Rome. That the Church of God Is the House, Vineyard, and Kingdom of God; and the Body, Sheep-fold, and Spouse of Christ; a Mother and a Vrgin. The Second Sermon
I see you are assembled, brethren, with attentive minds to the exposition of those things which rest to be spoken of the catholic church of God; which we affirm to be one and unseparable, according to the holy oracles of the sacred scripture. Solomon in his Canticles saith: “One is my dove and my beloved.” Whereunto doubtless the doctor of the Gentiles had respect, when he said: There is one body, and one spirit; even as ye are called in one hope of your vocation, There is one Lord, one faith, one baptism; one God and Father of all, which is above all, and through all, and in you all.” To these heavenly testimonies agree the testimonies of men. For Cyprian, the bishop and martyr, in hisbook De Simplicitate Clericorum, saith: “The church is one, which is spread further and further abroad by fertile increase: even as there are many beams of the sun and but one light, and many boughs of a tree, yet but one oak grounded upon a stedfast root; and whereas many brooks issue out of one spring, though the number seem to be increased by the abundance of store, yet is it but one at the head. Pluck a beam of the sun from the globe; that one once separated is void of light. Break a bough from the tree, it can bring forth no fruit. Cut a brook from the spring, and being cut off it drieth up. Even so the church, lightened with God’s light, spreadeth abroad the beams of her light through all the world; yet it is but one light, which is spread everywhere, neither is the unity of the body separated: she extendeth her branches with plenteous increase throughout all the earth, she sendeth out her plentiful rivers all abroad; yet is there [BULLINGER, 1V.] 2
but one head, and one spring, and one mother plentiful with fertile succession.” And so forth.
Moreover, where we read that divers names are given to the church, we must not imagine that there are many churches in the world, neither is that body to be separated which can bear or suffer no kind of division. Writers call the church catholic, which undoubtedly signifieth universal, because it is but one, neither can there be any more. For albeit this be distinguished into the church triumphant and militant; into the church of the old fathers, and the congregation of people of latter time; yet do all these members remain perpetually knit together in one body under one head, Christ. And even as the several conditions of bond and freemen separateth not a kingdom or commonwealth into parts; so neither doth the quiet rest or felicity of the blessed spirits triumphing in heaven, and the labours and sorrows wherewith we warring as yet in this world under Christ’s ensigns are exercised, make two churches. The holy angel saith to St John in the Apocalypse: “I am thy fellow-servant, and of thy brethren the prophets.” He therefore acknowledgeth both the prophets and apostles to be the sons and servants of one God. Whereof we read in the gospel, that one only vineyard, not two or divers, was let out to husbandmen, though they were divers. For even so there is but one church of the old fathers which were before the coming of Christ, and ours or the new people since Christ’s coming taken out of the Gentiles. But what
[1 Ecclesia quoque una est, quae in multitudinem (Bullinger read]
[latitudinem) latius incremento feecunditatis extenditur. Quomodo]
[solis multi radii, sed lumen unum; et rami arboris multi, sed robur]
[unum tenaci radice fundatum; et cum de fonte uno rivi plurimi de-]
[fluunt, numerositas licet diffusa videatur exundantis copie largitate,]
[unitas tamen servatur in origine. Avelle radium solis a corpore, di-]
[visionem lucis unitas non capit; ab arbore frange ramum, fractus]
[germinare non poterit; a fonte preecide rivum, preecisus arescet: sic]
[ecclesia Domini luce perfusa per orbem totum radios suos porrigit,]
[unum tamen lumen est quod ubique diffunditur, nec unitas corporis]
[separatur; ramos suos in universam terram copia ubertatis extendit,]
[profluentes largiter rivos latius expandit; unum tamen caput est, et]
[origo una, et una mater feecunditatis successibus copiosa.—Cyprian.]
[Lib. de Unit. Eccles. (al. de Simplicitate Prelatorum.) Opp. p. 108.]
[Oxon. 1682.]]
they differ from us, or we from them, hath been said in the eighth Sermon of our third Decade. Again, there are mingled with the holy church evil men and hypocrites; but the church is not separated for evil men: for even as traitors mingled with citizens and not yet discovered make not two commonwealths; so although evil men cleave to good, yet are they both gathered into one church. And when hypocrites depart from the unity of the church, the church is not rent in pieces, but becometh purer. For excellently? saith St Augustine, that evil men or hypocrites are that in the church that chaff is amongst wheat, cockle in standing corn, traitors in a city, and runagates amongst soldiers. But it is plain, that wheat is the cleaner, standing corn the lustier, citizens safer, and soldiers the stronger, when runagates, traitors, cockle and chaff, are separated from them: yea, and except sometimes rotten members of the church be cut off from the ecclesiastical body, the church cannot be in safety. And particular or several churches are as towns or cities in a kingdom: the multitude of cities divideth not a kingdom. Of particular churches dispersed throughout all the world, as a body of many members, is gathered and compacted together the catholic and universal church, which is the fellowship of all the saints. Therefore most certain it is that there is but one only church of God, not many, whereof the only monarch is Jesus Christ; to whom be glory. The unity and united society of this church of God is so With great, that out of her fellowship is there no people found lighter acceptable unto God, any true salvation or safety, any light or truth; for without the pale of God’s church are no wholesome pastures found, all are infected with poison. No religion pleaseth God out of the church of God. If of old time any man had sacrificed to God himself without the tabernacle or temple, in the high places, he was accounted to have sacrificed to devils, and esteemed to have shed innocent blood. Rightly therefore the blessed martyr and bishop of Carthage, Cyprian, hath left in writing: Whosoever De separated from the church is joined to an adulterous church, torum. the same man is separated from the promises of the church: neither pertaineth he to Christ’s merits, which hath left the church of Christ. He is a stranger, he is unclean, he is an
[2 eleganter, Lat.]
enemy. He cannot now have God his father, who hath not the church his mother. If he might scape that was out of the ark of Noah, he may also escape that is abroad out of the church. He must needs be a most wicked man, whosoever he be, that leaveth his own country and the fellowship of very good men, and falleth away to the enemies.” Lac-Lib. tantius therefore most truly says: “It is only the catholic church, which retaineth true religion. Here is the fountain of truth: this is the household of faith: this is the temple of God; into which if one enter not, or out of which if any depart, he is excluded from the hope of salvation and life everlasting.” For our Saviour first said, that out of the sheepfold life is not found. cer- Wherefore I cannot marvel enough at the corrupt and schismatical manners of certain men, who separate themselves for every light cause from the most wholesome and pleasant company or society of the church. For you shall find in these days captious and fantastical men not a few, which of many years have had fellowship with no church, nor as yet have fellowship with any; for in every man that is they find some kind of fault, in themselves only they find nothing worthy reprehension. Therefore they conceive with themselves a wonderful fashion of the church, which except they see somewhere established after that fashion which they themselves have devised, they contend (with shame enough) that there is as yet no true church of Christ in the world. They are worthy surely to be master-builders in Utopia or Cyri-biria, where they might set up a building fit for themselves.
[1 Quisquis ab ecclesia segregatus adulterse jungitur, a promissis]
[ecclesize separatur; nec pervenit (Bullinger read pertinet) ad Christi]
[premia, qui relinquit ecclesiam Christi. Alienus est, profanus est,]
[hostis est. Habere jam non potest Deum patrem, qui ecclesiam non]
[habet matrem. Si potuit evadere quisquam, qui extra arcam Noe]
[fuit, et qui extra ecclesiam foris fuerit evadet. Sceleratissimus sit]
[oportet, quisquis patriam suam optimorumque virorum consortium]
[deserit, ac ad hostes deficit.—Cyprian. Lib. de Unit. Eccles. Opp.]
[p. 109.]: [2 Sola igitur catholica ecclesia est, que verum cultum retinet.]
[Hic est fons veritatis; hoc est domicilium fidei; hoc templum Dei;]
[quo si quis non intraverit, vel a quo si quis exiverit, a spe vite ac]
[salutis wmternwe alienus est.—Lactant. Instit. Lib. 1v. cap. 30. p. 450.]
[Lugd. Bat. 1660.]]
But it seemeth unto them they have just cause of schism. For they will not communicate with our church, for that it seemeth the doctrine of the ministers in the church is not yet sufficiently cleansed and polished, neither yet lofty (as they themselves term it, Hoch gnug gericht), subtle, and spiritual enough. Elsewhere they complain that in our churches are divers customs used. Furthermore, they desire the rigour and severity of discipline, and finally an exact pureness of life; for they fear they shall be defiled with the unclean company of certain men. Many for the faults and vices of certain ministers either forsake or fly the congregation of the church: of which sort at this day are the anabaptists. But there is as yet no sufficient cause alleged by these men, for which of right they ought not either to be joined unto us, or for the which they may be separated from us. We acknowledge that there be just causes for the which the godly both may and ought to separate themselves from wicked congregations, in which not only the lawful use of the sacraments is altogether corrupted and turned into idolatry, but also the sound doctrine is altogether adulterated, the preachers or pastors are not now prophets, but false prophets which persecute God’s truth, and finally to them that sit to receive the food of life they minister poison. But none of these things (God be thanked!) can they object against us.
