, a holy. ] [2 negotia exequatur, Lat.] [3 Sermon (not the last, but) v. pp. 212—219.] [6 Vol. τι. Decade 111. Sermon V.]]
To be short, when we say and confess that Jesus Christ is the priest or bishop of the faithful people, we say this; that Christ is our chosen and appointed teacher and master, to govern and teach his universal church, to make intercession for us, and to plead all our suits faithfully before the Father in heaven; which is the only patron, mediator, and advocate of the faithful with God; who by the sacrifice of his body is the perpetual and only satisfaction, absolution, and justification of all sinners throughout the whole world”; who consecrateth into priests those that believe, that they also might offer to God the Father through Jesus Christ acceptable sacrifices, and might be the house and tabernacle of God.
Out of this it shall be easy to judge what manner of priesthood Christ’s is, who is our high priest and bishop. His priesthood is the very office or very function and working of the priest, whereby Christ the priest himself executeth all things in heaven and in the catholic church, which belong to his priestly office. Wherefore it must needs be, that this priesthood of Christ our high bishop is not visible and corporal, but altogether spiritual. For very well saith Paul, Christ were no priest, if he were on the earth:” where they that are of the tribe of Levi do minister in the tabernacle or temple; where there is a temple or tabernacle with manifold holy garments and vessels. But Christ our Lord is of the tribe of Juda; born, I say, of a royal tribe: albeit we are not ignorant in the meanwhile, that the royal tribe, that is, the tribe of Juda, and the priestly tribe, that is, the tribe of Levi, were mingled together; for we read that Elizabeth, which was of the daughters of Aaron, was cousin to the Virgin, the mother of God, she being of the line of David. Neither is our Lord read at any time to have used the temple or the holy vessels in his ministery. For although sometime he taught in the temple, yet he taught not only in the same. He never sacrificed in the temple at the holy altars either of incense or of burnt-offerings. He never used priestly garments, which were figurative; whereof I spake when I expounded the ceremonial laws.
[5 summum pontificem, Lat.] [6 negotia agat, Lat.] [7 omnium peccatorum totius mundi, Lat.; of all the sins of the]
[whole world. ] [8 Vol. π. Decade 11. Serm. v]]
266 THE FOURTH DECADE. [ser Therefore, when he would sacrifice for the satisfaction of the sins of the whole world, he suffered without the gate, and offered himself a lively and most holy sacrifice, according as the shadows or types, prophecies and figures foreshewed in the law of Moses: whereof in like manner I have entreated in the discourse of the ceremonial laws. And when he had offered the sacrifice of his body, he ascended into heaven, and sitteth at the right hand of the Father, that from thence he may give light unto his church, and there appear always for us in the presence of God the Father. And therefore he doth not now corporally execute his priestly office on earth, in like sort teaching us now as in the days of his flesh he taught the men of his age. For now he doth illuminate with his Spirit the minds of his, and daily repaireth or reneweth the evangelical doctrine of the apostles; and yet, for all that, he himself speaketh by the mouth of them that teach and preach the gospel. He blesseth us from heaven, that is to say, he enricheth us with all heavenly blessings. ΟΥ̓ him the apostle speaking saith: And the anointing, which ye have received of him, dwelleth in you: and ye need not that any man teach you; but as the same anointing teacheth you of all things, and it is true and not lying, and as it hath taught you, ye shall abide in it.” Of him the divine prophet speaking saith: “I will pour water upon the thirsty, and floods upon the dry ground: I will pour my Spirit upon thy seed, and my blessing upon thy stock?” (or buds:) “they shall grow together like as the grass, and as the willows by the water’s side.” By which words we learn that Christ our high priest hath no need of a bishop, suffragan, or vicar in his church; for he himself is present with his church, and governeth it by his Spirit. The selfsame Christ, at the right hand of the Father in heaven, doth not so oftentimes humbly fall down on his knees and make intercession for us as we do sin. “In the days of his flesh, when he did offer up prayers and supplications?, with strong crying and tears, he was once heard in that which he feared.”
