The Fifth Decade of Sermons, Written by Henry Bullinger. Of the Holy Catholic Church; What It Is, How Far It Extendeth, by What Marks It Is Known, from Whence It Springeth, How It Is Maintained and Preserved, Whe-ther It May Err. Also of the Power and Studies of the Church. The First Sermon
THE order and course of things! so leading us, next after God, the workman and author of ali things, we come to speak of his most excellent work, to wit, the church. For so great is the goodness of our good God and most loving Father, that not he himself is desirous to live happily and blessedly alone, but moreover to bestow and pour upon us men, his beloved creatures, all kind of blessedness?; and that we should enjoy his goods by all means possible. And for that intent he chooseth men to himself who live in this world, that he may once? translate unto himself: in whom also (even while they live here) he may dwell, whom he may enrich with all his goods, in whom he may reign; and that they should be called by his name, to wit, a people, a house, a kingdom, an inheritance, a flock, a congregation or church, of the living God. Of which church I will speak (being aided with your prayers) such things as the Lord of the church shall grant unto me to utter.
This word Ecclesia, which signifieth a church or congregation?, is a Greek word, used and received among the [! rerum cohzerentium, Lat.: of things mutually related to each other.]
[2 et bona sua omnia, Lat. omitted: and all his good things.]
[3 aliquando, Lat. ] [6 which—congregation: not in Lat.]
Latins, signifying, as I said, a congregation, communion, or assembly (in the Dutch tongue, Fin Gemeind), or a people called together to hear of matters of the commonwealth: for so it is found that St Luke used this word in the nineteenth chapter of the Acts of the Apostles. But it was translated to an holy use, and began to be called a congregation, assembly, or company of the faithful, calling upon the name of the Lord. St Paul saith that he persecuted the congregation or church of God: who in another place saith, “I received authority from the high priests to bind all those that call upon the name of Christ’;” for now doth he term them such as call upon the name of Christ, or Christians, whom before he named the church. Or else this word Zeclesia, the church or congregation, is so called of calling forth together: for in the Greek tongue ἐκκαλέω signifieth to call forth. For God calleth forth from all parts of the wide world, and from the whole congregation of men, all believers together with their seed? that they may be his peculiar people, and he again may be their God; that is to say, that they may be the church of the living God. In times past the congregation or assembly of the Jewish people, being God his flock, was called a synagogue; for this word synagogue signifieth as much as Feclesia, the congregation. But because of the stubbornness of the Jews, and the unappeasable hatred which they bear towards christian religion, this word synagogue is not esteemed, but is almost quite grown out of use. But we will not dispute by due and right order of the churches either of the Jews or the Turks, or of other strange churches of the Gentiles3, whereof we know there are many sorts and kinds. We will speak of the christian church and congregation of the faithful: which the Germans do call Die Lirch, alluding peradventure to the Greek word κυριακή. For they call κυριακὴν anything belonging to the Lord, to wit, a house or a people; as the Germans do call Die kirchen both the people of God themselves, and also the place wherein they assemble together to worship
[1 Ananias says this of Saul. Acts ix. 14.] [2 ex hoc mundo, Lat. omitted: out of this world.] [3 vel aliarum exterarum gentium, Lat.: or (of the churches) of]
[pther nations that are without. ]]
God. But first of all we will describe a little plainliert what the church or congregation is.
The church is the whole company and multitude of the faithful, partly being now in heaven, and partly remaining yet here upon earth: where it doth agree plainly in unity of faith or true doctrine, and in the lawful partaking of the sacraments: neither is it divided, but joined and united together as it were in one house and fellowship.
This church was usually called catholic, that is to say, universal. For she bringeth forth her branches in all places of the wide world, in all times of all ages; and generally doth comprehend all the faithful of the whole world. For the church of God is not tied to any one region, nation, or kindred; to condition, age, sex or kind: all the faithful generally and each one specially, wherever they or he be, are citizens and members of this church. St Paul the Apostle saith: “There is neither Jew nor Greek, neither bondman nor free, neither man or woman; for ye be all one in Christ Jesu.”
The church is distinguished into the triumphant and the militant. The triumphant is that great company of holy spirits in heaven, triumphing? for the victory gotten against the world, sin, and the devil, still enjoying the sight of God, wherein consisteth all fulness of all kind of joy and pleasure: whereupon they set forth God’s glory, and praise his goodness for ever. This church doth St John the Apostle set forth very notably? in his Revelation!?, saying: “After this I saw, and, behold, a great company which no man was able to number, of all nations, peoples, and tongues, standing before the throne, and in the sight of the Lamb, clothed in white raiments!!, and palms in their hands: and they cried out with a loud voice, saying: Salvation belongeth to him that sitteth on the throne of our God’2, and to the Lamb.” And a little after he saith: “And one of the elders answered
[4 paulo rudius, Lat.] [5 solet, Lat.: is usually.] [6 profert, Lat.: sendeth forth into.] [7 modo, Lat. omitted: now.] [8 still, not in Lat. ] [9 graphice, Lat.] [10 Revelations, ed. 1577.] [11 So also ed. 1584: but ed. 1577, white garments.) [12 So Erasmus: and Bibl. Lat.: Tigur. 1544; and Tyndale, 1534;]
[and Cranmer, 1539.]]
and said unto me: These which are clothed in white garments, who are they? or from whence come they? And I said unto him, Thou knowest, Lord. And he said unto me, These
ας are they that have come out of great affliction, and have spread abroad! their garments, and have made them white in the blood of the Lamb: therefore are they before the throne of God, and serve? day and night in his holy temple. And he that sitteth on the throne shall dwell over them? They shall ncither hunger nor thirst henceforth any more: neither shall the sun shine on them, or any heat: because the Lamb, who sitteth in the midst of the throne, shall govern them, and bring them to the springs of the water of life”. And the Lord shall wipe away all tears from their eyes.” Brethren, ye have heard a notable description of the triumphant church in heaven, and that too triumphing truly through the blood of Jesus Christ, by whom they conquered and do now reign. For Christ is that Lamb of God, that taketh away the sins of the world;” by whom all which be sanctified are sanctified, and shall be sanctified, and do live, from the first creation of the world unto the end Οἱ all times. St Paul, in a certain place giving unto us also a notable description of this church, telleth that we which as yet are busied? in the militant church shall sometime be translated to the same, and be made fellows with the! angels of God, received among the orders of the patriarchs, and placed in the company of the blessed spirits, with the most high God himself and the mediator our Lord Jesus Christ. For he, preaching the greatness of God’s grace brought unto us by the gospel, and exhorting us to receive the same with a true faith, “Ye came not (saith he) unto mount Sina, to a fire, to a whirlwind, a stormy tempest, and
[1 So Bibl. Lat. Tigur. and Tyndale and Cranmer, “and made]
[their garments large.” Mea autem sententia rectius et simplicius le-]
[gere videtur codex Compluten. et Aretas, Et ἔπλυναν, quod et vetus]
[Interpres vertit, Abluerunt.—Bullinger. in Apoc. Conc. 36. p. 103.]
[Basil. 1570.] [2 serviunt ei, Lat.: serve him. ] [3 holy, not in Lat.] [1 Super 608, Lat.: super illos, Bibl. Lat. Tigur. 1544. and Vul-]
[gate, and Erasmus. ] [5 cadet, Lat.] [6 est, Lat.] [1 ad vivos fontes aquarum, Lat.] [8 elegantissimam, Lat. ] [9 qui versamur, Lat.) [10 sanctis, Lat. omitted: holy.] ᾿]
darkness; but unto mount Sion, to the city of the living God, to heavenly Hierusalem, and to the innumerable company of angels, and to the church or congregation of the first-begotten which are written in heaven, and to God the judge of all, and to the spirits of the perfect just, and to the mediator of the new Testament, Jesus Christ!!, speaking better things than the blood of Abel spake!2” And therefore all the saints in heaven do belong unto our company, or rather, we belong unto their fellowship; for we are companions and fellow-heirs with the saints from Adam unto the end of all worlds, and God’s household. Which containeth the greatest comfort of all man’s life, and moveth most of all to the study of virtue: for what more worthy thing is there, than to be of God’s household? Or what may be thought more sweet to us, than to think ourselves fellows with the patriarchs, prophets, apostles, martyrs, of all angels and blessed spirits? This benefit, I say, Christ hath bestowed on us. To him therefore be praise, glory, and thanks for ever and ever. Amen.
