Fifty Sermons Containing the Chief Points of the Christian Religion, Sermons 4 · Decade 5 · Sermon 3
Of the miniſterie, and the miniſters of Gods worde, wherefore, and for what ende they are inſtituted of God. That the orders giuen by Chriſt vntounto the church, in times paſt were equall. Whence and howe the prerogatiue of miniſters ſprang, and of the ſupremacie of the Biſhop of Rome.
¶ The third Sermon.
THE expoſitiō touching the Churche of God ſhal be trulyer vnderſtoode, (brethrē) by thoſe things whiche remayne to be ſpokē out of the worde of the Lorde, concerning the miniſterie, and miniſters of the Church. For I ſayde, the Church of God is builded and preſerued by the worde of God, and that through miniſters appointed for that purpoſe by the Lorde, ſo that nowe it followeth, to ſpeake of the miniſters of the Churche, and of their miniſterie, that is, of that order, wherwith God gouerneth his church.
And truely the Eccleſiaſticall miniſterie is extended, both to ſtirre vp, and alſo to mainteine publique prayers, and the adminiſtration of the ſacraments, and eſpecially it is occupied in preaching of the worde of God. Of the two former, I will ſpeake in place and time conuenient. Of the miniſterie of the worde, I will entreate at this preſent. In conſideration whereof, firſt it is expedient to viewe, wherefore God in inſtructing men, vſeth the ayde or miniſterie of men, and what men perfect or worke in the miniſterie it ſelfe, and what God. He verily for his excéeding goodneſſe and mercy toward vsus, coueteth Where…re God … the … …f men in … …is Chur…e.to poure him ſelf wholy into vsus (which I thinke good to repeate often, that it may be the déeper rooted in oure hearts, and that we alſo may bethink our ſelues what we owe vntounto God) that we may bothe be ſtrengthened and bleſſed in him, and may perfectly vnderſtand his will to vswarde, and finally our duetie, whereby we be bound vntounto him. As he therefore furthereth our ſaluation verie diligently in all thinges, ſo leaſt there ſhoulde be any thing wanting to true doctrine, he him ſelfe commeth foorth to inſtruct men. But ſuch is our weakneſſe and corruptiō through ſinn, we can not abide the méeting of his eternall & wonderful maieſtie. Which is apparant by muche communication of God had with our fathers, but eſpecially at his meting with the whole Churche of Iſrael in mount Sina.
For when he came downe on the mount, not without glorie and heauenly maieſtie, and vttered with his owne mouth, a briefe ſumme of his whole religion, and of all the lawes, (which ſumme we call the decalogue or tenne commaundements) the people being aſtonnyed with his diuine maieſtie, ſaid vntounto Moſes, Talk thou with vsus, and we will heare: but let Exod. 19. and. 20.not God talke with vsus leaſt we dye. And God receiuing this offer, ſayde, Deut. 5.I hauehave heard the voice of the wordes of this people, which they hauehave ſpoken vntounto thee: they hauehave well ſayde all that they hauehave ſpoken. Oh that there were ſuch a heart in them, that they would feare me. &c. In ſo much that this maner of teaching by men, whiche men them ſelues hauehave choſen for them ſelues, God will hauehave to be perpetuall, and neuer to be broken: ſo as when he ſent his ſonne into the world, he cloathed him with fleſh, that he might after that manner ſpeake vntounto vsus by him.
God in déede might by the ſecrete By the miniſterie of the word, God worketh ſaluation in his Church.illumination of his ſpirite, without mans miniſterie (as his power is tyed to no creature) regenerate the whole world, and gouerne the church it ſelfe: but as he deſpiſeth not his creatures, nor deſtroyeth the worke of his owne handes, and doth all thinges in order: euen ſo from the firſte beginning he foorthwith ſpake to the worlde by patriarches, then by Prophetes, afterwarde by Apoſtles, neyther at this day ceaſeth he, to giuegive vntounto the worlde doctours and paſtours, So that it becōmeth vsus, not to tempt God, that is, not to looke for a ſecrete inſpiration with the heretiques Enthuſiaſtae, but to acknowledge a iuſt order, and that God him ſelfe ſpeaketh vntounto vsus by men, of whome he woulde hauehave vsus to learne religion. The Eunuch of Candace, Quéene of Aethiopia, did reade the holy Scriptures, and the Lord could hauehave taught Actes. 8him by ſecrete inſpiration the myſterie of faith, but he giueth him Philip to be a teacher and an interpreter.
Likewiſe, Paule the doctour of the Gentiles, taken vppe into the thirde Gala. 1.heauen, and inſtructed by Chriſt him ſelfe, not by men, of all the principles of our religion, is neuertheleſſe referred ouer vntounto a man called Ananias. The Angel of God is ſent to Cornelius capteine of the Italian band being Actes. 10.at Caeſarea, which might hauehave inſtructed him in all pointes of true religion, but he willeth him to call for Peter the Apoſtle, He (ſayth the Angel) will tell thee what thou muſt do. Actes. 9.For this cauſe miniſters are called Sauiours: they are ſayde to conuert men: their worde is called, not the word of man, but the worde of God: he whiche deſpiſeth them, ſéemeth to deſpiſe God him ſelfe. It is alſo ſayd, that they them ſelues doe binde and looſe, and reteine and forgiue ſinnes. For Abdias the Prophete ſayth, that Sauiours ſhal aſcend into the mount Sion, whiche many interprete of the Apoſtles, Paule pleading before king Agrippa, and rehearſing the wordes Actes. 26.of God whic… came vntounto him in a viſion, ſayth, … ſend thee vntounto the Gentiles to open their eyes, that they may bee turned from darkeneſſe to light. &c. And Gabriel the Archangel ſayd before that ſpeaking of Iohn, Hee ſhall go before the Lorde with Luke. 1.the ſpirite and power of Elias, to turne the hearts of the fathers to the children, and the diſobedient to the wiſdome of the iuſt men. Moreouer, the Apoſtle to the Theſſal, We thanke 1. Theſſ. 2.God (ſayth he) bycauſe when ye had receiued of vsus the worde of the preaching of God, ye receiued it not as the word of men, but as it is in deede the word of God, which worketh alſo in you that beleeue. Againe, He therefore that deſpiſeth theſe things, 1. Theſſ. 4.deſpiſeth not man, but God, who hath euen giuen you his holy ſpirite. For the Lorde ſayth in the Goſpell. Luke. 10.He that heareth you heareth me, and he that deſpiſeth you, deſpiſeth mee. And againe, What ſo euer ye ſhall looſe on earth, ſhall be looſed in heauen: Matth. 16.and what ſo euer ye ſhall binde on earth, ſhall be bound in heauen. And againe, Whoſe ſinnes ſo euer ye remit, they are remitted vntounto thē, Iohn. 20.and whoſe ſinnes ſo euer you doe reteine they are reteined.
But ſome wreſting theſe places of the holy ſcripture againſt the natural Let euerie thinge be giuen to him that it belongeth: I meane both to God & th… miniſter.ſenſe, do giuegive the miniſters an equall power in a manner with Chriſt, and that which only perteineth vntounto him they communicate alſo vntounto them. But they ſay, that by ſuch meanes the miniſterie muſt be ſet out, leſt it wax vile and of no eſtimation among prophane men. Otherſome againe ſo ſpeake of the inwarde drawing of the ſpirite, that they ſéeme as it were to make ſuperfluous, or to take cleane away the outward miniſterie, and to attribute nothing at all vntounto it. Therefore the miniſterie muſt be limited with his boundes, leaſte it be drawne hither and thither, with the affections and luſtes of men, and either too much or too little be attributed vntounto it. Let the miniſterie in déed be beautified, and kept in authoritie, but let it be done without the diſhonouring of God. Neyther in déede becommeth it vsus, vnderunder the pretence of the miniſterie, to attribute that to mans labour, which is only Gods office, on whome all men ought to depend, and vntounto whome, as the onelyonly welſpring and giuer of all goodneſſe, they ought to hauehave reſpect. Therfore, the faithfull miniſters of the Lorde Ieſus ought only to hauehave regard herevnto, that they may kéepe the glorie and authoritie of Chriſt vnblemiſhed, and his prieſthoode ſound vntounto him ſelfe in euerie point. For the Lorde Ieſus him ſelfe ſitting at the righte hande of the father, in the true taber…acle, which God pight and not man, remaineth a prieſt, yea, the onelyonly high prieſt of his church for euer, executing as yet all the dueties of a prieſt in the Church. For he as the onelyonly teacher and maiſter in the Churche, teacheth his diſciples, that is, the Churche or congregation of the faithful: induing them with the holy ghoſte, regenerating and drawing them, ſanctifying and making them frée from their ſinnes. Which thing the ſcripture in euerie place plainely teacheth. This …nto the … of … miniſ…rie … the … of … Cor. ….glory, this power, he hath giuen vntounto none, neyther doth any miniſter, vnles he be blinded with diueliſh pryde, take that vntounto him ſelfe, as though he did worke thoſe workes that are proper vntounto Chriſte, eyther for Chriſte, or in Chriſtes ſtead, or together with Chriſt. The Apoſtles being Chriſt his moſt faithful miniſters and moſt choſen inſtruments of God, did not giuegive the holy ghoſte, did not drawe mens harts, did not inwardly anoynt mens mindes, did not regenerate ſoules, they them ſelues did not deliuer from ſinne, death, the diuell, and hell. For all theſe things be the works of God, whiche he hath not communicated to any. Wherfore the moſt holy Baptiſt in plaine wordes, denied that he was Chriſt, he denied that he him ſelfe baptiſed with the holy Ghoſte, I (ſaithe he) baptiſe with water, but hee baptiſeth with the holy Ghoſt. I am Iohn. 1.the voyce of a cryer in the wildernes, prepare the way of the Lorde. And Paule pleading his cauſe before Agrippa, wiſheth of God, that king Agrippa were ſuch a one as Paule him Actes. 26.ſelfe was, except his bonds. But ſuch a wiſhe had not néeded, if he him ſelfe could drawe, ſanctifie, and abſolue. There are infinite other of this kinde to be ſéene in the ſcriptures.