[1 manete in ea, Lat.; and Erasmus, and Bibl. Lat. Tigur. 1544.]
[Marg. Auth. Ver.] [2 So Coverdale, 1535; stirpem tuam, Lat. and Vulg.] [3 pro nobis, Lat. omitted; for us.] [4 exauditus est a Patre pro reverentia, Lat.; Erasmus’ Version. ]]
For now he always appeareth for us in the presence of God. All our matters are manifest in his sight; and the Father beholdeth the face of his Christ, for whose sake he is pleased with all his members, hearing them and giving them whatsoever healthful things they require, according to that saying of our Saviour: “Verily, verily, I say unto you, Whatsoever ye shall ask the Father in my name, he shall give it you.” Therefore here we must imagine no turmoils, no molestation, no labour wherewith he should be wearied which is the intercessor, advocate, and priest of all before God the Father in heaven: whereof also I put you in mind in my last sermon, where I entreated of invocation and intercession?. Wherefore our priest, executing his office before God in heaven, hath need of no altar of incense, no censer, no holy vessels or garments: much less hath he need of the altar of burnt-offerings; for on the cross, which was his altar, he offered up himself but once for all. Neither was there any mortal man worthy to offer to the living God the living Son of God. And that only sacrifice is always effectual to make satisfaction for all the sins of all men in the whole world.
And though in the discourse of the ceremonial laws I have alleged many testimonies touching these things, yet I cannot stay myself here, but must cite unto you some that be notable. For this matter, wherein the fruit of Christ’s divinity and humanity, to be short, all our salvation consisteth, cannot worthily and diligently enough be printed in men’s hearts. Paul unto the Hebrews, speaking of the priests of the old Testament, and comparing Christ our high priest with them, yea, by all means preferring him, saith: “And among them many were made priests, because they were not. suffered to endure by reason of death. But Christ, because he endureth for ever, hath an everlasting,” or unchangeable$, “priesthood, for that it doth not pass over to another by succession. Wherefore he is able also perfectly to save them that come unto God by him, seeing he ever liveth to make intercession for them. For such an high priest it became us to have, (which is) holy, harmless, undefiled, separate from sins’, and made higher than the heavens: which needed not [5 See above, p. 219.]
[6 immigrabile, Lat. See Vol. 11. 195, 3.] [7 a peccatoribus, Lat
μι]
288 The Fourth Decade. [serm
daily, as those high priests, to offer up sacrifice, first for his own sins, and then for the people’s; for that did he once, when he offered up himself.” And again he saith: Christ is not entered into the holy places made with hands, which are the similitudes of the true sanctuary, but into heaven itself, to appear now in the sight of God for us: not that he should offer himself often, as the high priests! entered into the holy places every year in strange” (or with other) “blood; for then must he have often suffered since the foundation of the world: but now in the end of the world hath he appeared once, to put away sin by the sacrifice of himself. And as it is appointed unto men that they shall once die, and after that cometh the judgment; even so Christ, once offered to take away the sins of many, the second time shall be seen without sin of them which wait for him unto salvation.” And again the same Paul saith: “Every priest appeareth daily ministering, and oftentimes offereth one manner of offering, which can never take away sins: but this man, after he had offered one sacrifice for sins, sitteth for ever at the right hand of God, and from henceforth tarrieth till his enemies be made his footstool. For with one offering hath he made perfect,” or consecrated, for ever them that are sanctified.” All these sayings hitherto are the apostle Paul’s. And I think that these testimonies are not to be made manifest and agreeable to our purpose by a larger interpretation; for they are all even without any exposition of ours most evident, and very aptly? agree to the matter which we have in hand. For they do plainly set forth and lay before our eyes to behold the whole priesthood of Christ, specially that which belongeth to the intercession and the only and everlasting sacrifice or satisfaction for sins. It belongeth also to the same priesthood to consecrate priests unto God all the faithful: not that we should offer for the satisfaction of sins, but that we should offer our prayers, thanksgivings, and ourselves, and the duties of godliness as it were every moment. For St John the apostle and evangelist saith: “Jesus Christ, prince of the kings of the earth, loved us, and washed us from our sins in his own blood, and made us kings and priests unto God and his Father.” We may find the same sentence also in the epistle of St Peter. [1 pontifex, Lat.] [ἡ quam apertissime, Lat.]