For as concerning doctrine, it consisteth partly in sure opinions, and those as it were numbered, firm, and immutable: of which kind are the articles of faith, and those without addition and corruption, lawfully and sincerely understood; and of that sort are also those principles: That all men are sinners, conceived and born in sin; That none but those that are regenerate can enter into the kingdom of God; That men, not by their own deserts, but through the grace of God, by the only merits of Christ, are justified by faith; That Christ once sacrificed for sin is no more sacrificed, that he is the only and perpetual priest; That good works are done οὗ those that are justified; and those are indeed good works which the Lord hath prepared for us to walk in; That the sacraments of the Lord and of the church are to be received, and not to be despised; That we must pray continually, and
[3 Bullinger. adv. Anabapt. Lib. 11. capp. 2. 3. Hooker, Eccles.]
[Pol. Preface. Vol. 1. p. 179. Oxf. 1820.]]
that in that manner which the Lord hath appointed us; and if there be any more of the same sort. But it sufficeth if these and other like grounds be uniformly, purely, and simply taught in the church according to the scriptures, though there be added no rhetorical figures, nor no painted eloquence be heard. For aptly the blessed martyr Irenwus, after the rule of faith set out in his first book against heresies: “Since there is but one only faith, (saith he,) neither he which can say much of it saith more than he ought; nor he which saith little thereby diminisheth it’.” Therefore when the doctrine of ministers expoundeth those things in the church which are agreeable to the true and sincere faith, which it also corrupteth not, what have these captious smatterers of rhetoric and self-learned to require, though eloquence and plentiful learning be wanting in the teachers? Was not the doctrine of the apostles and prophets most simple and most free from all subtilty, that rightly it might be said, how much more simple it seemed to be, so much the safer it was? But in the mean season I despise not true eloquence, (as that which is a singular gift of God), [as] I have elsewhere often witnessed.
And partly doctrine consisteth in the daily expounding of the scriptures, and in the applying of them to our time, place, and affairs. In that kind was ever great variety and diversity, for which notwithstanding no wise man ever yet separated himself from the fellowship of the church. For it cometh to pass very often, that two or three or else more may expound one place not after one manner, but after most divers sorts. There may be one that expoundeth very darkly, and another expoundeth more plainly: this man hitteth the mark, he comes not near it: and this man applieth the place which he handleth very fitly, some other useth not like simplicity of application: in the mean season, notwithstanding, he saith nothing contrary to the soundness of faith and the love of God and our neighbour, and useth? all things to edification. I say, that of this diversity no man taketh just occasion to depart from the church. For all godly men prove all things, and keep thay which is good; and in all sermons and holy exercises refer their whole study only unto edifying. And
[1 See Vol. 1. p. 27.] [2 erudituli, Lat.] [3 profert, Lat.] [4 auscultationibus, Lat.]]
moreover the preachers agree well among themselves, and hereunto direct all things, that both themselves and their hearers may become better; not that they may seem better learned, or to have uttered that which no man saw heretofore. And the best learned loathe not their sermons which are not so learned: for albeit they may seem not altogether to have hit the mark, yet forasmuch as they have taught wholesome things, they are praised and not condemned; albeit in fit time and place they be somewhiles admonished?. Again, they that are unskilful do not envy the gifts of the learned, nor refuse to labour for more perfection, neither loathe they or condemn they learned sermons of those that be better learned; but they praise God, and being warned strive to more perfection. For wisely said St Aurelius Augustine, in his first book of christian doctrine, the six and thirtieth chapter: Whosoever (saith he) seemeth to himself to have understood the holy scriptures or any part of them, so as of that understanding he gather not the twofold charity of God and his neighbour, he yet understandeth nothing. But whosoever gathereth such a sense thereof as may be profitable to him for the increase of charity, and yet gathereth not that sense that it may probably seem he whom he readeth meant in that place, he is not perniciously deceived, neither lieth he at 8116. The same anon after: “He is notwithstanding to be corrected, and must have it shewed him, how much more profitable it were for him not to leave the high way, lest by accustomable straying he be forced either to go cross or crooked?” Thus far he. Therefore where an ecclesiastical interpreter doth err grossly, it is lawful to a better learned brotherly to admonish him; but to make a schism it is not lawful. The authors of schism lightly are somewhat proud and arrogant, and swell with envy, and therefore are void of all charity and modesty ὃ: they allow nothing but what they themselves bring forth, neither will
[5 amice, Lat. omitted: in a friendly manner.] [6 See Vol. 1. p. 77, note 9.] [7 Corrigendus est tamen, et quam sit utilius viam non deserere]
[demonstrandum est, ne consuetudine deviandi etiam in transversam]
[aut perversum ire cogatur.—August. de Doct. Christ. 1. cap. 36. Opp.]
[Tom. m1. fol. 5. col. 1. Par. 1531.] [8 tabescunt, Lat.] [9 moderatione, Lat.)]
they have anything common with others; they are always musing some high matter, and nothing that is common or simple. Unto these men very well agreeth the saying of the apostle Paul: “Knowledge puffeth up, but love edifieth.” Therefore godly teachers in the church, and also godly hearers, for doctrine which is not altogether foolish and though it be somewhat gross, yet being godly and tending to edification, they neither leave or forsake the fellowship of the church, neither strive they or contend, but rather use charity in all things. viees And if the ministers’ lives be attached with grievous vices, and yet in the mean season they be faithful in teaching, admonishing, exhorting, rebuking and comforting; if they lawfully distribute the lawful sacraments; no man hath just occasion to forsake the church. The Lord expressly saith in the gospel: “The scribes and the Pharisees sit in Moses’ seat. All therefore whatsoever they bid you observe, that observe and do; but after their works do not; for they say, and do not.” Behold the Lord saith, They say, and do not; therefore the teachers’ lives were not agreeable to their doctrine: yet for that they stood in Moses’ seat, that is to say, because they taught the word of God lawfully and sincerely, he biddeth to receive their sincere doctrine; but their life not being agreeable to their doctrine, that he biddeth to refuse: and therefore to make a schism for the preachers’ evil lives’ sake, the Lord doth forbid. Surely he commands to flee from false prophets; but not an evil life, but false doctrine, maketh a false prophet. A great conflict about this matter had the holy father St Augustine with the Donatists, who contended that the ministry was of smaller power through the imperfection of the ministers: which case is to be considered in another sort.
But now what cause have they to leave! and forsake our churches for the unlikeness or variety of ceremonies? In the baptism of children, say they, you observe not one order: and so also in the celebration of the supper. Some take the bread of the Lord in their hands sitting, some do come and take it at the hands of the ministers, who also put it in the mouths of the receivers. Some celebrate the communion? [1 adversari, Lat.: to oppose.] [2 preesidentium, Lat.]
[3 ceenam Domini, Lat.
often; some seldom, and that but upon set days. And you use not one form of prayer. Neither have all your assemblies one manner, neither meet they at one time. But how shall we believe that the spirit of unity and peace is in you, in whom is found so great diversity? For just causes therefore we do not communicate with you. But of these customs we shall speak more fitly in their proper place. But it is marvel that men not altogether rude and ignorant of ecclesiastical matters bring no other arguments for defence of their wicked schism. Are the poor wretches ignorant how great diversity there hath been always in ceremonies, unity notwithstanding always remaining undivided in the catholic church?? Socrates, the famous writer of the ecclesiastical history, in the fifth book of his history, the twenty-second chapter, setteth out at large the diversity of ceremonies in the church of God. Amongst other things he saith: “No religion,” saith he, “keepeth all one kind of ceremonies, albeit it agree in doctrine about them. For they which agree in faith differ in ceremonies.” And again: It shall be both laboursome and troublesome, yea, and impossible, to describe all the ceremonies of all the churches in each city and region” The blessed martyr Irenaeus, writing to Victor, bishop of Rome, rehearseth a great diversity of the churches in their fastings and keeping the feast of Easter; and then addeth: “And yet notwithstanding all these, even when they varied in their observations, were both peaceable among themselves and with us, and yet are; neither doth the disagreement about fasting break the agreement of faith”.” And again: “Blessed Polycarpus,” saith he, “when he came to Rome under Anicete, and having some small controversy about certain other matters were by and by reconciled; but of this kind of matter they contended not a whit. For neither could Anicetus persuade Polycarpus, that he should not observe those things which with John the disciple
[4 Christi, Lat. omitted: of Christ. ] [ Οὐδεμία τῶν θρησκείων τὰ αὐτὰ ἔθη φυλάττει, κἂν τὴν αὐτοῦ περὶ]
[τούτων δόξαν ἀσπάζηται. Καὶ γὰρ οἱ τῆς αὐτῆς πίστεως ὄντες διαφωνοῦσι]
[περὶ τὰ ἔθη πρὸς ἑαυτούς.. Πάντα δὲ τὰ ἐν ταῖς ἐκκλησίαις ἔθη κατὰ πόλεις]
[καὶ χώρας γενόμενα ἐγγράφειν ἐργῶδες, μᾶλλον δὲ ἀδύνατον.----θοογαῦ.]
[Hist. Eccles. Lib. v. cap. 22. Cantab. 1720. pp. 294. 298.] [6 denique, Lat.] [7 See Vol. 1. p. 433, note 4.]]
of our Lord and the rest of the apostles, with whom he had been conversant, he had always observed; neither did Polycarpus persuade Anicetus not to keep that custom, which by the tradition of those elders to whom he succeeded he said he was to keep. And, these matters thus standing, they had fellowship one with another!.” Thus far he. Moreover, the ancient church used great liberty in observation of ceremonies, yet so always as it brake not the bond of unity. Yea, and St Austin, prescribing unto Januarius what in this diversity of ceremonies he should either do or follow, biddeth not him to make a schism, but judging moderately and wisely, “No rule,” saith he, “in these things is better than a grave and wise christian, who will do in such sort as he shall see every church do unto which by chance he cometh. For that which neither contrary to faith nor good manners is commanded is to be counted indifferent, and according to their society amongst whom we live to be observed.” Again, lest under pretence of this rule and counsel any might force upon every man what ceremonies they would, he addeth: “The church of God, placed amidst much chaff and cockle, suffereth many things; and yet whatsoever is either contrary to faith or good life she alloweth not, neither holds she her peace, neither doth she it2.”
