Ordained in the Church. Of the Keys of the Church. What the Office of Them Is That Be Ordained. Of the Manner of Teaching the Church; and of the Holy Life of the Pastors. The Fourth Sermon
In this present sermon, by God’s assistance, we will, as briefly and plainly as we can, set forth unto you, dearly beloved, what manner of men ministers should be; and after what sort at this day it behoveth us! to ordain ministers; not speaking again of the office, but of persons meet for the office. For neither do I think it necessary or profitable to shew at large, that that order or function instituted by Christ in the church sufficeth even at this day to gather? govern, and preserve the church of God on earth; yea, without these orders, which in these last ages new invention hath instituted: for that doth the thing itself witness, and the absolute perfection of the primitive church avoucheth it. But that it may be plainly understood of all men, whom it behoves the church at this day to ordain ministers, we will speak a little more amply of the calling of the ministers of the church.
Calling is no other thing than a lawful appointing of a and meet minister, The same also may be called both ordination and election, though one word be more large in signification than the other. Election goeth before by nature; for whom we choose, those we call. Ordination comprehendeth either of them. But there are numbered almost of all men four kinds of calling. The two former are lawful, the two latter are unlawful. And the first kind is, whereby ministers are called, neither of men, nor by man, but by God; as it is read, that Esay the prophet and the apostle Paul were called. This kind for the most part is confirmed with signs or miracles, and is called a heavenly? and secret calling. The second kind of
[1 nobis conveniat, Lat.] [2 ad excitandam, Lat.] [3 divina, Lat.]]
calling is made of God indeed, but by the ordination of men: after which sort it is read that St Matthew, Luke, and Timothy, were created ministers of the church. This kind is ordinary, public, used of men, and at this day common: wherein indeed God calleth, bestowing necessary gifts upon his ministers, and appointing laws to those that do elect; and they, following those laws, do ordinarily elect him whom they by signs conjecture to be first called of God: I mean by signs, gifts necessary for ministers.
Now the third kind of calling, which of the unlawful callings is the first, cometh indeed from men, but not from God; when as for favour and rewards some unworthy person is ordained. And here is sin committed, as well of those that are ordained, as of those that bear rule in the ordination. Of those that are ordained; when they desire to be placed in the ministry, for which either they do not understand, or they will not understand, that they be very unfit, being destitute of necessary gifts: or else, when they are sufficiently furnished with knowledge of the scriptures and other things, yet they take not the right path to this function, that is to say, when they respect not the glory of God but their own gain. For there is required of them that are to be ordained a testimony of their own conscience, and a secret calling, to wit, whereby we are well known to ourselves to be moved to take upon us this office, not through ambition, not for covetousness, not for desire to feed the belly, nor of any other lewd affection; but through the sincere fear and love of God, and of a desire to edify the church of God: of which thing very eloquently 5 and helily hath St Paul written in 1 Thess. ii. Besides this, the testimony of other of sound learning and skilfulness in things is also required: for all of us please ourselves, and esteem ourselves to be worthy, to whom the government of the church may be committed; whereas we foully deceive ourselves. And they that have the authority of ordination do offend, when as in ordaining of ministers they regard not what God by laws set down hath willed herein to be done, and what the state and safety of the church requireth; but what is for the commodity of him that is to be ordained. Oftentimes, therefore, unworthy persons are ordained; or such as are unlearned, and not very sound; or else such as are [4 pravo, Lat.] [ὅ elegantissime, Lat. ] [6 parum sinceri, Lat.) ~ [BULLINGER, 1V.] 2
sufficiently learned, but not of good conversation; or such as are simple and are good Christians, but unfit and unskilful pastors: and unto this they are allured through favour or bribes. Wherefore they provoke the most heavy wrath of almighty God upon themselves, and make themselves partakers of all those sins, whereof they are the authors, in that they do not uprightly execute the charge which is committed unto them. simony. ΟΠ elders! called this sin simony, an offence punishable with no less punishment than shameful reproach? and death everlasting. Anthemius, the emperor, writing to Armasius, among other things saith: “Let no man make merchandise of the degree of priesthood by the greatness of price; but let every man be esteemed after his deserts, not according to that he is able to give. Let that profane thirst of covetousness cease to bear rule in the church, and let that horrible fault be banished far off from holy congregations. After this manner in our time let the bishop be chosen; being chaste and lowly, so as in what place soever he come he may purge all things with the uprightness of his own life: let a bishop be ordained not with price, but with prayers. He ought to be so far from desire of promotion, that he must be sought for by compulsion: and being desired, he ought to shun it; and if he be entreated, he ought to fly away: let this only be his furtherance, that he is importune by excuses to avoid from it. For truly he is unworthy of the ministry, that is not ordained against his will3.” Thus much he; who, if he should at this day come to Rome, he would think without doubt he were come into a strange world; yea, into the mart of Simon, not of Peter, but both of Magus the Samaritan, and Giesi the Israelite.
[1 vetustas, Lat.] (2 nunquam delendo probro, Lat. See Bingham, Orig. Eccles.]
[Book 1v. chap. iii. ὁ 14; and Book xvi. Chap. vi. 28.] [3 Nemo gradum sacerdotii venalitate pretii mercetur; quantum]
[quisque meretur, non quantum dare sufficit, cestimetur… Cesset alta-]
[ribus imminere profanus ardor avaritize, et a sacris adytis repellatur]
[piaculare flagitium. Itaque castus et humilis nostris temporibus]
[eligatur episcopus, ut quocumque locorum pervenerit, omnia vite]
[proprie integritate purificet. Non pretio, sed precibus, ordinetur]
[antistes. Tantum ab ambitu debet esse sepositus, ut queeratur cogen-]
[dus, rogatus recedat, invitatus effugiat, sola illi suffragetur necessitas]
[excusandi. Profecto enim indignus est sacerdotio, nisi fuerit ordi-]
[natus invitus.—Justin. Cod. Lib. 1. tit. 4. cap. 29. Tom. 1. p. 43. Lugd.]
[1551.]]
The fourth kind of calling is that, whereby any man thrusteth himself into the ministry of his own private affection?, being neither ordained of God, neither yet by man. Of these kind of men the Lord saith in Jeremy: “1 have not sent them, and yet they ran.” Cyprian, writing unto Antonianus, calleth such schismatics, who usurp unto them the office of a bishop, no man giving it them And this kind of calling is unproperly called a calling.
Wherefore it is evident, that in the church there must needs be a calling, and that public and lawful; as well for many other causes, as especially for these: that the ordinance of God be not neglected, and that the discipline of the church be retained, and that all men in the church may know who are preferred to the ecclesiastical ministry. Albeit therefore Paul, the apostle and doctor of the Gentiles, in the beginning were not sent of men, neither by men, but of God only; yet the same Paul, at the commandment of the Holy Ghost, is separated by the church of Antioch, together with Barnabas, to the ministry of the Gentiles. After the same manner many other were sent or called of God; whom nevertheless it behoved to be ordained also by men. For Paul in another place saith: “And no man taketh this honour unto himself, but he that is called of God, as was Aaron.” And again: “How shall they hear without a preacher, and how shall they preach except they be sent Ὁ &eAs concerning that second kind of calling, which is common, and at this day received in the church, and yet appointed by the Lord, there are three things to be considered: first, who they be that call; that is, who have right and authority to call, or to ordain ministers: secondly, who, or what manner of men, are to be ordained: lastly, after what manner they that be called are to be ordained.
And first of all; that the Lord hath given to his church power and authority to elect and ordain fit ministers, we have declared before, in the second sermon of this decade, by the example of the ancient? churches in the world, Jerusalem and Antioch: of which two, the church of Hierusalem did not only ordain seven deacons, but also Matthias the apostle; and the
[2 arbitrio, Lat.] [5 Quisquis ille fuerit. profanus est, alienus est, foris est.—]
[Cyprian. Ep. Lv. Opp. p. 104. Oxon. 1682.] [6 traditam, Lat.] [7 vetustissimarum, Lat. ]]
church of Antioch separated into the ministry the famous apo- gtles of Christ, Paul and Barnabas!. Whereunto appertaineth?, that the churches of the Gentiles, being instructed of Paul and Barnabas, ordained them elders or governors of their churches by election had by voices?. The chiefest in this election were the pastors themselves; for Peter governing the action, Matthias was created apostle by the church. This form or order the ancient church diligently observed many years. For Cyprian, Epist. Lib. τ. Epist. 4: “The common people,” saith he, “hath especially power either to choose worthy priests, or to refuse them that be unworthy. Which thing also we see to descend from the authority of God; that the priest be chosen in the presence of the common people, before all men’s eyes, and be allowed worthy and meet by public judgment and witness: xx. ag in Numbers the Lord commanded Moses, and said: “Take Aaron thy brother, and Eleazar his son, and bring them up into the mount, before all the congregation.” God commandeth the priest to be ordained before the whole congregation: that is, he teacheth and sheweth that the ordaining of priests ought not to be done without the knowledge of the people being present; that in their presence either the vices of the evil might be discovered, or the deserts of the good commended; and that that is a just and lawful ordaining, which shall be examined by the election and judgment of all>.” Thus far he. This custom and manner endured to the time of St Augustine;
[1 See above, page 43.] (2 Quibus accedit, Lat.] [3 delegerunt, Lat.] [2 collatis suffragiis, Lat. Illud χειροτονήσαντες ita ponitur, ut]
[presbyteros vel populi delectos esse suffragiis, vel manuum impositione]
[inauguratos fuisse, possimus intelligere.—Bullinger. de Episc. Instit.]
