Fifty Sermons Containing the Chief Points of the Christian Religion, Sermons 4 · Decade 5 · Sermon 4

Fifty Sermons Containing the Chief Points of the Christian Religion · Sermons 4 · Decade 5 · Sermon 4

p. 891¶ Of calling vntounto the miniſterie of the word of God. What manner of men, & after what faſhion miniſters of the word muſt be ordeined in the church. Of the keyes of the Church. What the office of them is that be ordeined. Of the manner of teaching the Church, and of the holy life of the Paſtours.

¶ The fourth Sermon.

IN this preſent ſermon, by Gods aſſiſtaunce, wée wil as briefly and plainly as we can, ſet forth vntounto you (dearely beloued) what maner of men miniſters ſhould bee, and after what ſort at this day, it behoueth vsus to ordeine miniſters, not ſpeaking againe of y^e office, but of perſons méet for the office. For neither do I thinke it neceſſarie or profitable, to ſhewe at large, that that order or function inſtituted by Chriſt in the church, ſufficeth, euen at this daye, to gather, gouerne and preſerue the church of god on earth, yea, without theſe orders which in theſe laſt ages newe inuention hath inſtituted. For that doeth y^e thing it ſelfe witnes, and the abſolute perfection of the primitiue churche a…oucheth it. But that it may be plainly vnderſtood of all men, whome it behoues the church at this day to ordeine miniſters, we wil ſpeake a litle more amplie of the calling of the miniſters of the church.

Calling, is no other thing, than a lawful appointing of a méet miniſter. Of the calling vntounto the miniſ…ie, and the kinde of callingThe ſame alſo may bee called, both ordination, and election, thoughe one woord bee more large in ſignification than the other. Election goeth before by nature. For whom we chooſe, thoſe wee call. Ordination comprehendeth either of them. But there are numbered almoſt of all men, foure kinds of calling. The two former are lawefull, the two latter, are vnlawfull. And the firſt kinde is whereby miniſters are called, neither of mē, nor by man, but by God. As it is read, that Eſaie the prophet, and the Apoſtle Paule were called. This kinde for the moſt part is confirmed with ſignes or miracles, and is called a heauenly and ſecrete calling. The ſecond kind of calling is made of God in déede, but by the ordination of men. After which ſort it is read that S. Matthew, Luke, and Timothie were created miniſters of the church. This kinde is ordinarie, publique, vſed of men, and at this day cō mon, wherein in déed God calleth, beſtowing neceſſary gifts vppon his miniſters, & appointing lawes to thoſe y^• do elect: & they following thoſe lawes, do ordinarily elect him, whom they by ſignes coniecture to bee firſt called of God. I meane by ſignes, giftes neceſſarie for miniſters.

Now the third kind of calling, which Calling by fauou… and gyft…of the vnlawfull callinges is the firſt, p. 892commeth in déede from men; but not from God: when as for fauour, and rewards, ſome vnworthie perſon is ordeined. And here is ſinne cōmitted as well of thoſe that are ordeined, as of thoſe that beare rule in the ordination. Of thoſe that are ordeined, when they deſire to be placed in the miniſterie, for whiche, either they doe not vnderſtand, or they wil not vnderſtand, that they be very vnfit, being deſtitute of neceſſarie gifts. Or elſe, when they are ſufficiently furniſhed with knowledge of the ſcriptures & other things, yet they take not the right path to this function, that is to ſaye, when they reſpecte not the glorie of God, but their owne gaine. For there is required of them that are to be ordeined, a teſtimonie of their owne conſcience, and a ſecrete calling, to wit, whereby we are well knowen to our ſelues to be moued to take vppon vsus this office, not through ambitiō, not for couetouſnes, not for deſire to féede the bellie, nor of any other lewd affection, but through the ſincere feare, and louelove of God, and of a deſire to edifie the churche of God. Of whiche thing verie eloquently and holily hath S. Paul writtē in 1. Theſ. 2. Beſide this, the teſtimonie of other, of ſound learninge and ſkilfulnes in things, is alſo required. For all of vsus pleaſe our ſelues, and eſtéeme our ſelues to be worthie, to whom y^e gouernment of the church may be cōmitted, wheras we fowlie deceiue our ſelues. And they that hauehave the authoritie of ordination, doe offend, when as in ordeyning of miniſters, they regard not what GOD by lawes …ett downe, hath willed herein to be done, & what the ſtate and ſafetie of the churche requireth, but what is for the commoditie of him that is to be ordeined. Oftentimes therefore, vnworthie perſons are ordeined. Or ſuch as are vnlearned, and not very ſound. Or elſe ſuch as are ſufficiētly learned, but not of good conuerſation. Or ſuch as are ſimple & are good Chriſtians, but vnfit and vnſkilful paſtours. And vntounto this they are allured, thorough fauour or bri…es. Wherefore they prouoke the moſt heauie wrath of allmightie God vppon themſelues, and make them ſelues partakers of all thoſe ſinnes, wherof they are the authors, in y^t they doe not vprightly execute the charge which is cōmitted vntounto them. Our elders Symonie.called this ſinne Symonie, an offence puniſhable with no leſſe puniſhment than ſhamefull reproch & death euerlaſting. Anth…mius the Emperour writing to Armaſius, amonge other thinges ſaith: Let no man make merchaundiſe of the degree of prieſthood, by the greatneſſe of price. But let euerie man bee eſteemed after his defe…tes, not according to that he is able to giuegive. Let that prophane thirſt of couetouſnes ceaſſe to beare rule in the church, and let that horrible fault be baniſhed farre off from holy congregations. After this manner in our time let the biſhop be choſen, beeing chaſte and lowlie, ſo as in what place ſoeuer hee come, hee maye purge all thinges, with the vprightneſſe of his owne life: let a biſhop bee ordeined not with price, but with prayers. He ought to be ſo farre frō deſire of promotion that he muſt be ſought for by compulſion: and beeing deſired, hee ought to ſhunne it: and if hee be intreated, hee ought to ſlie away▪ let this onelyonly be his furtherance, that he is importune by excuſes to auoide from it. For truely he is vnworthie of the miniſterie that is not ordeined againſt his will. Thus much he, who if he ſhuld at this day come to Rome, he p. 893would thinke without doubt he were come into a ſtraunge world, yea into the mart of Simon, not of Peter, but both of Magus the Samaritane, and Greſi the Iſraelite. The fourth kinde of calling is that, whereby any man thruſteth himſelfe into the miniſterie, of his owne priuate affection, being neither ordeined of God, neither yet by man.