Last of all, whereas these men think that there is no tyye church where as yet faulty manners are to be seen in
[[ Καὶ τοῦ μακαρίου Iolvkdipmov ἐπιδημήσαντος ἐν τῇ Ῥώμῃ ἐπὶ Ανι-]
[κήτου, καὶ περὶ ἄλλων τινῶν μικρὰ σχόντες πρὸς ἀλλήλους εὐθὺς εἰρήνευσαν,]
[περὶ τούτου τοῦ κεφαλαίου μὴ φιλεριστήσαντες εἰς ἑαυτούς. Οὔτε γὰρ ὁ]
[᾿Ανίκητος τὸν Πολύκαρπον πεῖσαι ἐδύνατο μὴ τηρεῖν ἅτε μετὰ ᾿Ιωάννου τοῦ]
[μαθητοῦ τοῦ Κυρίου ἡμῶν, καὶ τῶν λοιπῶν ἀποστόλων οἷς συνδιέτριψεν, ἀεὶ]
[τετηρηκότα, οὔτε μὴν ὁ ἸΤολύκαρπος τὸν ᾿Ανίκητον ἔπεισε τηρεῖν, λέγοντα]
[τὴν συνήθειαν τῶν πρὸ αὐτοῦ πρεσβυτέρων ὀφείλειν κατέχειν. Καὶ τούτων]
[οὕτως ἐχόντων, ἐκοινώνησαν ἑαυτοῖς.---- 560. Hist. Eccles. Lib. v. cap.]
[24 ed. Burton. Tom. 1. p. 371. Oxon. 1838.] [2 Nec disciplina ulla est in his melior gravi prudentique Christi-]
[ano, quam ut eo modo agat quo agere viderit ecclesiam ad quam-]
[cunque forte devenerit. Quod enim neque contra file neque contra]
[bonos mores injungitur, indifferenter est habendum, et pro eorum]
[inter quos vivitur societate servandum.Sed ecclesia Dei, inter]
[multam paleam multaque zizania constituta, multa tolerat; et tamen]
[que sunt contra fidem vel bonam vitam, non approbat, nec tacet,]
[nec facit.—Ep. p. 118, 9. August. Opp. Tom. 11. fol. 108. and 112.]]
men conversant in the church, by whose conversation they fear to be polluted, unless either they come not at the church or else quickly forsake it, they fall into the madness of the heretics called Catharoi, whot, deceived with the false imagination of exact holiness and using sharp cruelty? fled from those churches in which the fruits of the doctrine of the gospel plainly appeared not. Against these we set both the prophetical and apostolical, to wit, the most holy churches. For Esay and Jeremy rebuking the manners of their time do greatly inveigh against corruption of doctrine and manners; neither charge they them with light and common faults, but heinous. Esay crieth that “from the crown of the head to the sole of the foot there is no whole place;” and yet he departed not from the church, nor planted himself a new? albeit from all ungodliness and corruption he kept himself very diligently. How many faults, nay, how many errors, I pray you, were there amongst the apostles of Christ themselves! What, did our Lord depart from them? The church of Corinth was corrupted, not only in manners but also in doctrine. There was in it contentions, factions, and brawlings; whoredom and breaking of wedlock undoubtedly was common among them. What think you of that, that many of them were present at profane sacrifices? Surely it was no small error that they esteemed baptism according to the worthiness of the minister’. They had defiled the Lord’s supper with their private and prodigal banquets; yea, and of the resurrection of the dead they thought not aright. But did the apostle for that cause either depart from them himself, or command others to depart? yea, rather he calleth them? a holy church; and, greatly rebuking their contentions, he exhorteth all men to observe the unity of the church in the sincerity of truth. It is not to be doubted, therefore, that they greatly sin which abstain from the fellowship of our or rather the catholic church, in which albeit there be
[3 An appellation of the Novatians. Vol. τι. p. 424, note 3.] [ qui et ipsi, Lat.: who likewise. ] [3 rigiditatem, Lat. ] [6 Novam sibi constituebat, Lat.: formed for himself a new]
[church. ] [7 baptismum referebant ad homines, Lat.] [8 adeoque, Lat.] [9 talem, Lat.: such a church.] [10 colendam, Lat.: to cultivate. ]]
great corruption of life, yet the doctrine is sincere and the sacraments are purely ministered. un- But these men object: Ye admit all men without expar-. τως. ception to the receiving of the Lord’s supper, wicked men, drunkards, covetous men, soldiers, and such like kinds of men, with whom the holy apostle forbids us to eat common bread: so far off is it that he granteth us to be partakers at the Lord’s table! with such. Except therefore we like to be defiled with the fellowship of the wicked, it is needful either not to join with this society, or else altogether to flee from it. But of the Lord’s supper and the receiving thereof, if I live, I will speak in another place apt for it. At this time this only we bring against them; that Paul, the most faithful servant of Jesu Christ, was not sharper than his master. But it is manifest that he admitted Judas to the holy table, whom he knew, as it is wont to be said, <ntus et in cute, that 15 to say, thoroughly within and without? and yet he did not put him by. But he would have rejected him, if he had known the rest of his disciples would have been polluted with his company. Judas himself was polluted, for his mind and conscience were corrupt: but the rest of the apostles, whose minds were pure through perfect? faith, could not be defiled by another man’s treachery. Therefore saith Paul the apostle: Let a man prove himself, and so let him eat of that bread, and drink of that cup.” He biddeth every man to prove himself, not to judge another man’s servant, who standeth to his Lord or falleth. If thou beest endued with faith, and dost lawfully participate at the Lord’s table, thou art not defiled with another man’s wickedness. Therefore, to avoid pollution, there is no cause why thou shouldest be separated from the church, in which thou seest the Pad mingled with the good to be partakers of the Lord’s supper. But if so be thou beest separated, thou plainly declarest thyself, being hardened with arrogancy, to be partaker with these whom St Augustine in his third book against Parmenian, the first chapter, painteth forth with these proper and lively colours: They are evil children, who, not for the hatred of other men’s iniquities but through the study
[1 dominicum frangere panem, Lat. ] [2 that—without, the Translator’s explanation of the proverb. ] [3 veram, Lat.]]
of their own contentions, go about either wholly to allure or at least to divide the simple people provoked with the bragging titles of their names, puft up with pride, foolish with frowardness, subtile with slanders, troublesome with seditions: who, lest they should be detected to want the light of truth, pretend the shadow of sharp severity: and those things which in the holy scriptures, the sincerity of love being saved and the unity of peace being kept, are commanded for the correction of the faults of their brethren, wherein moderation also should be used, they usurp to the sacrilege of schism and occasion of cutting off.” The same author, amongst other things godlily and wisely disputed in the two chapters following, gives this counsel to modest wits: “That quietly they should correct what they may, and what they cannot mend they should patiently suffer and lovingly mourn, till God himself either amend it, or in the day of judgment fan away the chaff.”
Furthermore, concluding this place, I will recite unto you the words of the blessed martyr Cyprian, He in his third book, and third epistle, hath thus left it written: “ΠΣ cockle appear to be in the church, yet ought neither our faith nor our charity be letted, that, because we see cockle in the church, we ourselves depart from the church: we must ~ rather labour to be good corn, that when the corn shall be laid up in the Lord’s barn, we may receive the fruit of our labour and travail. The apostle saith in his epistle: But in a great house are not only vessels of gold and silver, but also of wood and of earth; and some vessels of honour, some of dishonour.” Let us endeavour and labour what we may, that
[4 Illi filii mali, qui non odio iniquitatum alienarum, sed studio]
[contentionum suarum, infirmas plebes jactantia sui nominis irretitas,]
[vel totas trahere vel certe dividere affectant, superbia tumidi, pervi-]
[cacia vesani, calumniis insidiosi, seditionibus turbulenti; ne luce veri-]
[tatis carere ostendantur, umbram rigidee severitatis obtendunt; et quae]
[in scripturis sanctis salva dilectionis sinceritate, et custodita pacis]
[unitate, ad corrigenda fraterna vitia moderatiori curatione fieri pree-]
[cepta sunt, ad sacrilegium schismatis et occasionem przecisionis usur-]
[pant. Misericorditer igitur corripiat homo quod potest; quod autem]
[non potest, patienter ferat, et cum dilectione gemat atque lugeat,]
[donec aut ille desuper emendet et corrigat, aut usque ad messem dif-]
[ferat eradicare zizania.—August. contra Epist. Parmen. capp. 1. and]
[2 Opp. Tom. vir, fol. 11. col. 3. and fol. 13. col. 3. Par. 1531.]]
we may be a vessel either of gold or of silver: but the Lord only hath liberty to break in pieces the earthen vessels, to whom also is given an iron rod. The servant cannot be greater than the Lord!. Neither let any man think it lawful for him to challenge that to himself which the Father hath given only to his Son, that he might now be able to purge the floor, or fan the chaff, or by all the wit man hath to separate all the chaff from the corn. This is a proud obstinacy and wicked presumption, which lewd fury taketh to himself. And while some men always take to themselves a further dominion than peaceable justice requireth, they perish from the church: and whiles they proudly lift up themselves, blinded with their own presumption, they are bereft of the light of the truth?” The Lord Jesus reduce the wandering sheep into the unity of the catholic church, and living in unity keep and uphold them. Amen. τα These adversaries of ours being overcome, there arise yp new and cruel enemies, that is to say, the defenders of the Roman monarchy and of the apostolic see, as they call it, and the most ancient church: for they cry even while they be hoarse, that we are guilty of the same crime whereof we condemned the anabaptists and certain other fantastical fellows. For they say, that we with wicked schism and
[1 So also ed. 1584: but ed. 1577, kis Lord.) [2 Etsi videntur in ecclesia esse zizania, non tamen impediri debet]
[aut fides aut caritas nostra, ut quoniam zizania esse in ecclesia cer-]
[nimus, ipsi de ecclesia recedamus: nobis tantummodo laborandum]
[est, ut frumentum esse possimus, ut cum ceeperit frumentum domi-]
[nicis horreis condi, fructum pro opere nostro et labore capiamus.]