[&e. fol. 98. Tig. 1538.] [> Quando ipsa (plebs) maxime habeat potestatem vel eligendi]
[dignos sacerdotes, vel indignos recusandi. Quod et ipsum videmus]
[de divina auctoritate descendere, ut sacerdos, plebe prezesente, sub]
[omnium oculis deligatur, et dignus atque idoneus publico judicio ac]
[testimonio comprobetur; sicut in Numeris Dominus Moysi przecepit,]
[dicens, Apprehende Aaron fratrem tuum, et Eleazarum filium ejus,]
[et imponas eos in montem coram omni synagoga.Id est, instruit]
[et ostendit (Deus) ordinationes sacerdotales non nisi sub populi assis-]
[tentis conscientia fieri oportere, ut plebe presente vel detegantur]
[malorum crimina, vel bonorum merita preedicentur; et sit ordinatio]
[justa et legitima, que omnium suffragio et judicio fuerit examinata.—]
[Cypr. Opp. Epist. 67. pp. 171, 2. Oxon. 1682.]]
for it is to be seen in his hundred and tenth epistle, which witnesseth that, the people giving a shout, Augustine ordained Eradius for his successor. In these latter times, because the people made often tumults in the elections of pastors, the ordination was committed to chosen men of the pastors, magistrates, and people. These three kinds of men propounded or named notable men, out of whom he which was thought the best was chosen. There is somewhat of this In Justiniani Imperat. Novel. Constitut, 123.7
They which think that all power of ordaining ministers _ Is in the bishops’, diocesans’, or archbishops’ hands, do use these places of the scripture: For this cause I left thee in Creta” (saith Paul to Titus), “that thou shouldest ordain elders in every city.” And again: Lay hands suddenly on no man.” But we say, that the apostles did not exercise tyranny in the churches; and that they themselves alone did not execute all things about election or ordination, other men in the church being excluded: for the apostles of Christ ordained bishops or elders in the church, but not without communicating their counsel with the churches; yea, and not without having the consent and approbation of the people; which may appear by the election or ordination of Matthias, which we have now once or twice recited. Truly, the Lord in the law saith to Moses: Thou shalt appoint thee judges.” But in another place he saith?: “Thou shalt seek out among all the people whom thou mayest make rulers.” And again, Moses unto the same people!: “Bring you men of wisdom and understanding, and I will make them rulers over you,” &c. Therefore, as Moses doth nothing of his own will in the election of the magistrate, though it were said to him, Thou shalt appoint thee judges,” but doth all things communicating his counsel with the people; so undoubtedly Titus!, though it were said unto him, ““Ordain elders in every city,” yet he understood, that hereby nothing was permitted to him which
[6 — in omnium vestrum mnotitiam profero, presbyterum Era-]
[dium mihi successorem volo. A populo acclamatum est, Deo gratias,]
[&c.—August. Ep. cx, Opp. Tom. 11. fol. 100. col. 2. Par. 1531.] [7 — ex tribus 1115 personis.. maxime idoneus ordinetur.—Justin.]
[Novell. Constit. 123. p. 353. Basil. 1561.] [8 adeoque ex, Lat. and so with. ] [9 This was Jethro’s direction. ] [10 Ad ipsum populum, Lat. [11 beatus Titus, Lat.]]
he micht do privately as he thought good, not having the Ρ 2 Ξ advice and consent of the churches. Wherefore they sin not at all, that, shaking off the yoke and tyranny of the bishops of Rome for good and reasonable causes, do recover that ancient right granted by Christ to the churches.
Neither makes it any great matter, whether discreet men chosen of the church, or the whole church itself, do ordain fit ministers; and that either by voices!, either by lots, or after some certain necessary and holy MaN- Npyster Ballinger hath writ-
2
ner; for in these things godly men will ten more largely of this matter j=). elsewhereinthese words: “Be-not move contention, so that all things cause amongstthe tumults and. factio f tl le nothin be done holily and in order. But I danse Hm will not here rip up the crafts, deceits, script of God’s word, but all 2:. ~ things done upon affections, practices, and grievous wars, taken In whereby the worst were or- «Onis?. ἰς ih dained instead of the best; to and that the best, the learnshedding of much blood, spoilings, and ἃ Get aor ee Da lamentable burnings of countries. The ters might be appointed unto ἣ > + churches, the whole right of histories of the acts of Henry the IV. choosing them was granted σ Η unto bishops, &c.” And a and V., and also of the affairs of the little after: WEeretore ang Frederiches?, do most evidently wit- (of the bishops) do well use: this right or authority to the ness, how impudently and abominably edifying of the church, it is very. ell. But if f them d the popes of Rome, with their sworn J. Fay ill friends the bishops, have behaved them either be brought into good order by the godly mathemselves. Peradventure I shall have gistrate, or else let the right or. authority to appoint ministers occasion to speak of this matter else- pe put from them where more at large. a Now we will declare, what manner of men it behoveth to to, ordain ministers: truly not whoso lust, but the most choicest men of sound religion, furnished with all kind of sciences, exercised in the scriptures, cunning in the mystery of faith and religion strong and constant, earnest, painful, diligent, faithful, watchful, modest, of a holy and approved conver-
[[! suffragia, Lat.] [2 commoda, Lat.] [3 These extracts from Bullinger’s treatise De Episcop. Instit. et]
[Funct. cap. 7, fol. 99, are not given in edd. 1577 and 1584; nor in the]
[folio Latin ed. of the Decades, Tiguri, 1552; but they are found in the]
[London ed. of the Latin, Svo.—See above, p. 111.] See Foxe, Acts and Mon. Vol. τι. pp. 125, &e. 174, &e. 190, &e.]
[455 ὅσ. Lond. 1837; and Tytler’s Elements of Gen. Hist. Part πὶ.]
[Sect. 14 and 16.] [5 tenentes mysterium fidei, Lat.]]
sation, lest through their corruption of life and scant good name and fame the whole ministry become vile, and that which with wholesome doctrine they build up their wicked life do pull down again. We will rehearse the rule of the apostle, fully comprehending all things pertaining to this matter: Thou shalt ordain elders, or bishops,” saith he, “if any be blameless, the husband of one wife, having faithful children, which are not slandered of riot, neither are disobedient; for if a man cannot rule his own house, how shall he care for the church of God? For a bishop must be blameless, as the steward of God; (for it is required in the disposers, that a man be found faithful;) not froward, not angry, no striker, but gentle’, not given to wine, not covetous, not given to filthy lucre, but harborous, one that loveth goodness, watchful, sober, righteous, godly, temperate, modest, apt to teach, holding fast the faithful word which is according to doctrine, that he may be able both to exhort in wholesome doctrine, and to improve them that say against it, and to stop their mouths: no young scholar, lest he, being puffed up, fall into the condemnation of the devil. He must also have a good report of them that are without, lest he fall into the rebuke and snare of the devil.” All these are the words of the apostle, recited out of the 1st Epistle to Timothy, and in his epistle to Titus.
Wherefore exact judgment and great diligence shall be very needful in this case, to discuss all the points of doctrine and life. 1 say there shall be needful of a strait trial of life and perfect examination of learning: for this is not a matter of small weight; the whole safety of the church hangeth hereupon. If any unworthy and unlearned be ordained, the whole church for the most part is neglected, led astray, and overthrown. But we do not mean a childlike and scholarlike examination; but a grave and strait examination of knowledge in the scripture and the true interpretation thereof, of the charge of a pastor, of the mysteries of sound faith, and of other such like points. And that the elders in times past were very diligent in these things, it may appear by that which /Elius Lampridius, in the life of Alexander Severus, rehearseth; that it was the manner among the Christians to offer the names of their bishops to the whole church afore [6 alienum a pugnis, Lat. omitted. ] [7 improve: convince.]
they were received, if happily any among the people would shew a reason that he were unworthy of such an office’. ~~ Whereupon Justinian the emperor, Const. 123: If in the time of ordination (saith he) any accuser stand up, and say he used. js unworthy to be ordained; let all things be deferred, and let examination and judgment first be had%” And here I will at this present recite the decree of the 4th council of Carthage upon this matter, which is after this sort: When a bishop is to be ordained, let him be first examined, whether he be by nature wise, if he be able to teach, if he be temperate in behaviour, if chaste in life, if he be sober, if careful about his own business, if lowly, if courteous, if merciful, if learned, if instructed in the law of the Lord, if wary and careful in the sense and meaning of the scriptures, if exercised in the opinions of the church; and above all things, if he teach the grounds of faith with substantial words (or perhaps, of less moment), that 15 to say, confirming that the Father, and the Son, and the Holy Ghost, are one God, and avouching the whole Godhead of the Trinity to be co-essential, and consubstantial, and co-eternal, and co-omnipotent; if he acknowledge every person by himself in the Trinity to be perfect God, and the whole three persons one God; if he believe the incarnation of God, not wrought in the Father, neither in the Holy Ghost, but in the Son only: so that he who was the Son in God the Father, the same should be made the son of man in the manhood of his mother; very God of the Father, and very man of his mother, having flesh in the womb of his mother, and having in him a human and reasonable soul together of either nature, that is to say, God and man, one person, one Son, one Christ, one Lord, creator of all things, and the author, lord, and governor of all creatures, with the Father and the Holy Ghost; who suffered a true suffering of his flesh, died with
[[ Ubi aliquos voluisset vel rectores proviaciis dare, vel praepositos]
[facere,.nomina eorum proponebat, hortans populum ut siquis]
[haberet criminis, probaret..dicebatque grave esse, quum id Chris-]
[tiani et Judei facerent in preedicandis sacerdotibus qui ordinandi sunt,]
[&c.— All. Lamprid. Vit. Alex. Sever. cap. 45. Hist. August. Scriptor.]
