Hereby I would declare nothing else but only that all men should understand, that monkery was devised by man’s invention, not delivered unto the church of Christ by the apostles; and that at the first it seemed to be tolerable, but afterward became altogether intolerable. How unprofitable it is to the commonwealth, experience itself teacheth. And whosoever knoweth not that it is quite repugnant to true religion, knowethnothing. They
[tutor magnificus, patria Nursensis… sacrum ordinem nostrum primus]
[in monte Cassino incepit, anno videlicet Domini 520… Hie scripsit]
[regulam monachorum omni discretione praecipuam, sermone luculen-]
[tam..Moritur, ut volunt quidam, anno Domini quingentesimo]
[quadragesimo secundo. Sed Marianus Scotus.aliter sentit,]
[dicens eum obiisse anno Domini sexcentesimo primo.—Trithem. de]
[Viris Illustr. ord. S. Benedicti. Lib. π. cap. 1. Opp. p. 29. Mogunt.]
[1605. ] [1 Militant sub ejus (Benedicti) regula multi ordines monachorum,]
[&c.—Ibid. Lib. 1. cap. 3. p. 19.] [2 De hoc sacratissimo Benedicti ordine fuerunt sancte Romans]
[et universalis ecclesize summi pontifices decem et octo… Cardinales]
[quoque…centum octoginta quatuor;.. Archiepiscopi… in diversis]
[mundi partibus.. mille quingenti sexaginta quatuor. Episcopi]
[.. tria millia quingenti duodecim.—Ibid. cap. 5. p. 20.] [3 de ordine divi patris Benedicti plus quam 15000 sancti et]
[catalogo divorum inserti, abbates, monachi et moniales, numerantur.]
[—1Ibid. Lib. mr. cap. 337. p. 114. Sunt qui scribunt ex hac monas-]
[tica religione nostra sanctorum catalogo insertos tam viros quam mo-]
[niales, quindecim millia sexcentos.—Ibid. Serm. 1. p. 531.] [4 ut vocant, Lat. omitted: as it is called. ] [> The Carmelites, a subdivision of the Mendicant Friars, were]
[placed by Honorius III. A.p. 1226, among the approved orders in the]
[western church.—Mosheim, Εἰ. H. Book 11. cent. xmr. par. 2. chap. 2.]
feign, that it is meritorious before God, and the state of perfection. But who seeth not how repugnant it is to Christ’s merit, and to the sincere doctrine of the gospel? What godliness or necessity is it that moveth us, after that we have wholly betaken ourselves to one God in baptism, to betake ourselves also and to make our vows to saints, and to bind ourselves by religion of an oath to the observing of their rules? True religion forbiddeth us to vow ourselves to saints, or by any means to depend in way of religion upon them. True religion forbiddeth us to choose us any other fathers or masters. True religion forbiddeth us to devise new manners of worshippings or new religions, or to receive them that are devised by others. The example of Jeroboam and his fellows maketh us afeard. True religion forbiddeth us to swear by the names of other gods. Religion referreth us to one God by faith and obedience, Superstition breaketh this band, and admitteth creatures. St Paul to the Corinthians saith: “Every one of you saith, I am Paul’s, I am Apollo’s, I am Cephas’, and I am Christ’s. [5 Christ divided? was Paul crucified for you? or were you baptized in the name of Paul?” Behold, Christ is our Redeemer and our Master. The faith of Christ hath made us one body. By baptism we are baptized into one body, that we might be called Christians, not Petrines or Paulines. St Paul would not suffer that Christians should take their name of the apostles: how much less would he abide that at this day some should be called Benedictines, some Franciscans, some Dominicans’? We are the Lord’s inheritance and possession; it is not lawful for us to bind ourselves to the service of men. But who so bind themselves, they tear in sunder the unity of Christ’s body, they profane the cross and baptism of Christ. The apostle saith plainly: “Is Christ divided? was Paul crucified for you? or were you baptized in the name of Paul?” And therefore although they be commonly called spiritual persons, yet are they nothing less than spiritual. For the apostle saith: “When one of you saith, I am Paul’s, and I Apollo’s, are ye not carnal?” To what end is it, after the receiving of the gospel of Christ Jesus and the doctrine of the apostles, which contain and deliver unto us all godliness, to invent new rules? For truly, when they had
[6 religet, Lat. See Vol. 1. p. 233. n. 5: and Vol. m. p. 231.] [ Cf Vol. ur. p. 295.]]
once found out certain peculiar laws and means of living, they separated themselves from the common sort of Christians in all outward manner of living, in their behaviour, and in all their apparel, to the intent that by that means they might make evident to all men, that they would live apart as it were from that common, lay, and imperfect church, to live more holily, perfectly, and spiritually. But how well the same hath framed or doth frame with them, the whole world speaketh it at this day.
The vows which they vow are most foolish. They vow chastity, which they have not. Chastity is the gift of Godand it is not incident to all men. And St Paul saith: “Whoso cannot live continently, let him marry: for it is better to marry than to burn.” Generally he said, “to burn,” whether it were in a vow, or out of a vow. Neither is it lawful, that a human vow and which was foolishly taken in hand and vowed should prejudice the law of God. What manner of poverty it is which is in abbeys, experience itself teacheth. They put off poverty, when they put off their common garments: and with their cowl they put on great riches; for monks, a thing which in the old time would have seemed a strange and monstrous matter, are made princes. The common sort of them live idly, and eat their bread freely and for nought, against the apostle’s rule in the 2 epistle to the Thessalonians, chap. iil., where such be also accursed. They forsake their parents and kinsfolk, whom by the law of God they are bound to serve and obey, and betake themselves unto strange men, by whom they are enforced to infinite superstitions. And they which are thus freely set at liberty to? their parents, either they are set at liberty through superstition, or to the intent they may have all the days of their life wherewithal to lie and riot in idleness. So that it is evident, that such put on the cowl for their belly’s sake, not for any religion. What obedience is that, which is quite contrary to the obedience which is revealed by the word of God? When the magistrate commanded? them to sustain and bear public burdens with the residue of the faithful, they be evermore free and exempted.
[1 quomodo id eis cesserit et cedat, Lat. ] [2 So also ed. 1584: but ed. 1577, by their parents: qui sponte a]
[parentibus manumittuntur, Lat.] [5 jubet, Lat.]]
In old time ministers of strange religions had, under the kings of Judah, princely privileges and customs confirmed by prescription of long time; but forasmuch as their ministry was not allowed by the word of God‘, but was rather repugnant to the word of God, they were not ungodly neither unjustly nor sacrilegiously broken and dissolved by holy kings.
Who can well abide to hear their excuse, who, being admonished to do penance for the sins which they have committed, make this exception; that by virtue of their oath they are referred to their monkish order, so that with safe conscience they cannot depart from the same? For it is evident, that the oath, which they pretend, is altogether a rash oath; which is not to be performed, as I have declared in the third sermon of the second Decade. What, I pray you, can a bond, which is made by man without God, yea, rather against the word of God, bind one unto, specially being made unwisely or unadvisedly”? If the cross of Christ be of so great virtue, that it hath released us from the curse unto which we were all subject; how much more shall it deliver us from outward bonds, wherewith we were entrapped, not by God, but otherwise through the folly or wickedness of men or craft of the devil! The apostle St Paul crieth out: “Ye were bought for a price; become not the servants of men.” But if happily, through the malice of men or our own folly we become servants, the godly must endeavour that through true faith and obedience they may be restored to the liberty of the children of God. Verily, the gospel is preached unto us, to the intent we should be delivered from all unjust captivity, and serve God in spirit and truth.
Moreover, where some object, that it were good and convenient that all monasteries throughout the whole world were reformed and brought back to the first simplicity; we answer, how that in this our unhappy age it were in vain, yea, plain folly, to hope for it. They cannot be reduced to the ancient simplicity, neither will the princes and monks suffer such reformation to be made: for then they know, that they must
[4 divina comprobatione, Lat. ] [5 religari, Lat.: are bound.] [6 Vol. 1. page 250.] [7 Rather, either unadvisedly, or knowingly made: vel impruden-]
[ter vel scienter, Lat. ] [8 inertia, Lat.]]
depart not only with much of their profits, honours, and pleasures, but with all together!. Howbeit, they had rather that the whole world were together by the ears, than they would deliver up to God his kingdom, which they have hitherto enjoyed. But admit this thing were easy enough to accomplish; who shall persuade us, that if abbeys were reformed according to the ancient institution, that in this our age they should be as well or better governed than they were in the old time? We see what beginning they had, how they have gone forward, and how increased. We see what hypocrisy, ambition and covetousness, pleasure and idleness, could do, and to what point all things are come. Do we think that men’s desires at this day will be more moderate? Do we think that discipline shall now be less corrupted by us and our posterity, than it was by our forefathers? Yea, we are constrained not to hope for the better but to fear the worse, who every day do experiment that which is worse than other; for we live in the dregs of the world and in the very latter end of all ages, wherein the dragon of the bottomless pit, through the malice and ungodliness of men, hath gotten to himself great power and force, to disturb and corrupt all things that are in the whole world. Howbeit, in so great perils this comforteth us not a little, which is written in the word of truth, that for the elect’s sake those days shall be shortened; and that he shall be loosed for a short time, and then anon be cast into the lake that burneth with fire and brimstone. Moreover, if we will make a just reformation, we must needs go to the fountains themselves. But in the primitive church we read of nothing set down in the doctrine of Christ and his apostles concerning? monkery; and thereby we understand, that 10 is not necessary for the church; yea, we have learned by experience that it is noisome and hurtful to the church. Wherefore true reformation persuadeth us altogether to abrogate monkery: not rejecting or neglecting in the mean season such as do repent, whom the wickedness of the time hath made unprofitable both for themselves and others; but gently to receive them into the care and alms of the church.