[Apostolus in epistola sua dicit, In domo autem magna non solum]
[vasa sunt aurea et argentea, sed et lignea et fictilia; et quedam]
[quidem honorata, quedam vero inhonorata. Nos operam demus et]
[quantum possumus laboremus, ut vas aureum vel argenteum simus:]
[ceterum fictilia vasa confringere Domino soli concessum est, cui et]
[virga ferrea data est. Esse non potest major domino suo servus;]
[nec quisquam sibi, quod soli filio pater tribuit, vindicare potest, ut]
[aream ventilandam et purgandam palam ferre se jam posse, aut a]
[frumento universa zizania humano judicio segregare. Superba est]
[ista obstinatio, et sacrilega preesumptio, quam sibi furor pravus as-]
[sumit. Et dum dominium sibi semper quidam plus quam mitis]
[justitia deposcit assumunt, de ecclesia pereunt; et dum se insolenter]
[extollunt, ipso suo tumore caceati veritatis lumen amittunt.— Cyprian.]
[Ep. Liv. Opp. p. 100. Oxon. 1682. ]]
forced by no necessity have forsaken the old Romish church, and have set up for ourselves new and heretical synagogues. And they allege that the holy scripture hath as yet her authority in the church of Rome, that it is read as yet in all the churches?, that they fetch their disputations out of it in all their schools, yea, and also that the sacraments have their right place and use; and therefore that we are wicked schismatics, who without any necessary cause to go away are departed from the catholic church, most of all for the faults of some of the clergy and of the bishops. I must needs therefore digress a little, and contend with these defenders of the popish church, and shew that we never departed from the catholic church of Christ.
And because in this matter it chiefly behoveth us to know who is truly said to be an heretic or who is a schismatic, of these matters I will first of all speak these few words. St Augustine thinketh that this difference there is between an heretic and a schismatic, that an heretic doth corrupt the sincerity of faith and doctrine of the apostles with his wicked doctrine; and a schismatic, although he sin not at all against the pure doctrine and sincere faith, yet he rashly separates himself from the church, breaking the bond of unity% And surely he properly is an heretic, whosoever he be, that contrary to the scripture which is the word of God, against the articles of faith, or against the sound opinions of the church grounded on the word of God, through hope of any temporal commodity, of his own brain and fleshly choice, chooseth, receiveth, teacheth, followeth strange things, and stiffly retaining doth both defend them and spread them abroad. By the imperial edict of Augustus Cesar Gratian, Valentinian, and Theodosius, they are defined to be catholics or Christians, who continue in that religion which St Peter taught the church of Rome, and which blessed Damasus and St Peter bishop of Alexandria did teach, that is to say, confessing,
[8 So also ed. 1584: but ed. 1577, their churches. The Latin is,]
[in omnibus templis. ] [ Heeretici.. ex. evangelii semine et Christi nomine procreati,]
[pravis opinionibus ad falsa dogmata convertuntur.Solet autem]
[etiam queri, schismatici quid ab hereticis distent, et hoc inveniri;]
[quod schismaticos non fides diversa faciat, sed communionis disrupta]
[societas.—August. Queest. ex Matth. Opp. Tom. 1v. fol. 78. col. 1.]
[Par. 1531.)]
according to the teaching of the apostles and doctrine of the gospel, the only Godhead of the Father and of the Son and of the Holy Ghost in equal majesty and in an holy Trinity. And again they are by them declared to be heretics, who follow contrary opinions, whom they account both mad and infamous and worthy of punishment? And he is a schismatic, whosoever he be, that separateth himself from the unity of the true church of God, and either himself gathereth together new assemblies, or joineth himself to congregations gathered by others, albeit in doctrine he err little or nothing. And I think no man can either desire or gainsay anything in these descriptions.
And therefore the defenders of the Romish monarchy do greatly offend against us, evermore having in their mouths against us the most heinous crimes of heresy and schism. For we teach nothing against the sincerity and truth of the holy scriptures, or against the articles of faith, or against the opinions of the catholic church which be sound and established by the canonical scriptures. If it had liked us to have sought earthly commodity, we would surely have continued in the popish doctrine, in which all things are gainful; but because we have received the doctrine of Christ, we are open to every man’s reproach: whereof we were not ignorant when we departed from the doctrine of the pope. For no hope therefore of temporal commodity do we embrace the doctrine of Christ, neither do we presumptuously? affirm anything; for if any man can teach us any better out of God’s word, we will not refuse to embrace that which is better. And moreover, with open voice and with all our hearts?! we condemn all heresies and heretics, whosoever they be, which the ancient church either in general councils or without councils hath killed with the sword of God’s word. But we strive against the false doctrine of the pope, his new decrees which fight against the word of God, and most filthy abuses and corruptions in the church. The bishops of Rome have taken to themselves with their conspirators a tyranny over the church, playing the part of very antichrists in the temple of God: their tyranny therefore and antichristianism we flee
[1 disciplinam, Lat. [2 See Vol. 1. p. 34.] [3 pertinaciter, Lat.: obstinately.] [ sincero corde, Lat. ]]
and refuse, Christ and his yoke we refuse not, the fellowship of saints we flee not: yea, rather to that end we may remain in that society and become the true members of Christ and of his saints, flying out of the popish church, we are gathered together again into one holy catholic and apostolic church. And this church we do acknowledge to be the very house of God, and the proper sheepfold of Christ our Lord, whereof he is the shepherd.
For freely we confess, and with great joy giving thanks to God that hath delivered us we publish abroad, that we are departed from the Romish church, and that we do at this day also abhor the same. But first of all we distinguish and put a diversity between the old church of Rome and the late upstart church. For there was sometime at Rome a holy and faithful church, which apostolic men and the apostles of Christ themselves did establish and preserve by the word of God: which ancient church was not only without the ceremonies there used and received at this day, but if she had but seen them, she would surely have accursed them. That ancient church wanted the decrees whereupon the church of Rome at this day altogether stayeth herself. She was ignorant of that monarchy and all that stately court. Therefore from that ancient and apostolic church of Rome we never departed, neither will we ever depart. We acknowledge, moreover, all that are at Rome, who at this day do worship Christ and keep themselves from all popish pollution, to be our beloved brethren; of which sort we doubt not but Rome hath a great many. Finally, we do not acknowledge that upstart church of Rome to be the true church of Christ, which doth acknowledge and worship the pope as Christ his vicar in earth, and is obedient to his laws. Wherefore we cannot be schismatics, who, leaving the church of Rome, have not departed from the true church of God.
For the holy catholic church cleaveth unto her only shepherd Christ, believeth his word, and liveth holily; but you shall find all things quite contrary in the church of Rome, so as it cannot come within the compass’ neither of the outward and visible, neither of the inward and invisible, church of God. The godly bear with many things in the church, that is to say, in the members of the church and in [5 esse, Lat.: be.] [6 censum, Lat.]
the ministers (as I shewed of late when I entreated against schismaties); but in that upstart church of Rome thou shalt not find small and tolerable faults either of doctrine or of life or of errors: all these faults in her are heinous, desperate, and abominable. What manner of charity should it be therefore that could hope for better of the! most untoward and lamentable things?? Hypocrites and evil men are accounted to be parcel of the outward and visible church of God, and are suffered in the same: but these Romanists are neither evil men or hypocrites, but the very worst and the most cruel enemies of Christ his truth, openly blaspheming the gospel and persecuting those that believe in Christ; and therefore they neither have the outward nor yet the inward marks of the church? ~The Spirit of the Lord resteth upon in- those that tremble at the word of God: these men fret and church fyme if any man unfeignedly reverence the word of God. True faith attributeth only unto Christ all the means whereby it cometh unto everlasting life: these men do persecute the faithful, because they attribute unto Christ Jesus alone all the means whereby they attain unto everlasting life, and will not part stakes in the means of salvation with popish fancies. Instead of charity they exercise cruelty against their brethren and against their neighbours. What shall a man say of them who abuse the public goods of the church, and spend them according to their own private lusts? For that which of old time the faithful have of charity given to the use of the church and for the sustentation of the poor, that do these men waste, living most lecherously and filthily. and Which thing the elect apostles of the Lord, Peter and Thaddeus, did foretel the church of God of concerning them.