Of theſe kinde of men the Lord ſayth in Ieremie, I hauehave not ſent them and yet they ranne. Cyprian writing Iere. 23.Jer 23vntounto Antonianus, calleth ſuch ſciſmatiques, who vſurpe vntounto them the office of a biſhop, no man giuing it them. And this kinde of calling is vnproperlie called a calling. Wherefore it is euident that in the churche, A callinge neceſſarie in the Church.there muſt néedes bee a calling, and that publique and lawfull, aſwell for many other cauſes, as eſpecially for theſe, that the ordinaunce of God bée not neglected, and that the diſcipline of the church be reteyned, and that all men in the churche maye knowe who are preferred to the eccleſiaſticall miniſterie. Albeit therefore Paule the Apoſtle, and doctour of the Gentiles in the beginning were not ſent of mē, neither by men, but of God onelyonly, yet the ſame Paule, at the commaundement of the holy Ghoſte, is ſeparated by the church of Antioch, together w^t Barnabas, to y^e miniſterie of the Gentiles. Actes. 13.Acts 13After the ſame manner many other were ſent, or called of god, whom neuertheleſſe it behoued to be ordeyned alſo by men. For Paul in another place, ſayeth: And no man taketh this Heb. 5.Heb 5honour vntounto himſelfe, but hee that is called of God, as was Aaron. And againe, How ſhal they heare without Rom. 10.Rom 10a preacher, And how ſhall they preache except they be ſent? &c. As cōcerning that ſecond kinde of calling whiche is common, and at this day receiued in the church, and yet appointed by the Lord, there are thrée thinges to be conſidered. Firſt, who they be that cal, that is, who hauehave right and authoritie to call, or to ordeine miniſters. Secondly who, or what maner of men are to be ordeined. Laſtlie after what manner they that be called, are to bee ordeyned.