So that in these? we may see what fruit riseth and floweth unto us from the divinity and humanity of Christ our king and high priest. For he could not be prince of kings and high priest, unless he were God and man.
Here this place requireth to speak somewhat of the name of a Christian, and of the duties of a christian man.
We have the name of Christians of Christ, to whom being unseparably knit we are the members of that body whereof he is head. And Christ is not his proper name (for he is called Jesus), but a name of office, derived from the Greek word χρίσμα, which signifieth anointing; so Christ signifieth as much as anointed. Therefore Tertullian saith, it is not a proper name, but a name attributed. And he addeth, “Anointed is no more a name than clothed or apparelled, a thing accident to the name” But the kings and high-priests were anointed with oil; therefore Christ signifieth unto us him that is king, high-priest, or bishop. And because we are named Christians of Christ, who hath anointed us with the Holy Ghost, truly we also are kings and priests. Where you may see how great a benefit we have received of Christ, God and Man; for he hath made us kings and priests.
We see what the duty of Christians is; namely, to maintain this dignity even to the last gasp, lest it be taken from us again by Satan. Furthermore if we be kings, we are lords over things, and are free, ruling, not ruled or in subjection: free, I say, from sin and everlasting death, and from all uncleanness; lords over Satan, prince of this world, and over the world itself. For we rule the world and the flesh: we are not ruled by them. Hereunto belong those words of the apostle: “Let not sin reign in your mortal body, that ye should thereunto obey by the lusts of it. Neither give ye your members as instruments (or weapons) of unrighteousness unto sin: but give yourselves unto God, as they that are alive from the dead, and your members as instruments (or weapons) of righteousness unto God. For sin shall not have power (or
[3 in omnibus his, Lat.; in all these.] [ a chrismate, Lat. Cf. Tertul. de Baptismo, cap. 7. Tom. 1v. p. 164.]
[ed. Semler. Hal. Magd. 1824.] [5 Si tamen nomen est Christus, et non appellatio potius. Unctus]
[enim significatur: unctus autem non magis nomen est, quam vestitus]
[. accidens nomini res.—Tertull. Adv. Prax. Op. Par. 1634, p. 660.] 19 [BULLINGER, IIL]]
dominion) over you.” And therefore when the prince of this world, yea, and the world itself, and the flesh, and sin, the wicked affection thereof, do what they can to draw us again out of freedom into bondage, we must (because we are kings) valiantly resist them, and, continuing in conflict, vanquish and overcome them by the virtue of Christ reigning in us. For St John the apostle saith: “All that is born of God overcometh the world; and this is the victory which hath overcome the world, even your faith.” Hitherto belongeth the doctrine of freedom and bondage, whereof I entreated in the former Decade!. By all these we gather, that the principal duty of Christians 1s always to stand in battle array, and to keep their place, to watch and endeavour by all force and means, lest at any time being overcome of their enemy Satan they be spoiled of their royal or kingly dignity, and be haled down into the bondage of hell. Truly, if we overcome in Christ and with Christ, we shall reign together with him; that is, we shall live with him and all the saints in glory for ever and ever. And thus are we kings in Christ; thus are we Christians.
Again, because we are Christians, that is to say, anointed, surely we are priests also; and therefore, according to our priestly office, we teach, we admonish, we exhort, and comfort all our brethren, and all men that are committed to our charge. Where notwithstanding we do necessarily make a difference between the christian priesthood and the ecclesiastical ministery. All Christians truly, as well men as women, are priests, but we are not all ministers of the church: for we cannot all one with another preach publicly, administer the sacraments, and execute other duties of pastors, unless we be lawfully called and ordained thereunto. This our priesthood common to all is spiritual, and is occupied in common duties of godliness, not in public and lawful ministeries of the church. Whereupon one may and ought to instruct and admonish another privately, and while he so doth, he execut- ἱ eth ἃ priestly office; as when the good-man of the house? instructeth his children at home in godliness; when the goodwife of the house teacheth and correcteth her daughters; to be short, when every one of us exhort every neighbour of ours to the desire and study of godliness. For the apostle [! Decade nr. Serm. I1x.] [2 Vol. 1. page 258, note 2.]