[(! Rather, that together with their profits, &c., many, nay, all things]
[depart.] [ Rather, in the primitive church, in the doctrine, &e. we read of]
[nothing set down concerning, ὅσο. ]]
Thus much hitherto have we said by occasion, and as it were by the way, concerning monkery, which we have declared to have had no place in the primitive church of Christ and his apostles. Let us therefore return to other necessary institutions of the church.
Likewise the faithful church of Christ useth discipline about the sick and such as are departing out of this life, There come about them neighbours and brethren, and every one for his part sheweth the duties of love and charity: they relieve the needy with their goods, and, if the sick be not needy, then do they shew other duties of good-will. There cometh also the minister of the church, who, in comforting the sick person, prepareth him to die, by making first his confession of sins to God; which he pronounceth out of the word of God to be forgiven, if he do stedfastly believe. He requireth of him also that he forgive, and be in love and charity with all men, and that he keep no old grudge or malice in his heart. After this, some public prayer is made to God by the sick person, and by those that are about the party that is at the point of death. Ie is also admonished of sundry things; he is confirmed in the faith; he is called to patience; he is instructed according as his goods and everything else requireth; and he is taught that, at his departing out of this world, he commend his soul into the hands of God the Father, according to the doctrine and example of our Redeemer, who at the very point of death cried aloud, saying, Father, into thy hands I commend my spirit.”
This discipline have we learned of the apostles of our Lord Christ. For the apostle St James saith: “If any be sick among you, let him send for the elders of the church; and let him? pray over him, anointing him with oil in the name of the Lord. And the prayer which is made in faith shall deliver the sick; and the Lord shall raise him up again. And if he be in sin? they shall be forgiven him. Confess your sins one of you to another, and pray one for another, that you may be safe; for the hearty prayer of the just is of great force,” &c. This is the apostolic discipline. But if you say unto me, Where is the oil? I answer; That in St James the apostle’s time, and certain ages after, there remained yet
[3 So also ed. 1584: but ed. 1577, them: orent, Lat.] [4 peccatis, Lat.]]
in the church the miraculous gift of healing the sick. Of this we read in St Mark’s gospel: “And the disciples, going forth, preached the gospel, that they might repent; and they cast out many devils, and they anointed many with oil that were sick, and healed them.” And again in the same place saith: “Moreover, these signs shall follow them that believe. In my name they shall cast out devils,” ἅς. And anon he saith: “They shall lay their hands upon the sick, and they shall be healed.” And because this benefit remained yet in the church, St James biddeth us use oil!; and to use it in the name of the Lord, as the Lord had commanded. But seeing that gift is now ceased in the church, and we find by experience that oil doth no good to the sick; according to the time, and as our duty bindeth us, we do the best we can to assuage and cure the diseases of the sick by medicines most convenient for the sickness, being applied in the name of Christ.
I know how by this testimony of the apostle the papists go about to set out and commend their extreme unction, or last annoiling: but they labour in vain. 2But, to let pass that St James speaketh nothing of the hallowed oil; and that they do not admit this medicine but in very extremity, where St James commandeth to anoint every one that is sick; how, I pray you, can they defend out of St James’ words that which the priest demandeth of the sick person: Dost thou believe, that the Lord will hear our prayers for the merits’ sake and prayers of the saints?” The sick man answering, “I do believe;” he then saith, “” Let us therefore pray to God and his saints.” Or where, I beseech you, hath St James, or any other apostle of Christ, taught that which they bring in their anointing: “In the name of the Father, and of the Son, and of the Holy Ghost, I anoint thee with holy oil, that by this anointing thou mayest receive full remission of thy sins?” What scripture,
[1 apud wegros, Lat. omitted: in the case of the sick. ] [2 Enim, Lat.: For.] [3 Deinde hortetur (parochus) infirmum.ut speret Christum]
[Dominum nostrum pro sua immensa clementia sibi fore propitium, et]
[merito ejus sanctissimae passionis et per intercessionem beats Maris]
[et omnium sanctorum se vitam seternam consecuturum.. Dum ipse]
[unctionis sacramentum administrat… dicat: In nomine Patris et Filii]
[et Spiritus Sancti, extinguatur in te omnis virtus diaboli per impo-]
I pray you, teacheth us, that full remission of sins is obtained by that anointing? These things are done manifestly against the principal article of our religion, which teacheth, that we are purged from all our sins only by the blood of Christ, and that most fully. To him only is the glory due, not to the oil, nor to any creature in the whole world.
Moreover, the church of Christ doth not reject? the bodies of the dead, as if it were a dead dog: for it acknowledgeth, that their bodies have been the temples of the Holy Ghost, which hath dwelt in them; it acknowledgeth, that they are buried in hope of resurrection and glory of life everlasting. Wherefore the church doth in most reverent manner take the bodies, windeth them in a sheet, and covereth them very decently; and being put into the coffin carefully, carrieth them unto the place of burial, or church-yard, the near friends, neighbours, and brethren following after, and accompanying the corse. While the body is set down and laid in the earth, there are public prayers made by them that brought the corse. For they give thanks unto God, for that he hath called the party deceased out of this world in the true faith; and they pray also, that it may please the Lord to take them likewise unto him speedily, being lightened with the true faith. Moreover, the name of the dead brother or sister is recited in the public assembly of the church with honour; and all the people are put in mind of their own destiny, and speedily to prepare themselves to die. And after this manner we read in the scriptures, that the ancient fathers buried their dead, yea, the most holy of them. We read nothing of canonizating, of worshipping of relics, of months’ and years’ minds for the dead, which are offered to the end the souls of the departed should be delivered from the pains of purgatory. There be certain burials described unto us in the old Testament, as the burial of Abraham, Sara, Isaac, Jacob, and Joseph, Aaron, Marie, Josua, Samuel, and David, &ec.; and in the new Testament of John Baptist, and Stephen: but they were all
[sitionem manuum nostrarum.. Per istam sanctam unctionem et]
[suam piissimam misericordiam indulgeat tibi Dominus quidquid per]
[visum deliquisti, ὅσο. &c.—Ritual. Rom. ] [ abjicit, Lat.] [5 months’ and, not in Lat.] [6 et oblationibus, Lat. omitted: and of offerings. ]]
sparing, and without all manner of superstition. In that Joseph’s bones were carried forth, they were carried in a mystery, that the Israelites might gather thereof that they should be brought into the land of promise. ~Whereunto also that belongeth, that the patriarchs chose a burial? in Hebron. Otherwise, the place availeth nothing, to purchase the better or worse speed? to the body that is buried in it. We must think that the place, by reason of the bodies of the saints and holy men which are there buried, is after a manner sanctified, or at the least wise called holy: not that the bodies do get any holiness or safety by the ground. Therefore, unless it seem good otherwise to the divine providence of God, the saints would gladly lie with their ancestors in the self-same place of burial. But if it please God otherwise, they acknowledge that they are notwithstanding received into the same earth without any exception; and that they are not separated from their ancestors by distance of place. Wherefore there is no superstition in the church of God about burials and graves; but how much there was in the time of popery, no man can declare in few words. These be the necessary institutions of the church of Godand are by the faithful religiously observed without superstition, to edification: as for other matters, which are only devised by the invention of man, the godly nothing weigh them. I know what things may here be objected; That, forsooth, the ancient people of the old Testament had sundry and manifold rites and ceremonies instituted of God by his prophets, because being rude they had need of such instruction?; but since the common sort of Christians are also more rude than is to be wished, so many sundry and diverse ceremonies were devised by the ancient fathers not without the motion of the Spirit, which they must also obey. I answer, That this is no true nor sound reason, whereby the weak in faith may receive commodity; for surely then would not the apostles of Christ have said nothing thereof. Moreover, experience teacheth that the state and condition of the weak and simple is such, that the more ceremonies are left unto them, the more their minds are diversely disposed, and are less united to Christ, to whom alone all things are to be ascribed: for it pleased
[1 Cf. Vol. m1. page 399.] [2 unam sepulturam, Lat.] [3 sortem, Lat.] [1 pedagogia, Lat.] [5 in diversa, Lat.]]
the Father that all fulness should dwell in him, and to heap together in him all things appertaining to our life and salvation. Yea, the divine wisdom of God hath taken away that whole external discipline and instruction, setting a difference between us and them. We should therefore proceed to bring again Judaism, if we should not leave off to multiply and heap together rites and ceremonies, according to the manner of the old church. For in old time those ceremonies were had in use’, although they were not infinite, but comprised within a certain number. At this present there is no use nor place for them in the church. Neither do we want most grave authority to prove the same. The apostles and elders in a great assembly meet together at Hierusalem at a council; where the apostle plainly telleth them, that they tempt the Lord in going about to lay the yoke of the law upon the free necks of the Christians. There is also a synodal epistle written, wherein by one consent they testify, that it hath seemed good to the Holy Ghost and them, to lay none other burden upon the church of Christ than that which they recite in few words; to the intent thereby it may be evident? that the doctrine of the gospel is sufficient for the church without the ceremonies of the law. If he would not then have the rites, which in old time were by God instituted, to be joined to the gospel; how much less ought we at this present to couple therewith the inventions of men! Unto which, moreover, is wickedly ascribed either the preparation to the grace and worshipping of God; or part of our salvation; that we may say no less at this day than St Paul said long ago: After that you have known God, how chanceth it that ye return again to weak and beggarly elements, which you would begin to serve anew? Ye observe days and months, times and years. I am afeard lest I have taken pains about you in vain.” Unto all these things this is also to be added, that this instruction of ceremonies, whereof they speak, belongeth to the worshipping of God; but we are forbidden to devise unto ourselves any strange
[6 ut compendio, Lat. omitted: as in a summary. See Vol. 1.]