And firſt of all that the Lord hath giuen to his church, power and authoritie to elect and ordeine fit miniſters, Who may choſe miniſters in the churchwee hauehave declared before, in the ſecōd ſermon of this Decade, by the example of y^e auncient churches in y^e world, Hieruſalem and Antioch: of whiche two, the church of Hieruſalem did not only ordeine 7. deacons, but alſo Matthias the Apoſtle: & the church of Antioche ſeparated into the miniſterie y^e famous Apoſtles of Chriſt Paule and Barnabas. Whervnto apperteineth that the churches of the Gentiles, béeing Actes. 14.Acts 14inſtructed of Paule & Barnabas, ordeined them elders or gouernours of their churches by election had by voyces. The chiefeſt in this election were y^e paſtours thēſelues. For Peter gouerning the action, Matthias was created Apoſtle by the Church. This forme or order the auncient churche diligently obſerued many yeres. For Cyprian Epiſt. lib. 1. Epiſt. 4. The common people (ſayeth he) hath eſpecially power, either to chooſe worthie prieſtes, or to refuſe them that be vnworthie, Which thing alſo we ſee to deſcend from the authoritie of God, that the prieſt bee choſen in the preſence of the common people, before all mens eyes, and bee allowed worthie and meete by publique iudgement and wittneſſe. As in Num. the Lord commaunded Moſes and ſaid, Take Aaron thy brother, and p. 894Nume. 20.Eleazar his ſonne, and bring them vp into the mount, before all the congregation. God commaundeth the prieſt to bee ordeined before the whole congregation. That is, hee teacheth & ſheweth, that the ordeinīg of prieſts ought not to bee done, without the knowledge of the people, being preſent, that in their preſence, either the vices of the euill might bee diſcouered, or the deſerts of the good commended, and that, that is a iuſt and lawefull ordeyning, whiche ſhalbe examined by the election and iudgement of all. Thus farre hée. This cuſtome and māner indured to y^e time of S. Auguſtine. For it is to be ſéen in his 110. epiſt. which witneſſeth that y^e people giuing a ſhoute, Auguſtine ordeyned Eradius for his ſucceſſour. In theſe latter times becauſe y^e people made often tumults in the elections of paſtours, y^e ordination was committed to choſen men of the paſtours, magiſtrats, and people. Theſe thrée kinds of men propounded or named notable mē, out of whom he whiche was thought the beſt was choſen. There is ſomewhat of this In Iuſtiniani Imperat. Nouel. Conſtitut. 123. They which thinke that all power of ordeyning That Biſhops alone hauehave not power to make miniſters.miniſters, is in the biſhops, dioceſans, or archbiſhops hands, doe vſe theſe places of the ſcripture. For this cauſe I left thee in Creta (ſayeth Paul to Titus) that thou ſhuldeſt ordeine elders in eueryevery citie. And againe, Lay Time. 1.hands ſoudeinly on no man. But we ſaye that the Apoſtles did not exerciſe 1. Tim. 5.1 Tim 5tyrannie in y^e churches, and that they themſelues alone, did not execute all things about election or ordination, other men in the church being excluded. For y^e Apoſtles of Chriſt ordeined biſhops or elders in the churche, but not without communicating their counſel with the churches, yea, and not w^t out hauing the conſent, and approbation of y^e people. Which may appeare by the election or ordination of Matthias, whiche wee hauehave nowe once or twice recited. Truely the Lord in the Law ſaid to Moſes: Thou ſhalt appoint thee Iudges. But in another Deut. 16.Deut 16place he ſaith: Thou ſhalt ſeeke out among all the people, whom thou mayeſt Exod. 18.Exod 18make rulers. And againe, Moſes vntounto y^e ſame people, Bring you men of wiſedome & vnderſtanding, & I will Deut. 1.Deut 1make thē rulers ouer you, &c. Therefore as Moſes doth nothing of his own will in the election of the magiſtrate, though it were ſaid to him, Thou ſhalt appoint thee Iudges, but doth althinges communicating his counſel with the people: So vndoubtedly Titus, though it were ſaid vntounto him, Ordeine elders in euerie citie, yet he vnderſtood that hereby nothing was permitted to him which he might do priuately as he thought good, not hauing y^e aduiſe and conſent of the churches. Wherefore they ſinne not at all, that ſhaking off y^e yoke & tyrānie of the biſhops of Rome, for good and reaſonable cauſes, doe recouer that auncient right graunted by Chriſt to y^e churches. Neither makes it any great matter, whether diſcrete men choſen of the church, or the whole church it ſelfe do ordeine fit miniſters, & that either by voices, either by lotts, or after ſome certeine neceſſarie and holy māner. For in theſe things godly men will not moue contention, ſo y^t all things be done holily and in order. But I wil not here rip vp the craftes, deceipts, practiſes and greuous warrs taken in hand for this right of ordeining, w^t ſheading of much bloud, ſpoylings & lamētable burnings of countries. The hiſtories of the Acts of Hē rie the 4. and 5. and alſo of the affaires p. 895of the Frederiches, doe moſt euidently witnes, how impudētly & abhominably the Popes of Rome, with their ſworne friendes the biſhops hauehave behaued themſelues. Peraduenture I ſhall hauehave occaſion to ſpeake of this matter elſewhere more at large. Now we will declare what maner of What manner o… men are to be ordeyned Miniſters.mē it behoueth to ordeine miniſters, truely not whoſe luſte, but the moſt choiceſt, men of ſound religion, furniſhed with all kinde of ſciences, exerciſed in the ſcriptures, cunning in the myſterie of faith and religion, ſtrong and conſtant, earneſt, painefull, diligent, faithfull, watchfull, modeſt, of a holy and approued conuerſation, leaſt thorough their corruption of life, and ſkant good name and fame, the whole miniſterie béecome vile, and that which with wholſome doctrine they build vpp, their wicked life doe pull downe againe. Wée will rehearſe the rule of the Apoſtle, fully comprehending all thinges perteyning to this matter. Thou ſhalt ordein elders, or biſhops, ſayeth he, if any be blameleſſe, the huſbād Tit. ….of one wife, hauing faithful children, which are not ſlandered of riot, neither are diſobedient. For if a man cannot rule his owne houſe, how ſhal 1. Tim. 3.1 Tim 3he care for the church of God? For a biſhop muſt be blameleſſe as the ſteward of God: (for it is required in the diſpoſers that a man be foūd faithful) not froward, not angrie, no ſtriker, 1. Cor. 4.1 Cor 4but gentle, not giuen to wine, not couetous, not giuen to filthie lucre, but harborous, one that loueth goodnes, watchfull, ſober, righteous, godly, tē perate, modeſt, apt to teach, holding faſt the faithful word, which is according to doctrine, that he may be able both to exhort in wholſom doctrine, and to improue them that ſay againſt it, & to ſtop their mouthes. No young ſcholer, leaſt hee being puffed vp, fall into the condemnation of the diuell. Hee muſt alſo hauehave a good reporte of them that are without, leaſt he fall into the rebuke & ſnare of the diuel. All theſe are the wordes of y^e Apoſtle, recited out of the 1. Epiſt. to Timothie, & in his epiſt. to Titus. Wherfore exacte Cenſure & examination.iudgment, and great diligence ſhalbe very néedful in this caſe, to diſcuſſe al the points of doctrine & life. I ſay there ſhalbe néedful of a ſtreight trial of life, & perfect examination of learning: for this is not a matter of ſmal weight, y^e whole ſafetie of the churche hangeth herevpon. If any vnworthy & vnlearned be ordeined, y^e whole churche for y^e moſt part is neglected, lead aſtray, and ouerthrowne. But we do not meane a childlike and ſcholerlike examinatiō, but a graue & ſtreicte examination of knowledge in the ſcripture, & the true interpretation thereof, of y^e charge of a paſtour, of y^e myſteries of ſound faith and of other ſuch like points. And that the elders in times paſt, were very diligent in theſe things, it may appeare by that which Aelius Lampridiꝰ, in y^e life of Alex. Seuerus rehearſeth, that it was y^e maner among the Chriſtiās, to offer the names of their biſhops to the whole church, afore they were receiued, if happily any among y^e people would ſhew a reaſō y^t he were vnworthie of ſuch an office. Wherevpon Iuſtinian the Emperor, Conſt. 123. Ifin What manner of examination the olde Biſhops vſed.y^e time of ordination (ſaith hee) any accuſer ſtand vp & ſay, he is vnworthie to be ordeined, let all things be defferred, & let examination & iudgment firſt be had. And here I wil at this preſent recite y^e deerée of the 4. counſel of Carthage The fourth Counſel of Carthage.vponupon this matter, which is after this ſort. Whē a biſhop is to be ordeined, let him be firſt examined whether he be by nature wiſe, if hee be able to p. 896teach, if he be temperat in behauiour, if chaſt in life, if he bee ſober, if careful about his owne buſines, if lowlie, if curteous, if merciful, if learned, if in ſtructed in y^e law of the lord, if warie & carefull in the ſenſe & meaning of the ſcriptures, if exerciſed in the opinions of the church: & aboue all things if hee teach y^e grounds of faith w^t ſubſtantial words (or perhaps of leſſe moment) that is to ſay, confirming y^t the father, and the ſonne, & the holy ghoſt, are one God, & auouching y^e whole godhead of the Trinitie to be coeſſentiall, & conſubſtantiall, & coeternall, and coomnipotent, if he acknowledge euerie perſon by himſelfe in the Trinitie, to bee perfect God, & the whole thrée perſons, one God, if he beléeue the incarnatiō of god, not wrought in the father, neither in the holy ghoſt, but in the ſonne only: ſo that he who was the ſonne in god the father, y^• ſame ſhould be made the ſonne of mā in the manhoode of his mother, very God of the father, & very man of his mother, hauing fleſh in the womb of his mother, & hauing in him a humane & reaſonable ſoule together of either nature, that is to ſaye, God & mā, one perſon, one ſonne, one Chriſt, one Lord, creatour of all things, and y^e author, Lord & gouernour of all creatures, with the father & the holy ghoſt: who ſuffered a true ſuffering of his fleſhe, died with the true death of his body, roſe again with the true taking againe of his fleſhe, & a true taking againe of his ſoul, wherin he ſhal come to iudge the quicke and the dead. Hée muſt alſo be aſked if hée beléeue one, & the ſelfe ſame author and Lord of the new and old teſtament, that is to ſay, of the law, the prophets, & Apoſtles, if the diuel became euil not by creation, but by choice. He muſt alſo be aſked if he beléeue the reſurrection of this fleſh which we beare, and none other, if hée beléeue the iudgement to come, & that euerie one ſhal receiue according to y^t they hauehave done in the fleſh, either puniſhmentes, or rewards: if he forbid not marriage, if he condemne not Bigamie or ſecōd mariage, if he cōdemne not the eating of fleſh, if hee hauehave fellowſhipp with penitent perſons that are reconciled, if he beléeue y^t all ſinns in baptiſme are forgiuen, as wel original ſinne wherein we are borne, as alſo thoſe which wée cōmit willingly: if he beleue that none which are w^tout the catholique church can be ſaued. &c. When he ſhalbe examined vppon all theſe points, and foūd fully inſtructed, thē let him be ordeined a biſhop, with the conſent of the cleargie and laitie, & by the aſſemblie of the biſhops of the whole prouince, and eſpeciallie of the Metropolitane. This counſel is ſaid to be celebrated in the yeare of the Lord 400.