Paul saith: “Exhort ye one another daily, while it is called to-day; lest any of you be hardened through the deceitfulness of sin.” Moreover, since we be priests, we must offer sacrifices worthy of our God. And we have sufiiciently testified, that, after Christ our high and only priest or bishop in all ages and in all the whole world, none doth offer a satisfactory sacrifice to take away sin: for when he offered up himself, he offered a sacrifice but once, howbeit always effectual to cleanse the sins of all. Therefore we offer unto him thanksgiving and praise, celebrating the memory of that one only sacrifice: we offer prayers: we offer ourselves, that is to say, our bodies, a lively and a reasonable sacrifice to God, together with all kind of godliness and well-doing. For Paul saith: “By Christ we offer the sacrifice of praise always unto God, that is, the fruit of lips confessing his name. To do good and to distribute forget not; for with such sacrifice God is well pleased.” But touching these sacrifices I have spoken more in my former sermon? wherein I entreated what the true service of God is, But since all sanctification is and riseth from one high priest, Christ Jesus, we can sanctify ourselves no otherwise than with honest and pure conversation of life, which thing is required at our hands; namely, that we be holy, and that we sanctify the name of our God with an innocent life, that it be not evil spoken of through us by men, but that they may see the good works of the faithful, and glorify the Father which is in heaven. There is none but may see that all the duties of a christian man are comprehended in these points; wherein unless we exercise ourselves earnestly, I do not see that we are worthy of so excellent a name.
That this most holy name was first given to the faithful at Antioch in Syria, Luke is witness: which yet let no man so understand, as if that name afore had been altogether unknown to all men. For now it is become most common; in time past it was the name only of most excellent and holy men, and of such as rather were so indeed than so accounted, though also by name they were in some manner so acknowledged. For Eusebius in his ecclesiastical history maketh mention, that the ancient fathers Adam, Seth, Noe, Abraham, and other like unto these, were all Christians; and therefore christian religion to be the very purest, perfectest, and the
[3 See above, 224.]
19—=2
ancientest. The words of Eusebius, if any require, are these: The nation of the Hebrews is not new, but unto all men in antiquity famous, and known to all. Their books and writings do contain ancient fathers, of whom they make report before the flood, rare indeed and few in number, howbeit in godliness and righteousness and in all kind of virtues most excellent; and after the flood, of other of the sons and nephews of Noe, as of Tharam and Abraham, of whom as their captain and progenitor the posterity of the Hebrews do boast. So that if any man shall say that all these from Abraham himself even to the first man, being beautified with the testimony of righteousness, through their works, though not in name, were Christians, truly he should not stray from the truth. For a Christian signifieth a man which excelleth other in knowledge and doctrine of Christ, with moderation of mind, and righteousness and continency of life, and through fortitude of virtue and confession of godliness toward the one and only God of all creatures. And this name those ancient fathers did no less esteem than we do. Neither had they care of the corporal circumcision, as we also have not; neither of keeping the Sabbath-day, as we also have not; nor of abstaining from meats, nor other differences: which things afterwards Moses first of all ordained, and figuratively delivered them to be performed: as such things also even at this day pertain not to Christians. Dut they saw plainly the Christ or anointed of God: as also it is declared already before, that he both appeared unto Abraham, and gave answer unto Isaac and Israel, and spake to Moses, and after him to the prophets. Whereby thou shalt find that these godly men also obtained the name of Christ, according to that saying spoken of them, to wit, Touch not my Christs (or mine anointed), and do my prophets no harm. Therefore it is manifest that this godly invention of those men who lived holily in the time of Abraham, which of late by the doctrine of Christ is preached to all nations, is the first, most ancient, and eldest of alll.” Thus ἶ much Eusebius.