Yet neuertheleſſe, the miniſterie The minniſterie is not appointed in vaine.of ye church is not néedles. The kings counſellers, and officers, hauehave not equall power with the king, neither are they kinges with the king, or for the king, but for all that their ſeruice is not in vaine. Therefore that thing which Chriſt the ſonne of God, who is the greateſt, the beſt, and the chiefe high prieſt of his Church, worketh in his catholique church inwardly and in their mindes, as the onelyonly ſearcher of of the hearts, the very ſame outwardly he declareth and teſtifieth by his miniſters, whome the Scripture for that cauſe calleth witneſſes, embaſſadours, or meſſingers. You, ſayth the Lord to his Apoſtles, ſhall beare witneſſe, Iohn. 15. Actes. 1.bycauſe ye hauehave beene with me frō the beginning. And Paul ſaith, I 1. Tim. 1.am ordeined a precher & an apoſtle, & a teacher of the gentiles. Therfore the ſame apoſtle in another place calleth the ſame Goſpell, both a teſtimonie and preaching of our Lord Ieſus Chriſte. And Ihon the Apoſtle affirmeth, that he was baniſhed into the Iſle of Pathmos, For the worde of Apoc. 1.God, and for the witneſsing of Ieſus Chriſte. And therefore when miniſters beare witneſſe of the Sonne of God, and out of his word promiſe life euerlaſting, their worde is not called mans word, but the word of God, and they are ſaide to ſaue, and to releaſe from ſinn. For they are the true meſſingers and harroldes of the king, who is the deliuerer, who hath ſent them to publiſhe remiſſion of ſinnes: wherevpon alſo they attribute all the meanes of life ſaluation, and deliuerie, to the onelyonly deliuerer Chriſte. Paule in an other place, calleth miniſters Fellowe labourers with God: and afterward againe, Diſopſers of the ſecrets of God. For the ſaluation 1. Cor. 3. 4.whiche the ſonne of God hath onelyonly wrought, and whiche he alſo onelyonly giueth, the miniſters preache or diſpoſe, and ſo they are fellowe labourers. The ſame Apoſtle out of the doctrine of the Goſpell, which reſembleth the teacher in the Church, to one that ſoweth Matth. 13.ſéede, compareth the miniſters to gardeners, and planters of trées, to whom he committeth the outward manuring, reſeruing the inwarde working to Chriſte our Lord, ſaying: Who is Paule then? and who is Apollos? but miniſters by whome ye 1. Cor. 3.beleeued, and as the Lorde gaue to euerie man? I hauehave planted, Apollos watered, but god gaue the increaſe. So then, neyther is he that planteth any thing, neyther he that watereth, but God that giueth the increaſe. With whiche teſtimonie of the Scripture, Auguſtine being inſtructed, learned ſo to ſpeake and write of the miniſterie of the Church, as nothing ſhoulde be diminiſhed from the glorie of God, which inwardly moueth and teacheth vsus, and yet in the meane time, the office of the miniſterie ſhould not be taken away, or deſpiſed as vnprofitable. For in his Epiſtle Ad Circenſes, which in order is accounted the 130. ſpeaking of the ſecrete drawing of God, and the outwarde miniſterie of men, Theſe are not (ſayth he) oure workes, but Gods, I would not at al attribute theſe thinges vntounto mans working, no, not if when wee were with you, ſo greate a conuerſion of the multitude, through our ſpeaking and exhortations ſhould happen. That thing hee worketh and bringeth to paſſe, who by his miniſters outwardly warneth by tokens or ſignes of things, but by the things them ſelues, he inwardly teacheth by him ſelfe. Thus farre he. But leaſt it might ſéem to any man, that he ſpake too briefly and ſparingly, and not worthily enoughe of the miniſterie of the Church, euen he him ſelfe immediately addeth, and ſayth, Neyther therfore ought we to be more flowe to come vntounto you, bycauſe whatſoeuer is done prayſe woorthy among you, commeth not of vsus, but of him which alone doth wonderfull thinges. For we ought more carefully to runne to behold the workes of God, than our owne workes. Bycauſe euen we our ſelues, if we hauehave any goodneſſe in vsus, we are his worke and not mans. Therefore the Apoſtle ſaid, Neither is he that plāteth any thing, nor he that watereth, but God that giueth the increaſe.
The ſame writer ſpeaking of the verie ſame thing, in his 26. treatiſe vponupon Iohn, Al the men of that kingdome (ſayth he) ſhall be ſuche as are taught of God, they ſhall not heare by men: and though they heare by men, yet that which they vnderſtand is inwardly giuen, it ſhineth inwardly, it is inwardly reuealed. What doe men in preaching outwardly? what do I, nowe when I ſpeake? make you to heare a noyſe of wordes with your eares: But vnleſſe he reueale it, which it within, what ſay I? or what ſpeake I? The outward workman is the plā ter of the tree, and the inwarde is the creatour. Hee that planteth, and hee that watereth, worketh outwardly: that doe we. But neyther is he that planteth any thing, nor he that watereth, but God that giueth the increaſe. This is the meaning of, They ſhall be all taught of God. Thus far Auguſtine.
Wherfore when in another place S. Paule ſayth, Ye are the Epiſtle of Chriſte, miniſtred by vsus, written not …. Cor. 3.with ynke, but with the ſpirit of the liuing God, not in ſtonie tables, but in fleſhie tables of the heart, we muſt diligently put a difference betwéene the worke of the ſpirit, and the work of man or of the miniſter. The miniſter doth not take on him the honor of God, and the worke of the ſpirite, but his owne worke, that is to ſay, the miniſterie. Paule preacheth, and writeth with ynke, but the ſpirite of God moueth the heart, and with his grace or annoynting, he writeth in the very heart: ſo he worketh together with GOD, Paule working his proper woorke, and the ſpirite working his worke. The Apoſtles are preachers and miniſters of the Goſpell, not of the letter, but of the ſpirite: not that they giuegive the holie Ghoſte, but bycauſe they are preachers of the Goſpell, that is, of that whiche giueth the ſpirite of Chriſt, yea, which poureth it into the beléeuers: but they are not preachers of the letter of the lawe, which doth not giuegive grace, and remiſſion of ſinnes, but worketh wrath, and bringeth ſinne to light. Touching the keyes and the power of the keyes, there will be elſewhere a more fit place to ſpeake. And moreouer, it ſéemeth that here is a méete place, for thoſe things which I hauehave diſputed of, in the firſt ſermon of this Decade, touching the power and miniſterie of the Church.
Againe, whereas the Lorde vſeth in teaching his Church, mans helpe, and vsus as labourers together, in finiſhing the ſaluation of mankinde, he ſheweth moſt euidently howe greatly he loueth vsus, and howe muche he eſtéemeth of vsus, who hath layde vp ſo greate a treaſure in earthen veſſels, and euen in vsus our ſelues, worketh what ſo euer is moſt excellent, and ouercommeth all the highe excellencie of the world. Whereby we learne againe to attribute all the glorie vntounto Chriſt, Paul againe teaching vsus and ſaying, We preache not our ſelues, but Ieſus Chriſte the Lorde, and our 2. Cor. 4.ſelues your ſeruaunts for Ieſus ſake. For it is God that commaunded the light to ſhine out of darkneſſe, who hath ſhined in our hearts, for to giuegive the light of knowledge of the glorie of God in the face of Ieſus Chriſte. But we hauehave this treaſure in earthen veſſels, that the excellencie of the power, may bee of God, and not of vsus. Wee are afflicted on eueryevery ſide, yet are we not in diſtreſſe, &c.
