http://books.google.com/books?id=50EYAAAAYAAJ&printsec=titlepage#v=onepage&q&f=false
A few notes on Thomas
Becon, an English Reformer.
1511-1512. Graduate of
St. John's Cambridge. Mentored by Latimer. BA, 1530. There is a “Life of Becon”
by Lupton in “History of Protestant Divines,” London, 1637. Note the use of the
term “Protestant,” as early as 1637, a term disabused by liberals, Tractarians,
and modernists. Becon found London too hot so he retired to the country,
especially in light of Henry’s "6 Articles." He noted that the
“boisterous, burning times” included efforts at the foreclosure of the reading
of the Bible by the rank and file, something I ("it's all about me")
recall in my lifetime with Romanists in the pre-Vatican 2 days and afterwards. This
was one of the greatest gifts to the West, the Bible widely distributed,
commended, read in services widely and read in homes throughout England and,
later, the Americas. After Edward VI was enthroned, Becon became “one of six”
preachers at Canterbury. Inferably, Cranmer thought highly of him. Strype, the
great 17th century historian of the English Reformation, notes that Becon was
well known to Cranmer. Upon Mary’s enthronement, Becon was one of the first to
visit “the Tower,” that unhappy place in London. Upon release, he went to
Strasburg. He returned after Bess 1’s accession, reacquired a London benefice,
and his prebend/stall at Canterbury. In 1566, he preached at S. Paul's, London,
during Lent with great acclaim. He also wrote a catechism in 1560. The
indubitably Reformed Archbishop, Matthew Parker, supporter of the 2nd Helvetic
Confession and supporter and friend of Heinrich Bullinger, was warmly attached
to Becon. Becon’s life lasted through four sovereigns: Henry VIII, Edward VI,
Mary 1 and Elizabeth 1. John Strype’s “Life of Cranmer” contains references to
Becon. Allegedly, there is a 4-volume set aside from the Parker edition.
Becon's writings are quite clear and lucid. Becon says he renounced Romanism
“step by step,” much, we infer, as other Reformers did. He wrote one treatise
with a dedicatory to all the notables in Parker’s day: Edmund Grindal, Horn,
John Jewel, Edwin Sandys, James Pilkington, Wm. Barlowe, John Scory and more.
His writing is a concatenation of biblical texts throughout. Becon is a
must-have and must-read. He also rebukes hotheads running into ministry without
training and moderation. “They presumed to teach before they have learned.” He
speaks of “gelders rather than elders,” “minishers rather than ministers,”
“dissipators rather than dispensators,” “destructors rather than instructors,”
“deformers rather than informers,” “famous neither in doctrine nor
conversation,” and men “to be repelled.” It sounds rather modern. Becon then
argues from Scripture, Leo, Jerome and Gregory in behalf of a biblically
literate ministry. He gives an extended discussion arguing for a learned
ministry including a lengthy review of Bible writers advocating for “doctrine.”
He writes well, quickly, and lucidly.
Fortunately, during
Mary’s reign, Becon fled to the Continent. Becon’s name, along with others, was
posted in June 1555 as a heretic. Anyone
trafficking, having or reading Becon was to be severely punished. Upon return to England after Elizabeth 1st’s
accession, he is listed as a prebend at Canterbury. Some say he died in 1567, but others 1570. Becon stressed the “freeness” of the “gift” of
salvation, a biblical reality that undercut indulgences and pilgrimages. He calls Bishops “Superintendents,” a not
altogether infelicitous term. His
opening description of the duties of Bishops to feed the flock rather than
fleece them and aggrandize themselves and their powers is a wonderful
section. The concatenation of Biblical
texts rolls like a Niagara Falls. The
margins abound with references as Becon stresses “Feed my sheep!” Becon is put off by the accumulation and
seeking of ecclesiastical titles, although he calls—with warrant—Timothy and
Titus “Bishops.” As noted earlier, the
writing is pellucid and even commanding in quality, content and tone. He warns against “blind guides, unlearned
asses, and ravening wolves,” untrained and uneducated men seeking to enter
ministry—a word Americans should have received. He speaks of the ancient approach to
ordination: a congregation would post
names in advance for review, sermons would be preached on “ministry” by other
local ministers in advance of the choice and the congregation would elect the
Pastor “without albs, copes and chasubles” (pg. 7). Bishops would then be brought to assist
Elders, but the chief thing was that this Pastor was to be chosen by the people
for his learning and virtue. Becon
indicates that Cyprian and Origen indicated this procedure. These ministers are
to be the “salt of the earth” and “light of the world.” Becon argues that one does not commend
government to a man without experience, learning and virtue; he cites Jeroboam who appointed priests of a “baser
and lower sort.” The cleric must
nourish infants, youths, adults and elders, including many without an
acquaintance or instruction in the faith.
He speaks of “true reformed churches in Germany.” If we may extend on this, every
Superintendent, every Pastor, every Elder, every Professor of Church History
and every Professor of Practical Theology should read this commendable and
articulate section on pastoral ministry.
It’s a classic. He calls on the
Bishops to ensure this kind of pastoral ministry; he then argues for catechesis
in the grammar schools also. He speaks
of the proper administration of the sacrament of baptism, opposing the “bone,
flesh, and hair” view of the transubstantiations which teach the ignorant to
bow to the bread and wine (like Tractarians and other Capernaiticists)—who “box
it, pix it, and hang it by a rope.” The
sacrament of the Supper is a “testimony, sign and seal” of God’s grace. “Pastors,” a term Becon appears to prefer,
notes that ministers are “ambassadors” and walking “sermons.” These few pages ought be required reading at
every ordination; I don’t see how it
could be improved. Do you want, Becon
asks, a surgeon to operate full of “botches, diseases and sores?” Becon also uses the term “Rector” or “Ruler” appointed
to draws the sores out of the church and remedy its deficiencies.
We’ll end here, p.
17. Enough has been said thus far.
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