[1 Οὐ νέον, ἀλλὰ καὶ παρὰ πᾶσιν ἀνθρώποις ἀρχαιότητι τετιμημένον ἔθνος,]
[τοῖς πᾶσι καὶ αὐτὸ γνώριμον, τὸ Εβραίων τυγχάνει. Λόγοι δὴ παρὰ τούτῳ]
[καὶ γράμματα παλαίους ἄνδρας περιέχουσι, σπανίους μὲν καὶ ἀριθμῷ βραχεῖς,]
[ἀλλ᾽ ὅμως εὐσεβείᾳ καὶ δικαιοσύνη καὶ πάσῃ τῇ λοιπῇ διενεγκόντας ἀρετῇ”]
[πρὸ μέν γε τοῦ κατακλυσμοῦ, διαφόρους μετὰ δὲ καὶ τοῦτον, ἑτέρους τῶν]
Furthermore, if we behold ourselves in this looking-glass
of a christian name, we shall see that very few at this day are worthy of this name2 Truly all of us are commonly so called, and we will be3 named Christians; but few of us live a life worthy of our profession. We are named Christians of holy anointing. The holy anointing is the Holy Ghost himself. “Upon whom shall my Spirit rest?” saith the Lord; “even upon him that is poor, and of a lowly troubled spirit, and standeth in awe of my words.” But we set light by the word of God, we have very troublesome heads, we are corrupt with evil affections and lewd lusts, we swell with pride; and therefore we want the ointment of holy oil, or are void of the Holy Ghost4. Who therefore can say that we be Christians ὃ We are all of us in manner ruled by wicked desires, by the flesh, the world, and the prince of this world; few of us rule the world, and the flesh, and those things which are in them. Therefore not the Spirit of God, but the spirit of the world
[τε τοῦ Nae παίδων καὶ ἀπογόνων, ἀτὰρ καὶ (tov Θάραν, alii) τὸν Αβραὰμ,]
[ὃν ἀρχηγὸν kal προπάτορα σφῶν αὐτῶν παῖδες Ἑβραίων αὐχοῦσι. Πάντας]
[δὴ ἐκείνους δικαιοσύνῃ μεμαρτυρημένους, ἐξ αὐτοῦ Ἀβραὰμ ἐπὶ τὸν πρῶτον]
[ἀνιοῦσιν ἄνθρωπον, ἔργῳ Χριστιανοὺς, εἰ καὶ μὴ ὀνόματι, προσειπών τις οὐκ]
[ἂν ἐκτὸς βάλοι τῆς ἀληθείας. “Ὁ γάρ τοι δηλοῦν ἐθέλοι τοὔνομα, τὸν]
[Χριστιανὸν ἄνδρα διὰ τῆς τοῦ Χριστοῦ γνώσεως καὶ διδασκαλίας, σωφροσύνῃ]
[καὶ δικαιοσύνῃ καρτερίᾳ τε βίου καὶ ἀρετῆς ἀνδρίᾳ, εὐσεβείας τε ὁμολογίᾳ]
[ἑνὸς καὶ μόνου τοῦ ἐπὶ πάντων Θεοῦ διαπρέπειν, τοῦτο πᾶν ἐκείνοις οὐ χεῖρον]
[ἡμῶν ἐσπουδάζετο. Οὔτ οὖν σώματος αὐτοῖς περιτομῆς ἔμελεν, ὅτι μὴ δὲ]
[ἡμῖν οὐ σαββάτων ἐπιτηρήσεως, ὅτι μὴ δὲ ἡμῖν ἀλλ οὐδὲ τῶν τοιῶνδε]
[τροφῶν παραφυλακῆς, οὐδὲ τῶν ἄλλων διαστολῆς, ὅσα τοῖς μετέπειτα πρῶτος]
[ἁπάντων Μωῦσῆς ἀρξάμενος ἐν συμβόλοις τελεῖσθαι παραδέδωκεν, ὅτι μὴ]
[δὲ νῦν Χριστιανῶν τὰ τοιαῦτα” ἀλλὰ καὶ σαφῶς αὐτὸν ἤδεσαν τὸν Χριστὸν]
[τοῦ Θεοῦ, εἴγε ὦφθαι μὲν τῷ Ἀβραὰμ, χρηματίσαι δὲ τῷ Ισαὰκ, λελαληκέναι]
[δὲ τῷ Ἰακὼβ, (Ἰσραὴλ, alii) Μωῦσεϊ τε καὶ τοῖς μετὰ ταῦτα προφήταις]
[ὦμιληκέναι προδέδεικται. Ἔνθεν αὐτοὺς δὴ τοὺς θεοφιλεῖς ἐκείνους εὕροις]
[ἂν καὶ τῆς τοῦ Χριστοῦ κατηξιωμένους προσωνυμίας, κατὰ τὴν φάσκουσαν]
[περὶ αὐτῶν φωνήν Μὴ ἅψησθε τῶν χριστῶν μου, καὶ ἐν τοῖς προφήταις μου]
[μὴ πονηρεύησθες ἝὭστε σαφῶς πρώτην ἡγεῖσθαι δεῖν καὶ πάντων παλαιο-]
[τάτην τε καὶ ἀρχαιοτάτην θεοσεβείας εὕρεσιν, αὐτῶν ἐκείνων δὴ τῶν ἀμφὶ]