[p. 570. Lugd. Bat. 1661.] [2 Si quis adversus eum qui episcopus ordinandus est. accusa-]
[tionem instituat, suspendetur hujus ordinatio, atque prius..exam=]
[inetur, &e.—Justin. Novell. Constit. 123, p. 354. Basil. 1561.]]
the true death of his body, rose again with the true taking again of his flesh and a true taking again of his soul, wherein he shall come to judge the quick and the dead. He must also be asked, if he believe one and the selfsame author and Lord of the new and old Testament, that is to say, of the law, the prophets, and apostles; if the devil became evil, not by creation, but by choice. He must also be asked, if he believe the resurrection of this flesh which we bear, and none other; if he believe the judgment to come, and that every one shall receive, according to that they have done in the flesh, either punishments or rewards; if he forbid not marriage, if he condemn not bigamy or second marriage; if he condemn not the eating of flesh; if he have fellowship with penitent persons that are reconciled; if he believe that all sins in baptism are forgiven, as well original sin wherein we are born, as also those which we commit willingly; if he believe that none which are without the catholic church can be saved, &ec. When he shall be examined upon all these points, and found fully instructed; then let him be ordained a bishop, with the consent of the clergy and laity, and by the assembly of the bishops of the whole province, and especially of the metropolitan” This council is said to be celebrated in the year of
[3 Qui episcopus ordinandus est antea examinetur, si natura sit]
[prudens, si docibilis, si moribus temperatus, si vita castus, si sobrius,]
[si semper suis negotiis cavens, si humilis, si affabilis, si misericors, si]
[literatus, si in lege Domini instructus, si in seripturarum sensibus]
[cautus, si in dogmatibus ecclesiasticis exercitatus; et ante omnia, si fidei]
[documenta verbis simplicibus (Bullinger wrote, verbis duplicibus, sim-]
[plicibus forte) asserat, id est, Patrem et Filium et Spiritum sanctum]
[unum Deum esse confirmans, totamque Trinitatis deitatem co-essen-]
[tialem et consubstantialem et cowmternalem et coomnipotentem pree-]
[dicans; si singularem quamque in Trinitate personam plenum Deum]
[(Bullinger read further, et totas tres personas unum Deum); si incar-]
[nationem divinam non in Patre neque in Spiritu Sancto factam, sed]
[in Filio tantum credat; ut qui erat in divinitate Dei Patris Filius, ipse]
[fieret in homine hominis matris filius; Deus verus ex Patre, homo]
[verus ex matre, carnem ex matris visceribus habens, et animam hu-]
[manam rationalem simul in eo amb (Bullinger read, utriusque) na-]
[ture, id est, Deus et homo, una persona, unus Filius, unus Christus,]
[unus Dominus, creator omnium que sunt, et auctor et dominus et]
[rector cum Patre et Spiritu Sancto omnium creaturarum: qui passus]
[sit vera carnis passione, mortuus vera corporis sui morte: resurrexit]
[vera carnis sue resurrectione (Bullinger read, receptione) et verwm]
the Lord 400. But I do not rehearse these things to that end, as if 1 staid myself upon the decrees of councils and men; or as if I thought all things which pertain to true salvation and perfection were not contained in the holy scriptures; but to admonish our adversaries, that their manners and doings at this day do not only not agree with the examples and doctrines of the apostles, but not so much as with the decrees of the ancient writers: if happily they may enter into themselves, and, leaving the diverse doctrine of men, they may receive the most ancient tradition and the most infallible doctrine of the holy apostles.
I come now to the declaration of the last point; that is to to gay after what manner they that be called are to be ordained. The apostles in their ordinations exhorted the church to fasting and prayer; and they that were called they placed and set in the sight of the church, and, laying their hands upon the heads of them that were ordained, they committed the churches unto them. Of the laying on of hands I have spoken elseiv. where. It was a signification of the charge committed unto them. Neither is it read, that among the old fathers there was any other consecrating of pastors; as also all other things were simple and not sumptuous in the primitive and apostolic church. In the ages following ceremonies increased, but yet so that at the beginning to some they seemed not altogether
[(Bullinger, vera) anime resumptione, in qua veniet judicare vivos et]
[mortuos. Queerendum etiam ab eo si novi et veteris testament, id]
[est, legis et prophetarum et apostolorum unum eundemque credat]
[auctorem et Deum; si diabolus non per conditionem sed per arbi-]
[trium factus sit malus. Querendum etiam ab eo si credat hujus]
[quam gestamus, et non alterius, carnis resurrectionem; si credat]
[judicium futurum, et recepturos singulos, pro his que in carne gesse-]
[runt, vel peenas, vel gloriam (Bullinger, preemia); si nuptias non]
[improbet, si secunda matrimonia non damnmet; si carnium percep-]
[tionem non culpet; si peenitentibus reconciliatis communicet; si in]
[baptismo omnia peccata, id est, tam illud originale contractum, quam]
[illa quee voluntarie admissa sunt dimittantur; si extra ecclesiam]
[catholicam nullus salvetur. Cum in his omnibus examinatus inven-]
[tus fuerit plene instructus, tunc cum consensu clericorum et laicorum,]
[et conventu totius provincie episcoporum, maximeque metropolitani]
[vel auctoritate vel preesentia, ordinetur episcopus.—Concil, Carthag. 1v.]
[Labb. et Coss. Tom. 11. col. 1198, Lut. Par. 1671. The date of this]
[council is A.D. 398.] [ Vol. 1. page 221.]]
to have exceeded measure. But to me that seemeth to be overmuch, which at man’s pleasure is added to God’s institution. And, I pray you, what need is there to patch men’s fancies and customs unto the institutions of the apostles? Why doth not the laying on of hands suffice thee, since it sufficed the blessed apostles, who were far holier than thou, and more skilful in heavenly matters? There was afterward added oil; there was also added the book of the gospels. For after this manner the fourth council of Carthage decreeth: When a bishop is ordained, let two bishops place and hold over his head and shoulders the book of the gospels; and one pouring upon him the blessing, let all the other bishops that are present touch his head with their hands?” They of latter time have added hereunto a pall. But at this day there is no end of ceremonies; nay rather, of follies. If any man do diligently compare their ceremonies with the attire of Aaron and the Jewish priests, he will swear the whole Aaronism is brought again by them into the church; yea, that this is more sumptuous? and burdensome; yea, and that contrary to the doctrine of the gospel: that at this time I affirm not their consecration to be both infamous, and fully stuffed with excess, pride, and offence, and by that means to be intolerable. There is another thing to be noted; which is, that albeit among the old fathers consecration increased by the multiplying of ceremonies, yet was it freely bestowed; neither was there anything either in it, or in the whole church of Christ, set to sale. But at this day how dear palls are sold by that Romish Canaanite4, and with how great costs consecrations are made, it is a shame even to speak. Gregory, in the council at Rome, celebrated in the time of Mauricius and Theodosius, among other things thus decreeth: “Following,” saith he, “the ancient rule of the fathers, I ordain, that there be nothing at any time taken of ordinations, neither for the giving of the pall, nor for the delivery of the bulls. Tor seeing that in ordaining of a bishop
[2 Episcopus cum ordinatur, duo episcopi ponant et teneant evan-]
[geliorum codicem super caput et cervicem ejus; et uno super eum]
[fundente benedictionem, reliqui omnes episcopi qui adsunt manibus]
[suis caput ejus tangant.—Concil. Carthag. 1v. Labb. et Coss. Tom. 11.]
[col. 1199.] [3 instructiorem, Lat.] [ Cf. Vol. 11. p. 45, note 7; and p. 153, n. 8.]]
the high bishop layeth his hand upon him, and the minister readeth the lesson of the gospel, and the notary writeth the epistle of his confirmation; as it becometh not the bishop to sell the hand he layeth on, so neither the minister nor the notary ought in the ordination, either the one to sell his voice, or the other his pen. But if any man shall presume to take any gain thereby, he shall be sure before the judgment-seat of Almighty God to undergo the sharp sentence due to so horrible an offence.” Yet forthwith he addeth: “But if he that is ordained, not required, but of his own free will, only for favour’s sake, will offer any thing, we grant he may!”
I have hitherto declared what manner of men, and after what sort, bishops or pastors must be ordained in the church οὗ God. And albeit out of those things it may easily be gathered, why at this day we suffer not ourselves to be ordained of those who are called, and seem to themselves to be, the only lawful ordinaries; that is to say, such as in the Romish Church by continual succession descend from the apostles; I will yet, if I can, declare the cause somewhat more plainly. Of the continual succession of bishops or pastors, and of the church, I have spoken elsewhere?; so that it were superfluous here to repeat and rip up the same again. I have also proved, that our churches are the true churches of God, though they agree not with the late upstart church of Rome. And it is evident, that true churches have power to ordain pastors, whether it be done by the voices of the whole church, or by the lawful judgment of such as are chosen by the church. Whereupon it consequently followeth, that they are lawfully
[[ Antiquam patrum regulam sequens, nihil unquam de ordina-]
[tionibus accipiendum constituo, neque ex datione pallii, neque ex]
[traditione chartarum. Quia enim ordinando episcopo pontifex]
[manum imponit, evangelii vero lectionem minister legit, confirm-]
[tionis vero hujus epistolam notarius excipit; sicut pontificem manum]
[non decet, quam imponit, vendere, ita minister vel notarius non]
[debet in ordinatione ejus vocem suam vel calamum venundare.]