And as touching the outward marks of the church, what.. shall 1 say? These men say that the canonical scripture the hath authority in the church of Rome, and that the same word is read both in their churches and in their schools, and that the sacraments have their force and are effectual amongst them. But I can shew the contrary, First of all, they will make subject the interpretation of the holy and sacred scriptures unto their see, and the right of judgment in all cases
[1 So also ed. 1584: but ed. 1577, these.) [3 de pertinacissimis deploratissimisque rebus, Lat. ] [3 ecclesice Dei, Lat.] [ omnia vite, Lat.]]
they give unto their idol the pope of Rome. For that canon every man knoweth: Whatsoever he decreeth, whatsoever he establisheth, is of all men to be observed for ever inviolably 5.” And again: The whole church throughout the universal world knoweth, that the holy church of Rome hath authority to give judgment of all things, neither is it lawful for any to give judgment of her judgments.” Therefore she also judgeth the scriptures and expoundeth them, and turneth and windeth them which way she listeth. I will not now remember how by manifest words the standard-bearers of that see do write, that the canonical scripture taketh her authority of the church’, abusing this sentence of the ancient father St Augustine, “I would not have believed the gospel, if the authority of the holy church had not moved me$,” &e. This will I affirm, which cannot but be manifest unto all men, that the Romish church, or the rulers of the same church, do take away the natural sense and true meaning of the holy scriptures, and have set down a strange sense instead of it; which sense, to the end it may the better be liked of men, they call the sense of the holy mother the church; which sense also they urge with so great wickedness, as if you oppose against it the native sense, you shall receive for your labour the reproachful name of an heretic. In few words, except you bring out the whole scripture wrested after their mind and gain, that is to say, tempered with their devilish decrees as with poison, it will be said that you have not brought out the holy scriptures, but that you have taught heresy. By examples the matter will be made the plainer. The scripture teacheth that Jesus Christ is the only head of the church: but unless you also join the pope to be the head of the church militant in earth, you will be called an heretic. The serip-
[[> —ab omnibus quidquid statuit, quidquid ordinat (Romana ec-]
[clesia), perpetuo et irrefragabiliter observandum est.—Corp. Jur. Can.]
[Decret. 1. par. distinct. 19. cap. 5. Tom. I. p. 24. Par. 1687.] [6 Cuncta per mundum novit ecclesia, quod sacrosancta Romana]
[ccclesia fas de omnibus habeat judicandi, neque cuiquam de ejus]
[liceat judicare judicio.—Ibid. Decret. 11. par. caus. 9. quest. 3. cap.]
[WF 17.p.211] [ See Jewel’s Def. of Apol. Park. Soc. ed. pp. 218, 247. part 1.} [8 Ego vero evangelio non crederem, nisi me catholicae ecclesize]
[commoveret auctoritas.—August. contra epist. Manichzei. Opp. Tom.]
[v1. fol. 24. col. 3. Par. 1531.]]
ture teacheth that Jesus Christ is the only intercessor or mediator, priest, and only sacrifice propitiatory of the faithful: but unless you join hereunto, that Christ is indeed the mediator of redemption, but that the saints together with Christ are the mediators of intercession, and that the priests do daily offer an unbloody sacrifice, so as the saints may be acknowledged to be intercessors together with Christ in heaven, and that the priests in earth do daily offer in their mass a sacrifice for the quick and for the dead, you will else be called an heretic. The scripture teacheth that Jesus Christ is the righteousness of the faithful, which righteousness we receive by faith: but unless you will part stakes between this righteousness of Christ and works or men’s merits, you will be called an heretic. The scripture teacheth that Christ ascended into heaven, and hath established! a vicegerent power, to wit, the Holy Ghost; and that also he will not come again into the world bodily but only at the day of judgment: but unless you do acknowledge the same Christ to be also corporally present in the bread of the sacrament, and dost also worship him there, thou wilt else be called an heretic. Christ our Lord said at his last supper, reaching the cup to his disciples, “Drink you all of this:” but and if thou wilt contend that both the kinds of the sacrament ought to be given to all the faithful, thou wilt be called an heretic. God said in his law, Thou shalt not make an image, thou shalt not worship it, thou shalt not serve it: but unless thou understand by an image the idols of the gentiles, as of Saturn or Mercury, but not of the true God or any saint, thou wilt be called an heretic.
Many more things of this sort I could bring forth, if I spake to them that wereignorant. What authority therefore, or what place, shall we say the word of God had in that see? Who seeth not that these filthy beasts do tread under foot as a captive the most holy word of God; that they establish and re-establish laws of God according to their own giant-like boldness? It is therefore as clear as anything may be clear, that the Romish church is destitute of the holy word of God. I have shewed plainly in the first sermon of this decade?, that it is not enough to boast out the words of the holy scripture, unless therewithal the natural sense be retained uncorrupted. [1 misisse, Lat.: hath sent.] [2 See above, p. 21.]
The church of Rome hath corrupted the sense and meaning of the holy scriptures, and thrust upon the simple people opinions contrary to the scriptures: and therefore the church of Rome is not the true church of Christ.
The sacrament of baptism ministered by popish priests albeit we do not reiterate, for that they baptized in the name of the Iather and of the Son and of the Holy Ghost (as in the first sermon of this decade I have shewed?); yet the breaking of bread or distribution of the Lord’s supper they so defiled, and also corrupted the same with doctrines contrary to the sound faith, and turned the same into such a filthy merchandise, as no man that is of a sound judgment can with a safe conscience and without corruption of his religion communicate with them. Of the most filthy life and wicked manners of the priests of the Romish church I will at this time say nothing. For already it appeareth, I doubt not, to them that are not wilfully blind, that the see of Rome hath not the outward marks of the true church of God, joined with the pure word of God and sound preaching of the gospel. It wanteth (I say) a heavenly ministry, and lawful ministers of the church, and also the wholesome use of the Lord’s supper: and therefore it is not the true church of God from which no man may depart without being guilty of schism.
By this means, some man will say, Christ shall have no church left him in the earth; for they that be the governors of the church, if they err, and corrupt and forsake the word of God, what hope (I pray you) remaineth of the church? Or where the marks of the church appear not, where (I pray you) is the church? I answer, that Almighty God in such calamities of the church, in the which the governors fall away from the word and true worship of God, and do embrace and bring in new laws and new ordinances into the church, the true outward marks of the church being for i a time either darkened or worn out of use, doth yet notwithstanding reserve unto himself a church in the earth; which church also he furnisheth and repaireth with true teachers whom he sendeth into the same, albeit they be not acknow-
[3 See above, p. 22.] [4 vel ceecis, Lat.: even to the blind. ] [6 Rather, seeing it wanteth the pure word of God, δος. [6 fuleit, Lat, ]]
ledged for true ministers and teachers of God’s church by these who will seem to be the true and the ordinary governors of the church, but are rather condemned as seditious disturbers of the church and execrable heretics. By examples taken out of the scriptures the matter will be made more manifest. In the time of Achas king of Juda, (Urias the high priest
winking at it, and the princes of the land and priests not resisting) the king shut up the temple of the Lord, and took away the holy altar!: which thing the scripture expressly witnesseth; and therefore both the ministry of the word and the lawful or ordinary ministration of the sacraments? ceased: but yet notwithstanding there was a holy church in the kingdom of Juda, in the which (as I may say) extraordinarily no man doubteth the prophet Esay with certain other did preach. xxi. Under Manasses, the nephew? of king Achas, true doctrine and administration of the sacraments was banished, except only circumcision; and that falling away continued until the church was reformed by that most godly king Josias: and yet in the mean season prophets were sent, and God had his church in Juda, albeit the most part of the people with their governors did both follow and defend the wickedness and defection of xii. Manasses. In the kingdom of Israel king Jeroboam thrust out of their offices? the teachers and preachers of the law of the Lord and of the sound truth, and instead of them gave unto the people profane and unlearned priests and rulers; and moreover built new temples, yea, and those were cathedral churches, and set up new idols or calves, a new religion, new altars, and new feasts; and by this means abrogated the true religion of God to that end that there might no outward marks at all of the church of God appear in Israel: and yet there is no doubt but God had a notable church in Israel, for the preservation and repairing whereof from time to time God sent his prophets, albeit they were not acknowledged to be the true prophets of God at the hands of the false church and of the false prophets. Under Jeroboam, the second of that name, Amos the prophet, a shepherd or neat-herd of Tecoa, taught and preached the true word of God: but he
[[ cathedram, Lat.] [2 saerificiorum, Lat. ] [ nepote, Lat.: grandson. ] [ Levitas, Lat. omitted: the Levites.] [5 doctores legis Domini et preedicatores veritatis sincere, Lat. ]]
heard at the hands of Amasias the high priest of the kingdom, “Get thee quickly hence, and go into the land of Juda, and prophesy or preach there; but prophesy no more at Bethel, for it is the king’s chapel, and it is the king’s court.” Furthermore, when Achab passed all the kings before him in wickedness, and added moreover to the ungodliness and falling away of Jeroboam the abominable religion of Baal, and had filled all the kingdom of Israel with superstitions, idolatries, enchantments, and sacrileges, yea, and moreover persecuted the pure word of God in his prophets most cruelly, there was yet found in Israel a most famous church of God. Elias, that great and most excellent prophet of God, because of that horrible falling away from God and loathsomeness of that most miserable people, in whom there appeared no one token of the true church of God, flying into the wilderness, hid himself in corners; and being asked of the Lord what he did there, he answered: “I have been very jealous for the God? of hosts; for that the children of Israel have forsaken thy covenant, cast down thine altars, and slain thy prophets with the sword; and I only am left, and they seek my life to take it away.” But straightways he is sent back into the land of Israel from whence he was fled, and heard moreover these words: “I have left unto myself seven thousand men in Israel, who have neither bowed their knees to Baal, neither kissed him.” Behold, this mighty prophet thought that only he himself had been left of all the number of the faithful in Israel: but he heard that God had reserved seven thousand holy men who had not bowed their knees, that is to say, had never served Baal so much as with outward reverence. But who knoweth not that the prophet understood by the number of seven an exceeding great number of the true servants of God, who undoubtedly were circumcised not into the covenant of Baal, but into the covenant of the eternal God? ~The same men lacked not faith, and therefore they were not without doctrine, though the same were not so common, neither seemed to the Baalites to be either ordinary or catholic: but undoubtedly they wanted the use of the sacrifices; for seeing they were not lawfully offered, they would not be partakers of [6 doctrinam, Lat.]