[p- 156.] [7 Rather, had their use: habuerunt suum usum, Lat. ] [8 Petrus, Lat. omitted: Peter. ] [9 ut vel inde inclarescat, Lat.: So that even from this it ap-]
[pears most clearly. ]]
worshipping: we are forbidden also to put to or take away anything from the institution or word of God. Wherefore the church of God neither ordaineth nor receiveth of any other such constitutions. Of which matter we have also spoken somewhat before, where as we entreated of the abrogating the law and of christian liberty’. I trust that in these fifty sermons I have, as shortly and conveniently as might be, comprehended the whole matter faith, godliness or true religion, and also the church. That which I do often repeat in all my sermons and my books, that do I also again repeat in this place; that the learned may with my good-will and thanks
gather and embrace better things out of the
scriptures? unto the Lord our God, the everlasting Fountain of all goodness, be praise and glory, through our Lord Jesus Christ. Amen
[1 Decade III. Sermons 8, 9.7]
[2 Rather, that being taught better things out of the scriptures, I]
[will with good-will and thanksgivings embrace the better. ]]
[8 inexhausto, Lat.]]
R Bly yw Lat eal - ι La - ab 2 y are. » ier NE: 5} ΙΣ Maa [τ APPENDIX. 1. ΤῬΕΡΙΘΆΤΙΟΝ ΤῸ THE MARQUIS “κ ε FL II. DepicarioN To MASTERS GUALTER, i A 3 ἶ ἶ ἶ ὃ ney A εὖ ΠΗ <8:
[Sal } a]
1 to the Most Illustrious Prince and Lord, Henry Grey, Marquis of Dorset, Baron Ferrers, Of
Groby, Harrington, Bonville and Astly; One
Of the Privy Council of His Most Serene
Majesty, the King, and of the Famous Kingdom of England; Henry Bullin-ger Wisheth Grace and Peace from God the Father Through Our Lord Jesus Christ
ΤΤΡΟΝ no other topic, I suppose, can I more fitly discourse with you, most illustrious prince, than of the safety of the English church, and so of the maintenance of the weal of the whole noble kingdom: seeing that, in the providence of Almighty God, you have been made of the most sacred council of the king’s serene majesty and of the famous kingdom of England?; and on this account it is your most especial duty to understand and tend the public safety of the kingdom.
Without all controversy, then, he is thoroughly informed of the main point of this safety, who knows whence proceeds the destruction of kingdoms. And certainly there exists no more deadly plague to kingdoms than that which the corruption of true religion engenders; for nowhere do empires find a more splendid good than in pure religion, or in religion reformed after it has been corrupted. And this good the famous kingdom of England now in part enjoys, while, in reforming the church, it both calls back and restores the ancient purity of religion, and casts off and takes out of the midst of it those new abuses, errors, and superstitions, which we have seen rooted therein during the lapse of several ages. He therefore will doubtless be a disturber of so great felicity, and will inflict an unappreciable injury on the whole kingdom, whosoever places obstacles in the way of that your most happy and pious design. But there
[This dedication is omitted in the English translation of Bullinger’s Decades.]
[Tt formed the preface to the fifth and last Decade. Portions of it had been trans-]
[lated and published in 1566, in a small work entitled: The judgement of the]
[Reverend Father Master Henry Bullinger, pastor of the church of Zurich, in]
[certeyne matters of religion, beinge in controversy in many countreys, even]
[where as the gospel is taught.” These portions have been adopted in this trans-]
[lation by the Editor; and a star marks the beginning and end of them.] [2 On this dedication see Orig. Lett. ed. Park. Soc. pp. 3, 7, 77, 82, 90, 393,]
[399 406, 409, 434.) [ See Orig. Lett. p. 675.]]
has come forth lately a bull’, fixing the assembling on the first of May of the so-called General Council at Trent; and as many as are serious in looking for a reformation of the church by its means, there may be found possibly among yourselves also, as indeed are to be met with in all places, those who think that we ought to wait for that reformation, and that meanwhile all attempts at reformation should be stayed. And so this summoning of a council and this expectation of a reformation may disturb your happy estate, and delay or impede the work which has been well begun. It will be your part, therefore, most illustrious prince, and that of all the other most sacred nobles of the kingdom, to look diligently, and to be watchful, that there arise no hurt from this quarter, as to Christ’s holy church, so to your most famous kingdom: while for my part I will shew by valid reasons, and even, as it is said, to the eyes of men, that this hope of a reformation is the vainest of all vanities. This council the pope has appointed for no other object than to prop up ancient error and superstition, and to overturn the reformations begun in Germany, England, Denmark, and other nations of Christendom; in a word, to suppress pure or sincere evangelical truth. And on this detection of its design all godly persons in the church of Christ will be satisfied that their duty is to go forward, both in the reforms that have been begun, and in all other duties of godliness; and not to wait for that reformation, which all the pious will find soon to be either none at all, or, if any, certainly no legitimate reformation. For it is indeed no general and free council, which these men summon; but the same which was once commenced at Trent, and is now to be continued there, and to be resumed at that point at which it stood before the death of Pope Paul, the third of that name”; all whose statutes or decrees also, put forth in matters of the council, are confirmed’. But it is more than once declared expressly in public documents issued under this Paul, that the council was appointed for the extirpation of heresiesS, And the same Paul accused and condemned of heresy all us who profess the gospel, and demand a reformation agreeable with the word of God, and teach that Christ Jesus, and not the pope,—nay, Christ Jesus alone,—is the Head, Pastor, and Chief-priest of the Catholic church. Wherefore, inasmuch as the council is appointed for the extirpation of heresies, and they are accounted heretics who
[[ Pope Julius 111. published this bull Nov. 14, 1550.] [5 On Dec. 13, 1545. [5 He died Nov. 10, 1549.] [7 — quas (literas predecessoris nostri) cum omnibus et singulis in eis con=]
[tentis clausulis et decretis in suo robore permanere volumus atque decernimus, et,]
[quatenus opus sit, innovamus.— Bull. Resump. Concil. Trid. sub Jul. 111.} [3 — ad exstirpationem hzresum.—Can. Concil. Trid. p. 15. Lips. 1837.] 34 [BULLINGER, 1V.]]
demand and undertake a reformation agreeable with the word of God; who sees not, that the council is not summoned to reform the churches, but for the extinction of the reformations that have been begun?
Besides, there are called unto this council, not learned and pious, prudent and holy, men out of every nation under heaven; but they only who are by oath hound to the pope. For so run the words of indiction: “We call together all out of all places, as well our venerable brethren the patriarchs, archbishops, bishops, and our well-beloved sons the abbots, as singular others who have the power conceded to them by right or privilege of sitting and giving judgment in general councils; commanding them by virtue of the oath they have taken to us and this holy see, and in consideration of holy obedience, that they be present in their own persons.” So clear is it who are called to the council, and are, as it were, the fathers, assessors, and judges therein. And what can be expected from persons so bound by oath to the pope and the church of Rome, but that they can do nothing else but what the former wills, and what pertains to the safety of the latter? For the bishops and heads of the church of Rome bind themselves to the pope by an oath of this form: “7 will be helper to keep and defend the Roman papacy, and royalties of St Peter, against every man. I will be careful to preserve, defend, increase, and further the rights, honours, privileges, and authority of the church of Rome, of our lord the pope, and of his successors: neither will I be of any counsel, act, or treaty, whereby ought adverse to our lord or the church of Rome, or to the prejudice of their persons, right, honour, state, and power, shall be devised. And if T shall know such things to be undertaken by any one, I will hinder them to the utmost of my ability. The rules of the holy fathers, the decrees, ordinances, judgments, dispositions, reservations, provisions, and apostolical mandates, with all my power I will observe, and cause to be observed by others. Heretics, schismaties, and rebels against our lord, I will persecute and fight against with all my might 2” Thus, I say, these men have sworn. And therefore what, I pray, can we hope that they, who come to a council bound by such an oath, will pronounce in a point of religion which is in con-
[Γ᾿ Omnes omnibus ex locis tam venerabiles fratres nostros patriarchas, archie-]
[piscepos, episcopos, et dilectos filios abbates, quam alios quoscunque, quibus]
[jure aut privilegio in conciliis generalibus residendi et sententias in eis dicendi]
[permissa potestas est; requirentes, hortantes, admonentes ac nihilominus eis]
[vi jusjurandi quod nobis et huic sancte sedi preastiterunt, ac sanctz virtute]
[obedientia, ut ipsimet.adesse—debeant.—Bull. Indict. Conc. Trident. p. 1].]
[Lips. 1837.] [2 See Decade v. Serm. 1v. p. 141.]]
troversy? Verily, fools, nay impious, should we be, to surrender to the determination of these men the churches which Christ has redeemed with his blood! For we know already, and, as it were, hold in our hands, what they would pronounce:—namely, whatever makes for the propagation, vindicating, and upholding of the papacy, and for the subversion of our religion which rests on the word of Christ, the Son of God.
Furthermore, if all the decrees of pope Paul, and whatever he has defined already in matters of the council, ought to be ratified; then also those seven sessions, or the decrees of the sessions that have been now published, must be confirmed. But these furnish us with manifold proofs, that that council was not appointed to search into and illustrate the truth by the scriptures, or to make a lawful reformation of the church; but to establish the error, abuses, and superstition of the church of Rome; nay, to hinder right and holy reformations. For to mention a few only out of many things. In Session 1v. Decree 1. they pronounce thus: “The most sacred, holy, cecumenical and general council of Trent, lawfully assembled in the Holy Spirit, following the examples of the orthodox fathers, doth receive and reverence with equal affection of piety and veneration all the books as well of the old as of the new Testament, and also the unwritten traditions pertaining both to faith and manners, as though they had been dictated either from Christ by word of mouth, or from the Holy Spirit, and preserved in the catholic church by continual succession.” And then they add upon these words a catalogue of the canonical books; among which, notwithstanding, they introduce ecclesiastical writings which are not canonical’, Afterwards they strike with an anathema all who contemn traditions, and who do not receive all those books as canonical; and declare that the council will chiefly use those witnesses and sanctions in establishing doctrines and reforming manners in the church, In the same session they reject all other translations, and obtrude upon
[[ In the sessions 8—12 no decrees were passed, nor canons ratified: only the]
[council was prorogued.] [ Sacrosancta cecumenica et generalis Tridentina synodus, in Spiritu Sancto]
[legitime congregata.orthodoxorum Patrum exempla secuta, omnes libros tam]
[veteris quam novi Testamenti.nec non traditiones ipsas, tum ad fidem, tum ad]
[mores pertinentes, tanquam vel ore tenus a Christo, vel a Spiritu Sancto dictatas,]
[et continua successione in ecclesia catholica conservatas, pari pietatis affectu ac]
[reverentia suscipit et veneratur.— Can. Concil. Trid. p. 19.] [> Sacrorum vero librorum indicem huic decreto adscribendum censuit (T’ri-]
[dent. synodus).Sunt vero infra scripti: Testamenti veteris. Tobias, Judith,.]