Moreouer, all the members of the Eccleſiaſticall body, are wonderfully glued together by the Eccleſiaſticall miniſterie. For this chiefly helpeth to make concorde, and continue vnitie, bicauſe we want mutuall inſtruction, and vntounto euerie Churche is one peculiar paſtour appointed as a gouernour, as it were ſome faythfull houſholder, gouerning, and kéeping in order his whole familie. Truely it can not be denyed, that in time paſt that moſte exquiſite order of the tabernacle, and temple, and the tribe of Leuie conſecrated to the prieſthoode, were to this ende ordeyned of God: whiche as ſoone as that vngodly king Ieroboam throughe wicked preſumption forſooke, hee rent the kingdome in péeces, and at the length vtterly ouerthrewe both his owne houſe and the whole kingdome. S. Paule alſo ſpeaking of the endes of the holy miniſterie inſtituted The ende of the miniſterie.of God, doth not forget the vnitie of the Eccleſiaſticall body: wherevnto alſo he ioyneth other notable good things. If any man deſire his wordes, they are theſe, He inſtituted Ephe. 4.miniſters, for the gathering together of the Saintes, for the woorke of the miniſterie, and for the edification of the body of Chriſte, till we all meete together in the vnitie of faithe: and knowledge of the ſonne of god vntounto a perfect man, and vntounto the meaſure of the age, of the fulneſſe of Chriſte: that we henceforth be no more children, wauering and carried about with eueryevery winde of doctrine, by the deceite of men, and with eraftineſſe, whereby they lay in waite to deceiue. But let vsus followe the truth in louelove, and in all things grow vp into him, which is the heade, that is Chriſte. &c.
Theſe endes of the Eccleſiaſticall miniſterie are manifeſt in the preaching of the worde of God. GOD hathe inſtituted a miniſterie in the Church, that all the members may be brought into the vnitie of the bodye, and that they maye be ſubiect and cleaue to Chriſte their heade, that thereby we may growe to be of full age, and become perfect men, that we be not alwayes children, and that we lye not open to the deceites and bewitchings of all heretiques, but being ioyned together in true faith and charitie, let vsus holde faſt the pure and ſimple truth of Chriſte, and ſeruing Chriſte vnfeignedly in this worlde, we may after death reigne with him in heauen.
Out of theſe things let vsus alſo deriue this, that the Eccleſiaſticall miniſterie, thoughe it be executed by men, yet is it not of man, that is to The beginning of the miniſterie, and the worthineſſe thereof.ſay, inuented by man. For the beginning thereof is from heauen, and the authour or inſtitutour thereof is God him ſelfe, and therefore the worthineſſe of it doth greatly excell.
The firſt preacher in paradiſe was God him ſelfe, yea, the ſonne of God him ſelfe, who by the miniſterie of the holy ghoſte alwayes ſpake to the Fathers, euen as afterwardes, being incarnate, he was giuen of the father to be a maiſter and teacher to the whole worlde. He preached vntounto our parentes, Adam and Eue, remiſſion of ſinnes, and repentance. He ordeyued and reuealed a ſacrifice inſteade of a ſacrament, wherein might be repreſented & ratified vntounto them y• price of the redemptiō promiſed by ye ſéed in time couenient to be paide, &c. There ſuccéeded in ye miniſterie, Adā with his ſonnes & nephues, Seth, Enos, Enoch, No…, Sem, Abrahā, with their ſonnes and nephues, euen vntounto Moſes, in whoſe time while he gouerned the Church: and after him, there are giuen Prophetes and Prieſtes, euen vntounto the time of Iohn Baptiſt, and Ieſus the promiſed ſéed, I meane Chriſte, our king and highe Prieſte. He in likewiſe ſent into the worlde his diſciples, that is to ſaye, the Apoſtles, who ordeyned for their ſucceſſours, Byſhops and Doctours. Of whiche thing I hauehave ſpoken more largely in an other place. God him ſelfe therefore is hearde in the voyce or doctrine of his miniſters. So that we are commaunded to giuegive eare to the miniſters, preaching the Goſpell, as to the verie Angels of God, yea, as to the Lord him ſelfe. For this cauſe Paule prayſeth the Galathians, ſaying, Gala. 4.Ye deſpiſed not, neyther abhorred my triall which was in the fleſh, but receiued me as an angel of God, yea, as Chriſte Ieſus.
Wherevpon S. Auguſtine alſo in his third treatiſe vponupon Iohn, Let vsus heare (ſayth he) the Goſpell, as if the How mi…iſters are to be …earde.Lord were preſent, and let vsus not ſay, Oh happie are they who could heare him: bycauſe there were many of them which ſaw him, and yet conſented to kill him, and many among vsus who hauehave not ſeene, and yet beleued. For that alſo whiche ſounded precious out of the mouth of the Lorde, is both written for our ſakes, and kept for vsus, and is alſo read for our ſakes, and for our poſterities ſake ſhall bee read vntounto the end of the world. The Lord is aboue, yea, and the Lord whiche is the trueth, is here alſo. For the body of the Lord wherewith he roſe, may be in one place, but his trueth is ſpread abroade eueryevery where. Let vsus therefore heare the Lord, and that alſo which he ſhal giuegive vsus of his words. Thus much he. The Lord our highe prieſte ſpeaketh vntounto vsus, euen at this day, by the miniſters preaching his word. And we hauehave all things what ſo euer the Lorde ſpake by the patriarches, prophets, and apoſtles, ſet out in the ſcriptures, which the miniſters of the churche doe reade, and declare Rom. 15. Heb. 3.before vsus. Who therefore hereafter can deſpiſe the miniſterie, and the faithfull miniſters of Chriſte, eſpecially ſince our Lord and ſauiour tooke vppon him the miniſterie, and was made the Apoſtle and miniſter of the churche of the Iewes. What and if thoſe firſt miniſters were ſuch, as no age, in any doctrine of religion, in holineſſe and excellencie, had their fellowes, muche leſſe their betters? At this day, in ſo muche as they are the laſt times, wherein ſcoffers and Epicures hauehave their full range, the miniſterie of Gods word is of no value. But if you runne ouer and weigh all the ages, euen vntounto the beginning of the world, you ſhall finde that the wiſeſt, iuſteſt, and beſt men in the whole world had nothing in more reuerence than the word of God, & the prophets, and the holy apoſtles of God.
But before we procéede any further That the miniſterie of the worde of God remaineth in the Church. Iere. 31.in other thinges belonging to this matter, we wil make anſwere to ſome, which euē vnderunder the pretence of the holy ſcriptures, endeuour to peruert the miniſterie of the word. For they alledge this text of Ieremie, No man ſhall teach his neighbour, for al ſhall know me. As we denie not that Ieremie hath ſo written, ſo we ſay, by that kinde of ſpeache, and figuratiue ſaying, that he ment nothing elſe, thā that the knowledge of God, and heauenly things ſhould be very common in the whole world. Which Ioel alſo foretolde woulde come to paſſe, and which Peter alledgeth in the Actes, 2. chapter. In the meane while, thoſe two Prophets, as alſo all other verie often, doe make mention of the teachers of the Churche, whome the Lorde ſhoulde ſende vntounto his people: which they woulde not hauehave done, if they had vnderſtoode, that all preachers ſhoulde be cleane taken away. Whereas other obiect, that al hauehave the office of teaching committed How all may teachalike vntounto them, to wit, parents to teach their children, and eueryevery one to admoniſh his neighbour: therefore that there is no neede of the miniſterie of the worde of God in the church, it is ſophiſticall. For all of vsus can and ought priuately, to teache and admoniſhe our children and our neighbours: but therfore the publique miniſterie of the word of God is not ſuperfluous.
For the ſame God whiche commaunded parents, and vsus all, that they ſhoulde inſtruct their children Deut. 6.in godlineſſe, and that eueryevery one of vsus alſo ſhoulde teache, and admoniſh our neighbours, hath giuen publique miniſters vntounto the Churche. It is their office to teache openly or publiquely in the Churche, neyther is this permitted to whome ſo euer will, but onelyonly to them that be lawfully ordeyned: leaſt happily if other teache, they ſhould not goe forward in the righte pathe. For then it were lawefull for eueryevery one, being inſpired with the ſpirit of God, at what time and place ſo euer both ſoberly to gaineſay, and to affirme the trueth. Therefore the publique miniſterie of the worde remaineth neuertheleſſe, and that perpetually in the Church.
Thus much hauehave we ſpoken in generall, of the miniſterie and the miniſters of the worde of God. Nowe that which remaineth of this matter, we will diſcuſſe by their kyndes and partes, and firſt we will ſhewe what orders, or what offices, the Lord hath inſtituted from ye beginning, or whō he hath put in authoritie in the holie miniſterie of the churche: then what manner men, and after what ſorte it is méete for vsus to ordeine miniſters. Laſt of all, what maner of office it is that they hauehave that are ordeined in the church. And that we be not troubleſome vntounto you, beginning a long diſcourſe from the Patriarches, we will beginne at our Lord Chriſt him ſelfe, What orders the Lord hath inſtituted in the Church.of whom Paul the Apoſtle ſpeaking, Hee that deſcended (ſayth he) is euen the ſame whiche aſcended vp farre aboue all heauens, to fulfill all things. And he gaue ſome Apoſtls and ſome Prophets, and ſome Euangeliſts, and ſome Paſtours and Doctours, to the gathering together of the Saintes into the work of miniſtration, into the edifying of the body of Chriſt. And ſo foorth, as is read in the 4. chapter to the Epheſians. Therfore our Lord ordeined Apoſtles, Prophetes, Euangeliſtes, Paſtours and Doctours, by whoſe labour he ment to builde, preſerue, and gouerne the Church.
Let vsus nowe ſée, what the ſcripture teacheth vsus of them. Apoſtle is Apoſtles.a newe name giuen of the Lorde him ſelfe, to thoſe twelue, whiche he choſe peculiarly, and ordeined teachers and maiſters to (all) nations. For thus we reade in the 6. of Luke. The Lord called his diſciples, and of them he choſe Luke. 6.twelue, whome alſo hee called Apoſtles. For Apoſtle ſignifieth one that is ſent, a meſſinger, embaſſadour, or oratour.