[Si quis aliquid commodi appellatione exigere vel petere preesumpserit,]
[in districto omnipotentis Dei examine reatui subjacebit. Is autem]
[qui ordinatus fuerit, si non. exactus.. offerre aliquid cuilibet ex]
[clero gratiee tantummodo causa voluerit, hoc acecipi nullo modo pro-]
[hibemus.—Decret. Gregor. I. Concil. Gen. stud. Labb. et Coss. Tom. v.]
[col. 1587. Lut. Par. 1671.] [2 See above, page 28.]]
ordained which our, or rather which the churches of Christ, do ordain. And there are weighty causes, why the holy churches of God do refuse to have their ministers ordained of popish ordinaries. For St Paul saith: “Though we, or an angel from heaven, shall preach any other gospel unto you, than that which we have preached unto you, let him be accursed.” But these men preach another gospel, beside that which Paul preached; which thing we will have to be understood as touching the sense (wherein there is more danger), and not as touching the words: and therefore from heaven these men are stricken with this curse or excommunication. But who can abide to be ordained of them that be stricken with a curse, or excommunicate? Moreover, the chief thing in the ordination is the doctrine of the gospel; seeing that to this end especially ministers of the church are ordained, that they preach the pure gospel of Christ unfeignedly unto the people, and without mingling of man’s traditions. But this very thing they do not only most straitly forbid them that are ordained, but also they compel them to abjure by a certain kind of oath which they offer unto them. For they are bound by that wicked oath, not unto Christ, but to the pope against Christ. For, among other things, thus they which are elected bishops take their oath: “I, N. elected bishop of N., from this time forth will be faithful and obedient to blessed Peter, and to the holy apostolic church of Rome, and to our lord N. the pope, and to his successors entering canonically. The counsel, which they shall commit unto me by themselves or messengers, or by their letters, to their hinderance I will not willingly disclose to any man. I will be a helper unto them, to retain and defend against all men the popedom of Rome and the royalties of St Peter. I will do my endeavour to keep, defend, increase, and enlarge the rights, honours, privileges, and authority of the church of Rome, of our lord the pope, and of his foresaid successors. Neither will 1 be in counsel, practice, or treaty, wherein shall be imagined against our lord the pope himself, or the same church of Rome, any sinister or prejudicial matter to their persons, right, honour, state, or power. And if T shall understand such things to be imagined or procured by any, I will hinder the same as much as lieth in me; and with as much speed as conveniently I may, I will signify the same to our said lord, or to some other, by whom it may
come to his knowledge. The rules of the holy fathers, the decrees, ordinances, sentences, dispositions, reservations, provisions, and commandments apostolical, I will observe with my whole might, and cause them to be observed of other. Heretics, schismatics, and rebels against our lord the pope, I will persecute, and to my ability fight against’.” Since these men are sworn thus after this manner, who, I pray you, that is a faithful lover of Jesus Christ, of his church, of true faith, yea, and add thereunto, of the commonwealth, can abide to be ordained by such? There is no talk in their oath of the gospel, neither of our Lord Jesus Christ himself. There is no mention of the holy scriptures; but of the rules and ordinances of the fathers there is most diligent mention. Peter is named; but not that apostle of Christ saying, Silver and gold have I none;” but another, I know not who, having kingly dignity. Indeed, the apostolic church is named; but by
[1 Ego N. electus ecclesiee N. ab hac hora in antea fidelis et]
[obediens ero beato Petro apostolo, sancteeque Romane ecclesize, et]
[domino nostro, domino N. pape N. suisque successoribus canonice]
[intrantibus.. Consilium vero, quod mihi credituri sunt per se aut]
[nuntios suos seu literas, ad eorum damnum, me sciente, nemini pan-]
[dam. Papatum Romanum et regalia sancti Petri adjutor eis ero ad]
[retinendum, οὐ defendendum, salvo meo ordine, contra omnem ho-]
[minem… Jura, honores, privilegia, et auctoritatem sanctee Romans]
[ecclesize, domini nostri pape, et successorum preedictorum, conser-]
[vare, defendere, augere, promovere curabo. Neque ero in consilio,]
[vel facto seu tractatu, in quibus contra ipsum dominum, nostrum, vel]
[eamdem Romanam ecclesiam, aliqua sinistra vel preejudicialia perso-]
[narum, juris, honoris, status, et potestatis eorum machinentur. Et]
[si talia a quibuscumque tractari vel procurari novero, impediam hoe]
[pro posse; et quanto citius potero, significabo eidem domino nostro,]
[vel alteri, per quem possit ad ipsius notitiam pervenire. Regulas]
[sanctorum patrum, decreta, ordinationes seu dispositiones, reserva-]
[tiones, provisiones, et mandata apostolica totis viribus observabo, et]
[faciam ab aliis observari. Ieereticos, schismaticos, et rebelles eidem]
[domino nostro, vel successoribus pradictis, pro posse persequar et]
[impugnabo, &ec.—Pontificale Roman. p. 63. Rom. 1818.—Among the]
[Simler MSS. in the City Library at Zurich is a letter from Martin]
[Micronius, dated London, 14 April, 1553, in which he inquires of]
[Bullinger, whence he had taken this form of oath: for he says; “Extat]
[forma quedam juramenti episcoporum, Lib. mm. Decretal. de jura-]
[mento, titul. 24. c. 4. Ego N. sed ea non per omnia respondet]
[forms a te perseriptee.”] [2 Jesu, ed. 1577.]]
and by, by interpretation, they add what manner of church they would have understood, and call it the papalty. This papalty, not the church of God; I say, the papalty, and the honours, privileges, and rights of the popedom, against all men; behold, they promise they will defend this against all men. For they acknowledge the pope to be their lord, against whom they will have nothing to be imagined; yea, if they may know that other do devise anything against the pope and popedom, they promise discovery thereof and faithful help. But I think not that any man can bind himself more straitly to one. Neither is it unknown, that those, whom they call heretics, are not enemies to the christian faith, nor teachers of opinions contrary to the scriptures, but rebels to the pope: they are, I say, they, who as they neglect the decrees and laws of the pope, and preach the scriptures only, so they give all the glory unto Christ, as to the only head and high priest of the church; and therefore they teach that the pope is neither the head, neither the high priest, of the church. But who, loving true godliness, can bind himself with such an oath? Who will renounce and forsake the friendship of Christ, and humble himself to become the bond-slave and footstool of the pope of Rome? To be short, who will desire to be ordained a minister of Christ and of his church at the hands of those that have done after this manner?
Here may be added, that in the consistory of Rome all things as touching holy orders are most corrupt; insomuch as scarce any small tokens of Christ’s institution do appear. I will not rehearse at this present, that there are many new constitutions of men joined unto them; that in a manner there remaineth no voice of the church in the ordination of pastors; that there is no choice made of such as the church deputeth thereabouts. For the right of presentation, collation, and confirmation, being dispersed among many, with some is become even an heritage; so as both daws and half fools may be made ministers or? bishops. And neither can I let this thing pass, that with them is lost that true examination and sharp pastoral discipline. Indeed, there remaineth examination, but altogether childish; in the which lightly they that are ordained are asked that which scholars in common schools are wont to
[3 fatui aut semimoriones, Lat.] [ ministers or, not in Lat.]]
L 144 THE FIFTH DECADE, [SERM. be demanded; whether one can read well, construe well, sing, and be cunning in their numbers? They cannot deny this thing; neither also this, that priests are ordained more to read, to sing, and say mass, than to govern the church with the word of God: whereby the more regard is had of the voice, that it be apt for singing, than of skilfulness or experience in the holy scriptures. But they think the matter is cunningly handled, if some skilful lawyer be preferred to the office of a pastor. For it seemeth for the most part to be more profitable, to plead cunningly in the court for the increase and maintenance of riches, than to preach well in the church for the winning of souls. What? do not we see men sent from the law, and out of the courts of kings and princes, to possess churches, fitter for anything else than to govern the churches of God? For ecclesiastical offices are begun to be counted as princes’ donatives: whereupon they are also called benefices. The bishops of Rome themselves have bestowed priesthoods upon their cooks, ravenous’ soldiers, barbers, and muletors: and this was far more honestly, than when they bestowed them upon bawds. A great many of priests thrust themselves into the holy ministry by violence and simony; which office nevertheless he neither could nor would execute well. And they, that are received by an honester title, are received through commendation and favour. Herein availeth much either affinity or kindred, and consanguinity. In all these there is a greater regard had of the belly than of the ministry: they provide better for those which are accounted priests and are no priests, than for the church of God and salvation of souls. But by this means all things go to wrack in the church, and the flock of God is oppressed with the weight and ruin of the shepherds. ef Hereunto pertaineth the plurality (as they call it) of benefices. Some one, either soldier or curtisan, oftentimes rakes to himself, the pope offering it to him, half a dozen benefices or more; of which benefices they take no further care, but to receive the gain. For he never teacheth; nay, he is very seldom at his flock, unless it be when he sheareth them. In the mean time the Lord’s flock is neglected, and perisheth: for the vicars which are set over the flock by them, for the most part, are unlearned and hirelings. He that is content the [1 cupediariis, Lat.]
with least wages is placed over the flock, what manner of one soever he be; and he seems to have learning enough, if he can read, sing, say mass, hear confessions, anoint, and read the gospel out of the book upon the Sunday. That which remaineth moreover to be done seemeth to them to be small matters.