[Sapientia, Ecclesiasticus.duo Macchabzorum, primus et secundus.—1Ibid.]]
[5 Si quis libros ipsos.pro sacris et canonicis non susceperit, et traditiones]
[pradictas sciens et prudens contempserit, anathema sit. Omnes itaque intelli- 34—2]
the church, as an authentic book, the received Latin version of the Bible. And as touching the meaning of holy scripture, they do openly condemn every exposition that agreeth not with the sense which the holy mother church hath holden and doth hold, and with the universal consent of the fathers; for they say that it belongeth unto the church to judge of the true sense and interpretation of [the] scriptures’. But in these matters I give you warning to mark and diligently to examine four things. The first is, that they receive not only the canonical scriptures, whereby they may determine of the truth and falsehood of religion; but, beside the scripture, they join also unwritten things, or traditions not written, but kept in the church by continual succession. The second is, that they mix with canonical books other that are not canonical; and yet, for all that, they do curse them that receive them not as canonical books. The third is, that they thrust upon the church for that authentical book the common translation of the Bible in Latin. The fourth is, that they allow no other sense of the scripture but it that the motherchurch alloweth. It appeareth evidently of these things what they do seek in the foresaid? council.
If that these fathers would have the matters of religion that are in controversy lawfully to be decided with scripture alone, what need men to join traditions that are not written? As who [should] say, the scripture of God were not sufficient to make a perfit reformation without traditions that are unwritten. But they do know well enough, that the chief points of popery can be proved with no expressed scripture, or with reasons deducted out of the scripture: therefore they feign unwritten matters, or traditions that were never written, whereby they may clout up and supply fitly that which they see they want in the scripture, and cannot be proved thereby. For, these traditions being kept safe, even their most foolish absurdities may be kept safe also. For as oft as they shall be disappointed for lack of the authority of scripture, they will run back unto the feigned device of their traditions. They will make it a tradition to pray for the dead. Another tradition shall be the wifeless state of ministers [of the church]. They will make also a tradition of the
[gant.quibus potissimum testimoniis ac prasidiis in confirmandis dogmatibus et]
[instaurandis in ecclesia moribus sit usura (synodus Trid.)—Ibid. p. 20.] [ Insuper eadem sacrosancta synodus.statuit et declarat, ut hac ipsa vetus et]
[vulgata editio (sacrerum librorum).pro authentica habeatur. Praterea.decernit,]
[ut nemo.contra eum sensum, quem tenuit et tenet sancta mater ecclesia, cujus]
[est judicare de vero sensu et interpretatione scripturarum sanctarum, aut etiam]
[contra unanimem consensum patrum ipsam scripturam sacram interpretari audeat.]
[—TIbi.] [3 indicto, Lat.]]
mass. The use of images in temples or churches? must also be a tradition. To be short, whatsoever the old# church of Rome hath hitherto agreeably kept shall be a tradition, although it be neither found, nor painted, nor written anywhere in any book canonical; yea, although it be quite contrary to the scripture. And so that shall be a tradition what they list.
The Jews also did brag in times past of their traditions, which they call [called] the traditions of the fathers. But Christ said unto them: “Why do ye break the commandment of God for your traditions”?” And afterward he doth shew, that they are contrary unto his by an example brought forth of their traditions, and compared by setting one against another by? the word of God. And then he said afterwards: “Ye have made void the commandment of God for your traditions. Esay [the prophet] prophesied well of you, saying, Hypocrites’’, This people draw near unto me and honour me with their mouth and lips, but their heart is far from me. But they worship me in vain, teaching doctrines of men.” Therefore, whilst we can prove that their traditions which they call living be contrary to the written word [of God], I pray you then, who will deny but that they be refused and condemned of Christ with the traditions of the Jews? Let them set forth, therefore, those their traditions, which they receive even as reverently as the scripture; for then it shall easily appear, by the likeness or by the contrariety, what came from the apostles, and what is privily conveyed in under their names. For this is without all doubt, that the apostles of God delivered nothing by their lively word of mouth that was contrary to their writings, which they delivered afterwards to their posterity that came after them. Wherefore that cannot be apostolic at all, which is contrary to the writings of the apostles.
The maintainers of unwritten traditions object, The apostles themselves have made mention in their writings of traditions not written. But we say, that the apostles spake not of such traditions as they intend. St Luke witnesses, that he brought together in his written history of the gospel those things which they, who were eye-witnesses, had delivered2;“—Ilo! he says, “delivered.” So that what had once been a lively tradition of the apostles is now by St Luke transferred into letters and writing. Nay, St Paul, comprehending the sum and substance of Christian doctrine, says: “I
[[ or churches, not in Lat.] [ mis-translation, for whole: tota, Lat.] [ concorditer, Lat.] [ they heard from our Saviour: so Lat.] [7 Matt. xv. 3.] [5 unto this: illas cum hoc (pracepto) pugnare, Lat.] [9 with: cum, Lat.] [19 Not in Lat.] [ Rather, of you hypocrites, saying.] [23 Lukei. 2.]]
delivered unto you first of all that which I also received, how that Christ died for our sins according to the scriptures’.” Lo! the apostle combines lively tradition with writing, so that now the writing contains what was before his tradition. The same [apostle] again, in the epistle to the Corinthians making mention of tradition in the matter of the Lord’s supper, immediately collects in writing and explains what that tradition was. And although he adds just after, And the rest will Iset in order when I come?;” yet he then spake of discipline, and of appointing and keeping up that which was decent in church-assemblies. For indeed it was not possible that he could deliver anything else about the supper of the Lord but what he had delivered already, unless he would contradict him= self. The same apostle to the Thessalonians says: Therefore, brethren, stand fast, and hold the traditions which ye have been taught.” But he adds immediately, by way of explanation, “Whether by word or our epistle” Consequently the tradition of the apostles is contained in the word and epistles of Paul. The word of Paul is the lively preaching of the gospel, which he repeated and renewed in his epistles. Furthermore, Paul’s word of the gospel is read also very fully described by the other apostles: for Paul preached none other gospel than did the rest of Christ’s apostles.
Nay, and what more is: Paul himself avouches, that he preached the gospel of Christ; and in that preaching delivered nothing beyond that which the law and the prophets had tanght. But who can deny but [that] the writings of Moses and the prophets are fully perfit? Therefore the canonical scriptures [which are the new Testament and the old] are enough for us; which as they contain the lively traditions necessary for godliness, so they are sufficiently furnished to teach, to reprove, or to reform; and finally, to teach whereby the worshipper of God may be perfit, and made ready unto every good work: as Paul himself declares in those very words which I have just recited. Wherefore because the fathers of the council of Trent are not content to be referred to the canonical seriptures alone, and to prove or reprove all things by their means; but mingle with them beside traditions, and with consummate iniquity, or rather impiety, place them on an equality with the scriptures, equalling, that is, human with divine things, they clearly betray what it is they seek by the council which has been called; namely, not to draw forth and affirm the truth in sincerity out of the canonical scriptures, but to defend and confirm long-established errors:—
[1 Cor. xv. 3.] [2 1 Cor. xi. 23, 34.] [5 2 Thess. ii. 15.] [ This parenthesis is the Translator’s addition. ] [2 Tim, il. 16, 17.]]
an object which those feigned traditions marvellously serve to accomplish.
These [things] that I have written now of traditions are enough i for them that know the truth. But, that provision may be made for them that set too much by traditions, and say that it is most unrighteous to despise generally all the traditions of the fathers; we make a plain difference amongst the old traditions of the fathers. For to begin withal: I do see Irenzus and Tertullian, disputing against heretics, call the abridgment or rule of the apostolic doctrine, yea, and also the symbol of the apostles (called now the creed), though it were not set out? in the same words yet in the same sentences, A tradition of the apostlesS. But who is there but he knoweth, that that tradition was fet out even of the very midst of the scriptures, and that it may be proved with infinite witnesses of scriptures? Therefore there is none of us that refuseth any such tradition, because there is none of us that despise the authority of the scriptures, teaching us openly and plenteously to believe as that universal tradition against all heresies and heretics hath holden and taught. Furthermore, the old fathers have in some places traditions historical; as is that tradition that is in some place written of John the apostle, which fled out of the bath when as Cerinthus entered into it. But when as these and such like of the same kind are neither contrary unto godliness, neither do sow any superstition, godly men do not abhor from them; yet for all that they give not like authority unto them as they do unto the story of the gospel. Furthermore, there are other traditions, not of that universal rule of the faith or of the other chapters? pertaining thereunto, which are set out, and are not altogether historical, but propounded and set forth of opinions, doctrines, and certain rites: of which order they are which they rehearse amongst other, that men should pray for them that are departed, and virgins should have veils, or should be consecrated to perpetual virginity, and be shut up in monasteries, &ec. But how little these do agree with apostolic scripture, I have sufficiently declared in another place!l. They bring forth!? also certain other traditions, that by the discussing of them it may appear!?, how
[5 Rather, the symbol which we at this day call the apostles’.] [7 Rather, though they give it not, &c.: redditum, Lat.] [ Tertull. de Preascrip. adv. Her. cap. 20. Irenzusadv. Har. Lib. iii. cap. 4.]
[See above, Vol. 1. p. 28.] [9 Euseb. H. E. Lib. 1v. cap. x1V.] [79 capitibus, Lat.] [! Alibi abunde est demonstratum, Lat.: Bullinger does not necessarily refer to]
[his own writings; yet see Bulling. De Script. sanct. auth. ὅσο, Lib. 1. cap. 13.]]