The militant church is a congregation of men upon earth, professing the name and religion of Christ, continually 15 fighting in the world against the devil, sin, flesh, and the world, in the camp and tents and under the banner of our Lord Christ. This church is to be considered two ways. For either it is to be taken strictly, comprehending them only which be not only called but are in very deed the church, the faithful and elect of God, lively members, knit unto Christ, not! with bands and other outward marks and signs’, but in spirit and faith: and oftentimes by these means!’ without the other: of which matter we will speak hereafter. This inward and invisible church of God may be well named the elect spouse of Christ, only known unto God, who alone knoweth who are his. When we be first taught to know this church, we confess her with the Apostles’ creed,
[11 and to the blood of sprinkling, omitted by Bullinger] [12 loquebatur, Lat. and Bibl. Lat. Tigur. 1544. and Erasmus.] [13 et adhuec, Lat.: and still. ] [14 rursus, Lat. omitted: again. ] [15 non modo, Lat.: not only.] [16 rather, with outward bands or marks.] [17 duntaxat, Lat. omitted: only.]]
saying!: “I believe the holy catholic church, the communion ΟΥ̓ saints.” And in these few words we comprehend that there is a church, also what is the church, and what manner one it is. For first we confess that there hath been, and isa church of God, and that it shall continue for ever. Then, professing what it is, we add this, “The communion of saints.” That is to say: We believe the church to be nothing else but the company of all those saints that are, have been, and shall be, as well in this present age, as in the world to come, who enjoy all good things in common granted unto them by God. Also we express what manner of thing the church is, to wit, holy, even the spouse of Christ, cleansed and blessed. ἘῸΡ St Paul calleth them holy, which are cleansed with the Spirit and blood of our God, of which a great part have received crowns of glory?: the residue labour here upon earth, hoping to receive them in heaven. And truly, in consideration of the church, the chiefest matter is that through the grace of God we be made the members of Christ’s body, and partakers of all heavenly gifts with the angels; for we confess none to be more holy than our own selves?
Or the church more largely considered comprehendeth ποῦ only those that are the very faithful and holy indeed, but also them who although they believe not truly or unfeignedly, neither be clean or holy in the conversation of their life, yet do they acknowledge and profess true religion with the true believers and the holy men of God: yea, they speak well and allow of virtues and reprove evil, neither do sever themselves from the unity of this holy church militant. In which consideration, not so much as the wicked and hypocrites (such as we read to have been in the church in the time of Christ and the apostles, as Judas, Ananias and Sapphira, Simon Magus, also Demas, Hymenseus, Alexander, and many other) are excluded and put from the church; which church may well be called the outward and visible church.
[[! Hance in primis confitentes symbolo edocti apostolico dicimus,]
[Lat. Confessing this church especially we say, as we are taught by]
[the Apostles’ Creed. ] [2 of glory, not in Lat.] [3 cum sanctis omnibus, Lat.: with all the saints.] [ Rather, for we confess none more than ourselves to be holy] [5 adhue, Lat. omitted: as yet.]]
But this church, whereof we speak, is to be accounted of 6 either by reason of some part thereof, or else of the whole; for it is to be considered generally and particularly. And the particular church is that which is comprised in a certain number, and is known by some sure and certain place: for of the place it taketh the name, being called after the names of cities, as the churches of Zurick and Bernes, &c. The Greeks called those particular churches wapouias?, which we commonly call parishes. And we call that a parish, which hath dwelling-houses and streets joined together in neighbourhood. But in cities and towns!’ unto certain portions are usually ascribed both churches and parish priests to serve them, and all that whole circuit is called a parish!’; in the Dutch tongue, Ein barchi’?, “oder pfarkirch, oder ein kirchhory. And iu the old time the parish priest was a provider; for he provided and gave necessaries to strangers, and chiefly salt and wood. Some called him the maker of the feast, other call him a preparer of virgins’, Therefore because the pastors of churches be as it were preparers of virgins for the Redeemer and head of the church, which is Christ, bringing unto him a chaste and undefiled virgin; and to be short, because they themselves provided things most necessary for the people of God, and also prepared heavenly meats and banquets, the pastors of the Lord’s flock are very well called parish priests, or the curates of souls’. Of the particular church the Lord speaking in the gospel saith: “If he that offendeth the church will not regard when he is warned, complain unto the church.”
[6 rursus, Lat. omitted: again. ] [7 Bingham’s Antiq. Book 1x. chap. τι. 1.] [8 Vulgus dicit parochias, alii et rectius dixere parcecias, Lat. ] [9 vocant, Lat. ] [10 et in agro, Lat.: and in the country. ] [11 Pacii Isagog. in Decretal. Lib. 11. tit. 29. de parceciis.] [12 parochie, Dutch translation, 1567.] [13 Parochus (πάροχος), qui legatis et aliis iter facientibus neces-]
[saria (nominatim salem, lignum, feenum) publico sumtu prebenda sus-]
[cepit vel redemit. Idem Latine a prebere (παρέχειν) apud Ciceronem]
[Offic. 1. 15. dicitur preebitor.— Doering. in Hor. Sat. 1. 5. 46.] [4 paranymphum, Lat. The bride-man, as he rode in the car-]
[riage with the bride and bridegroom, was sometimes called the πάροχος.]
[—Smith, Dict. of Antiq. p. 599. Lond. 1842.] [15 Bullinger seems here to have borrowed from Polydor. Vergil.]
[De Rerum Inv. Lib. 1v. cap. 9.]]
But it is not possible that the universal church through the whole world should assemble and come together, that the rebellious and obstinate should be brought before it: wherefore judgment is referred to be given on the stubborn by the particular churches. To conclude, the universal church consisteth of all the particular churches throughout the whole world, and of all the visible parts and members thereof. This is the same which we shadowed out of late, when we spake more at large thereof.
But the catholic church of God doth abide with us! (as we began to tell a little before) continually from age to age from the beginning, and is at this time dispersed throughout the whole world, both visibly and invisibly; and the Lord’s people and God his house shall continue upon earth unto the world’s end. For there was never yet any world? neither shall be any age, wherein God hath not sanctified or will not sanctify some unto himself, in whom he will dwell, and that they shall be his flock and holy house: for the testimonies? of ancient prophets do record that the church is perpetual. For thus we find it written in the 132nd psalm: “The Lord hath chosen Sion, he hath chosen her for an habitation for himself. This is my resting-place for ever and ever; here will I dwell, because I have chosen her.” And again: “1 have sworn unto David in my holiness, his seed shall remain for ever, and his seat shall continue before me as the sun.” But who knoweth not that all this is to be understood of Christ, the Son of David, and of his throne and spiritual Sion, which is the church? He also, signifying the continuance of the church, saith in the gospel: “1 will remain with you continually unto the end of the world.” And again: “I will ask of my Father, and he shall give you another Comforter, the Spirit of truth, that he may abide with you for ever.” To this belongeth also that saying in the gospel: “And the gates of hell shall not prevail against the church.” Which saying truly is a great comfort to the faithful in so many and so great persecutions intended to the utter destruction and overthrow of the church.
But as Christ had always his church here upon earth, hath now, and for ever shall have; so likewise the devil, as
[1 ad nos usque decurrit, Lat.] [2 seculum, Lat. ] [3 etiam, Lat. omitted: also.]]
long as the world shall continue, shall never want his people in whom he may reign. This church of the devil took her first beginning of Cain, and shall continue to the last wicked person, comprehending also all those evil peoples that have been in the meantime and shall be betwixt the beginning and the ending. But they, living here on earth, have society and common with them that are tormented in hell. Tor as all that be godly, being under one head Christ, do make one body; so all the wicked, under one head Satan, are one incorporate body. This may right worthily be called the wicked church? Sodom and Gomor, Babylon, the congregation of Chora, Dathan, and Abirom, a synagogue, a school, and a stews of the devil, the kingdom of antichrist, or any other of like sort. In this church are reckoned up all such as are wicked and infidels, separating themselves from the society of our holy mother the church, or forsaking the communion thereof: and specially such as are mockers of God and his holy word, blasphemers and persecutors of Christ and his church. Such in these days are the heathen, Turks, Jews, heretics, schismatics, and generally all such as are professed enemies to christian religion. And to these also we may add hypocrites; for it is no small offence that the Lord himself in every part of the gospel doth so earnestly persecute and blame. Among other things he saith: “The Lord of that servant shall come in the day wherein he looketh not for him, and in an hour that he shall not know of, and shall divide him, and shall give him his portion with hypocrites, where shall be weeping and gnashing of teeth.” Out of all doubt he signified the greatness of the offence by the sharpness of the punishment. This church doth follow the motions of the devil, and the devices or imaginations of her own heart, and is busied and exercised in all kind of blasphemy and wickedness, wherein she excelleth herself; and at last sinketh down to hell, that she be not in any place separated from that head whereunto she hath so diligently or rather obstinately joined herself.
I know right well that ye will object against me, for that I have reckoned the hypocrites to be in the outward communion and fellowship of the militant church, and now again to account them of the company of the devil’s church. Moreover
[( ecclesia malignantium, Lat.: Psalm xxv. 5. Vulgate.] [5 in sancto evangelio, Lat.]]
you will say, That it is impossible that the same hypocrites may take part of both churches differing betwixt themselves’; for that the Lord saith: Either make the tree good and the fruit good, or else the tree naught and the fruit naught.” And St Paul also saith, that there is no fellowship betwixt Christ and Belial, twixt licht and darkness, twixt truth and lying;” and that hypocrisy is lying and darkness.