For in the Goſpell after Sainte Iohn, we read, The Apoſtle (or meſſinger) Iohn. 13.is not greater than he that ſent him. And truely, there is verie often mention made of ſending, in the Prophets & in the olde Teſtament: from whence it ſéemeth the Lord borrowed that name.
We reade of no certeine boundes appoynted to the Apoſtles. For the Lorde ſaith in the Goſpell, Goe ye into the whole worlde, and preache Mark. 16.the Goſpell to all creatures. Theſe are the maiſter builders of the firſte Churche of God, from whome among auncient writers, they tooke the name of Apoſtolique Churches, thoſe I meane, which the Apoſtles firſt founded: as was the Church at Antioch, Epheſus, Corinthe, and many other, mentioned in the Acts of the apoſtles.
The name of a Miniſter and Prophete is excéeding large. Whereof is Prophets.ſpoken in an other place. Prophetes in this place are they, which excell in ſingular reuelation, and by whome the Lorde foretelleth, thinges that ſhall come to the Churche: ſuche a one as we reade Agabus was, which both foretold to S. Paule, the famine whiche was to come, and his bonds.Acte. 11. 21.
Wiſe and godly men, indued with a ſingular gifte of interpreting the ſcripture, in times paſt were called Prophetes: as it maye appeare by the wordes of the Apoſtle. 1. Cor. 14. chapter. An Euangeliſt is a preacher of the Goſpell of Ieſus Chriſte, Euangeliſtes.ſente with Apoſtolique authoritie. Such we reade were Philip and Timothie. &c. Paſtours watche ouer Paſtours.the Lordes flocke, hauing care of the Lordes people, féeding the Churche with the worde of trueth, and kéeping the woolues from the ſhéepefouldes. The chiefe of theſe is that good ſhepehearde Chriſte, which ſayth vntounto Peter, Iohn. 10. and. 21.Feede my ſheepe. Whereby he alſo ioyneth him ſelfe to ſhepeheards. Doctours or Teachers hauehave their names of teaching. Neyther do I Doctours or Teachers.ſée what they differ from ſhepheards, but that they did onelyonly teache, and in the meane while were not burthened with the care that belongeth to the Paſtour: of whiche ſort, in a manner are the interpreters of ſcriptures and gouernours of Chriſtian ſchooles.
There are alſo found other names of the ouerſéers of the Churche in the ſcriptures. The Apoſtle Paule ſaith vntounto the ſhepeheards gathered together Biſhops. Actes. 20.in the counſel at Miletum, Take heede therefore vntounto your ſelues and to all the flocke, ouer the whiche the holy ghoſt hath made you ouerſeers, to feede the Church of God. But byſhops are called Superintendents, ſéers, kéepers, watchmē, & rulers. The people of Athens called them whome they ſēt to their tributarie cities, ſubiecte vntounto them, diligently to ſée and marke what they did in euerie citie, foreign, & foreign, that is to ſay, ſpyes and watchmen. The Apoſtles called byſhops, watchmen, and kéepers of the Lords flocke, and the ſtewardes of Chriſte, or diſpoſers of the ſecretes of God in the Churche. And Presbyter, an Elder, hath his name Elders.of age and auncient yeares. In times paſt, the care of the common wealth was committed vntounto the elders, as to thoſe that were exerciſed with manifolde experience, & long vſe of things. For gouernours of cities are bothe called Seniors and Senatours. And as common weales hauehave their Senatours: ſo hath the church her elders, as it appeareth in the Actes. 14. 15. 20. & 21. chap. It ſéemeth that the ordeining of elders, came into the church, out of the ſynagogue. For thus we reade in the booke of Numbers, Gather vntounto Nume. 11.me (ſaith he) three ſcore and ten men of the elders of Iſrael, whome thou knoweſt to bee the elders of the people, and officers ouer them, and I wil take of the ſpirit which is vponupon thee and put vppon them, and they ſhall beare the burthen of the people, with thee, leaſt thou bee conſtrained to beare it alone. Wherefore the elders in the churche of Chriſte, are eyther byſhoppes, or otherwiſe prudent and learned men, added to byſhops, that they maye the more eaſily beare the burthen layd vponupon them, and that the churche of God may the better and more conueniently be gouerned.
For Paule ſayth, The elders that rule well, let them be counted woorthy of double honour, moſt ſpecially 1. Tim. 6.they which labour in the worde, and doctrine. There were therefore certeine other, in the Eccleſiaſticall function, who albeit they did not teach by and by, as did the byſhops, yet were they preſent with them that taught in all all buſineſſes. Perhaps they are called of the ſame Apoſtle elſewhere, 1. Cor. 12.Gouernours, that is is to ſay, whiche are ſet in authoritie concerning diſcipline, and other affaires of the churche.
And bycauſe we are come thus farre in this preſent treatiſe, we will alſo declare other names of offices in the churche. There is muche ſpeache in the ſcriptures of Deacons, and amonge Deacons.Eccleſiaſticall writers, of Prieſtes. In the primitiue Churche the care of the poore was committed to Deacons: as it is plainely gathered out of the ſixt chapter of the Actes of the Apoſtles. There are alſo lawes to be ſéene, which are preſcribed vntounto them by the Apoſtle, in the firſte to Timothie the thirde chapter. The office of Deacons was ſeparated frō the function of Paſtours: and therefore we do not reckon them in the order of Paſtours. The auncient fathers referred them to the miniſterie, but not to the Prieſthoode.
We reade alſo, that women not Women Deacons.wedded, but widowes miniſtred in the primitiue churche. And among other Phebe of the churche of Cenc…ea Rom. 16.highly prayſed of the Apoſtle, is verie famous. But he forbiddeth women 1. Cor. 14.to teach in the church, and to take vponupon them publique offices. How therfore, 1. Tim. 2.or in what thing did women miniſter in the churche? vndoubtedly, they miniſtred vntounto the poore in duties apperteyning to women. They miniſtred vntounto the ſicke, and with Martha Chriſts hoſteſſe, they did with great care and diligence cheariſh the members of Chriſte: For what other offices could they hauehave?
Moreouer, the name of Prieſt ſéemeth Prieſtesto be brought into the churche, out of the ſynagogue. For otherwiſe ye ſhall not finde in the newe Teſtament, the miniſters of the worde of GOD, and of churches to be called prieſtes, but after that ſorte, that all Chriſtians are called prieſtes by the 1. Pet. 2.Apoſtle Peter. But it appeareth that the miniſters of the new Teſtament for a certeine likeneſſe whiche they hauehave with the miniſters of the olde Teſtament, of eccleſiaſticall writers are called Prieſtes. For as they did their ſeruice in the tabernacle: ſo theſe alſo, after their manner, and their faſhion, miniſter to the churche of God. For otherwiſe the Latine word is deriued of holy things: and ſignifieth a miniſter of holy things, a man, I ſay, dedicated and conſecrated vntounto God to do holy things. And holy things are not only ſacrifices, but what things ſo euer come vnderunder the name of religion, from whiche we dee not exclude the lawes them ſelues, and holy doctrine.
In the old teſtament we read that 2. Sam. 8.Dauids ſonnes were called prieſtes, not that they were miniſters of holy things, (for it was not lawfull for thē whiche came of the tribe of Iuda to ſerue in the tabernacle: but onelyonly to the Leuites) but bicauſe, they liuing vnderunder the gouernement and diſcipline of prieſtes, did learne good ſciences and holy diuinitie.
Here it ſéemeth it muſt not be diſſembled, that thoſe names which we There is an interchanging betweene thoſe names.hauehave intreated of, are in the Scriptures one vſed for an other. For Peter the Apoſtle of Chriſt our Lord calleth him ſelfe an Elder. And in the Actes of the Apoſtles, he calleth the Apoſtleſhip, a Byſhopricke. For Saint Paule alſo calling the Elders together at Miletum, and talking with them, he calleth them Byſhops.
And in his Epiſtle vntounto Titus, he commaundeth to ordeine Elders, towne by towne, whome immediately after he calleth Byſhoppes. And that they alſo are called both Doctors and Paſtours, there is none ſo groſſe headed to denie.