But I doe not rehearſe theſe thinges to that ende, as if I ſtayed my ſelfe vponupon the decrées of counſells and men, or as if I thought all things whiche perteine to true ſaluation and perfection, were not conteined in the holy ſcriptures, but to admoniſh oure aduerſaries, that their manners & doings at this day, do not only not agrée with the examples and doctrines of y^e Apoſtles, but not ſo much as with the decrées of the ancient writers, if happily they may enter into themſelues, and leauing the diuerſe doctrine of men, they maye receiue the moſt auncient tradition, and the moſt infallible doctrine of the holy Apoſtles.

I come now to the declaration of y^e How they that are called are to be ordeined.laſt point, y^t is to ſay, after what manner they y^• be called are to be ordeined. The apoſtles in their ordinations, exhorted y^e church to faſting and prayer: p. 897and they that were called, they placed and ſet in the ſight of the churche, and laying their hands vppon the heades of them that were ordeined, they committed the churches vntounto them. Of y^e laying on of hands I hauehave ſpoken elſewhere. It was a ſignification of the charge committed vntounto them. Neither is it read that amonge the old fathers Actes. 13. Actes. 1. 1. Tim. 4. 2. Tim. 1.Acts 13Acts 11 Tim 42 Tim 1there was any other conſecrating of paſtours. As alſo all other thinges were ſimple and not ſumptuous in the primitiue and Apoſtolique church. In the ages following ceremonies increaſed, but yet ſo, that at the beginning to ſome they ſéemed not altogether to hauehave excéeded meaſure. But to me y^e ſéemeth to be ouer much, whiche at mans pleaſure is added to Gods inſtitution. And, I pray you, what néede is there to patche mennes fancies and cuſtomes vntounto the inſtitutions of the Apoſtles? Why doeth not the laying on of handes ſuffice thée, ſince it ſufficed the bleſſed Apoſtles, who were farre holier than thou, and more ſkilfull in heauenly matters? There was afterward added oyle, there was alſo added the booke of the Goſpels. For after this maner the 4. counſell of Carthage decreeth. When a biſhop is ordeined, let two biſhops place, and hold ouer his head and ſhoulders the booke of the Goſpels, and one powring vponupon him the bleſſing, let all the other biſhops that are preſent touche his head with their hands. They of later time hauehave added heere vntounto a pall. But at this A pall.daye there is no ende of ceremonies, nay rather of follies. If any man doe diligently compare their ceremonies, with the attyre of Aaron and the Iewiſhe prieſtes, hee will ſweare the whole Aaroniſme is brought againe by them into the church, yea, that this is more ſumptuous and burdenſome, yea and that contrarie to the doctrine of the Goſpell. That at this time I affirme not their cōſecration, to be both infamous, and fully ſtuffed with exceſſe, pride, and offence, and by y^e meanes to bée intollerable. There is another thing to be noted, whiche is, that albeit amonge the old fathers, conſecration increaſed by the multiplying of ceremonies, yet was it fréely beſtowed, neither was there any thinge either in it, or in the whole Churche of Chriſt ſet to ſale. But at this day how déere palls are ſould, by that Romiſh Chanaanite, and with how great coſts conſecrations are made, it is a ſhame euen to ſpeake. Gregorie in the counſell at Rome celebrated in the time of Mauricius and Theodoſius, amonge other things thus decréeth: Following The pall was in old time frelie giuen.(ſayeth hee) the auncient rule of the fathers, I ordeine that there bee nothing at any time taken of ordinations neither for the giuing of the pall, nor for the deliuerie of the Bulls. For ſeeing that in ordeyning of a biſhop the high biſhop layeth his hād vponupon him, and the miniſter readeth the leſſon of the Goſpel, & the Notarie writeth the epiſtle of his confirmation: As it becōmeth not the biſhop to ſell the hand he layeth on: ſo neither the miniſter nor the notarie ought in the ordination, either the one to ſell his voice, or the other his penne. But if any man ſhall preſume to take any gaine thereby, hee ſhalbe ſure before the iudgement ſeate of Almightie God to vndergo the ſharpe ſentence due to ſo horrible an offence. Yet forthw^t he addeth. But if he that is ordeined, not required, but of his owne freewill, only for fauours ſake, wil offer any thing, we graunt he may. I hauehave hetherto declared what manner p. 898of men, and after whatſort biſhops or Why we … not …ders at …he hands …f popiſhe …ſhops.paſtours muſte be ordeined in the church of God. And albeit out of thoſe things it may eaſily be gathered, why at this day we ſuffer not oure ſelues to be ordeined of thoſe who are called and ſéeme to them ſelues to be the only lawfull ordinaries, that is to ſaye, ſuch as in the Romiſh church, by continuall ſucceſſion deſcend from the Apoſtles, I will yet, if I can, declare the cauſe ſomewhat more plainely. Of the continuall ſucceſſion of Byſhops or paſtours, and of the churche, I hauehave ſpoken elſewhere, ſo that it were ſuperfluous here to repeate and rip vp the ſame againe. I hauehave alſo proued, that oure churches are the true churches of God, though they agrée not with the late vpſtart churche of Rome. And it is euident, that true churches hauehave power to ordeine paſtours, whether it be done by the voices of the whole church, or by the law full iudgement of ſuche as are choſen by the church. Wherevpon it conſequently followeth that they are lawfully ordeined, whiche our, or rather which the churches of Chriſte doe ordeine. And there are weightie cauſes, why the holy churches of God doe refuſe to hauehave their miniſters ordeyned of Popiſhe ordinaries. For S. Paule ſayth: Though we, or an angel from heauen, ſhall preach any other Gal. 1.Gal 1Goſpell vntounto you, than that which wee hauehave preached vntounto you, let him be accurſed. But theſe men preache an other Goſpell beſide that which Paule