Here therefore I perceive a fit place to shew, by what means and how far I may account hypocrites to be of the congregation of the church. First we make a distinction or difference of hypocrites. For there are certain hypocrites that put their confidence in their human justice and equity, doing all their works openly that they may be seen of men, firmly trusting and stiffly standing to men’s traditions. To these it is a custom and property not only to fly from the church which teacheth the righteousness of Christ, but also to curse, detest, and to persecute it with all cruelty. Such kind of people were the Jews and Jewish Pharisees, with whom our Lord Jesus Christ had much contention, and with whom even at this day the church contendeth and maketh wars. These be the plain and visible members of the devil’s church, and they are not to be counted of the outward? church, yea, they are not once worthy to be named in the church of Christ. Again, there are some kind of hypocrites that are dissemblers, which neither give any confidence to their own righteousness and justice, neither yet do greatly regard the traditions of men. These kinds of people neither hate the church, nor fly from it, nor persecute it; but outwardly they agree with it, professing the same faith, and participating the selfsame sacraments: but inwardly and in mind they neither believe unfeignedly and sincerely, neither do they live holily. Of this sort, some of them for a season will cleave to the fellowship and company of the church; and having any occasion given they will fall from it, as heretics and schismatics are wont to do, and such as of friends are become enemies. Other there be again that never fall from the church, but keep themselves in the fellowship of the church all their lifetime, outwardly pretending and feigning religion; but inwardly giving themselves up to their own errors, faults, and wickedness: unto whom without doubt the
[[! diversissimis inter se, Lat.] [2 vel exterioris, Lat.: even of the outward.]]
outward behaviour and fellowship profiteth nothing at all. For we ought to live for ever and to participate all heavenly gifts with them that desire them, to join in fellowship? with the church of God not only by outward and visible society, but by inward communion and fellowship, wherein consisteth life and salvation: of which matter we will speak in convenient place. Such hypocrites or dissemblers, hanging? on the ecclesiastical body, are called members of the body, and are said to be of the church. Which matter that it may the better be understood of you all, we will set it forth by certain parables.
We say that the wicked or hypocrites be in like sort in the church, as chaff is in the corn; which indeed is of another nature, and is no corn. Like as therefore ofttimes there hang members unto men’s bodies, either dry, or rotten, or feeble, which members although they have no society nor take part with the lively members in the vital spirit, yet by coupling together and certain strings they cleave fast unto the lively members, by means whereof they are also called by men members and parts of the body; who, lest they should infect the other, they cut them off; ofttimes they let them alone, lest by cutting them off the whole body should be in danger of life: even so in like sort’, we say that hypocrites are in the church of Christ, though they be not united to the church either by the bond of the Spirit, or of faith and love; neither are they to be taken for lively members; yet are they suffered, lest some worse mischief happen to the whole body of the church; and ofttimes they are cut off, whereby the better health may come to the ecclesiastical body.
But let us hear what the evangelical and apostolical testimony saith. The Lord saith plainly in the gospel, that in the Lord’s field cockle groweth up, being sown by a wicked man; which he forbiddeth to be plucked up, lest that therewith the corn be plucked up also. Behold, cockle sown by an evil man (I say) by the devil himself, which is no corn, yet doth it increase, and is in the Lord’s field. Again, the Lord saith in the gospel: “The kingdom of heaven is like unto a net, which, being cast into the sea, draweth all manner of things up with
[3 Rather; For they that desire to live for ever, and to participate]
[in all heavenly good things, must join in fellowship, &e.] [4 adhue, Lat. omitted: still.] [5 nonnunquam, Lat.] [6 ratione certa et suo quodam modo, Lat.]]
it; and when it 15 filled, it is brought to the shore; and there men sitting reserve that which is good in a vessel, and that which is evil they cast away.” Again behold, how ye may see both good and bad to be drawn in the selfsame net; and therefore in the selfsame kingdom both good and evil to be reckoned. Also in another parable, there entereth one in among the guests which hath not on his wedding-garment; who is suffered for a season, but yet at last is cast out of doors by the lord of the feast. In another place it is said that he hath a fan! in his hand, and cleanseth the floor, and burneth the chaff with unquenchable fire. 2St Paul in his epistle to the Corinthians putteth a difference betwixt the professed and open enemies of Christ’s church, and the impure sort of men who as yet are not quite repugnant and adversaries of the church and the name of Christ. If any man (saith he) that is called a brother be a thief, or a whoremonger, or a covetous person, &c. with such an one see that ye eat no meat. For what doth it belong unto me to judge of them that be without? For God judgeth them that are without.” Without, that is to say, without the bounds of the church, he placeth them that are not called brethren, to wit, such as do not acknowledge the name of Christ or of the church: within, that is to say, in the society of the church (I mean of the outward church), he reckoneth up them that as yet do acknowledge the name of Christians, neither yet do withstand ecclesiastical discipline, though themselves? in meantime be defiled and spotted with much mischief’. Of all men St John the apostle spake plainly, saying: “They went out from us, but they were none of us; for if they had been of us, they had tarried still with us.” This seemeth to be a new kind of speech. For if they which go out of the church had not been in the society of the church, how could they go out of the church? Can a man come forth of a place, in the which he never came, or in which he never was? Therefore if hypocrites and evil men are gone out of the church, surely
[1 vannum aut ventilabrum, Lat.] [2 Proinde, Liat. omitted. For this reason. ] [3 to the name of the church and of Christ, Lat.] [ they themselves, ed. 1577.] [5 sceleribus, Lat.] [ὁ So also ed. 1584: but ed. 1577, spake plainliest: significantissime,]
[Lat. ]]
they were sometime in the church; then, to wit, when they had not as yet gone out of it and did plainly shew what manner ones they were indeed. Again, for that they went out of the church, they manifestly shew that they were never indeed the true and lively members of Christ and the church, yet for a while they were numbered among the members of the church. The apostle giveth the reason: it is the disposition of Christ’s true members never to forsake Christ and his church, but to continue and also to prosper and increase daily more and more. The saints and holy men truly do offend or fall, but yet they do mot forsake Christ utterly. David, having committed adultery and manslaughter, crieth out, saying: “Make me a clean heart, O Lord, and renew a right spirit within me. Cast me not away from thy presence, and take not thy Holy Spirit from me. O give me the comfort of thy help” again, and stablish me with thy free Spirits.” St Peter denieth the Lord, and the weak flesh overcame a good spirit: but immediately (the Lord stirring up his heart) he repented, and, departing from evil company, he adjoineth himself to the good fellowship of the Lord, who foretold him of this great fall, and thereto added these words: ~ “I prayed for thee that thy faith should not fail; and thou, when thou art converted, confirm thy brethren.” The same Peter also in another place, what time many fell from Christ, being demanded whether he also provided? to depart, answered: “Lord, to whom shall we go? Thou hast the word!? οὗ eternal life. And we believe and know, that thou art Christ, the Son of the living God.” Wherefore St John said very truly: “They went out from us, but they were none of us.” He addeth the reason: “1 they had been of us, they had still tarried with us.” Therefore because they continued not still with us in the society of Christ and the church, they shewed by their defection and falling away!! what manner ones hitherto they have been: we accounted them to be members of the church, but they by their falling away did declare that they were chaff in the Lord’s corn. For as
[7 salutaris tui, Lat.] [ spiritu principali, Lat. See Vol. 11. p. 147, note 6; and p- 252,]
[note 4.] [9 paret, Lat.] [1 verba, Lat.] [Ma nobis, Lat. omitted: from us.]]
chaff, being not! stirred nor fanned, doth seem to be heavy with a grain of wheat in it, but being once fanned it appeareth empty and light, and is put apart from the corn; so hypocrites, being light by reason of their defection? do manifestly prove that they were never heavy with the seed of God’s word, and that they were never of the true corn of Christ. ~~ From hence a general and ancient? opinion is gathered, that all that are said to be the church, and beautify themselves with the title of the church, are not by and by the church. For St John plainly addeth: “But that it may be evident, that all be not of us.” We read how that St Paul to the Romans saith: They are not all Israelites which came of Israel; neither are they all children straightway, because they are the seed of Abraham: but in Isaac shall thy seed be called.” Therefore the faithful are the true and lively members of Christ and of the saints. In mean season truly, so long as hypocrites or wicked persons not yet putting off their visors shall by their sayings and doings declare what they are, that they may lawfully be cut from the church, who not yet breaking away by their own accord do forsake Christ in the open field and fly to the tents of antichrist or the devil, are known and taken to be the true? inhabitants of the church, and are called the church and the members of the church, although God, who beholdeth the hearts of all men, do well enough discern them. I will again make this matter plain by an example. As long as Judas, the betrayer of Christ and manslayer, did not utter his crafty or rather most wicked device either by open deed or word, neither forsook the company of Christ and the apostles, but did preach and provide necessary things of household for Christ, he was accounted for an apostle and the steward of Christ, yea, and for a member of the apostolic church. Yet the selfsame Judas was called by the Lord a devil, and when he spake of the elect and of his true and lively mem-
[1 nondum, Lat.: not yet.] [2 rather, by their light defection: levi sua defectione, Lat.] [3 So also ed. 1584: but ed. 1577, never the true corn. ] [ orthodoxa, Lat.] [5 unde, Lat.: whence.] [6 necdum deterso fuco, Lat.] (7 true, not in Lat.] [8 rather, judges otherwise of them. ]]
bers, he was most plainly shut out; so that there is no occasion of doubt to think that Judas was no member of the inward and holy church of God, though he were a member of the outward church, being reckoned in the number of the holy men. And therefore they speak not without great advice, that said, that of God’s church there was one visible and outward, another invisible and inward. The visible and outward church is that which is outwardly known by men for a church, by hearing God’s word and partaking of his sacraments, and by public confession of their faith. The invisible and inward is so called, not that men are invisible, but because it is not to be seen with man’s eye, and yet doth appear before God’s eyes, who believe truly and who feignedly. For the true believers are the true and lively members of this inward church; which before I called the militant church more strictly considered: but the other visible church, comprehending both good and bad, is more largely considered.
