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Updated: June 13, 2025
Sallerl, and to my best of all friends, Herr Bullinger; I do beg that next Sunday at the usual eleven-o'clock music he will be so good as to make an authoritative oration in my name, and present my regards to all the members of the orchestra and exhort them to industry, that I may not one day be accused of being a humbug, for I have everywhere extolled their orchestra, and I intend always to do so.
Others, besides the poor, discarded Lady Anne were also in tribulation, and a letter from one of the Lutherans in England to Henry Bullinger, the reformer, reports that "the king has within these two months burnt three godly men in one day. For in July he married the widow of a nobleman named Latimer, and he is always wont to celebrate his nuptials by some wickedness of this kind."
He had taken leave of his wife and children and of his friends in such a way, that, as Bullinger remarks, "they perceived he expected never to return home again." Even his horse seemed to have a foreboding of evil. He shied, as Werner Steiner relates, and as many saw with terror, backwards.
Zanchius saith that Chrysostom, Bullinger, and all good interpreters, understand the presbytery to be there meant by Christ when he saith, “Tell the church.” Chrysostom saith προίδροις καὶ προεστῶσι, that is, saith Junius, the ecclesiastical sanhedrim made up of pastors and elders. Thus Camero likewise expoundeth the place.
The general tenets of the organization, as given by Bullinger, may be summarized as follows: They regard themselves as the true Church of Christ well pleasing to God; they believe that by rebaptism a man is received into the Church; they refuse to hold intercourse with other Churches or to recognize their ministers; they say that the preachings of these are different from their works, that no man is the better for their preaching, that their ministers follow not the teaching of Paul, that they take payment from their benefices, but do not work by their hands; that the Sacraments are improperly served, and that every man, who feels the call, has the right to preach; they maintain that the literal text of the Scriptures shall be accepted without comment or the additions of theologians; they protest against the Lutheran doctrine of justification by faith alone; they maintain that true Christian love makes it inconsistent for any Christian to be rich, but that among the Brethren all things should be in common, or, at least, all available for the assistance of needy Brethren and for the common cause; that the attitude of the Christian towards authority should be that of submission and endurance only; that no Christian ought to take office of any kind, or to take part in any form of military service; that secular authority has no concern with religious belief; that the Christian resists no evil and therefore needs no law courts nor should ever make use of their tribunals; that Christians do not kill or punish with imprisonment or the sword, but only with exclusion from the body of believers; that no man should be compelled by force to believe, nor should any be slain on account of his faith; that infant baptism is sinful and that adult baptism is the only Christian baptism baptism being a sacrament which should be reserved for the elect alone.
This literary effort he carefully dispatched by a Guinea-pig to its destination, and awaited a reply with the utmost impatience. The reply was laconic, but highly satisfactory. It was a verbal one, given by Oliver himself in class that afternoon, who volunteered the information to the delighted Bullinger that it was a "jolly day." It was indeed a jolly day to that contrite youth.
"Yes, who did take the paper? that's it. Greenfield must have done it. Why, he as good as admitted it last term." "Well, then, it's very queer those fellows making up to him," said Ricketts. "It's no use our trying to send the fellow to Coventry when the others don't back us up." "Wraysford always was daft about Greenfield," said Tom Senior, "but I am astonished at Pembury and Bullinger."
One of the City-Secretaries waited on them to conduct them to the Council Chamber, and being come there, Grotius, as spokesman, said, "That Sovereigns had a right to watch over the proceedings of the Church; that the States had no intention but to protect the reformed religion; that they ardently desired the city of Amsterdam would agree with them in all that might relate to the government of the Church and mutual toleration; that the revival of the regulation of 1591, which gives the Magistrates a right to chuse the Ministers, after being examined and found well affected to the reformed religion, was of great service, by preventing the troubles which followed the elections; of which there were several recent instances: that mutual toleration was necessary when the difference in opinion regarded only points not fundamental; that it had always been practised by the reformed churches from the time of Calvin's reformation; that it was more necessary in the doctrine of Predestination, as this was a matter of great difficulty; that the first reformers, though of different sentiments, tolerated one another; that Bullinger and Melancton were tolerated by Beza and Calvin; that James I. King of Great Britain, had advanced in his writings, that the two opposite opinions concerning Predestination might be maintained without danger of damnation; that Gomar himself declared Arminius had not erred in fundamental points; that after the conference in 1611, the Ministers of the two parties promised to the States of Holland to live in peace; that the points controverted were not necessary to salvation, that they were very difficult, that they never had been determined, either in the ancient, or the reformed church; that the decisions of the councils held in the church on occasion of Pelagianism enjoined only a belief, that men are corrupted and have need of grace, and that the beginning of grace is from God; that even the church of Rome permitted the Doctors of different parties to dispute on these points; that it was not necessary to call a synod to examine them, because the authority of a Sovereign is sufficient in matters where only the preventing of schism for things unnecessary to salvation, is in question; that the Sovereign has a right to suppress disorders that arise in the church; that the business was not a change of religion, but the hindrance of schism; that the King of Great Britain and the Canton of Bern had justified the use of this right by examples; that if the utility of a synod to inform the Sovereign what he ought to do on such occasions should be maintained, it were easy to answer, that it is not necessary to assemble a synod to know that men must tolerate one another when their opinions differ concerning points not necessary to salvation; that this was a truth acknowledged by Calvin, Beza, Whittaker, Junius, Casaubon, Du Moulin, in fine by the most famous Ministers, whose authority is at least equivalent to that of a synod; that as the question was not about a point of heresy, there was reason to apprehend the division would be increased by calling a synod, so great was the ferment of mens minds; that, besides, the moderate party in such synod would not be the most numerous; that perhaps the Ecclesiastics would seek to diminish the sovereign authority; that they might make decisions which could not be enforced without throwing the Republic into the greatest confusion; that therefore, previous to the convocation of a synod, mens minds ought to be prepared by gentle methods; that the decree made in 1614 by the States of Holland, to which the city of Amsterdam made some difficulty of submitting, was neither partial, nor injurious to the reformed churches; that it was resolved on after mature reflexion, and was in itself agreeable to sound doctrine; that the reasonable men among the Contra-Remonstrants had nothing to apprehend, since the deposition of some Ministers was entirely owing to their attempts to introduce schism; that the Remonstrants and Contra-Remonstrants, not differing in essential points, ought to tolerate one another, and agree on what they should preach; that if a Toleration were not admitted, they must depose such as would not submit to the decision that might be given, or introduce two churches, either of which steps would trouble the State, whereas a Toleration would restore tranquility and union, and favour the assembling of an impartial synod that might labour with success to restore peace to the church."
Tom Senior has written no end of a report of the last meeting of the Sixth Form Debating Society, quite in the parliamentary style; and Bullinger is writing a history of Saint Dominic's, `gathered from the earliest sources, as he says, in which he's taking off most of the Sixth.
Luther had just been freshly excited against the Zwinglians by a writing found among the papers Zwingli left behind him, and which Bullinger had published with high eulogiums upon the author, and also by a correspondence that had just appeared between Zwingli and Oecolampadius.
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