[7 So also ed. 1584: but ed. 1577, the Lord God; pro Domino Deco, Lat. ]
those that were unlawful; but in the mean season they were not destitute of the things which were signified by the outward! signs or sacraments, being partakers through faith of all the gifts of God. the After the self-same sort, since the bishop of Rome after be the manner of king Jeroboam, having forsaken the sound vet preaching of the gospel, and having corrupted the first and simple institution of the Lord’s supper, and depraved and wrested to his own profit other commandments? of God, and placed himself? in the throne or temple of God, or in the church of God, bragging that he is a God in earth; surely the church of God, oppressed with grievous tyranny, could very hardly hitherto be discerned by outward marks. For instead of the sincere preaching of the gospel a certain kind of doctrine mixed and corrupted with men’s decrees was set forth; and instead of the Lord’s supper popish mass was celebrated; and instead of other ordinances of God came in a high heap of foolish and superstitious ceremonies, whereunto a great number of men yielding made themselves subject to the see of Rome. In the mean space notwithstanding, the church of God was not utterly extinguished throughout all the world, neither the holy ministry of the word of God and the true worship of God utterly decayed amongst all men. For there were found spread abroad in every place not a few men, who neither allowed the pope and his conspirators, neither his corruption in matters of the church; but they worshipped the Lord Christ, whom they acknowledged to be the only author of salvation, and therefore they kept themselves free from popish filthiness. And God also sent almost in every age since the beginning of popedom men that were grave, godly, and learned, who grievously accused the pope’s kingdom and tyranny (even as the prophets did of old time in the days of Jeroboam the idolatrous corruption), constantly requiring the reformation of the church from popish corruptions, and also teaching the true doctrine of salvation and the true use of the sacraments. And whereas a pure reformation by reason of antichrist’s tyranny could not be obtained, there was notwithstanding found a continual study of purity and a godly desire of the
[1 outward, not in Lat.] [2 institutis, Lat.] 5 [3 Rather, hath placed himself. ] [1 imo in ipsum Dei templum vel ecclesiam, Lat. ]]
lawful use of the sacraments: even as I said there was in the elect members of the true church of God in the days of Jeroboam, Achab?, Manasses, and in the time of the captivity of Babylon. But even as in those times the true prophets of God were not acknowledged for true prophets of the priests of Baal, but were condemned for schismatics and heretics; even so in certain ages past the bishops of Rome with their conspirators did excommunicate and persecute godly and learned men, who preached the word of God and called for the reformation of the church, and many of them did they put to death with fire and sword: which thing our Lord and Master himself with the prophets and apostles did foreshew should come to pass.
Moreover, God could undoubtedly reserve to himself a mighty church even under the papism; even as we doubt not but he hath done a very great under Mahometanism: for who will think that no members of the church of God are remaining in all Asia and Africa? Could not our merciful God with his mighty power, in that last calamity and ruin of God’s church, reserve again (as sometime he did) seven thousand men, of whom never a one had worshipped the beast or received his mark? What hath been done in Turkey or what at this day is done, let them declare that can do it best and most rightly. What hath been done amongst us in these last ages no man can deny. Through the great goodness of God we see it is come to pass, that even as circumcision, the sign of God’s covenant of old, was given unto the people of God even in the midst of the falling from God; so also at this day, in the greatest darkness of antichrist, most holy baptism was given to the Christians to be as a seal of the forgiveness of sins and inheritance of the children of God. Surely the pureness of doctrine was profaned with infinite most gross traditions by the pope’s sworn friends; yet in the mean time it was not altogether abolished. For, that I repeat not again any thing of the which I have said of godly and learned men, sent of God, crying for reformation of the church, and greatly profiting withal the children of God; was it not with a certain universal consent received for most certain and undoubted, that in the decalogue, or ten commandments, there was set down a short and most absolute sum of all the commandments
[5 Achas, Lat. omitted. ] [ὁ in obsignationem, Lat.]]
of God; and that in the Lord’s prayer was taught us a most ample form of prayer unto God; and that in the apostles’ creed was contained a most perfect rule of faith, or of that which was to be believed? Surely the custom was to recite the creed almost unto every one that was departing out of this world, and to those that lay even at the last gasp, as a most perfect rule of that faith which bringeth salvation. Neither do we doubt that the merciful God and Father of mercies (who vouchsafed to save the thief upon the cross even at the giving up of his life) had mercy upon those that were oppressed with the tyranny of antichrist; and through his unmeasurable grace touched the hearts of men, both living and ready to die, and taught them by his Holy Spirit; and that they, confessing? one God the Father and Maker of all things, and one Jesus Christ the Son of God, redeemer of the world, to have suffered and risen again, and one Holy Ghost, and finally the holy catholic church, that he hath sanctified them?, forgiving them all their sins, and hath translated the souls of such faithful men into life everlasting (according as they believed); into which place also we believe our flesh (being raised again) shall be carried in the end of the world. They have here therefore their answer also, who ask, Whether all our elders who died before these last times wherein the gospel is revealed be damned? Let therefore those that be alive rather look, lest for their contempt of the word of God and contentions raised against the word of God they come to worse end than their forefathers came. Therefore though we acknowledge not the popish church to be the true church, yet it followeth not thereof that there neither is or was any church of God in the earth. For we say that is the true church of God, which believeth in Christ and forsaketh not his word, which church also we have plentifully enough described. We know moreover that we ourselves, which at this day believe in Christ, are the true church of Christ our Lord: fort we cleave by faith to our only head Christ and to all the members of the catholic church; so we are not destitute of the true marks of the true church of God. [1 Palmer’s Antiq. of English Ritual, chap. viii. Vol I. p. 224. Oxf. 1532.] (2 Rather, and that he hath sanctified them, confessing, &c.] [2 that he—them, should be omitted. ] [5 ut coheeremns, Lat.: as we cleave. ]
But we read not, say they, that under the bishops, priests, and kings of the church of the Jews, either the prophets, that is to say, the guides of the faithful, or else the faithful themselves, did depart away from the high priest, from the king, and from? their universal church, and ordained unto themselves new particular sacrifices, as you at this day do: for you, departing from the bishop of Rome, from kings and governors, and from the universal church, do congregate unto yourselves a church far unlike the universal church both in preaching and ministering of the sacraments. Whereunto I answer, that the old fathers before the coming of our master Christ for a certain prescribed cause did not seek places to offer new sacrifices in, the temple being abused and defiled with idolatry; for it was unlawful to offer sacrifice without the bounds of the temple; as is to be seen in the seventeen of Leviticus and the twelfth of Deuteronomy. Neither was there any other cause why that the people, being kept in bondage by the space of seventy years in the captivity of Babylon, offered no sacrifices; yet most certain it is notwithstanding, that both the prophets of God and the holy and true worshippers of God separated themselves both from the worship and sacrifices which were used, being contrary to the word of God. Surely we read in all the sermons of the prophets, that both those sacrifices and also that church are condemned. For which cause they themselves” also were condemned of the high priest and other priests of Baal as most abominable heretics and schismatics; even as now-a-days also we are thrust through with the darts of your curses, for that we will not communicate with the popish church and her holy service, and do reject their holy service itself. To this may be added, that, the sacrifices of the law being now fulfilled and abrogated by the Lord? the apostles with manifest defection departed not only from the high priests and church of Hierusalem, but moreover gathered unto Christ a new church by the preaching of the gospel and badge of the sacraments; which church in the Acts of the Apostles we have described: and according to whose pattern all churches ought of right to be reformed, even
[5 So also ed. 1584: but ed. 1577, or from, vel ab, Lat.] [6 occupato, Lat. ] [7 vicissim, Lat. omitted: in return. ] [3 a pontificibus, Lat.] [9 Rather, fulfilled by the Lord, and abrogated.]]
2S Tany as would be called apostolic churches. What have “we therefore offended now-a-days, reforming churches after the likeness of the apostolic church; which churches were of old profaned by that see of Rome and the members thereof? We read that the church of God before the coming of Christ in the flesh was oftentimes defiled with filthy pollutions of corrupt men, and that the same was purged again and renewed after the likeness of the old church, according to the word of God. And why should not we take the same course in our age in the very same cause?