preached: whiche thing we will hauehave to be vnderſtood as touching the ſenſe (wherin there is more daunger) and not as touching the wordes. And therefore from heauen theſe mē are ſtricken with this curſſe or excommunication. But who can abide to be ordeined of them, that be ſtricken with a curſſe or excommunicate? Moreouer, the chiefe thing in the ordination is the doctrine of the Goſpel. Séeing that to this end, eſpecially, miniſters of the church are ordeined, that they preach the pure goſpell of Chriſte vnfeignedly vntounto the people, and without mingling of mans traditions. But this very thing they doe not only moſt ſtreightly forbid them that are ordeined, but alſo they compell them to abiure by a certeine kinde of othe whiche they offer vntounto them. For they are bounde by that wicked othe, not vntounto Chriſt, but to the Pope againſt Chriſte. For among other things, thus they whiche are elected biſhops, take their othe. I. N. elected biſhop of N. from this time foorth, will be faithful and obedient The othe of Biſhopsto bleſſed Peter, and to the holy Apoſtolique church of Rome, and to our Lord N. the Pope, and to his ſucceſſours entring canonically. The counſel which they ſhal commit vntounto me, by them ſelues, or meſsingers, or by their letters, to their hinderance, I will not willingly diſcloſe to any man. I will be a helper vntounto thē, to reteine and defend againſt al men, the Popedome of Rome, and the royalties of S. Peter. I will doe my indeuour, to keepe, defend, increaſe, and inlarge the rightes, honours, priuileges, and authoritie of the churche of Rome, of our Lorde the Pope, and of his foreſaide ſucceſſours. Neither wil I be in counſel, practiſe, or treatie, wherein ſhall be imagined againſte our Lorde the Pope him ſelfe, or the ſame church of Rome, any ſiniſter or preiudiciall matter to their perſons, right, honour, ſtate, or power. And if I ſhall vnderſtand ſuch thinges to be imagined or procured by any, I will p. 899hinder the ſame as muche as lyeth in me, and with as much ſpeede as conueniently I maye, I will ſignifie the ſame to oure ſayde Lorde, or to ſome other, by whom it may come to his knowledge. The rules of the holy fathers, the decrees, ordinaunces, ſentēces, diſpoſitions, reſeruations, prouiſions, and commaundements Apoſtolical, I wil obſerue with my whole might, and cauſe them to bee obſerued of other. Heretiques, Sciſmatiques, and rebels againſt our lord the Pope. I will perſecute, and to my abilitie fight againſt. Since theſe men are ſworne thus after this manner, who I praye you that is a faithfull louer of Ieſus Chriſt, of his churche, of true faith, yea, and adde therevnto of the common wealth, can abide to be ordeined by ſuch? There is no talke in their othe of y^e goſpel, neither of our Lord Ieſu Chriſte him ſelfe. There is no mention of the holy ſcriptures: but of the rules and ordinaunces of the fathers there is moſt diligent mē tion. Peter is named, but not that Apoſtle of Chriſte, ſaying, Siluer and golde hauehave I none, but an other, I knowe not who, hauing kingly dignitie. In déede the Apoſtolique churche is named, but by and by, by interpretation they adde, what manner of churche they would hauehave vnderſtood, and call it the Papaltie. This Papaltie, not the churche of God, I ſay the Papaltie, and the honours, priuileges, and rightes of the Popedome, againſt all men, beholde, they promiſe they will defend this againſt al men. For they acknowledge the Pope to be their Lord, againſt whom they wil hauehave nothing to be imagined, yea, if they may knowe that other do deuiſe any thing againſt the pope, and popedome, they promiſe diſcouerie thereof, and faithfull helpe. But I thinke not that any man can binde him ſelfe more ſtreightly to one. Neyther is it vnknowne, that thoſe whome they call Heretiques, are not enimies to the Chriſtian faith, nor teachers of opinions contrarie to the Scriptures, but rebelles to the Pope: they are, I ſay, they who as they neglect the decrées and lawes of the Pope, and preache the Scriptures onelyonly, ſo they giuegive all the glorie vntounto Chriſte, as to the onelyonly heade, and high prieſt of the Church, and therefore they teach that the Pope is neither the heade, neyther the highe prieſt of the Churche. But who louing true godlineſſe, can bind him ſelfe with ſuch an oth? Who will renounce and forſake the friendſhip of Chriſte, and humble him ſelfe to become the bondſlaue, and footeſtoole of the Pope of Rome? To be ſhort, who will deſire to be ordeyned a miniſter of Chriſt and of his church, at the handes of thoſe that hauehave done after this manner? Here may be added that in the conſiſtorie of Rome, all thinges as touching holie orders, are moſt corrupt, in ſo much, as ſcarſe any ſmall tokens of Chriſtes inſtitution do appeare. I will not rehearſe at this preſent, that there are many newe conſtitutions of men, ioyned vntounto them, that in a manner there remaineth no voyce of the Churche in the ordination of paſtours, that there is no choice made of ſuch as the churche deputeth there aboutes. For the right of preſentation, collation, and confirmation, being diſperſed among many, with ſome is become euen an heritage, ſo as both dawes and halfe fooles may be made miniſters or byſhoppes: and neyther can I let this thing paſſe, that with them is loſt that true examination, and ſharpe paſtorall p. 900diſcipline. In déede there remayneth examination, but altogether childiſh, in the which lightly they that are ordeined, are aſked that whiche ſcholers in common ſcholes are wont to be demaunded, whether one can reade well, conſtrue well, ſing, and be cunning in their numbers? They can not denie this thing, neyther alſo this, that Prieſtes are ordeined more to reade, to ſing, and ſaye maſſe, than to gouerne the Churche with the worde of God. Whereby the more regarde is had of the voice, that it be apt for ſinging, than of ſkilfulnes or experience in the holie ſcriptures.