[[’? A mistake for, I will bring forth: proferam, Lat. ] [13 to all men, omitted: omnibus, Lat.]]
perilous a thing it is to receive and allow even those traditions which the most ancient writers do greatly regard, and commend highly unto the church.
Irenzeus against the Valentinians, the second book and the xr. chapter, speaketh thus of our Lord. Therefore he was not far,” saith he, “from 1. years; and therefore they said unto him, Thou art not r. year old as yet, and hast thou seen Abraham’?” And he stablisheth this his opinion by apostolic traditions in the chapter that goeth before, and saith: “He declineth [now] from the xr. or L. year?, which our Lord having did teach, as the gospel and all the old fathers bear witness, which met together with John, the disciple of our Lord?, and say that John did deliver them that tradition; for he abode with them until the time of Trajan, and some of them did not only see John, but also other apostles, and heard the same things of them, and they bear witness of such a report.” These things, word for word, did that old writer leave, which is numbered to be amongst the eldest: but if we receive and allow that tradition, there shall follow a marvellous confusion of times, though I talk of no other matters. For if our Lord was near hand? the fiftieth year of his age (let us grant xLviii.), it shall follow, that Christ preached xviii. years; whereas it is sufficiently known, that he began his preaching about the xv. year of Tiberius Casar, which was the xxx. year of the Lord: neither do they follow any other account, so many as do reckon the times of Christ. Therefore after the lively tradition of the apostles, which Irenzus followeth very earnestly, Christ should have died, risen again, and ascended into heaven, and have sent the Holy Ghost unto his disciples the vii. or viii. of [the empire of ] Claudius Cesar. But the order of the story of the gospel is contrary unto this reckoning, and also the Acts of the Apostles; which make mention of Claudius, where as [ where] Paul the apostle’s matters are entreated, at which time a great dearth and hunger did grievously vex the whole world. Wherefore it is out of all
[[ Quinquaginta annos nondum habes, et Abraham vidisti? Hoc autem con-]
[sequenter dicitur ei, qui jam XL. annos excessit, quinquagesimum autem annum]
[nondum attigit, non tamen multum a quinquagesimo anno absistit.—Irenzus]
[adv. Her. Lib. 11. cap. 40. p. 162. ed. Grabe. Oxon. 1702.] [2 toward an older age, Lat. omitted.] [5 in Asia, Lat. omitted.] [ — a quadragesimo autem et quinquagesimo anno (Jesus) declinat jam in]
[@tatem seniorem: quam habens Dominus noster docebat, sicut evangelium et]
[omnes seniores testantur, qui in Asia apud Joannem discipulum Domini conve-]
[nerunt, id ipsum tradidisse eis Joannem. Permansit autem cum eis usque ad]
[Trajani tempora. Quidam autem eorum non solum Joannem, sed et alios apo-]
[stolos viderunt, et hac eadem ab ipsis audierunt, et testantur de hujusmodi rela-]
[tione. —Irenai adv. Hares. Lib. 11. cap. 39. p. 161. ed. Grabe.] [ fere attigit, Lat.} [5 Acts xi. 28.]]
doubt, that the tradition [of the blessed Irenzeus], which he fathered upon the apostles of Christ the Lord, doth shamefully beguile men. [But] who can, after such a foul error is spied, believe afterwards those living traditions, though they have the witness even of the most ancient writers? It is likely that he did seek this tradition of Papias of Hieropolis, a disciple of the apostles: for even as Papias greatly regarded living traditions, wherewith men say that he was greatly delighted, [so he] had Irenzus, Apollinarius, and certain other?, for the reverence of antiquity, the followers of his error of the Millenarians, whose first foundation he laid. And in the mean time the height [high] learned man, Eusebius, bishop of the church of Cesarea, doth not greatly regard his judgment; for in the third book of his Ecclesiastical History, and the xxxix. chapter, he doth write in express words, that Papias wrote some fables. Why should we therefore be blamed, if we either unwillingly, or not at all, receive those living traditions?
Beside these that I have rehearsed before, this is also to be added: that the notable great strife that rose between the churches of the east and west, concerning the keeping of Easter, sprung up of those lively traditions; wherefore I have [we have] good cause to suspect them. For when as the priests of the west judged that the tradition of Peter and Paul the apostles, concerning keeping of Easter, ought not to be despised, and the Asians did hold that they followed the tradition of St John, there rose up a very hot and sharp contention between the east and the west; insomuch that Victor, a minister of the church of Rome, was not afraid to curse and excommunicate them of Asia; for the which doing he was [in turn] sharply reproved of the [blessed] martyr Irenaeus. Moreover, there was found a notable historiographer, called Socrates, who did interpret? to speak openly against both the traditions concerning celebrating of Easter, both it of the east and also the west. For after that he had brought forth certain places of scripture, he concluded at the length, that the apostles delivered no tradition to the church concerning the celebration of Easter. If any man require his words they are these: “Neither the apostle, neither the gospels, lay any yoke of bondage upon them which come to the preaching; but men severally in their own places celebrated the festival of Easter and other feast-days after a certain practice, for the remission of labours
[7 Lactantium, Lat. Lactantius: and certain others, not in Lat.] [8 Kai ἄλλα δὲ ὁ αὐτὸς [ὁ ἸΠαπίας] ὡς ἐκ παραδόσεως ἀγράφου els αὐτὸν]
[ἥκοντα παρατέθειται, ξένας τέ τινας παραβολὰς τοῦ Σωτῆρος καὶ διδασκαλίας]
[αὐτοῦ, καί τινα ἄλλα μυθικώτερα. Σφόδρα γάρ τοι σμικρὸς ὦν τὸν νοῦν, &c.—]
[Euseb. H. E. Lib. 111. cap. 39. ed. Burton.] [9 who dared: ausus est, Lat.]]
and remembrance of the passion which bringeth salvation, just as pleased them. Neither has our Saviour or his apostles ordained this feast by any commandment to be observed by us; neither do the gospel or the apostles threaten us with any penalty or punishment, as the law of Moses did the Jews.” And a little after: “It seems to me, that as many other things in various places passed into custom, so did likewise the festival of Easter, because, as I have said, no apostle appointed anything concerning it!,” &c. These words are found in his histories, lib. v. cap. 22. This writer therefore contradicted traditions openly, and was charged neither with sacrilege nor heresy for it. What then should hinder us, but that we [at this day] may speak against such traditions that [as] are contrary unto the scripture? These [things] being so, [and 507 plain that they cannot be denied even of our enemies, we will not suffer us [ourselves] to be drawn away [by any means] from the undoubted and sure scripture unto those uncertain [I know not what] traditions. Surely, if those fathers of the council of Trent were sincere, and had a hot zeal to set out the truth clearly and to help the church, doubtless they would suffer themselves and all their doings to be judged of that best and greatest God, and of his most true word. But because they refuse to do that, and set out certain fabulous traditions, they have openly declared unto all the world what help and strength they trust to have for the maintenance of their cause of [out of] the holy seripture.
Now, that they mix np uncanonical books with the canonical; as the books of the Maccabees, of Tobias, and others, which by other men are called ecclesiastical, or at the least, not canonical; this they do to the same end, that they make traditions equal to the scriptures of God. For they hope to supply out of them that which they see the true canonical books have wanting. For, to say nothing of other particulars; out of the second book of the Maccabees they hope to shew, that it is a wholesome thing to pray and offer for the dead, to be absolved from sins?: they hope to prove
[[! Οὐδαμοῦ ποίνυν ὁ ἀπόστολος, οὐδὲ Ta εὐαγγέλια, ζυγὸν δουλείας τοῖς τῷ]
[κηρύγματι προσελθοῦσιν ἐπέθηκαν”.ὅθεν ἐπειδὴ φιλοῦσι τὰς ἑορτὰς οἱ ἄνθρωποι,]
[διὰ τὸ ἀνίεσθαι τῶν πόνων ἐν αὐταῖς, ἕκαστοι κατὰ χώρας; ὡς ἐβουλήθησαν, τὴν]
[μνήμην τοῦ Σωτηριώδους πάθους ἐξ ἔθους τινὸς ἐπετέλεσαν. Οὐ γὰρ νόμῳ τοῦτο]
[παραφυλάττειν ὁ Σωτὴρ ἢ οἱ ἀπόστολοι τ᾿ἱμῖν παρήγγειλαν” οὐδὲ καταδίκην ἢ]
[τιμωρίαν ἢ κατάραν: ὡς ὁ Μούσέως νόμος τοῖς ᾿Ιουδαίοις, καὶ ἡμῖν τὰ εὐαγγέλια]
[ἢ οἱ ἀπόστολοι διηπείλησαν. Ἐμοὶ δὲ φαίνεται, ὅτι ὥσπερ ἄλλα πολλὰ κατὰ]
[χώρας συνήθειαν ἔλαβεν, οὕτω kai) τοῦ Πάσχα ἑορτὴ παρ᾽ ἑκάστοις ἐκ συνη-]
[θείας Twos ἰδίαζουσαν ἔσχε τιὶν παρατήρησιν, διὰ τὸ μηδένα τῶν ἀποστόλων,]
[ὡς ἔφην, μηδενὶ νενομοθετηκέναι περὶ αὐτῆς.--- ϑοοταί, Hist. Eccles. Lib. v,]
[cap. 22, p. 292. Cantab. 1720.] [> 2 Maccab. xii. 43—45. See Vol. 111. p. 396.]]
that the prayers of saints in heaven are presented unto God in behalf of them that are alive in the earth. Whereas, meanwhile, in the ancient church, among the most faithful and holy ministers of the churches, the second book of the Maccabees and other books of the like kind were never accounted among those that are canonical. I am not ignorant indeed that in this instance these men betake themselves to the patronage of St Augustine, who in his treatise De Doct. Christ., book 11. chap. 8, numbers among the canonical books, not only those ecclesiastical books, but also the second book of the Maccabees. But if we consult histories and the records of the ancients, it will be found that only in the age of Augustine, in the third council of Carthage, which is said to have been held in the consulship of Cisarius and Atticus, when Honorius and Arcadius were emperors, about the year of our Lord 400 or 399, was it received into the number of canonical, or rather of ecclesiastical books. Nor does St Augustine conceal this fact: for in his book De Civit. Dei, book xvii. chap. 36, and in his treatise against the epistle of Gaudentius, book 11. chap. 23,7 he states, that the books of the Maccabees were not included in the canon by the ancients; although he adds, that “it is not without profit that they have been received, provided only they be read soberly.” Lo, he says, “Provided they be read soberly.” And elsewhere he says, that he “holds them canonical because of the great and wonderful sufferings of certain martyrs.” Now all this establishes my opinion given above; and chiefly the further saying of the same writer, that not everything set forth in that book is to be allowed, unless it be fully tried and compared with the other scriptures. For in another place also he teaches, that the books
[5 Totus autem canon scripturarum.his libris continetur. Quinque Moyseos]
[.Sunt ali tanquam ex diverso ordine.sicut est Job, et Tobias, et Hester, et]
[Judith, et Machabeorum libri duo, &c.—Aug. de Doct. Christ. Lib, 11. cap. 8.]