Now forasmuch as we have said that the church militant upon earth is marked by God with certain tokens and marks
whereby it may be known in this world; it followeth next that we should speak of those outward marks of the church of God. And there are two special and principal marks, the sincere preaching of the word of God, and the lawful partaking of the sacraments of Christ: where as some add unto these the study of godliness and unity, patience in affliction, and the calling on the name of God by Christ; but we include them in these twain that we have set down. St Paul writing to the Ephesians saith: “Christ gave himself for the congregation, that he might sanctify it, and cleanse it in the fountain of water through the word.” Ye have in this testimony of the apostle the marks of the church, to wit, the word and the sacrament, by the which Christ maketh to himself a church. For with his grace he calleth, with the blood of Christ he purifieth; that which he sheweth? by his word to be received by faith, and sealeth with sacraments, that the faithful should doubt of nothing touching their salvation obtained through Christ. And these things truly do properly belong unto the faithful and the holy members. Whereas hypocrites are not purified, the fault lieth in themselves, and not in God or his holy ministry: they are surely [9 id quod annunciat, Lat.: which thing he proclaims.]
[Bullinger, 1v.] 2
sanctified visibly, whereupon they are counted holy amongst men; and these things do improperly belong unto them. St Peter in this point differeth not a whit from St Paul, who when he preached the word of God to the people of Jerusalem, and they demanding what they should do, Peter answereth: “Repent, and be ye every one baptized in the name of Jesus Christ for the remission of sins.” St Peter therefore joined baptism with doctrine, the sacrament with the word. Which thing he had learned of our Saviour himself in the gospel written by St Matthew, saying: Teach ye all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost.” So that ye read in the Acts no other mysteries of the word and sacraments of the church than are recited! in these words, “They continued in the doctrine of the apostles, and in doing almsdeeds?, and in breaking of bread, and prayer:” where ye may see the supper of the Lord, another sacrament, adjoined to the sacrament of baptism, also the desire and study of unity and love, and the calling upon the name of God.
These things being thus sufficiently plain and firm enough, yet notwithstanding I will add other testimonies out of the holy scriptures. Concerning the token of God’s word, or the preaching of his gospel, the Lord himself speaketh by Esay the prophet, saying: “I will make this covenant with them, My Spirit that is come upon thee (the church), and my words which I have put in thy mouth, shall never go out of thy mouth? nor out of the mouth of thy childer’s children, saith the Lord, from this time forth for evermore.” For in the gospel also the Lord Jesus saith: “He that is of God doth hear the word of God:” again, My sheep hear my voice, and I know them? and I give to them everlasting life; and they shall not perish for ever:” and again, “He that loveth me will keep my commandments; he that loveth me not will
[1 Rather, So that you read recounted in the Acts no other tokens]
[of the church than these of the word and sacraments. ] [2 beneficentia. Communicatio..e caritate Christiana est, et]
[officia Christiana instituit, et opera misericordize habet.—Bulling. Com~]
[ment. in Act. loc. cit. Tigur. 1540. ] [83 neque de ore seminis tui, Lat. omitted: nor out of the mouth]
[of thy seed.] [4 So also ed. 1584: but ed. 1577, and they follow me.]]
not keep my commandments:” again, “Whoso is of the truth will hear my voice.” Now as touching the marks and tokens of the sacraments, St Paul, speaking of holy baptism, saith: “Through one Spirit we are all baptized in one body.” And he also speaking of the Lord’s supper saith: “Though we be many, yet are we one bread and one body; for we are all partakers of the same bread. Is not the cup of blessing which we bless partaking of the blood of Christ?” It is most certain therefore, for that it is approved by testimonies of holy scriptures, that the outward marks and tokens of the church are the word and the sacrament. For these bring us into the society of one ecclesiastical body, and keep us in the same.
All these testimonies properly (as I said alittle before) do belong unto the elect members of God, being endued with faith and true obedience: but unto the hypocrites, which are void of faith and due obedience, they nothing at all” belong: notwithstanding, because these also do hear the voice of the shepherd outwardly, and ensue virtue, and openly or outwardly are annexed to the elect and true believers in the partaking of the sacraments, yea, unto the true body of Christ, for those outward signs’ sake they are accounted to be in the church so long as they depart not from it. In which point, for perspicuity sake, having treated of the marks of the church, we must add this thereunto, that by common order these marks do declare and note the members of the church. For there are certain special members, who although they want these marks, yet are they not excluded from the society and communion of the true church of Christ. For it is most evident? that there are many in the world which do not hear the ordinary preaching of God’s word, neither do come into the congregation and company of them that call upon God or that receive! the sacraments: not for that they despise them, or that it is a delight unto them to be from sermons and the preaching of God’s word’!; but because through necessity, as imprisonment, sickness, or being let by some other urgent cause’?, they cannot
[5 in unum corpus, Lat.] [6 traditum, Lat.] [7 improprie, Lat. ] [8 lege communi, Lat.] [9 certissimum, Lat.] [10 rather, or receive, i. 6. they do not receive. ] [11 and—word, not in Lat. ] [!2 aliorum malorum vi, Lat.: by the constraint of other evils.]]
attain unto that which they earnestly desire; and yet for all that J they are the true and lively members of Christ and of the catholic church. In times past the Lord instituted or appointed to the people! of Israel a visible church, which he established by a certain law, and set it forth by visible signs. If any man had despised this church, or refused, when he might, to hear the doctrine of the church, and to enter in among the holy company, and to do sacrifice; or else had railed at it; or instead of the order of worshipping God that was appointed had embraced any other kind; truly he was not accounted at all to be of the order and number of the people of God. And yet it is certain, that there were an innumerable company of men dispersed throughout the whole world among the gentiles, who never did, nor could, communicate with this visible company and congregation of God’s people; and yet notwithstanding they were holy members of this society and communion? and the friends of almighty God. There were a great many of the children of God with Joachim and Jechonias taken prisoners by Nabucodonosor and brought captive into Babylon, to whom it was no prejudice, neither did they hurt them, that they were separated from the people of God, the church, and worshipping of God, being then visibly upholden by Zedechias at Jerusalem: even as in very deed it did little avail a great many, to be in the visible assemblies and congregations with the people of Godin God’s temple, when their minds and hearts were not sound and perfit. We may in these days find out a great many of the faithful dispersed on the seas, condemned to the galleys for the confession of the true faith: we may find many that be holden in captivity under antichrist, of the which we will speak in the next sermon following: we may find also a wonderful many in Gracia, Natolia, Persia, Arabia, or in Africa, being the servants of Jesus Christ and worthy members of the catholic church of Christ, being shut out and debarred from the holy mysteries? of the Christians through
[[! in populo, Lat.: among the people.] [2 ceetus sancti membra, Lat.) [5 cum rege Joachim, Lat.] [4 Or Jehoiachin. See Vol. mm. p. 11.] [5 So also ed. 1584: but ed. 1577, did it.] [6 rather, that they were separated from the people of God, who]
[still had the temple and visible worship at Jerusalem under Zedekiah.] [7 a sacris, Lat.]]
impiety and cruelty of Mahomet: nevertheless we shall find them almost nearly joined together in one spirit and one faith with all the true members of the church, and marked! also with the visible signs. Therefore the word and the sacraments by common decree are the marks of the church, not putting apart or differing the faithful from the communion and society of other faithful being by some necessity shut out from the visible company of those that are faithfull,
But to the perfect understanding of the marks of the church this belongeth also, and that most principally; that it is not enough to brag of the word of God, or of the scripture, unless also we embrace, retain, and determine!? the true sense and that which is agreeing with the articles of faith. For if we corrupt! the sense of the scripture, and urge the same in the church, then dost thou not bring forth the sincere scripture itself, but thine own opinion and thy fancies which thou hast devised of thine own mind. The church of the Arians did not refuse the word of the Lord, but rather laboured both to beautify and defend their own blasphemous errors by the testimonies of holy scripture. That church denied our Lord Jesus Christ to be of one substance with God the Father: which thing, sith that the sense of the scriptures and of the ancient faith among the chiefest points of our faith doth both affirm and urge, truly it alleged not the sincere and pure word of God, howsoever it boasted of it, but an adulterate word; yea, and thrust in and defended her heretical opinion for the true and perfect meaning of the holy scripture: and therefore it had not the true mark of the church, neither was it the true church of God. By this one unhappy example we may judge of all other churches of heretics: who though they seem not to be void of the testimony of God’s word, yet for all that in very deed they have no purity of God’s word in them. That which we have said concerning the word of God 15 also necessarily to be understood of the use of the sacraments: for except they be orderly and lawfully used, I say, in that
[8 rather, most.] [ true, not in Lat.] [10 rather, who are also marked.] [01 rather, which yet do not put aside from the communion of the]
[faithful those believers, who by some necessity are shut out of the]
[visible company of the faithful.] [12 tueamur, Lat.] [13 corrumpas, Lat.: if ye corrupt, ed. 1577.] [14 orthodox, Lat.]]