There remain moreover prophecies of our Saviour Christ and of the holy apostles and prophets, lively painting out this grievous oppression of the church of Christ under the fury of antichrist’s tyranny in this our last age: there remain most weighty commandments, commanding to fly from antichrist, from idolatry and false prophets. For the Lord saith in St Matthew’s gospel: There shall arise false Christs, and false prophets, and shall shew great signs and wonders; so that, if it were possible, they should deceive the very elect. Behold, I have told you before. Wherefore, if they shall say unto you, Behold, he is in the desert, go not forth; behold, he is in the secret places, believe it not.” And again: “” Beware of false prophets, which come to you in sheep’s clothing, but inwardly they are ravenming wolves.” Also: “Can the blind lead the blind? shall they not both fall into {ἢ ditch?” St Peter also saith very gravely: Save yourselves from this froward generation.” And also in his second and third chapters of his second Epistle he entreats very largely of this matter. And also St Paul, agreeing in all things with the holy gospel and with St Peter, and painting forth antichrist and those last times of antichrist and corrupt men, not lights but firebrands of the church, commandeth the saints to depart from them, and to gather themselves together unto Christ and his sincere truth. If any man ask for the places, he shall find them, 2 Thess. ii.; 1 Tim. iv.; 2 Tim. iii. and iv. The same apostle in another place, even as the apostle John, doth also say: Fly from idolatry.” And In the sixth chapter of the second Epistle to the Corinthians by express words and most manifest opposition he sheweth, that there can be no agreement between Christ and Belial, light and darkness, and between idols and the temple of
God. And therefore he addeth by and bye after: Wherefore come out from among them, and separate yourselves, (saith the Lord,) and touch none unclean thing, and I will receive you.” To this appertaineth that which the blessed apostle John in his Revelation shewed him by the Lord Christ, seeing the works! of Babylon, heareth also therewith a voice coming from heaven, and commanding after this manner: “Go out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues.” The same apostle very often threateneth everlasting destruction to those that worship the beast, but life and glory to those that forsake and flee from the beast, so as they cleave only to the only Saviour of the world, Jesus Christ. Therefore that departure of ours from the see or church of Rome is not only lawful, but also necessary, as that which is commanded us of the Lord himself and by his holy apostles? unto whom unless we obey, we cannot be saved.
Otherwise we are not ignorant that fallings away are altogether abominable and to be blamed; amongst the which notwithstanding except we distinguish, it will not plainly appear what we either allow or disprove, either else what we follow or flee from. There is a defection of apostasy: in the which, through hatred of faith or religion, atheists or godless men, of mere ungodliness and contempt of God, with their wicked ringleaders Lucian and Julian the apostata3, fall away from the sound and catholic faith, and finally from the fellowship of the faithful; and moreover do blaspheme and rail upon the christian verity, and either laugh to scorn or persecute the very church of God. There is also an heretical defection: that is to say, wherein with Valentine, Marcion, Arius, Manicheus, Artemones?, and other such monsters, certain proud, arrogant, and malapert wicked persons, either refusing the very scripture or wresting the same, despise
[[! fata, Lat.) [2 per sanctos apostolos, Lat.: not, and by.] [3 Lucian, of Samosata, died A.p. 180: and Julian the Roman]
[emperor declared his apostasy A.D. 361.—Mosheim, E. H. ed. Soames.]
[Vol. 1. p. 296.] [2 Valentine an Egyptian, and Marcion, a native of Pontus, were]
[of the Gnostic heresy in the second century; and Artemon in the]
[same century denied the divinity of Christ: Manicheeus, or Manes,]
[arose in the third, and Arius in the fourth century.—Mosheim, E. H.]
[Vol. 1. pp. 199, 193, 205, 262, 381.] [ὅ interpolantes, Lat. ]]
and tread it under their feet; or else do deny, overthrow, and resist certain articles of faith and the sound and ancient! opinions of the church of God, and affirm the contrary, and so frame to themselves heretical churches, and depart from the true, ancient’, and catholic church. There is, moreover, a schismatical defection: such as was the Donatists’, who separated themselves from the true church of God under the pretence of obtaining a more absolute kind of holiness?; whereof I have spoken very largely but a little before. And the above remembered two kinds of defection are altogether abominable and wicked, even as also the third kind can by no means be defended. But none of all these kinds can be imputed unto us now-a-days, departing from the church of Rome. Tor the departure is void of all crime, which is made not from the true, but from the false church; not from the people of God, but from the persecutors of God’s people; not from the articles of faith and sound opinions of the church, but from errors which obscure the articles of faith and from the wicked traditions and corruptions of men; which, moreover, is made not through any lightness, but of necessity; not for innovation, but for true religions sake? that leaving the fellowship of darkness we may be gathered together again with Christ, the true light, and all his members. And in this sort now-a-days have we forsaken that see of Rome, flowing with false doctrine, idolatry, and the blood of innocent martyrs; and have embraced the doctrine of the gospel and of the apostles, and therefore Christ himself the head of the church, which is the fellowship of all saints believing in Christ. And this hitherto have I spoken by digression. I now return to the treatise of the catholic church, that I may make an end of those things which remain to be spoken. And to that end, that greater licht and force may be added to those things which I have hitherto spoken of the church, I will now bring out certain parables out of the holy scriptures, whereby those things are as it were painted out ΓΙ ancient, not in Lat.) [2 See Vol. 1. p. 161, note 5.]
[3 non novandi, Lat. All the editions read invocation for innovation. ]
(4 propter veram fidem recuperandam, secundum testimonia aeter- [5 quibus illa statuitur, Lat.: whereby it (i. e. the church) is, &e.] ne veritatis, Lat. omitted: that we may recover the true faith, according to the testimonies of eternal truth. ]
before our eyes. And so shall it be easy for every man to put a difference between the inward and the outward church; and to know what either appertaineth properly to every one, or else what is not proper.
First of all, the church is set forth unto us under the shape and fashion of a house. A house is builded to this end, that men may dwell in it; and it is builded by workmen of matter of all sorts, of wood, of stones, and mortar, the foundation being first laid, upon which are set walls, which are joined together with a corner-stone: last of all is added or placed aloft the roof, without which the whole building, by little and little rotting, would fall down and decay. I said that the church is the house of God, the chief master-builder whereof is God himself; who in the figure thereof, that is to say, in the tabernacle made by Moses and temple builded by Salomon, did deliver both unto Moses and David the fashion of the temple, according to which pattern they should build it. For God from the beginning kept the angels that they should not fall; but repaired man, being fallen into sin and death, even straightways after the beginning of the world sanctifying a church unto himself, which he also severed out, compassing it about with his word. And this fashion of the church it is altogether needful that we keep, and that we receive not any other fashion, either of emperor or pope, or delivered by any other man. The true master-builder of this house of God saith in the gospel: “Upon this rock I will build my church.” For the same Son of God is he that maketh us worthy of his kingdom; he giveth us faith, by which we are made true members of the church of God. But albeit the Lord himself be the only and principal builder of his church, yet he refuseth not the labours of men in the building; yea, rather he joineth men with him in building of the church, whom also he vouchsafeth to call master-builders”. For Paul saith: As a skilful master-builder I have laid the foundation.” And again: “Who is Paul, and who is Apollos, but the ministers by whom ye believed, and as the Lord gave to every man? I have planted, Apollos watered, but God gave the increase. So then neither is he that planteth anything, neither he that watereth, but God that giveth the increase.” Again: “We
[6 veri Dei domus, Lat.] [7 architectos, Lat.]]
together are God’s labourers’: ye are God’s husbandry and God’s building.” We will make the matter plain by an example.
What time God would raise up a house unto himself among the Gentiles, first of all he endued with his grace Cornelius, the governor of the Italian band placed by Cesar? or the captain and centurion: by and bye after, sending the apostle Peter, he prepared and made ready that house for himself. For Peter feacheth and baptizeth; Cornelius with his household hearkeneth, believeth, is baptized, and becometh the house of God, the true church; which church the Lord dwells in by his Spirit. For even as a house is dwelt in by men, so God dwelleth in the church: as Paul witnesseth, saying, “The temple of God is holy, which ye are.” Again: “Know you not that your body is the temple of the Holy Ghost, which is in you?” ἄς. The foundation of this house 18 Christ; for Christ saith by Esay: Behold, I put or lay in Sion (that is to say, in the church) a stone, a tried stone, a precious corner-stone, a sure foundation. He that believeth shall not make haste.” Which prophecy the Lord expounding in St Matthew’s Gospel, and applying it to himself as the foundation of the church, saith unto Peter confessing Jesus to be the true Son of the living God!, the Messias that was looked for: And upon this rock I will build my church, and the gates of hell shall not overcome it.” There is moreover to be added hereunto the exposition of St Peter the apostle, who, reciting the very same words of the prophet Hisay, and alluding to that saying of David, The stone which the builders refused is the head of the corner,” saith expressly, that Christ is that “living stone, refused of men, but chosen of God, a sure foundation, upon whom whosoever stayeth shall not be confounded.” And also Paul the apostle agreeth with Peter, for he saith: And the rock was Christ.” Απά again: Another foundation can no man lay than that which is laid, which is Jesus Christ.” Therefore, whereas J he in another place nameth the self-same foundation the foundation of the prophets and apostles, it is not so to be
[1 Dei sumus cooperarii, Lat. ] Ἢ [2 apud Ceesaream, Lat.: at Cesarea.] ἢ, [3 corpora vestra sint, Lat. ] ΝΗ, [6 veri Dei, Lat.] [5 factus est, Lat.]
taken, as if the apostles and prophets were the foundation of the church; but that they laid Jesus Christ for the foundation of the church, and builded the whole building upon this foundation, yea, even themselves also. For mortal men cannot be the object of faith, and foundation of the church, whereupon the faithful may stay. David crieth: “The way of God is uncorrupt: the word of the Lord is tried in the fire: he is a shield to all that trust in him. For who is God, besides the Lord? And who is mighty (or a rock), save our God?” And Jeremy saith: Thus saith the Lord, Cursed be the man that trusteth in man, and maketh flesh his arm, and withdraweth his heart from the Lord. Blessed be the man that trusteth in the Lord, and whose hope the Lord is.” So the writings of the prophets and apostles with one consent shew us the rock, that is to say, the foundation of the church, to be Christ, and that it is he only and alone. Greatly do they err therefore, whosoever they be, that do attribute to the bishop of Rome this divine praise, power, and prerogative, which is due only to the Son of God. And if so be it that they object, that many interpreters, both Greek and Latin?, have understood by the rock Peter himself; we refuse man’s authority, and do affirm and bring forth heavenly authority. Christ said not, I will build my church upon thee, but upon a rock; and that self-same rock that thou hast confessed. Yea, and Peter taketh his name of Petra, which signifieth a rock, even as a Christian of Christ. And Peter also himself by the rock understood Christ. Hereunto maketh the authority of Paul, saying: “The rock was Christ.” And, Other foundation can no man lay, than that which is laid, which is Jesus Christ.” For David before said: “Who is God, besides the Lord; or who is a rock, save our God Ὁ These testimonies I repeat not unadvisedly: for all those that are not beside their wits will confess there is more credit to be given to these most manifest testimonies, witnessing Christ only to be the rock and placing him for the foundation of the [6 who hath any strength, Prayer-Book Ver.: who is a rock, Auth. Ver.]