[Opp. Tom. 111. fol. 6. col. 2. Par. 1531.] [ Anno Christi 397.-—~Labb. et Coss. Tom. 11. col. 1165. Lut. Par. 1671.] [5 Sunt canonica scripture Genesis, &c. Tobias, Judith,.Machabaorum]
[libri duo.—Ibid. can. 47. p. 1177. But see Cosin’s Scholastical Hist. of Can. 8 82.] [7 — quorum (principium) supputatio temporum, non in scripturis sanctis qua]
[canonica appellantur, sed in aliis invenitur: in quibus sunt et Machabaorum]
[libri, quos non Judai, sed ecclesia pro canonicis habet propter quorundam]
[martyrum passiones vehementes atque mirabiles.—Aug. de Civit. Dei, Lib. xv1rr.]
[cap. 36. Opp. Tom. ν. fol. 244. col. 3.] [7 Hance quidem scripturam, qua appellatur Macchabaorum, non habent]
[Judai sicut legem et prophetas et psalmos.sed recepta est ab ecclesia non]
[inutiliter, si sobrie legatur vel andiatur, maxime propter illos Macchabaos, qui]
[pro Dei lege, sicut veri martyres, a persecutoribus tam indigna atque horrenda]
[perpessi sunt.—Id. contra Gaudent. Ep. Lib. 11. cap. 23. Opp. Tom. ν 1. fol.]
[73 col. 4.]]
which are received by all are to be preferred to those which are not received by some churches’. But we are able to prove, that the books of the Maccabees were never received as canonical by the most ancient and distinguished churches of the east. Melito, bishop of Sardis, who flourished not many years after the death of the apostles, about the year of our Lord 173, under the emperor Antony Verus2, unto whom also he presented a defence of our faith, recites no other books of the old Testament as canonical but those which Jerome in his prologue, Galeatus, gives a list of, leaving out all that are called ecclesiastical. He says also, that he had travelled as far as the East, where the beginning of our preaching had its rise, and where all things occurred which we read in seripture, that there he might search out with diligence all that related to the truth and certainty of the canonical books; and that he there found that precise number. After Melito, Origen also recounts no more books of the old Testament than twenty-two’. So likewise St Jerome, not so much in his prologue, Galeatus, as in his epistle to Paulinus concerning all the books of scripture, acknowledges those twenty-two books as canonical; and says that the rest are to be excluded from the canon. The same author, in his prologue to the Proverbs of Solomon, having spoken of the book called the Wisdom of Solomon and Ecclesiasticus, adds: “As therefore the church reads indeed the books of Judith and Tobias and the Maccabees, but does not receive them among the canonical scriptures; so likewise she reads these two books for the edification of the people, but not to establish the authority of ecclesiastical doctrines?.”
[[’ — Tenebit igitur (solertissimus indagator) hunc modum in scripturis ca-]
[nonicis, ut eas, qua ab omnibus accipiuntur ecclesiis catholicis, praponat eis quas]
[quzdam non accipiunt.—Id. de Doct. Christ. Lib. 11. cap. 8.] [2 Marcus Aurelius Antoninus Verus was emperor of Rome from A. Ὁ. 161]
[to 180.] [5 Hieron. Opp. Tom. 1. fol. 317. Par. 1693.] [ ᾿Ανελθὼν οὖν εἰς τὴν ἀνατολὴν, καὶ ἕως τοῦ τόπου γενόμενος ἔνθα ἐκηρύχθη]
[καὶ ἐπράχθη, καὶ ἀκριβῶς μαθῶν τὰ τῆς παλαιᾶς διαθήκης βιβλία, ὑποτάξας]
[ἔπεμψώ σοι ὧν ἐστὶ τὰ ὀνόματα” Μωύσέως πέντε Γένεσις, “Efodos, Αριθμοὶ,]
[Λευιτικὸν, Δευτερονόμιον, ᾿Ιησοῦς Ναυῆ, Κριταὶ, ‘Podl, Βασιλειῶν τέσσαρα;]
[Παραλειπομένων δύο, Ψαλμῶν Δαβὶδ, Σολόμωνος Παροιμίαι, 1) καὶ Σοφία, “Bx-]
[κλησιαστὴς, Acuna ἀσμάτων, Ἴωβ, Προφητῶν, Ησαΐου, Ἱερεμίου” τῶν Δώδεκα]
[ἐν μονοβίβλιῳ” Δανιὴλ, Ιεζεκι)λ, “Εσδρας.---Β. Melitonis Frag. apud Reliq.]
[Sacr. Tom. 1. pp. 119, 110. Oxon. 1846.} [5 Οὐκ ἀγνοητέον & εἶναι τὰς ἐνδιαθήκους βίβλους, ὡς Ἑβραῖοι παραδιδόασιν,]
[δύο καὶ eikosr.—Origen, ap. Euseb, H. E. Lib. v1. cap. 25.] [6 Hieron. Epist. I. Opp. Tom. 1v. Par. 1706.] x [7 Sicut ergo Judith et Tobi et Machabzorum libros legit quidem ecclesia, sed]
[inter canonicas scripturas non recipit; sic et hac duo volumina (Ecclesiasticus et]
[Sapientia Salomonis) legat ad adificationem plebis non ad auctoritatem ecclesias-]
In the same way we think St Augustine reckoned the second book of the Maccabees among those which are canonical; meaning that it was an ecclesiastical book, but had not like authority with those that are truly and from of old in the canon. Nor could St Jerome be ignorant of the decree of the council of Carthage, seeing that he is said by many writers to have died about the year of our Lord 4228 Of the same tendency is the reckoning of Ruffinus of Aquileia, in his Exposition of the Apostles’ Creed: for he recounts neither more, nor any other, books of the old Testament than those we have mentioned above. And among other words he says: These are the books of the old Testament, which, according to the tradition of our elders, are believed to have been inspired by the Holy Spirit himself, and have been handed down to the churches of Christ.” And a little after the same author says: “But it is to be known, that there are other books beside, which have been called by our ancestors not canonical, but ecclesiastical; such as the Wisdom of Solomon, Ecclesiasticus, and the books of Tobias, and Judith, and the Maccabees: all which they were content should be read in the churches, but not brought forward to confirm out of them the authority of the faith?” Thus he. So then it appears, that we have upon our side the primitive church and all antiquity, which the fathers of the council of Trent strike with their curse because they anathematize us also. For as we do not reject the ecclesiastical books; so agreeably with the old church we contend, that either the truth or falsity of our religion is to be proved or disproved out of the canonical books alone, and appeal to none but the canonical scriptures. Unto which since our adversaries refuse to submit all their doctrines, turning their eyes away to other shadowy defences, it is manifest of what sort their cause is, and what it is they seek by a council called together on such conditions as we have described.
But again: No person, who is well in his senses, condemns and rejects the vulgate Latin version of the Bible altogether: but we all
[ticorum dogmatum confirmandam.— Hieron. Proleg. in libros Salomonis. Opp.]
[Tom. 1. fol. 939. Par. 1693.) [ Jerome is said to have died on the 30th of September, A. Ὁ. 420, aged ninety]
[years.—Mosheim, E. H. Vol. 1. p. 337, note, ed. Soames. ] [9 Et ideo qua sunt novi ac veteris instrumenti volumina, qua secundum]
[majorum traditionem per ipsum Spiritum Sanctum inspirata creduntur, et eccle-]
[siis Christi tradita, competens videtur.sicut ex patrum monumentis accepimus,]
[designare.Sciendum tamen est, quod et alii libri sunt qui non canonici, sed]
[ecclesiastici a majoribus appellati sunt; ut est Sapientia Salomonis. Ecclesi-]
[asticus.libellus Tobi, et Judith, et Maccabzorum libri:.quae omnia legi]
[quidem in ecclesiis voluerunt, non tamen proferri ad auctoritatem ex his fidei con-]
[firmandam.—Ruffin, Expos. Symb. Apostol. p.26. Cypriani Opp. Oxon. 1682.]]
cry out, that in places that are doubtful, or controverted, or obscurely translated, or corrupted, recourse must be had to the Hebrew and Greek originals; because the authentic book is that which is written in either Hebrew or Greek: for neither the prophets nor the apostles wrote in Latin, but the latter in Greek and the former in Hebrew. And in this instance we demand nothing unjustifiable, and more than what the papists themselves have previously allowed. For in the Decrees, Distinct. 9, this Canon is read: “The correctness of the old books is to be tried by the Hebrew volumes, as the correctness of the new must be ruled by the Greek language:” words borrowed out of an epistle of St Augustine’s, which he wrote to St Jerome. The same Augustine, in his treatise against Faustus the Manichee, book x1. chap. 2, says: “If a question turn on the fidelity of copies, as in some are diversities of sentences, few however and well known to students in the scriptures, either our doubt must be resolved by codices in other countries, from which the doctrine itself emanated; orif the codices themselves vary, the more in number must be preferred to the fewer, or the older to the more modern; and if doubtful variations yet remain, the earlier language, and that from which the translation was made, must be consulted?” &ec. Again, the same writer in his treatise De Doct. Christ., book 11. chap. 11, says: The Latins want two other languages also, that they may attain the knowledge of the scriptures of God; namely, the Hebrew and the Greek: that reference may be made to the first texts, when= ever the endless variations of the Latin cause a doubt.” Again: “They who translated the scriptures out of Hebrew into Greek may be counted up; but not so they who rendered them into Latin. For in the first times of the faith every man, as he obtained a copy of the Greek text, and seemed to himself to possess some measure of skill in both languages, presumed to make a translation3.” And in the
[[ Ut veterum librorum fides de Hebrzis voluminibus examinanda est, ita]
[novorum Graeci sermonis normam desiderat.—Decret. Gratian. distinct. 1X. can. 6.]