I am ashamed and sorry to rehearse what a censure for reformation of manners remaineth in the church. The thing itself crieth, and experience witnesseth, that unworthy persons are not shut out from this holy ministry; for without difference all are admitted; and as yet whoremongers, drunkards, dice-players, and men defiled, yea, overwhelmed with divers heinous crimes, are suffered in the ministry.
But lest they should seem to do nothing herein, the bishop asketh at giving of orders, “Who are worthy of honour 2” and his chancellor, or the archdeacon?, forthwith answereth the bishop, who before that time never saw or heard what manner of men they are of whom he beareth witness, They are worthy” Moreover, they use so many and such kinds of ceremonies in their consecration, that he that is studious of the truth of the gospel cannot receive them with a safe conscience. These causes, and other not unlike, make us, that we can so much less abide? to be ordained of the ordinaries or bishops of the Romish church.
The last point remaineth, which I purposed to declare in the beginning of this treatise; which 155, the office of the ministers that are ordained in the church. I can shew you in one word; to govern the church of God, or to feed the flock of Christ. For Paul the apostle, speaking unto the pastors of Asia, saith: Take heed unto yourselves, and to all the flock, over the which the Holy Ghost hath made you overseers, to rule (or feed) the church of God, which he hath purchased with his own blood.” And the pastors do govern the church of God with God his word, or with wholesome doctrine, and
[2 his chancellor or the archdeacon, not in Lat.] [3 Pontifex interrogat, dicens: Scis illos dignos esse? Respondet]
[archidiaconus, Quantam humana fragilitas nosse sinit, et scio, et tes-]
[tificor ipsos dignos esse ad hujus onus officii.—Pontificale Rom. p. 37.]
[Rom. 1818.] [4 quo minus sustineamus, Lat.: that we cannot abide.] [5 What is, ed. 1577.] 10 [BULLINGER, 1V.]]
with holy example of life. For St Paul saith again unto ἵν. Timothy: “Β6 thou unto them that believe an ensample in word, in conversation, in love, in spirit, in faith, and in pureness.” He writeth also the same unto Titus, ii. chap. But forsomuch as the papists do forge far other things of the office or function of bishops, and do confirm the same, as they also do their other trifles, by the authority or power of the keys; as I said when I entreated of the power of the church!: I will therefore first of all speak somewhat (and that as much as I shall think to be sufficient for this matter) as touching the keys. keys A key is an instrument very well known to all men, wherewith gates, doors, and chests, are either shut or opened. It is transferred from bodily things unto spiritual things; and it is called the key of knowledge, and of the kingdom of heaven, For the Lord saith in the gospel of Luke: “Woe unto you, interpreters of the law: for ye have taken away the key of knowledge; ye enter not in yourselves, and them that came in ye forbad.” The same sentence St Matthew bringeth xxiii. forth after this sort: “Woe unto you, scribes and Pharisees, hypocrites! because ye shut up the kingdom of heaven before men: for ye yourselves go not in, neither suffer ye them that would enter to come in.” Behold, that which Luke calleth, to “take away the key of knowledge,” that Matthew expoundeth, “to shut heaven.” The key therefore of knowledge is the instruction itself as concerning a blessed life, by what means we are made partakers thereof. Ile taketh away the key, which instructeth not the people of true blessedness; or else is a hinderance, that other cannot instruct? them. Therefore the keys of the kingdom of heaven are nothing else but the ministry of preaching the gospel, or word of God, committed by God unto his ministers, to that end that every one may be taught which way leadeth unto heaven, and which way carrieth down unto hell. These keys the Lord promised to Peter, and in him to all the other apostles, when he said: “I will give thee the keys of the kingdom of heaven: and whatsoever thou shalt bind in earth, shall be bound in heaven; and whatsoever thou shalt loose on earth, shall be loosed in heaven.” Let us inquire, therefore, when the keys
[1 Sce above, p. 38.] [2 recte instituant, Lat.: rightly instruct.]]
were delivered to Peter and to the rest? And the agreeable consent of all men is, that they were given in the day of the resurrection. But it is evident, the same day the ministry or function of preaching the gospel was committed to the apostles: whereby it followeth, that the keys are nothing else but the ministry of preaching the gospel among all nations. For this thing is declared unto the world; that salvation purchased by Christ is communicated to them that believe, and that hell is open for the unbelievers.
But now let us hear the testimonies of the holy evangelists. John the apostle and evangelist saith: The Lord came unto his disciples, and said, Peace be unto you; as my Father hath sent me, so send I you. And when he had said that, he breathed on them, and said unto them, Receive the Holy Ghost: whose soever sins ye remit, they are remitted unto them; and whose soever sins ye retain, they are retained.” These sayings agree with the words whereby he promised the keys; for there he said: “Whatsoever ye shall binds in earth, shall be bound in heaven:” here he saith: Whose soever sins ye retain, they are retained.” There he said: “” And whatsoever ye shall loose? in earth, shall be loosed in heaven:” here he saith: “Whose soever sins ye remit, they are remitted unto them.” Wherefore, “to bind” is, to retain sins;” “to loose” is, “” to remit sins.” You will say, How do men remit sins, since it is written, that only God forgiveth sins? Let other testimonies therefore of the other evangelists be adjoined, expressing that the same history was done in the day of his resurrection. Luke saith: “Then the Lord opened their understanding, that they might understand the scriptures; and said unto them, Thus it is written, and thus it behoved Christ to suffer, and to rise again from the dead the third day; and that repentance and remission of sins should be preached in his name among all nations.” And Mark saith: “He appeared unto them as they sat together, and reproved them of their unbelief and hardness of heart; and he said unto them, Go ye into all the world, and preach the gospel to every creature: he that shall believe and be baptized, shall be saved; but he that will not believe, shall be damned.” Therefore God only
[3 alligaveris, Lat.: thou shalt bind. ] [4 solveris, Lat.: thou shalt loose.] [5 discumbentibus, Lat.] [6 and hardness of heart, not in Lat.] 10—2]
forgiveth sins to them that believe in the name of Christ, that is to say, through! the merits and propitiation of Christ: but that sins are forgiven, the ministers do assuredly declare by the preaching of the gospel; and by that preaching do bind and loose, remit and retain sins. The matter will be made plainer by an example or two. St Peter, speaking unto the citizens of Jerusalem: “Repent ye,” saith he, “and let every one of you be baptized in the name of Jesus Christ, for the remission of sins; and ye shall receive the gift of the Holy Ghost.” And so St Peter used the keys committed unto him after this manner: he? looseth in earth, and remitteth sins unto men, that is, promising to them that believe assured remission of sins through Christ; which message God hath confirmed, giving remission of sins unto the faithful, as they believed. Moreover, the keeper of the prison at Philippos, being amazed, saith to Silas and Paul: “” Sirs, what must I do to be saved 2” The apostles answered: “Believe on the Lord Jesus, and thou shalt be saved, and thy whole household.” The apostles loosed him that was bound, and forgave him his sins, by the keys, that is, by the preaching of the gospel: which gospel since he believed in earth, the Lord judged him to be loosed in heaven. These things are taken out of the Acts of the Apostles. In the same Acts we read examples of the contrary in this manner. The Jews, being filled with indignation, spake against those things which were spoken of Paul, and railed. But Paul and Barnabas waxed bold, and said, It was necessary that the word of God should first have been spoken to you: but seeing ye put it from you, and think yourselves unworthy of everlasting life, lo, we turn to the gentiles.” Again, when the same Paul at Corinth had preached Christ to the Jews, and they resisted and reviled; The apostle shook his raiment, and said, Your blood be upon your own heads: I am clean: from henceforth I will go unto the gentiles.” And so he did bind the unbelievers. And God confirmed the preaching of Paul, because it proceeded from God himself. And unless you put the proper and true key into the lock, you shall never open it. The true and right key is the pure word of God; the counterfeit and thievish key is a doctrine and tradition of man, estranged from the word of God. I think I have sufficiently proved by evident [1 propter, Lat.: for and on account of.] [2 Sie, Lat. So he.]
testimonies of the scripture, that the keys given to the apostles and pastors of the church, and so to the church itself, are nothing else than the ministry of teaching the church. For by the doctrine of the gospel, as it were with certain keys, the gate of the kingdom of heaven is opened, when a sure and ready mean and way is shewed to come to attain unto the participation of Christ and the joys of everlasting life by true faith. To the testimony of God man’s record agreeth. For St John Chrysostom upon Matthew, chap. xxiii.: “The key,” saith he, is the word of the knowledge of the scriptures, by which the gate of truth is opened to men. And the keybearers are the priests, to whom is committed the word of teaching and interpreting the scriptures” Other testimonies of old interpreters of the scriptures, differing nothing from these of ours, for that I am desirous to be brief, I do not bring.