[7 Tertullian. de Pudic. cap. 21. Cyprian. Epist. ad Jubaian. and Cornel. and De Unit. Eccles. 3. Chrysost. Homil. 69. in Petr. Apost.]
[8 which—rock, the translator’s explanation. ]
church, than unto those that teach both Peter and the bishop of Rome, together with Christ, to be rocks and foundations of the church. I will use no sharper speech at this time against them, forasmuch as it is most manifest unto all men what manner of men they be, most unworthy to be reckoned with Peter, but most worthy to be counted amongst Simoniacs. Peter foresaw what manner of men they would be; and therefore, lest any man should be deceived by them, he painted them out in their colours in the second chapter of his second epistle. But leaving them, we will return to the exposition of the parable we had in hand. God’s The matter of the house, as the walls and other parts, are faithful men, builded upon the foundation Christ. Which thing those famous and principal workmen of this building, Peter and Paul, witness and explain in these words. Peter saith: “To Christ ye come as unto a living stone, disallowed of men, but chosen of God, and precious. And ye, as lively stones, be made a spiritual house, and holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ.” And Paul saith: “Now therefore ye are no more strangers and foreigners, but citizens with the saints, and of the household of God; and are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief cornerstone; in whom all the building coupled together groweth unto an holy temple in the Lord: in whom ye are also built together to be the habitation of God by the Spirit.” By the authority therefore of the apostles we learn, that Christ is the corner-stone in the house of God, who, lest the walls should fall down, coupleth them together, and upholdeth the whole building. He is also the roof of the church, that is to say, the defender and ruler, under whose defence the church liveth safe, happy, and blessed. Hereunto appertaineth the consideration of the tabernacle of Moses, and of the temple of Salomon: for either of them is called the house of God. The tabernacle was distinguished into the holiest of all, the holy place, and the court: and albeit these several parts be named, yet is it called one house of the Lord, because there is but only one universal church, which nevertheless hath, as it were, her parts. “The holiest of all” is a figure of the triumphant church in heaven, where are our fellow-servants and brethren, the patriarchs, prophets, apostles, martyrs, and all the blessed
spirits. There doth Christ our Lord appear always in the sight of God; who is our ark, wherein is contained the treasures of the church, which. is the fulfilling of the law, the certainty of the covenant, and our propitiation; thence have we! our oracles. In this part of the temple all things are sumptuous, gold and precious stones; for in heaven perfect joy is attained. In the temple are forms of angels, palms and flowers, for because in the life to come the elect shall be as the angels of God. Here they that do overcome are green for evermore. “To him that overcometh,” saith the Lord, “will T give to eat of the tree of life, which is in the midst of the paradise of God.” Here all things shine: for in Christ and in the life to come we shall be made bright. The holy place” representeth unto us the militant and inward church, sanctified with the blood of Christ; which hath not a shew of godliness only, but godliness itself: for by faith they cleave fast unto God, and with mutual charity they are knit together amongst themselves. They serve God in spirit, hearing God’s word, and being partakers of the sacraments. In the holy place therefore Salomon placed ten candlesticks, ten tables, and ten caldrons; for in the church the saints are daily lightened, nourished, and purged through repentance. Finally, “the court” received the whole assembly of the people; for the church is the assembly of all those that profess faith, having also hypocrites mingled with them. Between the holy place and the court or porch are two pillars in Salomon’s temple, dedicated? to the posterity of David; for it is Christ that beareth up the church, by whom the way is open into the church. Through the benefit and power of Christ the church hath obtained, that, if she continue in Christ, she should also be the pillar and ground of the truth.” But besides? the tabernacle and temple of God there is no place, but in the church, wherein God receiveth the service done unto him; God is only favourable in the church of his saints. Let the Jews, Turks, and Saracens, therefore, do works which in outward shew are never so excellent, yet without Christ and his fellowship no man pleaseth God.
Again, the church of God is compared by Esay to a most excellent vine, who saith by plain words: “The vineyard of
[1 redduntur nobis, Lat.] [2 inscriptee, Lat. ] [3 extra, Lat.] [Οὗ Vol. 11. pp. 147, 153]]
the Lord of hosts is the house of Israel, and the men of Juda are his pleasant plant.” And also in the gospel our Lord in the parable of the vine plainly expoundeth, that men are the branches of this vine. Yea, and in John he saith: “I am that true vine, and my Father is an husbandman. Every branch that beareth not fruit in me he taketh away; and every one that beareth fruit, he purgeth it, that it may bring forth more fruit. As the branch cannot bear fruit of itself, except it abide in the vine; no more can ye, except ye abide in me. Iam the vine, you are the branches: he that abideth in me, and I in him, the same bringeth forth much fruit: for without me ye can do nothing. If a man bide not in me, he is cast forth as a branch, and withereth; and men gather them, and cast them into the fire, and they burn.” There is one church therefore; for it is one vine. Οαῦ of her come branches, partly fruitful, and partly unfruitful: for both the good or godly and true worshippers of God, and evil men or hypocrites, are counted to be in the church; but hypocrites in their time are cut off, and thrown into everlasting fire. That the good remain in the vine, and are not cut off but bring forth fruit, that are they indebted for to Christ, the foundation of the church, and also the head and preserver of the same; who by his spiritual and lively juice makes them fruitful in good works. Herein most evidently appeareth the knitting together of the head and the members, Christ and the faithful; whereof we spake at first, and of which the Lord addeth in the gospel: “If ye abide in me, and my words abide in you, ask what you will, and it shall be done to you.”
Moreover, this church of the faithful is called the kingdom God. of God: for the Son of God himself, Christ Jesus, is the king of the church, that is to say, of all the faithful; who by his Spirit and word governeth the church; and she again willingly submitteth herself to his government. Neither are there found many kingdoms in the world, because there is one only King of glory, Christ. Of this king and kingdom I have entreated in the seventh sermon of my fourth decade.
Now we have also said oftentimes, that the church is [ilkened to man’s body. In the body the head is the chief, which is never absent from the body; and being stricken off, leaveth a dead body void of sense. And albeit this have very many members, yet is there a most pleasant agreement
of them all amongst themselves; every one agreeth and consenteth together amongst themselves: they are sorry one with another, and help each one another. The same thing likewise do all faithful people perform one towards another, that one member doth to another member. They are united to their head Christ by faith; the head itself is joined to the members through grace and the Spirit. Christ is never separated from the church: neither hath she life elsewhere but from Christ; who although he be absent in body from the militant church, yet is he continually present in spirit, in operation, and in government: so as he needeth no vicar in earth, since he governeth alone, and continueth for ever the only head, the only king, the only priest and saviour of his church. For the Lord saith in Ezechiel: “I will raise up over my sheep a shepherd, who shall feed them, to wit, my servant David: he shall feed them, and he shall be their shepherd. And I the Lord will be their God, and my servant David shall be their prince among them. I the Lord havespoken it.” This last thing he added, lest any should doubt of the faith and certainty of those things which are spoken. God is the eternal truth, and he hath spoken it: therefore that which he hath spoken cannot but be most true. But what hath he spoken? That there shall be and is one pastor and prince of the church. Behold, that he said one, is not without signification. But who is that one? He expoundeth that, and saith, “My servant David,” to wit, Christ Jesus, that branch of David’s posterity, whom the authority of the gospel calleth everywhere the Son of David.. He shall be a shepherd, not in name and title only, but in deed; for he shall feed his sheep, and therefore shall be in the midst of them. For in the gospel he saith expressly: Wheresoever two or three are gathered together in my name, there am I in the midst of them.” And again: “Behold, I am with you always, even to the end of the world.” Now, if he be present with his church, she hath no need of a vicar; for a vicar supplieth the place of him that is absent. Wheresoever therefore Christ his vicar is acknowledged, there is no Christ, and therefore there reigneth antichrist. This will be made as yet much more clear and sure, if we weigh what it meaneth, that Christ is said to be the head of the church. The head is the life, salvation, and light, or that which giveth light to the church, the supreme governor of the
← 58. Decade 5, Sermon 1, Part 2 · Contents · 60. Decade 5, Sermon 2, Part 2 →