[Par, 1583.] [2 Ita si de fide exemplarium questio verteretur, sicut in nonnullis, qua et]
[pauca sunt et sacrarum literarum studiosis notissimz sententiarum varietates, vel. ΘΟ -… -]
[ex aliarum regionum codicibus, unde ipsa doctrina commeavit, nostra dubitatio 1]
[dijudicaretur: vel si ibi quoque codices variarent, plures paucioribus, aut vetus-]
[tiores recentioribus praeferrentur. Et si adhuc esset incerta varietas, praecedens]
[Jingua, unde illud interpretatum est, consuleretur.— Aug. contra Faust. Manich.]
[Lib. x1. cap. 2. Opp. Tom. ν. fol. 51. col. 3. Par. 1531.] [3 Latine linguz homines et duabus aliis (linguis) ad scripturarum divi-]
[narum cognitionem habent opus, Hebrzza scilicit et Graca, ut ad exemplaria pre-]
[cedentia recurratur, si quam dubitationem attulerit Latinorum interpretum infinita]
[varietas.Qui enim scripturas ex Hebraza lingua in Grazcam verterunt linguam]
[numerari possunt; Latini autem interpretes nullo modo. Ut enim cuique primis]
[fidei temporibus in manus venit codex Gracus, et aliquantulum facultatis sibimet]
twelfth chapter of the same book he adds, speaking of the variety of translations: “Which thing indeed has rather assisted than hindered understanding, provided only readers be not negligent: for the examination of a larger number of copies has often served to clear up some doubtful passages.” Now when the fathers of the council of Trent with one decree lay aside all this, and against all antiquity and sound reason obtrude upon us the Latin version as an authentic book, we see manifestly again what is to be looked for from them, unless we are smitten with blindness. And indeed the fourth canon, which they have put forth concerning the exposition of scripture, even should we have learned nothing from those going before, will alone of itself be able to testify fully, that these men, ere they met together, had resolved with consummate wickedness to seize to themselves beforehand most assured victory and the greatest security, that so they might never seem to change or in ever so slight a degree to miss their aim. For they condemn all expositions which agree not with the opinion that holy mother church has held and holds, and which contradict the unanimous interpretation of the fathers. For so long as this decree stands, nothing however plain shall be brought forward out of the scriptures that is against popish doctrines and superstitious ceremonies, but they will be able to evade it by one word, saying, “The church understands not so.” Again, however foully themselves shall distort and corrupt any passage of scripture, they will forthwith be able to apply their salve, saying: “The church understands it so, and some of the fathers have so explained it.” Thus, they will bring forth in support of the pope’s supremacy, “Thou art Peter;” and, “Upon this rock I will build my church;” “Thou shalt be called Cephas;” Feed my lambs.” And should any one desire to sift these passages lawfully, by means of a sober comparison of scripture with scripture, and to search for the genuine sense of them, he will be told immediately, that the church and the fathers expound them of the pope; and therefore that he must understand them of the pope, and of his principality, (as they call it.) More instances of this kind I would produce, if 1 thought they were wanted.
But from these extracts, that I have made out of the decrees of the council of Trent, I feel sure it appears more clear than the light, to what end chiefly the pope has called that council: namely, not
[utriusque linguz habere videbatur, ausus est interpretari.—Aug. de Doct. Christ.]
[Lib. 11. cap. 11. Opp. Tom. 111. fol. 6. col. 3. Par. 1531.] [ Qua quidem res plus adjuvit intelligentiam quam impedivit, si modo]
[legentes non sint negligentes. Nam nonnullas obscuriores sententias plurium]
[codicum s@pe manifestavit inspectio.—Aug. ibid.]]
that the truth might be drawn forth and illustrated from the seriptures, but that scripture itself might be degraded, and serve those men’s dignity, honours, and wealth, and the maintenance and establishment of superstition; not that churches might be reformed, but that those churches, which have begun to emerge, might be reduced to their former condition of deformity.
And therefore, whereas, through God’s singular grace, the light of Christ has shone upon the famous realm of England, do not you turn back your eyes from that light, which whosoever follows walks “not in darkness, but has the light of life.” Go forward, go forward, under the guidance of Christ, in reforming what needs to be reformed! It will be no sin, although you never again reconcile yourselves to that late upstart church of Rome. I give place here to no wrong spirit: for I have proved by invincible arguments, in the beginning of this my fifth decade, that we must needs come out of her altogether, and consecrate ourselves to Christ only and to the true church of Christ.
This decade I inscribe and dedicate to your piety, most illustrious Prince, as to a vigorous maintainer of real godliness; nothing doubting but you will take upon yourself the faithful patronage of these my studies; especially after you shall have read them with diligence, and discover that I have advanced nothing without the authority of scripture and contrary to true piety, but everything from the scrip tures of God and in defence of the true religion. For I desire that not the smallest weight should be granted to myself and my writings, unless I justify all my statements with express scriptures and solid reasons fetched out of the scripture. And although your piety needs none of my teaching, seeing that it is well enough instructed in true religion, and is surrounded with most learned and godly men on all sides, of whom master Robert Skinner and master Andrew Waullock2, very excellent individuals, are none of the least; yet do I entertain the hope, that these labours of mine will be pleasing to you, and that you will take in good part my dedication which has proceeded from a good mind: for truly I seek in it nothing else than the public weal; that is, that the kingdom of God’s Son, which has begun to flourish anew in these our times, when the terrible judgment of the Son of God is close at hand and already knocking at our doors, may spread abroad far and wide, as well among you in the famous realm of England, as everywhere else in the earth.
Other men indeed in their epistles of dedication celebrate his praises, to whom they inscribe their books: but knowing full well that you care for no such applause, and require no such commenda-~ [! John viii. 12.] [2 See Orig. Lett. pp. 401, 407, 409, 422.]
tions, because your virtue is otherwise sufficiently distinguished, and yourself also labour day by day to increase it with modesty and humility; I have made it my aim rather in my epistle to exhort your piety, as diligently as I am able, to outdo yourself in the most excellent pursuit and increase of virtues. Whatever things are in men worthy to be praised, all are the gifts of our Lord God. The Lord gave you the mind to discern, that while it is justly esteemed a great favour to be sprung from the royal line3, it is a far greater and nobler distinction to be called, and to be truly, a son of God, and a joint-heir with Christ Jesus, God’s Son. As then you enjoy, by the grace of God, this highest nobility, look to it that you keep it even unto the end by a diligent following after godliness; look to it that you cleave constantly to Christ the Redeemer, and further his glory; look to it that, out of the faith which you keep unto the King of everlasting glory, you continue to be faithful also to the King’s most serene majesty and to the whole of the famous realm of England, your most dear father-land. Hitherto have you been to strangers (whom the Lord has especially commended to our regards) a defence and refuge; and, in one word, the tower and pattern of studious and learned men. Go on to be the same! So shall you obtain, not a perishing but an everlasting glory in this world and in the world to come.
Be pleased, I beseech you, to deliver my commendations to that high-minded champion, lord John Dudley, earl of Warwick?, a nobleman every way most eminent; on whom I pray every blessing may descend, and to whom I present all my duty.
The Lord Jesus, the supreme and only Sovereign of the universe, the King of kings and Lord of lords, preserve in safety your most serene king and all the whole famous realm of England; also the counsellors of the realm, most faithful and wise, and yourself also, most gentle prince!
Zurich in Switzerland. The month of March. 1551.5
[3 Henry Grey, marquis of Dorset, married Frances, daughter of Charles Brandon, duke of Suffolk, by Mary Tudor, sister of Henry VIII.—See Orig. Lett. Ρ. 399, note 2.]
[ See Orig. Lett. pp. 407, 409, 422.]
[5 For the reception of this letter and decade, see Orig. Lett. pp. 3, 7,277, 279, 428, 429, 436, 498, 574.)
[55 [BULLINGER, 1v.]]