order in the which the Lord himself instituted them, they. gre no marks or signs of the church of God. Jerobcam truly sacrificed, yea, he sacrificed unto God; but because he sacrificed not lawfully, he was accounted a stranger, and a faller off from the true church of God. Yea, David himself brought with great devotion and much joy and melody the ark of the Lord of hosts; but because he carried it not lawfully upon the shoulders of the priests, by and by, instead of great joy, the exceeding sorrow which followed declared that it is not enough to use the sacraments and ordinances of God, unless ye use them lawfully; which if you do, God will acof kmowledge you for his. Moreover, those which of old were baptized of heretics were not for that cause baptized again by the ancient catholics: because the heretics baptized not into the name of any man, or into the society of their errors’ or heresies, but baptized in the name of the Father, and of the Son, and of the holy Ghost;” neither did they invocate their own name, or the name of arch-heretics, but of Jesus Christ. Wherefore not the baptism of heretics, but the baptism of the church, yet ministered by heretics, they not refusing, they allowed not the churches of heretics as known to be true by true signs: but they acknowledged that hereties use things properly? belonging unto the true church; neither that it doth anything at all derogate or take from a good thing, if any wicked or evil man do administer it. We do not acknowledge at this day the upstart Romish church of the pope (we speak not now of that old apostolic church) to be the true church of Christ; yet we do not rebaptize those which were baptized of the priests embrued with popish corruption: for we know that they are baptized with the baptism of Christ’s church, and not of the pope, in the name of the holy Trinity, to the articles of the catholic faith, not to errors, not to superstitions and papistical impieties. Finally, we confess that not at this day the unworthiness of the minister can derogate anything from the service of God“. In like sort also we refuse not the Lord’s prayer, or the Apostles’ Creed, or finally the canonical scriptures themselves, because the Romish church doth also use them: for she hath them not of herself, but received them from the true church
[1 ignorantize, Lat.] [2 peculiariter, Lat.] (3 ne hodie quidem, Lat.] [3 rei divine, Lat.)]
of God. Wherefore we use them in common with her, not for the Romish church’s sake; but because they came from the true church of Christ do we use them.
Beside those outward marks of the church which the true believers have common with hypocrites, there are certain inward marks specially belonging only to the godly; or else, if you will, rather call them bonds or proper? gifts. These do make the outward marks to be fruitful, and, without the outward marks being by some necessity absent, do make men worthy or acceptable in the sight of God. For without these no man can please God: in these therefore is the true mark? of God’s children. And those be the fellowship of God’s Spirit, a sincere faith, and double charity: for by these the faithful, being the true and lively members of Christ, are united and knit together, first unto their head Christ, then to all the members of the ecclesiastical body. And the consideration hereof doth chiefly belong to the knowledge of the true church of God; which though she should suffer rotten members, yet is she not defiled of them through their outward conjunction; for with continual study she laboureth by all means to keep herself undefiled to God. And first of all the evangelical and apostolical doctrine doth teach us, that Christ is joined to us by his Spirit, and that we are tied to him in mind or spirit by faith, that he may live in us and we in him. For the Lord crieth out in the gospel, saying: “If any man thirst, let him come to me and drink. He that believeth in me (as the scripture saith) shall have streams of living water flowing out of his belly.” To which saying by and by the evangelist addeth this: But this he spake concerning the Spirit, which they should receive that believed in him.” Again he, promising in his gospel his Spirit unto his disciples, yea, even unto all his faithful, which should abide with them for ever, saith: “In that day ye shall know that I am in my Father, and you in me, and 1 in you;” to wit, by the Holy Ghost: John the apostle expounding it, and saying, “By this we know that he dwelleth in us, by the Spirit that he gave unto us;” and again: “By this we know that we dwell in him, and he in us, because he hath given of his Spirit unto us.” St Paul, the vessel of
[[ peculiaria, Lat.] [6 acceptos vel gratos Deo, Lat.] [7 typus, Lat.]]
election, differeth not from St John, writing and saying to the Romans: “If any man hath not the Spirit of Christ, the same is none of his. And whosoever are led by the Spirit of God, they are the children of God.” Now as touching true faith, which tieth us unto the Lord, St Paul saith: “1 live now; yet not I, but Christ liveth in me. But the life which I now live in the flesh, I live yet through the faith of the Son of God, who loved me, and gave up himself for me.” And again he saith: Christ dwelleth in our hearts through faith.” With which sayings St John the apostle agreeing again saith: Whosoever confesseth that Jesus Christ! is the Son of God, God dwelleth in him, and he in God.” For the Lord himself before that said in the gospel: “He that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him:” and he eateth Christ’s flesh and drinketh Christ’s blood that believeth. Therefore Christ our Lord is joined unto us in spirit, and we are tied to him in mind and faith, as the body unto the head: they therefore that lack this knot and bond, that is, that have not the Spirit of Christ, nor true faith in Christ, are not the true and lively members of Christ; the Lord himself in the gospel witnessing? and saying: “If a man abide not in me, he is cast forth as a branch and withereth; and men gather them, and cast them into the fire, and they burn.” Which words of our Saviour the apostle imitating (as we said even now) said: He that hath not the Spirit of Christ is none of his.” But they that are not destitute of the Spirit of Christ are inflamed with the love of God. Neither do we separate love from faith, the same St John so teaching us and saying: “God is love; and he that dwelleth in love dwelleth in Godand God in him.” For the Lord saith in the gospel: “1 a man love me, he will keep my word; and my Father will love him, and we will come unto him, and will dwell with him.”
But although properly faith join us to our head Christ, yet the same also doth knit us to all Christ’s members upon earth, For whereas there is but one faith of them all, and therefore the same Spirit; there cannot but be the same mouth, the same mind, and the same sentence amongst them all: although faith be not now taken only for a confidence in the
[[! Christ, not in Lat.] [3 rursus, Lat. omitted: again.] [3 iterum, Lat. omitted: a second time.]]
mercy of God through Jesus Christ, but also for an outward confession of faith. For we all confessing one faith and one and the selfsame head, with one spirit and mouth we also together profess that we all are members of one and the selfsame body. Neither is there anything else in the world that more unappeasably dissevereth the minds of men than the diversity of faith or religion; and therefore there is nothing that may more nearly join us together than unity of faith.
We come now to speak of love, which, I said, joineth together the members of the ecclesiastical body mutually amongst themselves. The Lord saith in the gospel: “A new commandment give I unto you, that ye love one another; as I have loved you, that ye also love one another. By this shall all men know that ye are my disciples, if ye have love one to another.” It is therefore out of doubt, that the only mark of the church next after faith is love, a bond most firmly knitting together all the members. This groweth from the communion of Christ and unity of the Spirit. For insomuch as Christ, the king, the head and high bishop, of the catholic church, enduing us all with one and the same Spirit, hath made us all his members, the sons of God, brethren and fellow-heirs, whom undoubtedly he loveth tenderly; every faithful man cannot choose but with fervent love embrace the members and fellow-heirs of their king, their head, and their high bishop. For John the apostle saith: “Every one that loveth him that begat, doth love him also that is born of him.” “If any man say, I love God, and hateth his brother, he is a liar: for how can he that loveth not his brother whom he hath seen, love God whom he hath not seen?” Paul, to the end that he might most properly express before our eyes, and as it were set to view and behold, this unity and agreement of the members, useth a parable taken from the members of a man’s body, and saith: “For as we have many members in one body, and all members have not one office; so we being many are one body in Christ, and every one one another’s members.” The same in the twelfth chapter of the first epistle to the Corinthians, more largely and plainly expounding joining together of the heads and the members, and that chiefly by the said parable of the members of a man’s body, and publishing it very eloquently?, witnesseth, that between the highest
elegantissime expoliens, Lat.]
members of the church and the lowest members of the same there is a very great and apt consent, and moreover a diligent care, and a help both continual and most faithful. Of all which it appeareth, that the marks of the true and lively church of Christ are the communion of the Spirit of Christ, sincere faith, and christian charity; without the which things no man is partaker of this spiritual body. By these things also it shall be easy to judge whether thou art in the fellowship of the church, or thou art not.
Moreover, we gather out of those things which we have hitherto disputed touching the marks of Christ’s church, from whence is her original, and also how the church is planted, spread abroad, and preserved. Her original is heavenly; for St Paul, speaking of the church, saith: “Jerusalem which is above is free, which is the mother of us all.” Therefore he calleth the church heavenly, not that it dwelleth altogether in heaven, but that she, being here on earth, hath a heavenly beginning. For the children of God are not born of flesh and blood, but from heaven, by the renewing of the Holy Spirit, who through the preaching of God’s word planteth faith in our hearts, by which faith we are made the true members of Christ and his church. For Peter saith: “Ye are born anew, not of mortal seed, but of immortal, by the word of God, which liveth and lasteth for ever.” And Paul saith: “I begat you in Christ Jesu through the gospel.” And the same apostle saith in another place: “Faith cometh by hearing, and hearing cometh by the word of God.”