[τὸν Ἀβραὰμ θεοφιλῶν ἀνδρῶν, τὴν ἀρτίως διὰ τῆς τοῦ Χριστοῦ διδασκαλίας]
[πᾶσιν ἔθνεσι κατηγγελμένην.----λι56}. Hist. Eccles. Lib. 1. cap. 4. Tom. 1.]
[pp- 31, 32. ed. Burton. Oxon. 1838.] [2 sacro nomine, Lat. ] [3 So also ed. 1584: but ed. 1577, we will be all; omnes volumus,]
[Lat.] [1 or—Ghost, the translator’s addition.]]
and the flesh beareth rule in us. The devil, the world, and the flesh have dominion over us; for in them we live, and them we do obey: whereupon, being estranged and let loose from all righteousness and holiness, we are become slaves, serving a most vile and filthy slavery. For we, not desiring to be delivered, do neither seek a redeemer; nor, being impatient of their tyranny, rise and rebel against them: but like fainthearted cowards, we yield ourselves to be brought in subjection, and to be kept under their tyranny: nay, it repenteth and irketh us of our labours, watchings, prayers, and of all duties of godliness; and, being careless, we lie lurking as in a place of voluptuousness. But who would vouchsafe such swine the most holy name of a Christian, but he that is both exceeding foolish and wicked? No marvel then if such be thrust down into hell, there eternally to burn, and there eternally to be yoked unto him whom they have most wickedly chosen to themselves to follow. And now what one of us is there that doth teach, admonish, and exhort those that boast and brag of this christian name? I speak nothing here concerning the doctors or teachers of the church; but my talk doth touch the office and duty of a christian man. Truly, the most part of us are slow in instructing our families and fellow-brethren: for either it grieveth us to take the pain, or else we fear danger. Therefore we turn the office of admonishing and instructing upon the public ministers of the church, as though nothing at all of this matter were required of us. For this cause speeches in a manner unseemly to be spoke are heard uttered of men: “1 have not the office of a minister, I am no (pfafr) priest; why therefore should I instruct? why should I admonish 2” And these care not how blasphemous and filthy things be spoken either at home or abroad; for they live to themselves, and think that the glory of God and the soul’s health of their neighbour belongeth nothing unto them. But what sacrifices offer we worthy of God and our name? where are prayers and thanksgivings? where is the mortification of our flesh, and the denying of this world? where is compassion, or well-doing? where is an holy and harmless life? The contrary (if need so required) I could reckon up in a long bead-row: but to what end were it to make a large discourse of those things that are manifest unto all men? For who,
[1 hic, Lat. omitted; here.]