Now by all theſe things we think it is manifeſt to all men, what orders What mā ner of order remayneth in the churche.the Lord him ſelfe ordeined from the beginning, and whome he hath conſecrated to the holie miniſterie of the Church, to gouerne his owne church. He layd the foundation of the churche at the beginning, by Apoſtles, Euangeliſtes, and Prophetes: he enlarged and mainteyned the ſame, by Paſtours and Doctours. To theſe Elders and Deacons were helpers: The Deacons, in ſéeing to the poore, and the Elders in doctrine, in diſcipline, and in gouerning, and ſuſteyning other weightier affaires of the Churche. Neuertheleſſe, it appeareth that the order of the Apoſtles, Euangeliſtes and Prophets, was ordeined at the beginning by the Lorde vntounto his Churche, for a time, according to the matter, perſons, and places. For many ages ſince, and immediatly after, the foundation of Chriſtes kingdome in earth, the Apoſtles, Euangeliſtes and Prophets ceaſed, and there came, in their place, Byſhops, Paſtours, Doctours, and Elders, which order hath continued moſt ſtedfaſtly in the Church: that nowe we can not doubt, that the order of the Churche is perfect, and the gouernement abſolute, if at this day alſo there remaine in the Church of God, byſhops or paſtours, doctours alſo, or Elders. Yet we deny not, that after the death of the Apoſtles, there were oftentimes Apoſtles rayſed vp of GOD, whiche might preache the Goſpell to barbarous and vngodly nations. We confeſſe alſo, that God euen at this day is able to rayſe vp Apoſtles, Euangeliſtes, and Prophetes, whoſe labour he may vſe to worke the ſaluation of mankinde. For we acknowledge, that holy and faithfull men, whiche firſt preach the truth of the Goſpell to any vnbeléeuing people, may be called Apoſtles, and Euangeliſtes. We acknowledge y• men inſpired with ſingular grace of the ſpirit, which foreſée & foreſhew things to come, and be excellent interpreters of the ſcriptures, or Diuines illuminated, may be called Prophetes, as we hauehave ſhewed elſewhere more at large. But in the order of byſhops and elders, from the Equali…ic betweene Biſhops & Elders.beginning, there was ſingular humilitie, charitie, and concord, no contention or ſtrife for prerogatiue, or titles or dignitie. For all acknowledged themſelues to be the miniſters of one maiſter, coequall in all thinges, touching office or charge. He made them vnequall, not in office, but in giftes, by the excellencie of giftes. Yet they that had obteyned the excellenter gifts, did not deſpiſe the meaner ſort, neither did they enuie them for their giftes. S. Paule ſayth, Let a man ſo 1. Cor. 4.eſteeme of vsus as the miniſters of Chriſte, and diſpoſers of the ſecretes of God.
The ſame Paule in more than one place, caleth the preaching of ye goſpel, ye miniſterie. For that tooke déepe root in the auncient byſhops hearts, which the Lorde when his diſciples ſtriued for dignitie, and (as they ſay) for the maioritie, that is, which of them ſhuld be the greateſt, ſetting a childe in the middeſt of them, ſayde, Verily, verily, I ſay vntounto you, except ye turne, and …atth. 18.become as little children, ye ſhal not enter into the kingdome of heauen. Truly the martyr of God Saint Cyprian, ſtanding in the counſel of the byſhops at Carthage, wiſely ſayde: Neither hath any of vsus, appointed him ſelfe to be a byſhop of byſhops, or by tyrannous feare compelled his fellowes in office to neceſsitie of obeying: ſince eueryevery byſhop hath according to the licence and libertie of his power, his owne free choyce, as if hee might not bee iudged of an other, ſince neyther he him ſelfe can iudge an other: but let vsus all looke for the iudgement of our Lord Ieſus Chriſt, who only and alone hath power, both to preferre vsus in the gouernement of his Church, and to giuegive ſentence of our doing. Thus farre he.
At that time therefore byſhoppes contended not for I knowe not what primacie or patrimonie of Peter, but that one mighte excell the other in pureneſſe of doctrine, and holineſſe of life, and mutually to helpe one an other. And then vndoubtedly the affaires of the Church went forward proſperouſly, in ſo muche, that though the moſt puiſant princes of the world, ſhould hauehave perſecuted the Church of Chriſte with fire and ſworde, yet neuertheleſſe, againſt all the aſſaultes of the diuell and the worlde, ſhe had ſtoode vnmoueable, hauing wonne the victorie, and had daily béene more inlarged & alſo renoumed. Oh happy had we béene, if this order of Paſtors had not béene chaunged, but that that auncient ſimplicitie of miniſters, that fayth, humilitie, and diligence, had remained vncorrupted!
But in proceſſe of time all things When the prerogatiue of Biſhops be ganne and in what ſort.of ancient ſoundneſſe, humilitie, and ſimplicitie vaniſhed awaye, whiles ſomethings are turned vpſide down, ſomethinges eyther of their owne accorde were out of vſe, or elſe are taken away by deceite, ſomethings are added too. Verily not many ages after the death of the Apoſtles, there was ſéene a farre other Hierarchie (or gouernement) of the Churche, than was from the beginning, althoughe thoſe beginninges ſéeme to be more tollerable, than at this day all of this ſame order are. Sainte Hierome ſaythe: In times paſt churches were gouerned, with the common counſel and aduiſe of the elders, afterward it was decreed, that one of the elders being choſen, ſhould bee ſet ouer the other, vntounto whome the whole care of the church ſhould perteine, and that the ſeedes of ſciſmes ſhould bee taken away. Thus much he. In eueryevery citie & countrie therefore, he that was moſt excellent, was placed aboue the reſt. His office was to be ſuperintendent, and to hauehave the ouerſight of the miniſters, and the whole flocke. He had not (as wee vnderſtoode euen nowe out of Cyprians words) dominion ouer his fellowes in office or other elders: but as the Conſul in the Senate houſe was placed to demaunde and gather together the voyces of ye Senatours, and to defende the lawes & priuileges, and to be carefull leaſt there ſhould ariſe factions amonge the Senatours: euen ſo no other was the office of a biſhop in the church: in all other thinges hee was but equall with the other miniſters. But had not the arrogancie of the miniſters, and ambition of biſhops in the times that followed further increaſed, we would not ſpeake a word againſt them. And S. Hierome affirmeth, that That preferrment of biſhops, ſprange not by Gods ordinaunce, but by the ordinance of man. Theſe thinges hauehave wee remembred, ſayeth he, to the end we might ſhewe that amonge the old fathers, biſhops and miniſters were all one: but by litle and little, that the plantes of diſſentions might be pluckt vpp, all the care was committed vntounto one. Therfore as miniſters knowe that they by the cuſtome of the church, are ſubiect to him whiche is ſet ouer them: ſo let biſhops know, that rather by cuſtom, than by the truth of the Lords diſpoſition, they are greater than the other miniſters, and that they ought to gouerne the churches together in common, following the example of Moſes, who when it was in his power alone to gouerne the people of Iſrael, choſe out threeſcore and tenne other, with whom he might iudge the people. Thus he writeth in his commentarie vppon the 3. cap. of the Epiſt. of Paul vntounto Titus.
But the auncient fathers kept not themſelues within theſe boundes. The … and …erogatiue of Biſhops increaſed.There were alſo ordeyned Patriarches at Antioche, Alexandria, Conſtantinople and Rome. There are appointed Archbiſhops or Metropolitanes, that is to …aye, ſuch as hauehave gouernement ouer the biſhops, throughout prouinces. And to biſhops of cities or inferiour biſhops, there are added ſuch as were called Chorepiſcopi, (or biſhops of the multitude) that is to ſaye, at ſuch time as the countrie or region was larger, than that the care and ouerſighte of ye biſhop placed ouer the citie would ſuffice. For theſe were added as vicars and ſuffraganes, who might execute the office of the biſhop throughout that part of the countrie. But we know that ye functions of ſuffraganes or vicars generall, in theſe laſt times, are of a farre other maner in biſhops courtes and dioceſſes. And alſo vnderunder deacons, were placed ſubdeacons: and when wealth increaſed, there were archdeacons alſo created, that is to ſaye, ouerſeers of all the goodes of the church. They as yet were not mingled with the order of miniſters or biſhops, and of thoſe yt taught, but they remained as ſtewards or factours of the goods of the church. As neither the monkes at the beginning executed the office of a prieſt or miniſter in the church. For they were counted as laye-men, not as clearkes, and were vnderunder the charge of the paſtors. But theſe vnfortunate birdes neuer left ſoaring, vntill in theſe laſt times, they hauehave clymed into the topp of the temple, and hauehave ſet themſelues vppon biſhops and paſtours heads. For monkes hauehave béene and are both Popes, archbiſhops, & biſhops, and what are they not? It is rehearſed out of the Regiſtre of Gregorie, that hee (who neuertheleſſe was verie fauourable to the monkes) himſelfe would put him out of the cleargie, who beeing a monke, would take the degrée of an abbat, for aſmuche as the one dignitie would hinder the other.