But they thinke the matter is cunningly handled, if ſome ſkilfull lawyer be preferred to the office of a Paſtour. For it ſéemeth for the moſt parte to be more profitable to pleade cunningly in the courte, for the increaſe & maintenaunce of riches, than to preach well in the Churche for the winning of ſoules. What? do not we ſée men ſent from the lawe, and out of the courtes of Kings and Princes to poſſeſſe Churches, fitter for any thing elſe, than to gouerne the Churches of GOD? for eccleſiaſtical offices are begunne to be counted as Princes Donatiues: wherevpon they are alſo called Benefices.

The Byſhops of Rome them ſelues, hauehave beſtowed Prieſthoodes vponupon their cookes, rauenous ſouldiers, barbars, and muletors: and this was farre more honeſtly, than when they beſtowed them vppon bawdes. A greate many of Prieſtes thruſt them ſelues into the holy miniſterie, by violence and ſymonie, which office neuertheleſſe, he neyther coulde nor would execute well. And they that are receiued by an honeſter title, are receiued through commendation and fauour.

Herein auayleth much, either affinitie or kinred, and conſanguinitie. In all theſe, there is a greater regard had of the bellie, than of the miniſterie: they prouide better for thoſe whiche are accounted Prieſtes, and are no Prieſtes, than for the Churche of God, and ſaluation of ſoules. But by this meanes, all things go to wracke in the Churche, and the flocke of God is oppreſſed with the weight and ruine of the ſhepeheards.

Herevnto perteyneth the pluralitie (as they call it) of benefices. Some Pluralitie of Benefices.one, either ſouldier or curtiſan oftentimes rakes to him ſelfe, the Pope offering it to him, halfe a dozen benefices or moe, of whiche benefices they take no further care, but to receiue the gaine. For he neuer teacheth, nay, he is verie ſildome at his flocke, vnleſſe it be when he ſheareth them. In the meane time the Lordes flocke is neglected, and periſheth. For the vicars Vnlerned miniſters and many benefices the ſpoyle of the Churche.which are ſet ouer the flocke by them, for the moſt part are vnlearned and hirelings. He that is content with leaſt wages, is placed ouer the flocke, what manner of one ſo euer he be. And he ſéemes to hauehave learning enough if he can read, ſing, ſay maſſe, heare confeſſions, annoynt, and reade the Goſpell out of the booke vponupon the Sunday. That whiche remayneth moreouer to be done, ſéemeth to them to be ſmall matters. I am aſhamed and ſorie to rehearſe, what a cenſure for reformation of manners remayneth in the Church. The thing it ſelfe cryeth, and experiēce witneſſeth, that vnworthy perſons are not ſhut out from this holy miniſterie. For without difference al are admitted, and as yet whoremongers, drunkards, diceplayers, p. 901and men defiled, yea, ouerwhelmed with diuers haynous crimes, are ſuffered in the miniſterie. But leaſt they ſhould ſéeme to do nothing herein, the biſhop aſketh at giuing of orders, Who are worthy of honour? and his Chauncellour or the Archdeacon foorthwith anſwereth the biſhoppe, who before that time neuer ſawe or heard, what manner of men they are of whome he beareth witneſſe, They are worthy. Moreouer, they vſe ſo many, and ſuch kyndes of ceremonies in their conſecration, that he that is ſtudious of the truth of the Goſpell, can not receiue them with a ſafe conſcience. Theſe cauſes, and other not vnlike, make vsus that we can ſomuch leſſe abide to be ordeined of the ordinaries or biſhops of the Romiſh church.

