1] Moreover, that all sorts of sacrifices contained in the law are utterly abrogated, no man, I suppose, will once deny, which doth consider, that both the temple and the two altars, which all the holy instruments, are utterly overthrown and come to nothing. I told you that those sacrifices were remembrances of sins, and types or figures of the cleansing and atonement[*] that was to be made by Christ Jesus. Therefore when Christ was come and offered up for the sins of all the world, then verily did all the sacrifices of the ancient Jews come to their ending…
For Christ is only and alone instead of all sacrifices. For he was once offered up, and after that is offered no more: who by the once offering up of himself hath found eternal redemption; so that all, which he sanctified, are sanctified by none other oblation but that of Christ upon the cross for the sins of all the world, is the burnt offering of the catholic church: he is also the meat-offering, which feedeth us with his flesh offered upon the cross unto eternal life, if we receive and feed on him by faith. Moreover he is the drink offering of the church, which with his blood doth quench the thirst of the faithful unto life everlasting. He is the purging and daily sacrifice of the church’ because he is “the lamb of God that taketh away the sins of the world” [John 1:29]. His death and passion cleanseth all men from their sins, their errors, and iniquities.” Decades, 3rd Decade, Sermon 8, vol 1, p., 269 and 270. [*Footnote: Lat., expiation]
2] For it is evident that the Israelites free departure out of Egypt was a type or figure of the delivery of the whole compass of the earth, and of all kingdoms of the world, which should be wrought by Christ our Lord, who hath now already set all the world free from the bondage of sin and hell. But if the meaning of the ceremony and sacrament of that bodily deliverance, I mean, the very passover. For what is he that knoweth not that the paschal lamb did in a figure represent Christ our Redeemer? Are Paul’s words unknown, who saith, “Christ our passover is offered up?” Have not all the apostles and John Baptist called our Lord “the lamb of God which taketh away the sins of the world [John 1:29; Acts 8:32; 1 Pet 1:19; Rev 5:6.]? The words of the prophet Esay also, in his fifty-second chapter, are apparently known; where he compareth the delivery of Israel out of Egypt with the redemption of all the world wrought by Christ from the slavery of sin. Decades, 2nd Decade, Sermon 2, vol 1, p., 219.
3] Simon: Take heed, that you do not rashly and without advisement blame the Anabaptists. For there has always been some, which did say, that Christ has suffered only, for them, that were afore him, that is to say, for the fathers, which did live under the Old Testament, & that he has only purged in us, Original sin, and that we ought to expiate, or to make amends & satisfaction, with our own deeds and works, for the sins, that we commit, after that we be ones purified.
Joida: If you have been so taught hitherto, and have believed so, why was Peter Abelard counted an heretic, & made to recant again, by Saint Bernard, in the counsel of Sens? He did teach very like things.
Simon: This does move me but little.
Ioida: In this thing, are you blameworthy, that you Anabaptists, do know neither new nor old histories, & yet you will be teachers. What audacity is this? Bit how vain your opinion is, and how much be, it does attenuate[?] and enfeeble[?], the virtual of the passion of Christ, we will show, by Holy Scriptures. John Baptist, showing with his finger, that pure & immaculate lamb Jesus Christ, did say: “This is the lamb of God, which takes away the sin of the world.” By these & other words of the Scripture, it is manifest proved, that Christ is the full satisfaction, for the sins of all the world. Or can you say, that the fathers of the Old Testament are only the world?
Simon: No, but he says sin, & not sins.
Ioida: John does, this diction ‘world’. By the ‘world,’ he understands, whosoever is worldly: so by this word sin, he understands, all that can be named sin, the gender being here put, for the species. For he says, which takes away, and not, which has taken away, or shall be taken away, that this word Tollit, takes away, may signify action or doing & not time. For what sins soever are taken away, they are taken away, by the sacrifice of Christ, done in the cross.
Simon: You must bring clear & more strong testimonies, for these, can easily be confuted.
Ioida: This authority is both plain & strong enough. Nor it can not be subverted, by any contradiction. But that you may see, that we are not without authorities. Read the v to the Romans, and you shall understand, and perceive, that the virtue of the death of Christ, is abolished by you. And not as by one man (says Saint Paul) which had sinned, death did come: So is the gift of GOD. For judgement, did come, by one sin to condemnation, and the gift did come, to justify from many sins. Do not these words, O Simon prove, that Christ with his death, did not cleanse or purge only one sin, but all manner of sins? But read all the whole chapter, and then, you shall understand it better.
Paul speaks of Christ in the ii. chap. to the Colossians after this manner: And you (says he) when you were dead through your sins or in the prepucy or uncircumcision of your flesh, he has quickened also with him forgiving unto us all our sins. Because that in him does inhabit all plenitude or perfection of God-head corporeally and you are made perfect in him. Which thing, truly, could not be, if he had not washed us clean form all our sins. But th econtrary is evidently known, by the x. chapter to the Hebrews. He (says Saint Paul) one oblation being offered for sins, sits everlastingly on the right hand of God the Father. For with one oblation, he has made perfected forever, therein, that are sanctified. i. John I “The blood of Christ, does cleanse us from all our sins. i. John ii. “If any man does sin, we have an advocate, before the Father, that righteous word Jesus Christ. And he is the satisfaction for our sins, and not only for our sins, but for the sins of all the world. [Henry Bullinger], An Holsome Antidotus or counter-poyson agaynst the pestylent heresye and secte of the Anabaptistes newly translated out of the Latin into Englysh by John Veron, Senonoys, 1570, 144-149. [The pagination is hand-written on every second page and is not original to the text. I have used this pagination for my referencing. I have modernized the spelling. Each instance of thee and thou has been transcibed as “you.” ]