Clearkes (who are the Lords inheritaunce, or whoſe lot the Lord is) in times paſt ſuche were called as were Clearkes.ſtudentes or profeſſours of diuinitie, that is to ſay, the very ſéed of paſtours of the churche, and ſuch as were euen as it were conſecrated to ſuccéed in the miniſterie of the church: that is, ſuche as liued vnderunder gouernment, and were trained vp by the doctours and elders, in the ſtudie of the liberall ſciences, & holy ſcriptures. This inſtitution is auncient, not new, neither inuēted by man. For in time paſt amonge the old people of the Iewes, they were called Nazarites. And that the moſt excellent churches hauehave cōtinually had famous ſcholes, euen from the time of ye Apoſtles, Euſebius doth often witnes. But vntounto thoſe ſtudents, the affaires of the church ſomwhat increaſing, it ſéemeth that the charge of opening & ſhutting the temple, or church, was committed, and to prepare al things in the church, and further to read openly before the people, ſuch places of ſcripture, as the biſhop appointed them. Wherevppon perhaps the names of dorekepers, and readers ſprang, which are at this day reckoned amōgſt eccleſiaſtical orders. But they which were more familiarly preſent wt the biſhops, & accompanied them, & were eſtemed as thoſe who after the deceaſe of ye biſhops might ſuccéed in their places were called Acoluthi, as if you would ſay, folowers. For it is a gréeke word. And as in time for ye moſt part all things become worſe, euen ſo theſe things ye further off from their firſt inſtitution, ye more filthilie were they wreſted. In ſom things you ſhal ſée nothing left but ye bare name: ſome things vtterly loſt, ſome things are turned altogether to another vſe. And here for witnes I alledg Iſidorꝰ, Rabanus, Innocentius, Durandus, and other writers of this kind. They make 2. ſorts of eccleſiaſtical perſons, one of dignitie, another of order. Of dignitie, as Pope, patriarche, primate, archbiſhop, archprieſt, archdeacon, & prouoſt. Of order, as the miniſter or prieſt, the deacon &c. But ſome account 6. orders other ſome 8. All with one accord doe reckō, dorekéepers, or porters, readers or ſingers, exorciſts, acoluthes, ſubdeacous, deacōs, elders, or prieſts. Thoſe againe they diuide into greater & leſſer orders. Among the greater orders, are the prieſt or elder, the deacon & the ſubdeacon. The reſt are called ye leſſer orders. Of which orders there remayneth nothing in a maner beſide y• bare name. The office of dore-kéepers is turned ouer to the ſextens, which they cal Holy water clearks. There are no readers: for that auncient reading is worne out of vſe. The Pſalmiſtes or ſingers, doe vnderſtand nothing leſſe than that they rehearſe or ſinge. Touching the exorciſts, this they ſay. Ioſephus writeth yt king Solomon found out the maner of exorciſme, yt is, of coniuring, wherby vncleane ſpirits were driuen out of a mā that was poſſeſſed by Eleazar the exorciſt, ſo yt they durſt no more come againe. To this office they that are named exorciſtes are called. Of whom it is read in the Goſpel, If I thrugh Beelzebub caſt out diuels, by whom do your children, (to witt Matth. 12your exorciſts or coniurers) caſt them out? Thus much they ſay: which I rehearſe to this end, that it may appeare to all men, yt theſe men are the very ſame, of whom ye Apoſtle foretold that 2. Tim. 4it ſhould come to paſſe, that they ſhall not ſuffer wholeſome doctrine, but ſhalbe turned vntounto fables. For who knoweth not, that it is moſt fabulous, which is reported of Solomon? Who knoweth not that the Apoſtles of the Lord, were not exorciſts, neither vſed at any time any manner of inchantments or coniurations? For with a word they caſt out vncleane ſpirits, yt is by calling vppon and by ye power of the name of Chriſt. Thoſe gifts ceaſed long agoe in ye church of God. Thoſe ſonnes of Scęua the prieſt in the Actes …ctes. 19.of ye Apoſtles were ſaid to be exorciſts, whom the euil ſpirite, though they called on the names of Ieſus and Paule, ranne vponupon, and tare the clothes from their backs, and ſo, by Gods appointmēt, made knowne vntounto all men, how much ye eternal God is delighted with exorciſtes. And yet theſe fellowes thruſt them vponupon vsus as yet. Touching the Acoluthes or followers, thus they write: heare I pray you howe trimly they reaſon. The Acoluthes, ſay they, are waxe-bearers, becauſe they carrie waxe candles. For when the Goſpell muſt bee read, or maſſe is to bee ſaid, waxe candles are lighted, to ſignifie the ioy of the minde. Who hearing theſe thinges, will ſay that theſe men do… vnlearnedly handle no myſteries? Subdeacons and deacons, are no longer prouiders for the poore, but being made miniſters of ſuperſtition, they attende on the Popiſhe maſſe. The deacons office is to ſinge the Goſpell: the ſubdeacons, to ſinge the epiſtle. In fewe woordes I cannot expreſſe, what fooliſh men do fondly chatter cocerning theſe maſters. Ouer theſe they hauehave ſet an archdeacon, which is a name of dignitie, and preeminence. Sacrificers, who are alſo called prieſtes, are diuerſlye diſtinguiſhed. For there are regular prieſtes, and ſecular …piſhe …egular …rieſtes.prieſtes. By regular prieſtes they vnderſtand monkes: whereas they are nothingleſſe, than thoſe they are ſaid to be. Truly they reſemble thoſe that of …ld were called monkes in no point of their doings. A greate part of them are a rule and lawe vntounto them ſelues. Of theſe men ſome are doctours appointed to the office of preaching, but yet rather occupied in ſaying of their houres, and in ſinging and ſaying of maſſes. And theſe men ſowe ſuperſtition, and moſt obſtinately defend it, & moſt bitterly do perſecute true religion. Another ſort and ye greateſt part of theſe monkiſh prieſtes, doe nothing elſe but ſinge in the church, and mumble maſſe, and that for a very ſlender price. But you may ſooner number ye Popiſhe Secular prieſtes.ſandes of the coaſt of Libya, than the whole rable of theſe, But they are vnprofitable both vntounto God, and to the church, & alſo euen to themſelues, men vtterly vnlearned, and ſlow bellies, & yet in the meane ſeaſon ſworne enimies to the truth of ye Goſpel. Among the ſecular prieſtes, the chiefe are canons, whiche for the moſt part are idle perſōs, giuen ouer to voluptuouſnes, gluttons, and in very déed ſecular, that is to ſaye, worldly. They thinke they hauehave gailie diſcharged their duetie, if they make an end of the houres, which they call canonical, and be preſent gazers on at ye maſſe, and if they honour and beautifie with their preſence, gods ſeruice as they cal it. They ſéeme to be more ſtreit, and not to be ſecular prieſts▪ who ſay maſſe both for ye quick and for ye dead. There are reckoned alſo in ye number of ſecular prieſtes, pariſh prieſts, whom they call Plebani, that is prieſts appointed for ye people, who only repreſent ſome ſhadowe of ye old inſtitution, in this, yt they preache and adminiſter the Sacramentes: whiche neuertheleſſe you cannot allowe, beecauſe they miniſter them after Popiſh traditions and not after the doctrine of the Apoſtles. And many other thinges they doe by reaſon of their office, which godlines by al meanes doth diſſallowe. There are added vntounto theſe hirelings, helpers or vicars. There are alſo ioyned vntounto theſe Sacellani, whome they call chaplaines, of whom there is an excéeding number. Theſe euen as the monkiſh prieſts, do account the chiefe partes of their duetie to be ſaying ouer their houres, but eſpecially in maſſing, as for doctrine they attribute nothing to it. For of this companie, you ſhall finde ſome, who neuer in all their life made one ſermon. For the charge of preaching they committ onelyonly to their pariſhe prieſtes, and their vicars, they ſerue thoſe Gods, to whome their altar or their chapell is conſecrated, &c.
By all whiche thinges, euen vntounto blinde men it plainly appeareth, how ſhamefully the firſt inſtitution of miniſters or paſtours, is corrupted and turned vpſide downe. They ſet ouer the prieſtes, archprieſtes. I hauehave vſed Archeprieſtes.that word in my preface or epiſtle, in the beginning of the firſt Decade: and I heare that ſome brethren are offended at it, as thoughe there ſtucke ſome péece of Popiſh leuen ſtill about vsus, or as though wee thought to bring in againe ſome vnworthie dignitie into the churche. But I would not hauehave thoſe brethren to feare. With vsus there are no Popiſh archprieſts: neither vnderſtood I any Popiſh dignitie by that word, but the office of ouerſéeinge, whiche others call viſiting. For they hauehave the charge of all degrées in our countrie, in admoniſhing and correcting: they hauehave no prelacie or ſuperioritie, they reape no rewards thereby, &c.
But wee returne to our purpoſe. They deriue prieſtes or ſacrificers, from the ſeuentie diſciples, whome it Kindes … Biſhops.is read in ye Goſpel that the Lord did chooſe: The order of biſhops, from Peter himſelfe, and the reſidue of the Apoſtles. And immediatly they diuide the order of biſhops into thrée partes, namelye, patriarches, archbiſhoppes and biſhops. They account the patriarchs the fathers of princes or higheſt fathers. And them alſo they call Primates.