The laſt point remaineth, whiche I purpoſed to declare in the beginning What the office is of thoſe that are ordeined in the Church.of this treatiſe, what is the office of the miniſters that are ordeined in the church. I can ſhew you in one worde, to gouerne the church of God, or to féede the flocke of Chriſte. For Paule the Apoſtle ſpeaking vntounto the Actes. 20.Acts 20paſtours of Aſia, ſayth: Take heede vntounto your ſelues, and to all the flocke ouer the which the holie Ghoſt hath made you ouerſeers, to rule (or feede) the churche of God, which hee hath purchaſed with his owne bloud. And the paſtours do gouerne the church of God with God his worde, or with wholeſome doctrine, and with holie example of life. For S. Paule ſayth againe vntounto Timothie, Be thou vntounto 2. Tim. 4.2 Tim 4thē that beleue an enſample in word, in conuerſation, in louelove, in ſpirite, in faith, and in pureneſſe. He writeth alſo the ſame vntounto Tit. 2. chap. But for ſo much as the Papiſtes doe forge farre other thinges of the office or function of biſhops, and doe confirme the ſame, as they alſo doe their other trifles, by y^e authoritie or power of the keyes, as I ſayde when I intreated of the power of the church, I wil therfore firſt of all ſpeake ſomewhat (and that as muche as I ſhall thinke to be ſufficient for this matter) as touching the keyes.

A keye is an inſtrument very well knowne to all men, wherwith gates, Of the keyes of the churchdoores, and cheſtes, are eyther ſhut or opened. It is tranſferred from bodily things vntounto ſpirituall thinges, and it is called the key of knowledge, and of the kingdome of heauen. For the Lorde ſayth in the Goſpell of Luke, Woe vntounto you interpreters of the Luke 11.Luke 11lawe: for ye hauehave taken awaye the keye of knowledge, ye enter not in your ſelues, and them that came in ye forbad. The ſame ſentence S. Matth. bringeth foorth after this ſort. Woe vntounto you Scribes and Phariſeis hypocrites, Matth. 23.Matt 23bicauſe ye ſhut vp the kingdome of heauen before men: for ye your ſelues goe not in, neyther ſuffer ye them that wold enter to come in. Beholde that which Luke calleth, to Take away the keye of knowledge, that Matthewe expoundeth, To ſhut heauen. The key therefore of knowledge is the inſtruction it ſelfe as concerning a bleſſed life, by what means we are made partakers thereof. He taketh away the keye, which inſtructeth not the people of true bleſſednes, or elſe is a hinderance, that other can not inſtruct them. Therfore the keys of the kingdome of heauen, are nothing elſe, but the miniſterie of preaching the Goſpell, or worde of God, committed by god vntounto his miniſters, to that ende that eueryevery one may be taught which way leadeth vntounto heauen, and which way carrieth downe p. 902vntounto hell. Theſe keyes the Lord promiſed to Peter, & in him to all y^e other apoſtles, when he ſaid, I wil giuegive thee the keys of the kingdome of heauen. Matth. 16.Matt 16And whatſo euer thou ſhalt bind in earth, ſhalbe bound in heauē, & whatſo euer thou ſhalt looſe on earth, ſhalbe looſed in heauen. Let vsus inquire therefore, when the keyes were deliuered to Peter and to the reſt. And the agréeable conſent of all men is, that they were giuen in the daye of the reſurrection. But it is euident the ſame day, the miniſterie or function of preaching the Goſpell, was committed to the Apoſtles: whereby it followeth, that the keyes are nothing elſe, but the miniſterie of preaching y^e goſpel amōgſt al nations. For this thing is declared vntounto the world, that ſaluation purchaſed by Chriſt, is communicated to them that beléeue, and that hell is open for the vnbeléeuers. But nowe let vsus heare the teſtimonies of the holy Euangeliſtes. Iohn y^e Apoſtle and Euangeliſt ſaith. The Lord came vntounto his diſciples, & …ohn. 20.ſayde, Peace bee vntounto you, As my father hath ſent me, ſo ſende I you. And when he had ſayd that, he breathed on them, and ſayde vntounto them, Receiue the holy Ghoſte, Whoſoeuers ſinnes ye remit, they are remitted vntounto them, and whoſoeuers ſinns ye reteine, they are reteined. Theſe ſayings agrée with the words, whereby he promiſed the keyes, for there he ſayde▪ Whatſoeuer ye ſhall binde in earth, ſhal be bound in heauen. Here he ſayth, Whoſoeuers ſinnes ye reteine, they are reteined. There he ſaide, And whatſoeuer ye ſhall looſe in earth, ſhall bee looſed in heauen. Here he ſayth, Whoſoeuers ſinnes ye remit, they are remitted vntounto them. Wherefore to binde, is, to reteine ſinnes, to looſe, is, to remit ſinnes. You will ſay, howe do men remitte ſinnes, ſince it is written, that onelyonly God forgiueth ſinnes? Let other teſtimonies therefore of the other Euā geliſtes be adioyned, expreſſing that the ſame hiſtorie was done in the day of his reſurrection. Luke ſayth, Then Luke. 24.Luke 24the Lorde opened their vnderſtanding, that they might vnderſtande the ſcriptures, and ſayd vntounto them, Thus it is written, and thus it behoued Chriſte to ſuffer, and to riſe againe from the deade the thirde day, And that repentaunce and remiſsion of ſinnes ſhuld be preached in his name among all nations. And Marke ſaith, Mark. 16.Mark 16He appeared vntounto them, as they ſate together, and reproued them of their vnbeliefe, and hardneſſe of heart, and he ſaide vntounto them, Go ye into all the world, and preach the Goſpel to euerie creature, He that ſhal beleeue and be baptiſed ſhall be ſaued, but he that will not beleeue, ſhall be damned. Therfore God only forgiueth ſinnes, to them that beléeue in the name of Chriſte, that is to ſay, through the merites and propitiation of Chriſte: but that ſinnes are forgiuen, the miniſters doe aſſuredly declare by the preaching of the Goſpell, and by that preaching, do binde and looſe, remitte and reteine ſinnes. The matter will be made playner by an example or two. S. Peter ſpeaking vntounto the citizens of Ieruſalem, Repent ye, ſaith he, and let eueryevery one of you be baptiſed, Actes. 2.Acts 2in the name of Ieſus Chriſt, for the remiſsion of ſinnes, and ye ſhall receiue the gifte of the holy Ghoſte. And ſo S. Peter vſed the keyes committed vntounto him after this manner: Howe th… Apoſtles did binde and loo…e.he looſeth in earth, and remitteth ſinnes vntounto men, that is, promiſing to them that beléeue aſſured remiſſion p. 903of ſinnes, through Chriſte. Whiche meſſage God hath confirmed, giuing remiſſion of ſinnes vntounto the faythfull, as they beléeued. Moreouer, the kéeper of the priſonat Philippos, being amazed, ſaith to Silas and Paul, Act. 16.Acts 16S…s, what muſt I doe to be ſaued? The Apoſtles anſwered, Beleeue on the Lord Ieſus, and thou ſhalt be ſaued, and thy whole houſhold. The Apoſtles looſed him that was bounde, and forgaue him his ſinnes, by the keyes, that is, by the preaching of the Goſpell: which Goſpell ſince he beléeued in earth, the Lorde iudged him to be looſed in heauen. Theſe things are taken out of the Acts of the Apoſtles. In the ſame Acts we reade examples of the contrarie in this manner. The Iewes being filled with indignation, Actes. 13.Acts 13ſpake againſt thoſe thinges, whiche were ſpoken of Paule, and rayled. But Paul and Barnabas waxed bold, and ſayde, It was neceſſarie that the word of God ſhould firſt hauehave bene ſpoken to you: but ſeeing ye put it from you, and thinke your ſelues vnworthy of euerlaſting life, loe, wee turne to the Gentiles.