Since these things are thus, brethren, and are delivered unto us in the express scriptures, we will not therefore greatly pass what the papists babble touching the power of the keys; and what offices, dignities, preferments, and I know not what other thing, and what authority of priests, they derive from thence. We have learned, not out of the words or opinions of men, but out of the manifest word of God, that the keys are the ministry of the preaching of the word of God; and that the keys are given to the apostles, and to their successors; that is to say, the office of preaching remission of sins, repentance, and life everlasting is committed to them. Whereupon we now conclude this, that the chief office of a pastor of the church is, to use those very keys which the Lord hath delivered to his apostles, and no other; that is, to preach the only and pure word of God, and not to fetch any doctrine from any other place than out of the very word of God. For there is a perpetual and inviolable law at this day also laid upon our pastors, which we read was laid upon the most ancient governors of the church, the Lord himself witnessing in Malachi, and saying: “My covenant was with Levi of life
[3 Clavicularii sunt sacerdotes, quibus creditum est verbum do-]
[cendi et interpretandi scripturas. Clavis autem est verbum scientize]
[scripturarum, per quam aperitur hominibus janua veritatis.—Chrysost.]
[Op. Imperf. in Matth. Hom. στιν. p. 186. Opp. Tom. v1. Par. 1724.] [4 pass, care for: curabimus, Lat.] [5 vita beata, Lat.]]
and peace; and I gave him fear, and he feared me, and was afraid before my name. The law of truth was in his mouth, and there was no iniquity found in his lips; he walked with me in.peace and equity, and turned many from their iniquity. For the priest’s lips should preserve knowledge, and they should seck the law at his mouth: for he is the messenger of the Lord of hosts.” Again, the Lord saith to Izechiel: Thou shalt hear the word at my mouth, and give them warning from me.” In Jeremy the Lord saith: “The prophet that hath a dream, let him tell a dream; and he that hath my word, let him speak my word faithfully.” He expressly puts a difference between heavenly things and earthly? things; between those things which are of the word of God, and those that are feigned and chosen by man, which he willeth? to let pass as uncertain things, and as dreams. For he immediately addeth: “Is not my word as fire, saith the Lord, and like a hammer that breaketh the hard stone?” And again: Hear not the words of the prophets, that preach unto you and deceive you: truly, they teach you vanity; for they speak the meaning of their own heart, and not out of the mouth of the Lord.” Therefore all the true prophets of God have this continually in their mouth: “” Thus saith the Lord; The mouth of the Lord hath spoken it.” And therefore they delivered unto the people nothing contrary unto the word of God. The old people had also the scripture; and the prophets were nothing else but interpreters of the law, applying the same to the place, time, matters, and persons. Also our Lord Jesus Christ saith oftentimes, that his doctrine is not his own, but the Father’s: which thing if you understand literally and according to his words, I know not whether anything can be spoken more absurd. Therefore the Lord meaneth, that his doctrine 1s not of man, but of God. Doth not he send us continually to the writings of the law and the prophets, and confirmeth his own sayings by them? But Christ is the only teacher of religion, and master of life, appointed unto the universal church by God the Father. To this church he himself also sending teachers, and shewing them what they should deliver, saith: Teach them to observe those things
[1 faithfully, not in Lat.] [2 humana, Lat.] [3 jubet, Lat.]]
[( petram, Lat.) [5 ecclesie tradant, Lat.]]
Ι]} 1v.] OF THE MINISTRY OF THE WORD OF GOD, &c. 151 which I have commanded you.” Also: “Go into the whole world, and preach the gospel to all creatures.” But the apostle Paul witnesseth, that the gospel was promised by the prophets of God in the holy scriptures. And this doctrine received of Christ the apostles delivered to the nations, adding nothing unto it, taking nothing from it; and therewithal also they expounded the ancient writings of the prophets: yet neither in this matter trusting anything to their own wit, nor being ruled by their own judgment. For the apostle Peter saith: “As every man hath received the gift, even so minister the same one to another, as good stewards of the manifold graces of God. If any man speak, let him talk as the words? of God.” Tertullian also in his book intituled De Prescript. Heeret. (which I have also elsewhere rehearsed), expressly saith: “It is not lawful for us in anything to rest upon our own fancy or judgment, neither yet to be negligent markers what any other man bringeth forth of his own brain. We have the apostles of the Lord for authors; for not they themselves did choose anything which they might establish after their own fancy; and the doctrine which they received of Christ they faithfully delivered to the nations. And therefore if even an angel from heaven should preach any otherwise, he shall be accursed at our hands8.” Thus far he. We have moreover shewed in our sermons of faith and of the church, that faith dependeth upon the only word of God; and that it wholly stayeth upon the only word of God; and also that the churches of God are builded and preserved by the word of God, and not by man’s doctrine?: all which seem to appertain to this matter.
Neither is it left to the bishops of the church of Christ, as the popish pastors do falsely boast, to ordain new laws and to broach new opinions. For the doctrine, which was de-
[6 gratiee, Lat.] [7 sermones, Lat. and Vulg.] [8 Nobis vero nihil ex nostro arbitrio inducere licet, sed nec eligere]
[quod aliquis de arbitrio suo induxerit. Apostolos Domini habemus]
[auctores, qui nec ipsi quicquam ex suo arbitrio, quod inducerent, ele-]
[gerunt: sed acceptam a Christo disciplinam fideliter nationibus adsig-]
[naverunt. Itaque etiamsi angelus de ccelis aliter evangelizaret, ana-]
[thema diceretur a nobis.—Tertull. de Przes. Heer. cap. 6. ap. Scriptor.]
[Eccles. Opus. ed. Routh. Vol. 1. p. 126. Oxf. 1840.] [ See Vol. 1. p. 93; and above, p. 26. ]]
ει. 152 THE FIFTH DECADE, [sERrM. livered to the apostles of Christ, is simply to be received of And the church is the pillar and ground of truth, because as the church, and simply and purely to be delivered of the pastors to the church, which is the congregation of such as believe the word of Christ. And who knoweth not, that it is said by the prophet, “All men are liars; God only is true?” it stayeth upon the truth of the scriptures, even so it publisheth none other doctrine than is delivered in the scriptures, neither receiveth it being published. And who is he that will challenge to himself the glory due unto God only? God is the only lawgiver to all mankind, especially in those things which pertain to religion and a blessed life. For Esay saith: The Lord is our judge, the Lord is our lawgiver, the Lord is our king; and he himself shall be our Saviour.” And St James also saith: “ΤΠΘΡΘ is one lawgiver, which is able to save and to destroy.” God challengeth this thing as proper to himself, to rule those that are his with the laws of his word, over whom he only hath authority of life and death. Moreover, those laws cannot be godly, which presume to prescribe and teach faith and the service of God after their own fancy. The doctrine concerning faith and the worship of God, unless it be heavenly, is nothing less than that which it 1s said to be. God only teacheth us what is true faith, and what worship he delighteth in; and therefore in Matthew xv. the Son of God pronounceth out of Esay: In vain do they worship me, teaching for doctrines the commandments of men.” Join hereunto also, that from the new constitutions of men there springeth always up a wonderful neglecting, yea, and contempt, of the word of God and of heavenly laws: for through? our own traditions, as the Lord also saith in the gospel, we go astray, and despise the commandments of God.
Now since it is manifest from whence the pastor or doctor must fetch his doctrine, to wit, from no other place than out of the scripture of the old and new Testament, which is the infallible and undoubted word of God; and that therefore this doctrine 1s certain and immutable: there remaineth now also something to be spoken of the manner of teaching, which the teacher or pastor of the church ought to follow. And here I will only briefly touch the short sum or effect of matters.
[1 diviua, Lat.] [2 propter, Lat.] [3 definitam, Lat.]
Afore all other things, therefore, it is required of pastors, that continually they account that to be spoken unto them, which the apostle commanded to be often told to Archippus: “Take heed to the ministry that thou hast received in the Lord, that thou fulfil it.” And moreover, that they never turn away their eyes from that lively picture of a good and evil shepherd, which Ezechiel, that famous prophet, setteth out after this manner: Thus saith the Lord God, Woe be unto the shepherds of Israel that feed themselves: should not the shepherds feed the flocks? Ye eat the fat; ye clothe you with the wool; ye kill them that are fed; but ye feed not the sheep: the weak have ye not strengthened, the sick have ye not healed, neither have ye bound up the broken, nor brought again that which was driven away, neither have ye sought that which was lost; but with cruelty and with rigour have ye ruled them.” And again: “I will feed my sheep, saith the Lord God; I will seek that which was lost, and bring again that which was driven away, and will bind up that which was broken, and will strengthen the weak; but I will destroy the fat and the strong, and I will feed them with judgment.” Hereby we gather, that it is the duty of a good pastor or shepherd to feed, and not to devour, the flock; to minister, not to exercise dominion; to seek the safety of his sheep, not his private gain; and also to seek out again the lost sheep, that is to say, to bring again such as cannot abide the truth, and wander in the darkness of errors, home to the church and unto the light of the truth; and to restore and bring back again the sheep that is driven or chased away, to wit, such as are separated from the fellowship of saints?, or godly, for some private affection’s sake; to heal or bind up such as are broken; for he meaneth the wounds of sins, which Jeremy also commandeth to heal: and to be short, to strengthen the weak and feeble sheep, and not altogether to tread them under foot; and to bridle such sheep as be strong, that is to say, men flourishing in virtues, lest they be proud and puffed up with the gifts of God, and so fall away. But let him think, that these things cannot be performed but through sound and continual teaching derived out of God his word.