I pray you, doth deny, that the life of this present age (of men, I mean, which brag and boast of their christian name) is filthy, stinking, and pestilent? Which things since they be too too true and evident, I have nothing done amiss in saying a little before, that at this day there are few Christians. They that are wise and desire to be according to their name, let them hear our Saviour speaking in the gospel of Matthew: “Strive to enter in at the strait gate; for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat: because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it.”
Furthermore they (which thing ought first of all to have been spoken) do very greatly offend against religion and christian profession, which as they do not sincerely acknowledge the priesthood and kingdom of Christ, so they boast themselves to be chiefly praise-worthy, commendable, and catholic, because they commit those things which by all means obscure and darken the kingdom and priesthood of Christ. Christians, being content with this only title and name, do not ambitiously seek after or admit another name: but these men, as though the name of a Christian were but a light and trifling name, never rest until they be also called by other names; as though they were baptized into the name of Brion2, Benet? Robert?, or Francis. Christians, cleaving only to their lawgiver, master, and teacher Christ, do not acknowledge the voice of strangers, neither go a straw’s breadth from the divine scriptures: but these men charge thee with heresy, unless thou receive and worship for heavenly oracles all kind of constitutions of the Romish church, though they be flat - contrary to the words and teaching of Christ. Christians acknowledge themselves to have one king, one deliverer, one Saviour, and one head in heaven: these men worship his vicar in earth, and attribute salvation not only to trifling [2 Brunonis, Lat.; Bruno, founder of the Order of Carthusians.] [3 Benedicti, Lat.; Benedict of Nursia (or Norcia), in Italy, established the Benedictine order about A.D. 529.]
[2 Robert or Rodbert, born at Arbrissel, near Rennes in France, founded the order of Fontevraud, a new sect of Benedictines, A.D. oY Francis of Assisi, in Italy, established his order of Fratres 1100.
[Minores, or Minorites, about A.D. 1208.]]
things, but to very stinking and loathsome things. Christians put all their trust in God, to whom they offer all their vows and prayers by Jesus Christ, whom they believe to be the only high priest and most faithful patron and advocate of all that believe: they make their prayers to creatures and men’s imaginations, and choose to themselves so many patrons and intercessors as there do live saints in heaven. Christians know that the sacrifice of Christ once offered is always effectual to make satisfaction for all the sins of all men in the whole world, and of all men of all ages: but these men with often outeries say, that it is flat heresy not to confess that Christ is daily offered of sacrificing priests, consecrated to that purpose. Therefore the name of a Christian is common to all, but the thing signified and meant by the name is common to the faithful only who cleave unto one Christ.
Now I conclude my whole discourse of Christ, a king and a priest, with these words of St Augustine: “” The Son of God, which made us, is made among us; and being our king ruleth us: and therefore we are Christians, because he is Christ. He is called Christ a Chrismate, that is to say, of anointing. Kings also and priests were anointed, and he was anointed king and priest. Being a king, he fought for us: being a priest, he offered himself for us. When he fought for us, he was as it were overcome, yet by right he hath overcome in very deed: for he was crucified, and on his cross whereon he was nailed he slew the devil, and then he was our king. But wherefore is he a priest? Because he hath offered himself for us. Let a priest have somewhat to offer. What could man find to give? A clean sacrifice? what sacrifice? what clean thing can a sinner offer? Ο wicked sinner! O ungodly wretch! whatsoever thou shalt bring, it is unclean. Seek within thyself what to offer, thou shalt find nothing. Seek out of thyself what to offer, he is not delighted in rams or goats or bullocks; they are all his, though thou offer them not. He found nothing clean among men, which he might offer for men; therefore he offered himself a clean offering, an undefiled sacrifice. Therefore he did not offer that which we gave unto him, but that which he took of us; and that he offered pure and clean. He took flesh in the womb of the virgin, that he might offer pure and clean flesh for us that were unclean. He
[1 Isti, Lat.; these.]
is a king, he is a priest. In him let us rejoice2” To him be glory for ever and ever. Amen. OF THE HOLY GHOST, THE THIRD PERSON IN TRINITY
To Be Worshipped, and of his Divine Power. The Eighth Sermon
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