1TO THE MOST ILLUSTRIOUS MEN, MASTERS RODOLPH GUALTER, PETER SIMLER, JOHN STUMPHIUS, JOHN BLU-MEN? JOHN SEILER, HADRIAN HOSPINIAN?3 NICHOLAS SCHNEIDER, AND JOHN HUGO, DEANS OR ARCHPRESBY-TERS5 AND TO ALL THE MINISTERS OF CHRIST AND OF THE CHURCHES OF THE CLASSES OF THE ZURICH-
See, Freyamt, Stein, Winterthur, Elgg, Werikon, and Regensperg, in the Terri-tory of Zurich; his Reverend and Very Beloved Fellow-ministers and Brethren; Greeting
Ir any other age has furnished a fruitful subject for discourse, this time present of ours furnishes the most fruitful; for what happens and what threatens Christendom at this day, is too evident to require many words to declare it. The just Lord is angry at our sins, and punishes them also; nay, he is preparing far heavier calamities to pour out on the heads of the impenitent. Our duty is then to watch for the Lord’s flock, and on the approach of the sword to give timely warning to all the sheep committed to our trust, that the blood of those who perish be not required at our hands. Methinks, therefore, I shall do a profitable work, if I talk with you, reverend fellow-ministers and most dear brethren, of the right discharge of our duty in this dangerous age, and of the sure method whereby we may piously appease the anger of God provoked by our sins. I know with whom I speak; even with men, who are perfectly skilled in the things of God. I shall therefore study to be brief. of That the most righteous Lord is angry at the sins of men, is be… and beyond a doubt: and it follows therefore, that to wash away sins is
the only way of appeasing the divine wrath. But sins are not washed away without being acknowledged first, and afterward put away by faith and repentance. Wherefore, if we desire according to our office that anger and severe punishments be taken off from the Lord’s flock, we must of necessity shew and accuse the sins of men, and also teach faith and enforce repentance. For the Lord by Ezekiel says: “Wilt thou judge, son of man, wilt thou judge the bloody city? Shew her all her abominations, and say, O city, that sheddest blood in the midst of her, that her time may come; and
[[ This dedication also is omitted in the English translation. It was prefixed]
[to the original edition of Decades 1. and 11.) [3 Florus, Lat.] [5 Wirt. Germ. ] [ Sarctorius, Lat.] [5 See above, page 117.] [5 Classium, Lat, Haller translates the word, Capiteln.]]
DEDICATION TO MASTERS GUALTER, SIMLER, ETC. δὅ47 maketh idols against herself, to defile herself! Thou art become guilty in thy blood that thou hast shed, and hast defiled thyself in thine idols which thou hast made; and thou hast caused thy days to draw near: therefore I will deliver thee unto the heathen. Behold thy princes, every one was to their power to shed blood. In thee have they set light by father and mother. They have dealt by reproach with the stranger that is in the midst of thee. In thee have they vexed the fatherless and the widow. Thou hast despised mine holy things, and hast profaned my sabbaths. In thee were men of deceit to shed blood: and in thee they eat upon the mountains; and in thee they go about the wickedness they have thought on. In thee have they discovered their father’s nakedness; in thee have they humbled her that was set apart for pollution; and every one hath committed abomination with his neighbour’s wife, and every one hath lewdly defiled his daughter-in-law; every one in thee hath humbled his sister, his father’s daughter. In thee have they taken gifts to shed blood; thou hast taken usury and increase; and thou hast greedily gained of thy neighbour by extortion, and hast forgotten me, saith the Lord God. And behold, I have clapped my hands at thy covetousness which thou hast practised, and at thy blood which hath been in the midst of thee. And canst thou prevail in the day that I shall arise against thee? I will scatter thee among the heathen, and disperse thee in the countries, and will make an end of thy filthiness which is in thee 7.” Thus far have I quoted word for word, brethren, out of Ezekiel; and the more freely, because these verses present us with a certain general form not of reproving sins only, but of judging also what sins God most especially hates and would have rebuked very sharply. For again and again must we take heed, lest as blind guides we strain out a gnat and swallow a camel; I mean, lest we tarry on small errors and faults, blaming and chasing away them, and pass by, without once touching them, enormous crimes and wickednesses.
Wherefore this passage of Ezekiel shews, and other places of holy scripture declare also, what crimes are most of all to be abhorred; namely, those which directly tend to subvert the glory of God, to oppress justice and holiness, and to cast aside charity. I am aware that these awful crimes do not reign, God be thanked! nor are found in every several church. Different churches have different disorders. Nor is it beneficial to set before a people these horrible crimes, if they be not found among them. But the part of a wise pastor is, to consider diligently what is adapted for each church, what is proper for it, useful, and necessary; and to insist upon that.
[7 Ezek. xxii. 1-15.] 35—2
But things that are not condemned by the judgment of God in the scriptures, and that do not militate against the points above mentioned, those we ought ποὺ to attack; for they sin grievously who condemn as sins what God has not condemned. “Woe unto them,” says Isaiah, the beloved of God, that call evil good, and good evil; that put darkness for light, and light for darkness; that put bitter of for sweet, and sweet for bitter.” In this matter then nothing may he done by us after our own mind, but we must judge and do rather after the commandment of God. Yet must we take heed that we do not, like some persons, palliate sins; but, as the proverb has it, call a spade a spade, and a fig a fig, and speak with plainness, though withal soberly and modestly. Far from us be also the gall of bitterness and the depraved affection of the flesh; far from us be an unruly tongue; far be banter, unclean words, and abusiveness; lest we be thought to transgress the bounds of decency, and to be possessed with the lust of evil-speaking, rather than to burn with zeal for God, and truth, and righteousness. Let it appear to impartial hearers, that we reprove with the feeling of a father, and assail sinners of mankind from a desire to save and not to destroy them; that we attack the crime and not the person of the criminal. For in the case of the ministers of God’s word freedom of speech in the church is honesty of heart, and not the ungoverned passion of one possessed and disordered with envy. Neither are all things lawful for ministers, neither are all things expedient. And therefore no good man can approve the wanton boldness and the abusive evil temper of some, who think they have not fulfilled their duty, unless they have poured forth and emptied out upon their unfortunate hearers whole cart-loads of abuse without all measure and discrimination. The examples of the prophets give no support to such ravings as these; and they are wrongly applied, because circumstances are overlooked. Let the rebuke or fault-finding of the ministers of the truth be prudent rather than daring; sober and wellweighed, and not light and loose: let it glow not with passion, but with fervency of spirit; let it be chaste, modest, and holily tempered with a just severity, and come down upon the guilty individual and hold him fast rather by matter-of-fact plainness, transparency, and majesty, than pierce by profusion of ill words: I mean, wound the guilty conscience by a lively setting forth of sin, and by exposing the foulness or enormity of bad deeds, rather than exasperate it by scoffings and impure quips. And certain is it, men are deeply moved, whenever they are brought to understand clearly, that the things they go about are directed against God, and tend to the destruction of their body and the eternal ruin of their soul.
Still in vain and fruitlessly shall we have attacked sin, if we do not at the same time urge faith and repentance. When he has been provoked, God is not appeased by a few ceremonies and commonplace acts, which are trifling and brought to us by human tradition. “In vain do they worship me,” saith the Lord, teaching for doctrines the commandments of men.” Nay, the Lord is highly indignant, when we persist in seeking reconciliation with him by some absurd worshipping of God. For he cries by Jeremiah: “Amend your ways and your doings, and I will cause you to dwell in this place. But behold, ye trust in lying words that cannot profit. Will ye steal, murder, and commit adultery, and swear falsely, and walk after other gods, and come and stand before me in this house, which is called by my name, and say, We are delivered to do all these abominations? Is this house which is called by my name become a den of robbers in your eyes??” Wherefore let us lay aside false doctrine, and learn from God’s word what kind of conversion pleases him, and what is true repentance and faith.
When sins have been rebuked sharply by the ministers of God’s word; then the word of truth requires of godly hearers, that they acknowledge with the heart the sins that have been laid to their charge, and which they have practised against God’s law; and confess them to the omniscient and omnipotent God, unto whom all hearts be open, and ascribe all glory unto God who is true and righteous, but unto themselves lying, wickedness, and confusion of face. For the apostle and evangelist St John says: “If we say that we have no sin, we deceive ourselves; we make God a liar, and the truth is not in us” In Jeremiah we read also: Wherefore makest thou thy way good, when it is evil? Thou sayest, I am innocent: but I will judge thee. Is not the blood of the poor found in thy skirts?” And in the gospel the Lord says: “If ye were blind, ye should have no sin. But now ye say, We see; therefore your sin remaineth.” Before all things then acknowledgment and confession of sins is indispensable. This goes before humiliation in the sight of God.
For whoso acknowledges his sins and confesses them to God from the heart, he must humble himself before God. He groans, mourns, yea, draws sighs even from his breast. He is ashamed, that so often and in such unworthy ways he has offended his most indulgent Father; and he casts himself on that account in the dust at the TLord’s feet. In this manner the woman in the city, which was a sinner, came to our Lord as he sat at meat; and Peter, when
[1 Matt. xv. 9.] [2 Jer. vii. 3, 8-11.] [ John 1. 8-10.] [ Jer. ii. 33-35.] [5 John ix. 41.]]
550 APPENDIX IIL he had denied his Lord, went out from the palace of the highpriest; and prostrated themselves before the Lord, and shed tears in great abundance. David cries: “Thine arrows stick fast in me, and thy hand presseth me sore. There is no soundness in my flesh, because of thine anger; neither is there any rest in my bones, because of my sin. For mine iniquities have gone over mine head: as an heavy burden they are too heavy for me. I declare mine iniquity, and am sorry for my sin. My soul also is sore vexed. I am weary with my groaning: all the night make I my bed to swim, I water it with my tears.” In these terms he expresses the intense grief which was wrought in him, and which proceeded from the acknowledgment of his sins: and he has left unto us in them a true pattern of true repentance. Bos However, to acknowledge and confess our sins, and to humble jurselves in the sight of the Lord, and to be sorry, will not suffice, ἶ ce. unless we believe also that all our sins are forgiven us for Christ’s sake. For Judas greatly grieved, because he had betrayed Christ; he heartily confessed his sin, saying, “I have sinned in that I have i betrayed the innocent blood:” nay, he brought again into the temple the price of blood2, which he had received from those robbers. But because he had no true faith in the Lord Jesus, his sorrow and con-: fession availed nothing. We must before all things therefore teach and enforce faith: that faith, I mean, by which penitents believe that their sins are forgiven them freely for Christ’s sake. But this is a truth, which we must establish and prove by manifest promises of God and undoubted examples: for the apostle witnesseth, “Faith cometh by hearing, and hearing by the word of God3.” Nay, by so: much the more is it needful to do this, and to prove this point with 4 all diligence, by how much the more violently the minds of believers: are assaulted on this head.
← 74. Decade 5, Sermon 10, Part 1 · Contents · 76. Decade 5, Sermon 10, Part 3 →