The manner of teaching extendeth itself to public and
[4 the saints, ed. 1577.]]
private doctrines. By public doctrine the pastor either catechiseth, that is to say, instructeth, them that be younglings in religion, or other which are grounded therein!. To the younglings or ignorant sort he openeth the principles of true religion. For catechesis, or the form of catechising, comprehendeth the grounds or principles of faith and christian doctrine; to wit, the chief points of the covenant, the ten commandments, the articles of faith or? Apostles’ Creed, the Lord’s Prayer, and a brief exposition of the sacraments. The ancient churches had catechisers appointed properly to this charge. And the Lord commendeth unto us, both in the old Testament and in the new, with great carnestness the charge of the youth; commanding us to instruct them both betimes, and also diligently, in true religion. Moreover, he setteth out great rewards and grievous punishments in that behalf. Assuredly, no profit or fruit is to be looked for in the church of those hearers, that are not perfectly instructed in the principles of religion by catechising: for they know not of what thing the pastor in the church speaketh, when they hear the covenant, the commandment, the law, grace, faith, prayer, and the sacraments, to be named. Therefore if in anything, then in this, ought greatest diligence to be used.
The doctrine, which appertaineth to the perfecter sort, is specially occupied in the exposition of holy scripture. It may appear out of the writings of the old bishops, that it was the custom in that happy and most holy primitive church, to expound unto the churches, not certain parcels of the canonical books, neither some chosen places out of them, but the whole books as well of the new Testament as of the old: and in so doing there came no small fruit unto the churches’. As at this day also we see by experience, that churches cannot be better instructed, nor more vehemently stirred up, than with the words of God himself, and with the faithful interpretation of the books of the gospel, the law, the prophets, and apostles. Where, by the way, we give warning, that the interpretation
[1 instituit publice vel catechemenos, vel perfectiores, Lat. ] [2 articles of faith or, not in Lat. ] [3 catechistas, Lat. Bingham, Book mr. chap. 10.] 2 [4 So also 1584: but 1577, as the old.] [5 See an incident in Zwingle’s life. D’Aubigne’s Hist. of Reform.]
[Book vir. chap. 6.]]
of the scriptures is not a liberty to feign what one lust, and to wrest the scriptures which way one will; but a careful comparing of the scripture, and a special gift of the Holy Ghost; for St Peter saith: “No prophecy in the scripture is of any private interpretation.” Wherefore no man hath power to interpret the scriptures after his own fantasy. Neither is that the best exposition which hath most favourers; as if that were the best interpretation which hath the consent of the greater multitude: for Arianism and Turcism would, by many degrees”, excel Christianism. That exposition is best, which is not repugnant to faith and love, neither is wrested to defend and spread abroad the glory and covetousness of men. But I have spoken of interpretation of the scriptures in the second sermon of the first decade.
But unless the scripture be aptly applied, respect being had of place, time, matter, and persons of every church; and to this end (which I also taught in the third sermon of this decade?), that the church may be edified, not that the teacher in the church may seem better learned or more eloquent; his exposition of the canonical books of the scripture shall be fruitless to the people. The Lord commendeth unto us the wise steward, and saith: Who is a faithful and wise steward, whom his Lord hath made! ruler over his household, to give them their portion of meat in due season?” and as followeth in the xii. of Luke. St Paul also, writing to Timothy the bishop, saith: “Study to shew thyself approved unto God, a workman not to be ashamed, rightly dividing the word of truth.” Meat is unprofitable unless it be divided and cut into parts. But here the householder knoweth what portions he should give to every one in his family, not having regard what delighteth every one, but what is most profitable for every one. The same apostle, teaching that all the actions of a preacher in the church ought to be directed to edification, saith: “He that prophesieth, speaketh unto men to edifying, and to exhortation, and to comfort.” Therefore to the teaching of the perfecter sort pertaineth, not only the exposition of the holy scripture, but also a plain demonstration, and manifest as may
[6 scriptures, ed. 1577.) [7 parasangis, Lat.] [8 Rather, the Third Sermon. See Vol. 1. p. 70, &c.] [9 See above, p. 101.] [10 constituet, Lat.: shall make.]]
be, of the principles and grounds of Christianity’; and chiefly an evident doctrine of repentance and remission of sins in the name of Christ; and also a sharp rebuking to be used in due time, or a grave, but yet a wise, reproving of their faults. For the Lord, speaking to his apostles, saith: “Ye are the salt of the earth; if the salt become unsavoury, wherewith shall it be salted Ὁ Hereunto also pertaineth the confuting of errors and repressing of heresies, and the defence of sound doctrine. Paul saith, that the mouths of vain talkers and seducers of minds must be stopped and sharply rebuked.” Neither is it enough simply to teach true religion, unless the teacher in the church, by often teaching, constantly urge, defend, and maintain the same. Hereunto chiefly belong these words of Paul: “I charge” (or adjure) thee therefore before God, and before the Lord Jesus Christ, which shall judge the quick and dead at his appearing and in his kingdom; preach the word, be instant in season and out of season, improve, rebuke, exhort, with long-suffering and doctrine. For the time will come, when they will not suffer wholesome doctrine; but, having their ears itching, shall after their own lusts get them a heap of teachers, and shall turn their ears from the truth, and shall be given unto fables. But watch thou in all things, suffer adversity, do the work of an evangelist, make thy ministry fully known2” Therefore they need very often exhortations, that what the church by often and plain teaching understandeth either to be followed or to be avoided; the same she may, being stirred up and compelled by a fervent exhortation, either constantly follow or refuse. And here it shall be needful for a preacher to use long-sufferance, lest forthwith he cast away all hope, if he see not by and by such happy success as he wisheth for; and that some mighty and impudent adversaries obstinately strive against him. For Paul ii. saith: “The servants? of the Lord must not strive; but be gentle unto all men, apt to teach, suffering evil with meekness, instructing them that are contrary-minded; if God at any time will give them repentance to the knowledge of the truth; and that they may come unto themselves again out of the snares of the devil, which are taken captive of him at his
[1 rerum Christianarum, Lat.] [2 ad plenum probatum reddito, Lat. and Erasmus.] [3 episcopo, Lat.] [ servum, Lat.) [5 malos, Lat.]]
will.” There needeth, moreover, mild and quickening comfort: for many are troubled, being tried with divers temptations; whom unless you faithfully comfort, they are overcome of Satan. These, and such other like, do pertain to the teaching of the perfecter sort.
Here I may also make mention of the care of the poor; for this especially pertaineth to a minister” and to their public preaching, whereby he may continually provoke the richer sort to mercy, that they may be ready to distribute. The apostle Paul hath left us notable examples of this matter almost in all his epistles; but specially in the sixteenth chapter to the Romans, and in the first to the Corinthians, and also in the eighth and ninth chapter of the latter epistle to the Corinthians. St Peter, James, and John, commended very diligently to St Paul the care of the poor; as Paul himself rehearseth in the second chapter to the Galatians. And albeit Peter in some place refuse the office of distribution; yet herein he is altogether careful, that godly and faithful disposers may be appointed for the poor. Therefore the care of the poor pertaineth chiefly to the pastors, that they be not neglected, but tenderly cherished, as the members of Christ. The private kind of teaching differeth nothing in the thing itself from that public kind, but it is called private in respect of the learners. For some one cometh to the pastor, after the manner of Nicodemus, and desireth very familiarly to be instructed of him in things properly concerning himself. Besides that, this shepherd goeth privately and instructeth those, whom by evident tokens he hath learned by private conference may be more easily won unto Christ than by public preaching. Moreover, he privately admonisheth, and taketh heed in time, lest they that are more unadvised be deeplier plunged in evil. Hitherto pertaineth the visitation both of sick persons and prisoners, none of whom a faithful pastor neglecteth; but visiteth them so much the more diligently, as he perceiveth them more grievously tempted. For a good pastor is always watchful over the whole flock of Christ, for whom Satan layeth snares, ranging about, seeking whom he may devour. Him the pastor resisteth by prayer, admonitions, teaching, and exhortations. If so be that every church had such a pastor, which would
[6 vivida, Lat.] [7 episcopum, Lat.]
not easily forsake the flock, how great fruit, I pray you, should we hope for! Wherefore not without cause are we commanded incessantly and earnestly to pray unto God, that he would give faithful, wise, godly, and diligent pastors unto his church.
Thus have I hitherto spoken of the doctrine of bishops in the church of God. And unless a bishop teach after this manner, and do those things which are joined to teaching, he is unworthy either of the name of a bishop, pastor, or doctor, howsoever he pretend an apostolic title. For certain things are joined to the doctrine of the church, which also are required of a preacher of the gospel, and belong to his office; as are these, to gather together an holy assembly, wherein he may preach, conceive prayer!, and minister the sacraments. But of these things shall be spoken in their place.