And Primates, ſay they, hauehave authoritie ouer thrée archbiſhops, as a king alſo hath authoritie ouer thrée dukes. Here I thincke, Cardinals hauehave their place, in whom the church of Rome is turned as a gate vponupon ye hindges. For in the Decretals of Gregorie, De officio Archip. it is thus read: Cardinals hauehave their name, a Cardine, that is, of the hindg of a gate: for as by the hindg, the gate is ruled, ſo by Cardinals, the vniuerſall churche is gouerned. Archbiſhops are, as it were, the princes of biſhops: they are alſo ſyrnamed Metropolitanes, becauſe they hauehave their gouernment in the chiefeſt cities. In verie déed Metropolis, with the Gréekes, is as it were a mother citie, from whence Colonies are deducted, that is, people are ſent out to inhabite ſome newe place. Wherevpon he is called the Metropolitane byſhoppe, who gouerneth ſome one Prouince, and hath other byſhops vnderunder him. And theſe are called both byſhops, chiefe prieſtes, and preſuls. But if you compare all theſe thinges, with that whiche I ſayde before of the byſhops and gouernours of the primitiue churche, you will ſay, there is very greate difference betwéene them. But that The Pop… or chiefe… Biſhop.whiche they write touching the Pope or chiefe byſhop, is farre from the writings of the Apoſtles and Euāgeliſts, and from the firſt ordeyning of miniſters, made by our ſauiour Chriſt. All thoſe biſhops, ſaye they, our moſt holy Lord the Pope doth excell in dignitie and power: who is called Pope, that is, the father of fathers: he is alſo called vniuerſall, becauſe hee is chiefe of the vniuerſall churche: and hee is alſo called Apoſtolicall, and the chiefe biſhop, becauſe he ſupplieth the roome of the chiefe of the Apoſtles. For he is Melchizedec… whoſe prieſthood other are not to be compared vntounto: becauſe he is the head of all biſhoppes, from whom they deſcend as members from the head: and of whoſe power they all do receiue, whome he calleth to be partakers of his care and burden, but not to bee partakers of the fulneſſe of power. They therfore define the Pope, to be the ſupreme head of the churche in earth, and the onelyonly vniuerſall ſhéepeheard of the whole world, who cannot erre, nether ought to be iudged of any man. For, they ſaye, he is the iudge of all men, hauing abſolute power. For thus ſayeth Innocent the 9. Pope, in his thirde Queſt. Neither of the Emperour, neither of all the Clergie, neither of kinges, nor of the people, ought the iudge to be iudged. Vppon whiche place he that wrote the gloſſe writeth thus: A general coūſell cannot iudge the Pope, As appeareth in the Extrauagants in the title of Election. cap. Significaſti. Therfore if the whole world ſhould pronounce ſentence in anye matter againſt the Pope, it ſeemeth that wee muſt ſtand to the Popes iudgement. Herevnto perteine thoſe common grounds of ye clawbacke flattering laweyers of the Popes Court, very plauſible and authenticall: That all the lawes of the Pope, are to be receiued of all men as if they proceeded frō the very mouth of Peter. That the authoritie of the Pope is greater than the authoritie of the Saincts. That the Pope is all, and aboue all. That God and the Pope hauehave one conſiſtorie. Which thing alſo Hoſtien. affirmeth In C. Quanto de Tranſl. prael. That the Pope cannot bee brought into order by any man, thoughe hee bee accounted an heretique. That he hath ſupreme power, neither hath he any fellowe. That he hath all lawes within his breaſt, That there is a general counſell, where the Pope is. That hee hath all lawes in his breaſt. That he hath both ſwordes, whereby he maye rightly bee called an Emperour, yea, that hee is aboue the Emperour. That hee onelyonly can depoſe the Emperour, and pronounce the ſentence of the Emperour to be of no effect. That he onelyonly may ſpare whom Reade Anton. de Roſellis in his treatiſe of the power of the Pope and the Emperour.he will, and maye alſo take awaye the right of one man and giuegive it to another. And finallie may take away priuileges. To bee ſhort, they ſaye, hee is Lord of Lords, and hath the right of the king of kinges ouer his ſubiectes, yea, and alſo hath fulnes of power ouer the temporall thinges in earth. Yea and alſo the whole world is the Popes dioceſſe, wherein he is the Ordinarie of all men: and it ſtandeth vppon the neceſſitie of ſaluation, that euerie man be ſubiect to the biſhop of Rome. Herevnto for concluſion, I will add the words of the Gloſſer, who ſayeth In Ca. Quanto de Tranſl. Epiſcopi. Tit. 7. The Pope (ſayeth he) is ſaid to hauehave a heauenly power: and therfore he altereth the verie nature of things, by applying the things that are of the ſubſtance of one thing, vntounto another. And of nothing hee can make ſomething: and that ſentence which is of no force, hee can make to bee of force. Becauſe in thoſe thinges with him what he willeth his will is in ſteed of reaſon. Neither is there any may ſaye vntounto him, why doeſt thou ſo? For hee can diſpenſe aboue the lawe, & of vnrighteouſnes make righteouſnes, correcting and chaunging lawes. For hee hath the fulnes of power. Thus farre he. But who heareth theſe thigs wtout horror both of bodie & mind? Who vnderunder ſtādeth Dan. 7. 8.not that ye ſaying of Daniel is fulfilled: He ſhal think that he may change times & lawes? Who vnderſtandeth not yt y• ſaying of Paul is fulfilled, who ſayth: I know this, that after Actes. 20.my departing ſhal greuous wolues enter in among you, not ſpareing the flock: alſo of your owne ſelues ſhal mē ariſe, ſpeaking peruers things, to draw away diſciples after them. For frō biſhops, & from them ye aduance biſhops, came forth this man of ſinne, who placeth himſelfe in ye throne of the lambe, and challengeth thoſe thinges to him ſelfe, whiche are proper onelyonly to the lambe: of which ſort are the ſupreme gouernement, prieſthood, lordſhip, and full power in the churche. Wherof I hauehave ſpoken inough in the former ſermons. Whom doeth it now not moue to thinke that that ſaying of Paule is fulfilled: The aduerſarie or enimie of 2. Theſſ. 2.Chriſt ſhalbe reuealed, & ſhalbe exalted aboue all that is called God, or that is worſhipped: ſo that he as God ſitteth in the temple of God, ſhewing himſelf that he is God. But ye Popes Whether it be profitable and neceſſarie that ſome one ſhould hauehave preeminence ouer the Biſhops?chāpions diſpute yt it is for the profite & ſaluation, yea neceſſary for ye church to hauehave ſome one biſhop, to hauehave preeminēce ouer ye other both indignitie & power. But let thē diſpute & ſet forth this their idol as they pleaſe: they which will ſimplie confeſſe the truth, muſt néeds fréely acknowledge that ye Pope is antichriſte. For that whiche theſe men babble of the ſupremacie of the … is flatly … to the doctrine of the Goſpel, and of the Apoſtles. For what more euident thinge can be alledged againſt their diſputations, than that whiche the Lord ſaid to his diſciples, when they ſtriued for ſouercigntie? The kinges of the Gentiles Luke. 22.reigne ouer them, and they that beare rule ouer them, are called Gratious Lords. But ye ſhall not bee ſo, but let the greateſt among you, be as the leaſt: & the chiefeſt, as he that ſerueth. For who is greater, hee that ſitteth at table or he that ſerueth? is not hee that ſitteth at table? And I am amonge you as he that ſerueth. This place I alledged and diſcuſſed briefly alſo in my former Sermon. This ſimple and plaine trueth ſhall continue inuincible againſt al the diſputations of theſe *A birde that defileth all things ſhe toucheth. 2. Cor. 1. 1. Peter. 5.Harpyes. The moſt holy Apoſtles of our Lord Chriſt, will not be Lords ouer any mā vnderunder pretence of religiō, yea S. Peter in plaine words forbiddeth lordſhip ouer Gods heretage, & cōmaundeth biſhops to be exā ples to the flock. Wheras they obiect y• Chriſt ſaid to Peter: thou art Peter, & vponupon this rock I will build my churche: & I wil giuegive vntounto thee the keyes of the kingdome of heauen. &c. And, Feede my ſheepe, And therevpon that S. Peter was appointed ouer all the Peter chief of the Apoſtles.Apoſtles, and in them ouer all prieſts, miniſters and biſhops, the chiefe and prince, yea and the monarche of the whole world, it maketh nothing at all to eſtabliſhe their dominion or Lordſhip. Wée willingly graunt, that S. Peter is the chiefe of the Apoſtles, & wée alſo our ſelues doe willingly call S. Peter, the prince of the Apoſtles, but in that ſenſe that we call Moſes, Dauid, Helias, or Eſaie, the chiefe or Princes of ye prophets, that is to ſay, ſuch as hauehave obteyned farre more excellent giftes than the reſt. But that Peter was the chiefe or prince after that ſort, that theſe men wil hauehave him, we denie, and denie againe moſt conſtantly. And therewithall wee defend S. Peter, and cleare him from thoſe ſpotts, wherewithall theſe men ſtriue to defile him euen being dead. He had not remayned faithfull towardes his maiſter, if he had taken to himſelf rule or dominion. In all places wee read that Peter was equall with the other diſciples, but in no place in the ſcripture, that he was their maſter. And S. Paule in the beginning of his epiſtle to the Galathians, ſheweth in many woordes, that he in Apoſtleſhip is nothing inferiour to Peter. Neither when hee came to Hieruſalem, came he to that end he might kiſſe his féete, or to profeſſe ſubiection, but that by their méeting and friendly conference together, eueryevery one throughout all churches might vnderſtand there was perfecte conſent in opinions betwéene Peter and Paul, and that as touching Apoſtleſhipp their authoritie was equal. In the ſame place Paule calleth Iames, Peter, and Iohn, pillers. He doeth not attribute that prerogatiue to Peter alone, whiche notwithſtanding he had rightly done, if hee had receiued ſupremacie atthe hands of the Lord as theſe men doe affirme. How commeth it that Peter doeth nothing of his owne head, but referreth eccleſiaſtical matters to ye reſt of ye diſciples, as to his fellowes in authoritie? whiche thinge we may ſée in the Actes. In another place he calleth himſelfe a fellowe elder, not the prince of prieſtes. When he was ſent by the Apoſtles wt Iohn into Samaria, he requireth not another to be ſent, leaſt his ſupremacie ſhuld ſéeme to be diminiſhed, but willingly obeyeth. But if we ſhuld graūt that Peter was chiefe of the Apoſtles after ye ſort, as theſe men do affirme: would it thervpon follow that ye pope is the prince of ye whole church, yea, of the whole world? For as ye pope is not Peter: ſo the 12. or 11. apoſtles are not ye whole world. Moreouer Peter could not giuegive that he had not: he had not an empire ouer ye whole world, therefore he gaue it not. But Conſtantine gaue it to Sylueſter, ſay they. But if we neuer Of the donation of Conſtantine.