Since therefore faith cometh by hearing, and hearing by the word of God, and that specially! by the word of God, the church truly can by no means spring or be builded by the decrees and doctrines of men. Therefore we affirm, that only doe. the word of God is apt for the building up of the church of God, Men’s doctrines set up men’s churches, but Christ’s word buildeth the christian church. For the doctrines of men proceed of flesh and blood. But Peter, confessing Christ with a pure? faith, and therefore grounded upon Christ who is the foundation of the church, heard these words of Christ himself: “‘I’lesh and blood hath not revealed these things unto thee, but my Father which is in heaven.” And therefore Paul saith: “When it pleased God that I should preach his Son [1 Significanter, Lat.] [2 vera, Lat.]
among the gentiles, I conferred not of the matter with flesh and blood, &c.” He also, most manifestly abolishing all doctrines of men from the setting up and building of faith and the church, and only commending the word of God, saith to the Corinthians: “My word and preaching stood not in the enticing speech of man’s wisdom, but in plain evidence of the Spirit, and of power?; that your faith should not be in the wisdom of men, but in the power of God.” To this now pertaineth these testimonies of Christ. “He that is of God heareth God’s word,” Again, “He that is of the truth will hear my voice.” And again, more plainly he saith, “The sheep will follow the shepherd, because they know his voice. They will not follow a stranger, but will run away from him, because they know not the voice of strangers.” But under the voice of strangers we include all traditions and decrees of men differing from the doctrine of Christ: to which traditions the apostle St Paul doth attribute the shape of wisdom, but the truth he denieth them, and calleth them superstitious, For our Lord himself in the gospel bringeth forth of the prophet Esay that immutable saying: “They worship me in vain, teaching for doctrines men’s precepts.” Let us therefore hold that the true church is not built by man’s decrees, but that she is founded, planted, gathered together, and builded only by the word of Christ.
We do add that it is out of doubt that the church of God is preserved by the same word of God, lest at any time it should be seduced, or lest it should slip and perish; and that neither can it at any time be preserved by any other means: Paul again witnessing, and saying: “Christ hath given some to be apostles, and some prophets, and some evangelists, some pastors and teachers, for the gathering together of the,saints, for the work of the ministry (that is to say, to teach and preach the word), and for the edification of the body of Christ; till we all meet together in the unity of faith, and knowledge of the Son of God, unto a perfect man, and unto the measure of the age of the fulness of Christ; that we henceforth be no more children, wavering and carried about with every wind
[3 but in plain—power, the Translator’s addition. ] [ traditions and, not in Lat.] [5 irrefragabile, Lat.] [6 ad administrationem, Lat.: that the saints might be gathered]
[together, Geneva, 1557.)!]
of doctrine, by the deceit of men, (mark, I pray, how men’s doctrines are condemned again with great and inviolable authority,) and with craftiness, whereby they lay in wait to deceive. But let us follow the truth in love, and in all things grow up into him which is the head, that is, Christ; by whom all the body being coupled and knit together by every joint, for the furniture thereof, (according to the effectual power which is in the measure of every part,) receiveth increase of the body unto the edifying of itself in love, (increaseth the body unto the edifying of itself through love.)”” These words of the apostle are so plain, that they need no better exposition than they have of themselves.
In this place also the order and manner of the church! by the preaching of God’s word should of right be set down, which many do term and call the ministry of the word, or of the church: but we will speak of that (God willing) in the third sermon. It shall be sufficient in this place to defend, that our Lord God, having given doctors unto the church, doth found, build, maintain, and enlarge the church by his word, yea, by his word only.
There come two things now to be considered. First, that the church of God, for the continual and constant study of the word of God, is called prophetical and apostolical, yea, and also orthodoxical. For it is called prophetical or apostolical, because by the travail of the prophets and apostles it was first builded, and by their doctrine is preserved even at this time, and shall by it be spread abroad even unto the end of the world. It is called orthodoxical, because it is sound of judgment, opinion, and faith: for without the church there is no true faith, neither any perfect doctrine touching true virtue and felicity. The faith and doctrine of the church was revealed from God himself by Adam and the patriarchs, by Moses and the prophets, by Christ and the apostles: whereby she elsewhere is named a mother; whereof we will speak in the next sermon.
Secondarily, that the succession of doctors or pastors of ot the church doth prove nothing of itself without the word of God. The champions and defenders of the papistical church do boast, that they have a most certain mark of the apostolic
[[ ordo gubernandi ecclesiam, Lat.] [2 cecelitus ab ipso Deo, Lat.: from heaven by God himself. ]]
church, to wit, in the continual succession of bishops coming from St Peter by Clement the first, and so to Clement the seventh, and to Paul the third who died of late, and so continuing to Julius the third not long ago created. Moreover they add, that all such members are cut off as do separate themselves from that church in the which only that apostolical succession is found. And we do not deny but that the right succession of pastors in the primitive church was of great weight. For they which then were called pastors were pastors indeed, and exccuted the office of pastors, But what manner of pastors they have been a great many years, which of the rout of cardinals, mitred bishops, and sophisters have been called pastors? none is ignorant but he which is altogether without any understanding. The prophet Zachary heard these words spoken to him from the Lord: “Take to thee yet the instruments of a foolish shepherd; for lo, I will raise up a shepherd in the land, which shall not look for the thing that is lost, nor seek the tender lambs5, nor heal that that is hurt, nor feed that that standeth up: but he shall eat the flesh of the fat, and tear their hoofs in picces. Wo be to the idle? shepherd, that forsaketh the flock, &ec.” Therefore never a whit more do these men prove by their continual succession of bishops, who teach not the word of God sincerely nor execute the office and duty of pastors, than if they should set before the eyes of the world a company of idols. For who dare deny but that a great part, yea, the most part of the bishops of Rome since Gregory the Great, were such manner of idols, such kind of wolves and devourers, as are described by the prophet Zachary? What then, I pray you, can the continual succession of such false pastors prove? Yea, and they which were of the latter time, did they not fill almost the universal church with the traditions of men, and partly oppressed the word of God, and partly persecuted it? In the ancient church of the Israelites there was a continual order of
[3 Paul III. died Nov. 10, 1549; and on Feb. 7, 1550, John Maria]
[de Monte, who took the name of Julius IIL, was chosen to succeed]
[him.—Sleidan. Comment. Lib. xx1. ad fin.] [ Romans ecclesiz pastores, Lat.: pastors of the church of Rome.] [5 derelicta non visitabit, dispersum non queret, Lat [6 ungulas eorum dissolvet, Lat.] [7 vee pastori idolo, Lat. Idle appears to be a mere mistake. ]]
succession of bishops, without any interruption thereof, even from Aaron to Urias! who lived under Achas, and to other wicked bishops? also falling from the word of God to the traditions of men, yea, and also idolatry. But for all that, that succession did not prove the idolatrous bishops? with the church that clave unto them, to be the true bishops? of God, and the true church of God. Truly the true prophets of God, the sound and catholic fathers, preaching only the word of God without men’s? traditions, yea, clean against all traditions, were not able to reckon up any continual succession of priests their predecessors to whom they themselves should succeed; and yet notwithstanding, they were most excellent lights, and worthy members of the church of God; and they which believed their doctrine were neither schismatics nor heretics, but even to this day are acknowledged to be the true church of Christ. When Christ our Lord, the blessed Son of God, did teach here on earth, and gathered together his church, the succession of bishops? was on his adversaries’ part: but they for that cause were not rulers of the true church of God, and Christ of the heretical church. The apostles of our Lord could not allege for themselves and their doctrine a succession of bishops? not interrupted: for they were ordained of the Lord, who was also himself created of God the High Priest for ever after the new order of Melchisedech, without the succession of the order of Levi; and yet the church that was gathered by them is acknowledged of all men to be the true and holy church. The apostles themselves would have none other to be accounted for their true fellows and successors but those who walked upright in the doctrine and way of Christ; for notable and manifest is the saying of Paul: “Be ye the followers of me, even as I am of Christ.” And though he speaketh these words to all the faithful, and not only to the ministers of God’s word; yet those would he chiefly have such followers of him, as the residue of common Christians, that is to say, every man in his vocation and calling, The same apostle, speaking at Miletum with the bishops of Asia, among other things saith: “I know this,
[1 2 Kings xvi. 10. His name is omitted in 1 Chron. vi.] [2 pontifices, Lat.: high-priests.] [3 viri, Lat.] [4 men’s, not in Lat ] 15. extra successionem, Lat. ] [6 imitatoribus, Lat. ]]
that after my departing shall grievous wolves enter in among you, not sparing the flock. Moreover, of your own selves shall men arise speaking perverse things, to draw disciples after them.” Paul the apostle not from any other place than out of the apostolic church itself, yea, out of the company or assembly of apostolic bishops and pastors, fetcheth out the wolves and devourers of the church. But could not these (think you) allege the apostolic succession for themselves and their most corrupt cause, that is to say, that they be descended from apostolic pastors? But forsomuch as, forsaking the truth, they be fallen from the faith and doctrine of the apostles, the offspring and apostolical succession doth nothing at all make for them. Therefore we conclude, that the continual succession of bishops by itself proveth nothing; yea, rather that that is no lawful succession which wanteth the purity of the doctrine of the scriptures and apostles”.