Now there resteth to be considered, how bishops may govern the church of Christ with holy example of their life. ΤΠῸ Lord in the gospel saith to his apostles: “Ye are the light of the world: a city that is set on a high hill cannot be hid; neither do men light a candle, and put it under a bushel, but on a candlestick, and it giveth light unto all that are in the house. Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.” Wherefore pastors, not only in doctrine but in holy life, do give light unto the church; which, beholding their life agreeable to their doctrine, is herself also moved to practise innocency of life. For the example of a good man much prevaileth to the furthering of the love of virtues; and contrariwise the scripture witnesseth, that the corrupt example Οὗ the sons of Heli, the chief rulers in religion, was very available to corrupt the people. For the scripture saith: “And the sin of the children of Heli was too abominable before the face of the Lord, so that the people began to abhor the sacrifices of the Lord.” For men, seeing the corrupt life of the ministers of the church, begin somewhat to doubt of the whole doctrine, crying: If the pastor thought those things true which he teacheth unto us, he himself would not live so dissolutely. Therefore such teachers are said to overthrow that with their naughty life, which they have builded with
[1 oretur, Lat.] [2 quod, Lat. for]]
wholesome doctrine. Wherefore Paul requireth a bishop, or pastor of the people, which should be blameless; that is to say, which cannot rightly and worthily be reprehended of the faithful. For otherwise by how much every bishop shall be more sincere and upright, by so much more shall he be subject to slanders and reproaches of the wicked; the Lord himself foretelling the same in the gospel: “ΤΕ they have called,” saith he, “the Lord of the house Beelzebub, how much more shall they call them of his household!” And, “If they have persecuted me, they will also persecute you.” And again, “Blessed are ye, when men shall revile you, and persecute you, and lying shall say all manner of evil saying against you for my sake. Rejoice and be glad, for great is your reward in heaven.” Therefore a pastor ought very carefully, and as much as in him is, to take heed that, both at home and abroad, he live a life worthy of himself and his calling. Let him live chastely, as well being single as married. Let temperance, soberness, thriftiness or good husbandry, hospitality, and other virtues, which I have before rehearsed out of the apostle, flourish in a bishop. Let him govern his own household wisely, and godlily instruct them; and so bridle them, that he give not occasion of offence to the church through riotousness or other misdeeds. For so also the apostle Paul hath commanded, who (framing again the exercises of a bishop) saith: “Till I come, give attendance to reading, to exhortation, and doctrine.” He requireth of Timothy a diligent reading, that is to say, a continual study, whereby he may more perfectly exhort and teach. But Paul requireth of him that hath been brought up in the knowledge of the scriptures from a child, as elsewhere he writeth, a continual study of the seriptures. How great diligence then doth the apostle require of them, who as they have not obtained so plentiful gifts of the Spirit as Timothy had, so they are not exercised in the scriptures from their infancy! Let a sort of them5 therefore be ashamed of their unskilfulness: let them be ashamed of leisure not bestowed in study, and of their travelsome idleness. For as many read not anything at all, but continually live idly, and, as it were, rot away in idleness; so a number of
[3 evidentius, Lat.] [4 of the scriptures, not in Lat.] [5 multos, Lat.: sort, number, multitude. Becon’s Works, ed. P. S.]
[Voli. p. 5.1, 2.]]
innumerable others are busied in those things which nothing hecome bishops. Therefore the apostle saith!: “No man which goeth a warfare entangleth himself with the affairs of this life, that he may please him which hath chosen him to be a soldier.” Here were a fit place to speak of stipends due unto pastors; but we will defer it to another place. But if bishops come abroad among the people at any time for business’ sake, and be present in assemblies of honest men?; with no less care ought they to endeavour, lest either by deed or word, or by apparel, or company keeping, or finally, in the whole course of their life, they give any just occasion of offence to the church. Let there appear in pastors, in all places and at all times, holy uprightness, meet ripeness of judgment, honest behaviour, wisdom, modesty, humanity, humility, and authority worthy of God’s ministers; but let the contrary vices and wicked misdeeds be far from them.
In these few words I think are contained those things, which other have handled at large, in treating of the discipline and behaviour of the clergy. For all ages understood, that a dissolute and loose life was evil in all degrees and kinds of men; but in the ministers of the church worse and most intolerable. For what can a minister of the church do in the church, whose authority is altogether lost? Authority therefore is requisite in pastors.
Of the want hereof many do complain; and, seeing it under foot, go about to rear it up again with I cannot tell what kind of Of props of titles and ceremonies. But authority is not gotten with such light and vain things. It is rather obtained by the grace of God, through the love of truth and uprightness of life; if happily God touch men’s hearts, so as they understand, that God worketh his work in the church by his ministers as by his instruments; if they perceive that ministers do the work of the Lord with ferventness of spirit, and not coldly; not fearing anything in a good cause, no, not the wicked and mighty men of this world, but do resist them; and yet that they do nothing of hatred or malice, but do all things of a fatherly affection, with a good courage, constancy, and wisdom. Whereunto if there be joined, not an hypocritical, but a holy and upright life indeed, together with honest, modest,
[1 rursus, Lat. omitted: again.] [2 ceetibus hominum honestis, Lat. ]]
and comely behaviour?, all wise men shall perceive, that there is sufficient authority thereby proved? to a godly minister.
I would not yet the Donatists, or anabaptists, should hereby claim any kind of defence or protection, were it never so small. They contend, that the ministry of the word and sacraments, executed by a minister whose life is unclean, becometh thereby of no value. But albeit a holy life be requisite in a minister, yet their ministry becometh not of no value through the minister’s unhonest life, so his doctrine be sound and perfect. For the Lord in the gospel commandeth to hear them that teach in Moses’ chair, but he forbiddeth to follow their doings; for they teach good things, but do them not. Of this matter I have spoken in the second sermon of this decade. Nazianzen very properly saith: “The print of a seal is all one, whether it be graven in iron or in gold%” And it is one and the same gospel, it is one and the selfsame heavenly treasure sent of the Father, whether it be brought by a good messenger or a bad. Dut in the mean space the unhonest life of the ministers of the church ought not to be winked at, but to be chastened; and such as are past cure ought to be put out of the ministry, lest through their continual offence they make the holy ministry infamous.
But many will say: Why handle you these things in public preaching? These things were to be told the ministers privately. I answer; that the very laws, which properly pertained to the priests, were in times past communicated to the magistrates and governors of the people, and read before the people themselves. Moreover it is manifest, that Christ our Lord handled those things in public sermons, which properly pertained to the doctors and pastors of the people. Hereunto may be added, that St Paul, speaking of elders or ministers?, saith: “Them that sin rebuke openly, that the rest also, may fear.”
The holy scripture, with great diligence describing good
[3 mores suaves et jucundi, Lat.] [4 paratum, Lat.: gained.] [5 Mosheim. Eccles. Hist. Book 1. Cent. 4. part 2. chap. v. ὃ 8.]
[Vol. 1. p. 379. ed. Soames. Bullinger. adv. Anabapt. Lib. nr. cap. 7.] [6 Sec above, p. 56.] [7 Ἔστω χρυσὸς, ἔστω σίδηρος, δακτύλιοι δὲ ἀμφότεροι, καὶ τὴν αὐτὴν]
[ἐγκεχαράχθωσαν εἰκόνα βασιλικήν.----ατον, Naz. Orat. XL. cap. 26. p. 713.]
[Tom. I. Par. 1778.] [ offendiculo, Lat.] [9 or ministers, not in Lat.] 11 [BULLINGER, 1V.]]
and faithful shepherds and teachers, with no less faithfulness and diligence doth paint out the false teachers and false Ἧ shepherds or wolves!, to the end all men? may know them, and take heed of them. These things are everywhere to be seen in the writings of the prophets and apostles; yet singular places, if any man would know, are to be seen, Deut. xiii. and xviil., Isai. lvi., Jeremy xxiii., Ezechiel xxxiv., Daniel xi., Matthew vii. and xxiii. The epistles of Paul in describing and confuting of them are very plentiful; and St Peter in overthrowing of such men spendeth a great part of his latter epistle. The testimonies and examples of the same prophets and apostles do shew, that godly ministers and faithful pastors shall be vexed with all kinds of afflictions and persecutions. Yet the very same nevertheless do witness evidently, that the ministry shall never be utterly oppressed, but that the ministers shall continually have the victory, yea, even when they are slain. For the Lord always giveth ministers unto his church, who, though they be tried as gold is in the fire, yet they overcome through him which hath overcome the world and the prince of the world. The last times shall be very wicked, as we read the times of Noe and Loth were: but as then also, in that uttermost corruption, those two most excellent men, with a few other singular men in all godliness and true worshippers of God, are read to have flourished and done their duty; even so, unto the very end of the world, the ministry of the word shall also endure; and worthy doctors and pastors shall flourish, striving against and persecuting all ungodliness and looseness of life. Let the enemies of the truth cease to hope for the overthrow of the ministry and ministers of the word of God. “I will,” saith the Lord in the gospel, “be with you always, even unto the end of the world.” ii. He cannot lie who hath spoken this. He shall consume antichrist,” saith the apostle, “with the spirit of his mouth; and shall abolish him with the brightness of his coming unto judgment.” There shall be therefore ministers in the church and preachers, yea, in despite of the gates of hell, rage they never so horribly, even unto the end of the world.
[1 depastores, Bullinger’s one word for “false shepherds or wolyes.”] [2 omnibus sanctis, Lat.: all the saints. ] [3 Idem, Lat.: The same.] [ quem mox abolebit, Lat.: yea, he shall shortly, &ec.]]
These things hitherto have I comprehended, as briefly as I could, touching the ministry of the word, and the ministers of the churches of Christ. But it is not in our power to frame or give such pastors. By the grace and goodness of God good pastors are given, and the wicked are taken away. Let us all therefore call upon God, praying him to give us faithful and
godly ministers’, whereby his name may be always sanctified and the church of God may be happily governed, to the salvation of all those that believe. Of the Form and Manner How to Pray to God That Is, of the Calling on the Name of the Lord: Where Also the Lord’s Prayer Is Expounded; and Also Singing, Thanksgiving, and the Force of Prayer, Is Entreated. The Fifth Sermon
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