ſo perfectly agréed that ye donation of Conſtantine were true, & not feigned or forged (which yet the beſt learned mē do affirme) yet would not Sylueſter himſelf hauehave receiued an imperie or dominion though it had bin offered him. For the voice of ye high and heauēly prince Chriſt had béen of more authoritie wt him: (The kinges of the nations beare rule ouer thē, but it ſhal not be ſo with you) thā ye fooliſh affection of an earthly emperor. Shal wee beléeue ye Peter would hauehave receiued ſecular power wt imperial gouernmēt if the emperor Nero had profered it him? No, in no wiſe. For this word of the Lord toke déep roote in his inward bowels, But it ſhall not bee ſo with you. Before he had receiued the holye ghoſt, wādring in blindnes wt the reſt of ye multitude of Iewes, he imagined yt the kingdom of Chriſt in earth ſhuld be an earthly kingdome. But after he receiued the holy ghoſt, he vnderſtood yt the throne of Chriſte the chiefe king & emperor, was not on the earth, but ſituated in heauē. He knew that Chriſt our Lord fled into the wildernes, whē the people thoght to make him a king. He knewe ye Heliſęus, by moſt wholeſome counſel refuſed ye reward of Naamā 4. Reg. 5.ye prince. And ye Gieſi his ſeruant, to his euerlaſting reproche, and ouerthrowe of his owne health, required it afterward at his hād. S. Peter would not take vppon him the charge of the poore, leaſt he ſhould thereby with leſſe diligence attende vppon prayer and preaching of the word of God, whiche thing the Actes of the Apoſtles do witneſſe: who therefore thincketh it likelye, that hee caſting aſide the office of Apoſtleſhip, would hauehave receiued the Empire euen of the whole world? Hée denieth that one man can both happily execute the charge of the miniſterie of the word, and alſo miniſter vntounto the neceſſitie of the poore. But what Pope wil they giuegive vntounto vsus, that hath the ſpirite more fully than Peter had? Which can performe that which Peter could not? Whiche cannot onelyonly now both ſerue at tables, but alſo can gouerne the whole world? Therefore they are trifles, which they rehearſe to vsus touching the donation of Conſtā tine. Conſtantine was more ſounde than that he would frame ſuch a donation, which he knew was repugnant to ye doctrine of Chriſt. Sylueſter was more vppright than to receiue that, which he knewe could not be receiued without the vtter ouerthrowe of the miniſterie of the word. But if Conſtantine gaue that altogether which he is ſaid to hauehave giuen, & that Sylueſter did not refuſe his donation, both of them offended. Becauſe both delt againſt the word of God.
I ſawe what of late yeares, Auguſtine Steuchus, a man otherwiſe Auguſtine Steuchus of the donation of Conſtantine.well learned & of much reading, hath written touching Conſtantines donation againſt Laurentius Valla: but he bringeth no ſound arguments, though hee wonderfully rage and put all the force of his eloquence in vre, and finally, doe buiſily heape together from all places, whatſoeuer by anye manner meanes maye ſeeme to further this cauſe. And truely that booke ſéemeth better worthie to be troden vnderunder foot, than to bee occupied in good menns hands. For that I make no wordes, that he calleth that eccleſiaſtical kingdome of Rome oftentimes, eternall: whereas the kingdome of Chriſt and the ſainctes is onelyonly eternall, doeth hée not moſt manifeſtly place ye Pope in the ſeate of Chriſte our Lord? For after he had recited the teſtimonie of one Pope Nicholas, hee forthwith addeth: Thou heareſt that the highe biſhop, of Conſtantine, is called God, & coū ted for God. This verilie was done when hee adorned him with that famous edicte, hee worſhipped him as God, as the ſucceſſour of Chriſte and Peter. As much as he could hee gaue diuine honours vntounto him, hee worſhipped him as the liuelie Image of Chriſt. Thus farre he in the 67. ſection of his booke.
Neither hath he written that whiche is vnlike vntounto this, 28. ſection. For hee remembring certeine imaginations of his owne, conceiued of ye Pope, he feigneth, I cannot tell what fruite would come thereof, if it were made knowne among the furtheſt Indians, that all the kingdomes of the world are gouerned by the Popes becke, that kings worſhip him, as being a thinge very well knowen to them that he is the ſucceſſour of Chriſte, and therefore that they receiue him, not ſo muche a mortall man, as God himſelfe in him, who hath ſubſtituted him in his roome in earth, and therefore wee oughte to abſteine from reprochfull words, if he ſinne in any thinge, as a man, becauſe in him they worſhipp the Sonne of God.
Theſe wicked reioycinges, & theſe flattering, or rather ſacrilegious voyces, would Peter hauehave ſuffered, think you? who lifted vpp Cornelius, when hee fell downe before him and would hauehave worſhipped him, and ſaid: Ariſe, Actes. 10.I my ſelfe alſo am a man. We read alſo that the Angel himſelfe ſaid vntounto Iohn whiche fell downe and would hauehave worſhipped at the Angels féete, See thou doe it not, for I am thy fellow ſeruaunt, and of thy brethren the Apoc. 2….Prophets. It is alſo written of Herodes Actes. 12.Agrippa, becauſe he repreſſed not the flattering voyces of the people, whiche cryed when he had ended his oration, It is the voice of a God & not of a man, that therefore hee was ſtricken of the Angel of God, and hee rotted away, being eaten of wormes. Therefore we, ſince wee knowe that Chriſt himſelfe the ſonne of God, doth reigne as yet in the churche, as to whome onelyonly all glorie and power is giuen, and hath not ſubſtituted any man on the earth, in whom he wilbée worſhipped and ſerued, wee worſhip and ſerue Chriſte Ieſus the ſonne of God o…ely, and vtterly abhore the Pope as antichriſte, and a dounghill God, or if you wil a God of the iakeshouſe, together with his ſacrilegious clawbackes and blaſphemous flatterers.
The Lord in verie déed ſaid to S. Peter, Thou art Peter: and vppon this rocke I will build my Church, & Thou arte Peter. &c.I wil giuegive thee the keyes of the kingdome of heauen, &c. But what make theſe ſayinges to eſtabliſh the monarchie, prerogatiue, and dignitie of the Pope? Peter is commended of the Lord for the conſtancie of his faith: wher vponupon alſo he receiued his name, béeing called Peter, A, petra, that is of the rocke, wherein hee ſettled himſelfe by a true faith. Chriſt is that rock wherevnto Peter ſtayed. He heareth that this ſhalbe the perpetuall foundation of the churche, that all ſhalbe receiued into the fellowſhippe of the church, who with a true faith confeſſe with Peter, that Ieſus Chriſt is the verie ſonne of God, and reſt vppon him as the onelyonly rocke, and ſaluation. Moreouer, the keyes of the kingdome of God are promiſed vntounto Peter: but when they are deliuered, they are not giuē to Peter alone, but to all ye Apoſtles. For The keyes, are not (as theſe men imagine) a certein dominiō & iuriſdiction, but the miniſterie of opening and ſhutting the kingdome of heauen, to lett into the church, and to ſhutt out, whiche is wrought by the preaching of the Goſpell: as it ſhall anon be ſaid more aboundantly. After the ſame manner when Chriſt ſaid to Peter Feed my ſheep, he did not giuegive vntounto Peter the monarchie of ye whole world, and dominion ouer all creatures, but committed vntounto him a paſtorall cure. Of whiche thing I hauehave ſpoken in my laſt ſermon: as alſo elſe where both often and largely againſt the ſupremacie of ye biſhop of Rome. VntoUnto the auncient writers of the church which they obiecte vntounto vsus, teſtifying, I knowe not what of the ſupremacie of Peter, we wil aunſwere in one word, that we care not ſo much what the old writers thought herein, as what Chriſte the ſonne of God inſtituted, and what ye Apoſtles (whoſe authoritie doth farre excell the iudgement of the old writers) practiſed, and what they hauehave left both in their writing & examples for vsus to iudge and ſollowe. Whereof I hauehave alſo ſpoken in the 2. Sermon of this Decade.
Wée hauehave almoſt gone further than wee determined: therefore that we may draw to an end, we hauehave ſpoken of the order or office, whiche the Lord inſtituted in his church, & whom hee hath placed ouer it, by whoſe labour he will eſtabliſhe, gouerne, further, and preſerue his church. Thoſe things whiche remaine to bee ſpoken, we will put off vntill to morrow. For they are longer than at this time can be finiſhed, but more worthie & more excellent, than that they ought to be reſtreined into fewe words. &c.