And therefore Tertullian, greatly esteeming (and that worthily) the continual succession of pastors in the church, 3.. yet requireth the same to be approved by the sincerity of apostolic doctrine; yea, he acknowledgeth those churches which are instructed with pure doctrine, and yet not able to make any reckoning of succession of bishops, to be apostolic churches. If any man require the words of the author, they be these: “But if there be any churches that dare presume to plant themselves in the very age of the apostles, that therefore they may seem to have been planted by the apostles, because they were under the apostles, we may say thus: Let them bring forth the first beginning of their churches, let them turn over the order of succession of their bishops, so by successions going from the first beginning that that first bishop of theirs may be found to have for his author and predecessor some one of the apostles and apostolical sort of men, and yet such an one as continued with the apostles. For by this means the apostolic churches give their Judgment: as the church of Smyrna testifieth that they had Polycarpus placed there by St John; and as the church of Rome sheweth that Clemens was appointed by St Peter; and as in like sort also other do shew for themselves, who have their offspring of apostolic seed, placed in their bishopricks by the apostles. Let heretics feign some such matter; (for after their blasphemies, what is unlawful for them?) but
[7 doctrinze evangelice apostolicee, Lat
albeit they do feign, they shall not prevail. For their own doctrine being compared with the doctrine of the apostles, by the diversity and contrariety thereof shall shew that it had neither apostle nor apostolical man for the author; because, as the apostles taught nothing that was contrary among themselves, even so apostolical men set forth nothing contrary to the apostles; but only such as fell away from the apostles, and taught other doctrine.” In this manner therefore may those churches appeal, who albeit they can bring for their author none of the apostles or apostolic men, as those that are of far later time and are but now daily erected, yet they, agreeing in one faith, are nevertheless counted apostolical, for the likeness of the doctrine.
The selfsame author, speaking of the ancient church of of Rome, and gathering the sum of that it either taught or learned, 5811”: “Happy is that church to which the apostles have uttered all their doctrine with their blood: where Peter in suffering is made like to the Lord: where Paul is crowned with the like end that John had: where the apostle John, after that he was plunged in hot scalding oil, felt no pain, and was banished into the isle. Let us see what it learned, and what it taught, and how it doth agree with the churches of Africa. It acknowledgeth one God the maker of all things, and Jesus Christ the Son of God, the creator,
[1 Ceterum, si quee audent interserere se etati apostolicee, ut ideo]
[videantur ab apostolis tradite, quia sub apostolis fuerunt; possumus]
[dicere: Edant ergo origines ecclesiarum suarum: evolvant ordinem]
[episcoporum suorum, ita per successiones ab initio decurrentem, ut]
[primus ille episcopus aliquem ex apostolis vel apostolicis viris, qui]
[tamen cum apostolis perseveraverit, habuerit auctorem et anteces-]
[sore. Hoc enim modo ecclesize apostolicee census suos deferunt:]
[sicut Smyrnseorum ecclesia Polycarpum ab Joanne conlocatum refert:]
[sicut Romanorum, Clementem a Petro ordinatum itidem: perinde]
[utique et ceterse exhibent, quos ab apostolis in episcopatum consti-]
[tutos apostolici seminis traduces habeant. Confingant tale aliquid]
[heeretici. Quid enim illis post blasphemiam inlicitum est? Sed, etsi]
[confinxerint, nihil promovebunt. Ipsa enim doctrina eorum, cum apo-]
[stolica comparata, ex diversitate et contrarietate sua pronuntiabit,]
[neque apostoli alicujus auctoris esse, neque apostolici: quia sicut]
[apostoli non diversa inter se docuissent; ita et apostolici non contraria]
[apostolis edidissent, nisi illi qui ab apostolis desciverunt, et aliter pre-]
[dicaverunt.—Tertul. de Prescript. Heret. cap. 32. apud Script. Eccles.]
[Opusc. ed. Routh. Vol. 1. p. 147. Oxon. 1840.] [2 So also ed. 1584: but ed. 1577, saith; dicit, Lat.]]
born of the virgin Mary; and the resurrection of the flesh: it joineth the law and the prophets with the doctrine of the evangelists and apostles, and from them drinketh that faith; baptizeth with water, clotheth with the Holy Ghost, feedeth with the Lords supper, exhorteth with martyrdom; and contrary to this institution receiveth no man, This is the institution3,” Thus far Tertullian in his book which he entitled, Of the Prescription of Heretics.
The last thing that is to be noted is this; that the Lord God not only of old and unto this time, but in these days also, giveth doctors and pastors to the church: doctors, 1 say, and not leaders and captains of hosts and armies of men, not princes, not soldiers, not crafty men, using deceitful means which in these days they call practices. For by no other means or manner, nor by no other instrument, than by the doctrine of truth and sound and simple godliness, is that holy and catholic church of God built up, fenced, and preserved, whereof at the beginning simple men and Christ’s apostles by the preaching of the gospel laid the foundation. Paul therefore removeth all worldly wisdom, and saith: “1 was among you, Corinths, in weakness, and in fear, and in much trembling; neither stood my word and my preaching in the enticing speech of man’s wisdom, but in plain evidence of the Spirit and of power; that your faith should not be in the wisdom of men, but in the power of God.” The same apostle also banisheth all crafty counsel with all sorts of deceit, [ Si autem Italize adjaces, habes Romam, unde nobis quoque auctoritas presto est. Ista quam felix ecclesia! cui totam doctrinam apostoli cum sanguine suo profuderunt: ubi Petrus passioni dominice adeequatur: ubi Paulus Joannis exitu coronatur: ubi Apostolus Joannes, postea quam in oleum igneum demersus nihil passus est, in insulam relegatur; videamus quid didicerit, quid docuerit, quid cum Africanis quoque ecclesiis contesserarit. Unum Deum novit creatorem universitatis, et Christum Jesum ex virgine Maria Filium Dei creatoris, et carnis resurrectionem: legem et prophetas cum evangelicis et apostolicis literis miscet, et inde portat [ἃ]. potat] fidem: eam aqua signat, sancto Spiritu vestit, eucharistia pascit, martyrium exhortatur, et ita adversus hanc institutionem neminem recipit. Heec est institutio, &c.—Id. ibid. cap. 36. p. 151.]
[4 doctores quidem, non ductores, Lat. ]
[5 and armies of men, not in Lat.]
[6 quam doctrina veritatis et pietatis sincera et simplici, Lat.]
[Bullinger, 1v.] ”
ii. when writing to the Thessalonians he saith: “Our exhortation was not by deceit, nor by uncleanness, nor by guile. But as we were allowed of God that the gospel should be committed unto us, even so we speak; not as they that please men, but God, which trieth our hearts. Neither yet did we ever use flattering words, as ye know; nor coloured covetousness, God is record; neither sought we praise of men,” ὅθ. Wherefore he is greatly deceived and mad, that thinketh the church can either be gathered together, or being gathered can be maintained and preserved, with practices, that is to say, with crafty counsels and subtle deceits of men. It is truly said of the common people, that “the same is overthrown again by man’s wisdom, which was first built by man’s wisdom.” Besides this, the Lord himself doth remove force and arms from the building of the church, since he forbids his disciples the use of sword; and unto Peter, ready prest to fight, saith, Put “up thy sword into the scabbard.” Neither do we ever read that any were sent of the Lord as soldiers, which with armed force should bring the world in subjection; but rather the ii. Scripture witnesseth the great enemy of God, Antichrist, shall be destroyed with the breath of God’s mouth, Wherefore there is no doubt that all those things which are read in divers places of the prophets, and chiefly in the twelfth of Zachary, concerning wars to be made against all nations by the apostles and apostolical men, ought to be figuratively expounded. For the apostles, according to their manner, fight as apostles; not with spear, sword, and bow of carnal warfare, but of spiritual. The apostolical sword is the word of God. Yet in the mean time no man denieth but that the weapons of carnal or corporal warfare have been profitable sometime to apostolical men and to the church, and do good even at this day. No man denieth that God doth oftentimes use the help of soldiers and magistrates in defending the church against the wicked and tyrants: yea, rather all men will confess, that a good and godly magistrate oweth a duty? toward the church of God. For not without great cause the Worthy? prophet of God, Isay, calleth “kings nursing fathers, and queens narsing mothers.” Paul, being oppressed of the Jews in the temple of Jerusalem for preaching of the gospel
[1 prest, prepared.) [2 operam suam, Lat.] [3 clarissimus, Lat.]]
amongst the gentiles, by the army of Claudius Lysias, the Roman tribune, is taken away and rescued. And not long after there was sent with the apostle by the same tribune no small company of soldiers, to wit, a troop of horsemen and certain companies of footmen, by whom he was brought safely to Antipatris and Cwmsarea before Felix the proconsul of Judea: which thing is not rashly with so great diligence and at large remembered by Luke in the Acts of the Apostles. The ecclesiastical history reciteth many examples of holy princes which have defended and succoured the church. But these things in another place in some manner I have entreated of in the seventh and eighth sermons (as I remember) of the Second Decade. And thus far of the original of the church of God, and of the increase and preservation of the same, have we spoken.
In this place it seemeth unto me not unfitly may the famous question be handled or briefly expounded, Whether the church of God may err? which that it may more plainly be understood, I will briefly discuss the parts of this question. I have taught that the catholic church of God doth comprehend, first the blessed spirits in heaven, then all faithful Christians here on earth; unto whom I said did cleave the wicked, or hypocrites, feigning faith for a season. Now therefore, if we understand by the church the blessed spirits in heaven, the church can never err. But if we understand the wicked or hypocrites joined and mingled with the good, and the wicked alone by themselves, they do nothing else but err; but as they are joined unto the good and faithful, and follow them, they either err, or they err not. For the church of the good and faithful here upon earth doth err, and doth not err. Which thing we will declare, when we have weighed the diversities of errors, and gathered the number of them together wholly in a bundle. Errors some be of doctrine and faith, and some be of life and manners: and what manner of ones either of them be, I think there is no man but knoweth. Let us see then, whether the church of the faithful upon earth do err or no; and if it err, in what point or how far it erreth. As concerning the manners and life of the church, it cannot wholly and clearly acquit itself of errors; that is to say, from sin. For always, so long as it is
[4 ecclesiam Dei, Lat
living here on earth, it prayeth heartily: And forgive us our trespasses, as we do forgive them that trespass against us.” xv. And God for his mercy’s sake doth always purge in his saints all dregs and infirmities, as long as they live in this world, continually renewing and fining the elect!. I am not ignorant what may hinder thee, faithful hearer. If the church (sayest spot thoy) he not holy and pure, how is it called of the apostle 270 holy, without spot and wrinkle? I answer, If thou wilt acknowledge no church upon earth but that which is altogether without blemish, thou shalt be forced to acknowledge none at all. For there shall never be any such kind of church remaining on earth, where the most righteous God, as the scripture witnesseth, hath shut up all things under sin, that, he might take mercy on all men.” St Paul therefore doth call the church pure, without spot or wrinkle, through the benefit of Christ’s sanctification?: not that by herself, while she is in the flesh, she is without spot; but for that those spots, indeed otherwise cleaving unto her, through the innocency of Christ, to those that embrace Christ by faith are not imputed: finally, for that the selfsame church in the world to come shall be without spot or wrinkle. For having put off the flesh and cast off all miseries, it shall at length be brought to pass that she shall want nothing. Besides this it is said that the church is without spot, because of the continual study of the church, whereby she laboureth and travaileth by all means, that as far as it is possible she may have as few spots as may be. And by that means, and chiefly by the benefit of imputation, the church erreth not, but is most pure and without sin?
Moreover, as touching doctrine and faith the church of Christ doth not err. For it heareth the voice of the shepherd only, but the voice of strangers she knoweth not: for she followeth her only shepherd Christ, saying: “1 am the light of the world: he that followeth me shall not walk in darkness, but shall have the light of life.” Paul also to Timothy saith: “These things hitherto have I written unto thee, that thou mayest know how thou oughtest to behave thyself in the house
[1 So also ed. 1584: but ed. 1577, and defiling the elect.—Subinde]
[recurrentes et polluentes electos, Lat.] [2 propter Christi beneficium et sanctificationem, Lat. ] [3 velut impeccabilis, &c. Lat.: as it were without sin.]]
of God, which is the church of the living God, the pillar and ground of truth.” But the church is the pillar and ground of truth, for that, being stablished upon the foundation of the prophets and apostles, Christ himself, which is the everlasting truth of God and the only strength of the church, [she] receiveth this by fellowship which it hath with him, that she also might be the pillar and foundation of the truth. For the truth of God is in the church; and the same through the ministry of the church is spread abroad; and, being assaulted and warred against by the enemies, abiding sure, is not overcome: so far forth as being made one body with Christ she doth persevere in the fellowship of Christ, without whom she can do nothing. Again, the same church doth err in doctrine and faith, as often as she, turning from Christ and his word, goeth after men and the councils and decrees of the flesh; for she forsaketh that thing that hath hitherto stayed that she erred not, which is the word of God and Christ. I think no man will deny that the great congregation of the people of Israel in the desert was an excellent church of God; with the which the Lord made a covenant, and bound himself unto it by sacraments and ordinances. And yet how shamefully she erred whilst neglecting God’s word, and, Aaron the high priest of religion not constantly and earnestly resisting, she both made a molten calf, and worshipped it as a god, no man is ignorant. Where also surely it shall be necessary more diligently to look into and mark the whole number of the church; for many in the church erring, it followeth not that none at all is free from error. For as in the church of Israel the Lord reserved a remnant to himself, 1 mean Moses, Joshua, and undoubtedly many more, as well in that congregation as elsewhere without, which did never worship the calf; so there is no doubt, although there do many err in the church, but that the Lord through his merey doth preserve to himself a certain number who both understand aright, and by whose faithful diligence” errors are destroyed, and the wandering flock of the Lord brought back again into the holy fold.
The church therefore is said to err, when a part of it, having lost God’s word, doth err: and the same erreth not wholly and altogether; forasmuch as certain remnants (through
[2 obstitit, Lat.] [5 opportunum erit, Lat. ] [6 extra, Lat.] [7 quorum fide et diligentia, Lat.]]
the grace of God) are reserved, by whom the truth may flourish again, and may again be spread abroad in every place. St Paul called the churches of the Corinthians and Galatians “” the holy churches of God;” yet these erred greatly, in doctrine, in faith, and in manners: and yet who doubteth that there were many among them who were most sincere followers of the pure doctrine preached by St Paul? That holy church therefore erred, so far forth as it continued not stedfastly in true doctrine: and it erred not, so far forth as it departed not from the truth delivered by the apostles’. From hence it plainly appeareth to the whole world, that those are most vain liars which commend unto us churches not builded upon the foundation of the prophets and apostles, but upon the decrees of men, which they shame not to commend unto us for most true churches and such as cannot err. David crieth out: “Only God is true, and every man a liar.” Jeremy also crieth: “They have rejected the word of the Lord, and what wisdom is in them?” Therefore those churches do err, neither be they the true churches of God. The true church groundeth upon Christ Jesus, and is governed by his word only.
Unto this treatise of the word of God, which is the only rule whereby all things are done in the church, the disputation of the power of the church of God in earth, and of the studies thereof which also are directed according to the word of God, is very like? But before I will bring forth my judgment, that is to say, the judgment delivered by the scriptures, I will briefly rehearse the sum of those things, which the papists have left in writing concerning this matter, and do undoubtedly maintain for sound doctrine. John Gerson (not much amiss, unless he have an evil interpreter’) hath defined ecclesiastical authority to be “a power supernaturally and spiritually given of the Lord to his disciples and to their lawful successors unto the end of the world, for the edification of the church militant according to the laws of the gospel for the obtaining of eternal felicity.” But
[[ apostolum, Lat.] [2 affinis est, Lat.] [3 So also ed. 1584: but ed. 1577, an ll interpreter.] Jit Potestas ecclesiastica est potestas, que a Christo supernatura-]
[liter et specialiter collata est suis apostolis et discipulis ac eorum i]
[successoribus legitimis usque in finem seculi ad wdificationem eccle-]
Peter de Aliaco, the cardinal, saith, that this authority is sixfold; to wit, of consecration; of administering the sacraments; of appointing ministers of the church; of preaching; of judicial correction; and receiving things necessary unto this life.
They call that the power of consecration, whereby a. A. priest being rightly ordered may consecrate the body and blood of Christ on the altar. This power they say was given to the disciples of the Lord by these words: “Do this in remembrance of me.” But unto the priests in these days they think it to be given of the bishop giving with the bread the chalice, and saying: “Receive ye power to offer up and to consecrate? Christ’s body both for the quick and the dead.” This moreover they call the power of orders, and a mark or character that cannot be wiped out. The power of administering the sacraments, and chiefly of the sacrament of penance, they call the power of the keys. The keys they make of two sorts: the keys of knowledge, that is to say, the authority of knowledge in the cause of a sinner making his confession; and the keys of giving of sentence and judgment, or of opening and shutting up of heaven, of forgiving or retaining of sins. They say that this power was promised to Peter in Matthew, the Lord saying, “Unto thee will I give the keys of the kingdom of heaven:” but that it was given to all the disciples in John, Christ saying, “Whose sins soever ye forgive, they are forgiven to them:” and in these days is given to the priests by the bishops? in their consecration laying their hands on the priests at the giving of them their holy orders?, saying, “Receive ye the Holy Ghost; whose sins soever ye forgive, they are forgiven them.” They call the power of placing ministers of the church ecclesiastical jurisdiction, and” to consist in a certain prelacy; and! the fulness of it to rest size militantis, secundum leges evangelicas pro consecutione felicitatis eeternze.—Gerson. de Potest. eccles. Opp. Tom. 1. col. 3. Par. 1606.] [> Petri de Alliaco Tract. de ecclesiee auctoritate ap. Gerson. Opp. Tom. 1. col. 898. Par. 1606.]
[6 conficere potest, Lat.]
[7 conficiendi, Lat.]
[8 So also ed. 1584: but ed. 1577, by the bishop: ab episcopo, 5 in sacerdotum ordinandorum capita, Lat.: on the heads of the Lat.
[priests who are to be ordained. [10 adeoque, Lat.: and so. %]
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