Againe, when the ſame Paule at Corinthe had preached Chriſte to Actes. 18.Acts 18the Iewes, and they reſiſted and reuiled, The Apoſtle ſhooke his rayment, and ſayde, Your bloude be vppon your owne heades: I am cleane: from hencefoorth I will goe vntounto the Gentiles. And ſo he did …nd the vnbeléeuers, And God confirmed the preaching of Paule: bycauſe it procéeded from God him ſelfe. And vnleſſe you put the proper and true keye into the locke, you ſhall neuer open it.

The true and right keye, is the pure worde of God: the counterfet and théeuiſhe key, is a doctrine and tradition of man, eſtraunged from the worde of God. I thinke I hauehave ſufficiently proued by euident teſtimonies of the ſcripture, that the keys giuen to the Apoſtles and Paſtours of the Churche, and ſo to the Churche it ſelfe, are nothing elſe, than the miniſterie of teaching the Church. For by the doctrine of the Goſpell, as it were with certeine keyes, the gate of the kingdome of heauen is opened, when a ſure and readie meane and waye is ſhewed, to come to atteine vntounto the participation of Chriſte, and the ioyes of euerlaſting life by true fayth.

To the teſtimonie of God, mans recorde agréeth. For Sainte Iohn Chryſoſtome vponupon Matthewe, chapter. 23. The keye (ſaythe he) is the word of the knowledge of the ſcriptures, by whiche the gate of truthe is opened to men. And the key-bearers are the Prieſts, to whom is committed the worde of teaching and interpreting the ſcriptures. Other teſtimonies of olde interpreters of the Scriptures, differing nothing from theſe of oures, for that I am deſirous to be briefe, I do not bring.

Since theſe thinges are thus (brethren) and are deliuered vntounto vsus in the expreſſe Scriptures, we will not therefore greatly paſſe, what the Papiſtes babble, touching the power of the keyes, and what offices, dignities, preferments, and I knowe not what other thing, and what authoritie of Prieſtes, they deriue from thence. We hauehave learned, not out of the wordes or opinions of men, but out of the manifeſt worde of GOD, that the keys are the miniſterie of the preaching of the worde of GOD, and p. 904that the keyes are giuen to the Apoſtles, and to their ſucceſſours, that is to ſay, the office of preaching remiſſion of ſinnes, repentaunce, and life euerlaſting is cōmitted to them. Wherevpon we nowe conclude this, that the chiefe office of a Paſtour of Whence doctrine …s to bee ….the church, is, to vſe thoſe very keyes whiche the Lorde hath deliuered to his Apoſtles, and no other: that is, to preache the onelyonly and pureworde of GOD, and not to fetche any doctrine from any other place, than out of the verie worde of GOD. For there is a perpetuall and inuiolable lawe at this day alſo layde vponupon our Paſtours, which we reade was layd vponupon the moſt auncient gouernours of the Churche, the Lorde him ſelfe witneſſing in Malachie, and ſaying: My couenaunt was with Leuie of life and peace, and I gaue him feare, and …. 2.he feared me, and was afrayde before my name. The lawe of truth was in his mouth, and there was no iniquitie found in his lippes, he walked with me in peace, and equitie, and turned many from their iniquitie. For the Prieſtes lippes ſhoulde preſerue knowledge, and they ſhoulde ſeeke the lawe at his mouth: for hee is the meſsinger of the Lorde of hoaſtes.Ezech. 3.Ezek 3

Againe, the Lord ſayth to Ezechiel, Thou ſhalt heare the word at my mouth, and giuegive them warning from me. In Ieremie the Lorde ſayth: …ere. 23.The Prophete that hath a dreame, let him tell a dreame, and hee that hath my woorde, let him ſpeake my woorde faythfully. He expreſſely puts a difference betwéene heauenly things and earthly thinges, betwéene thoſe thinges whiche are of the word of GOD, and thoſe that are feigned and choſen by man, whiche hée willeth to let paſſe as vncerteine thinges, and as dreames. For he immediately addeth, Is not my worde as fire, ſayth the Lorde, and like a hammer that breaketh the harde ſtone?

And againe, Heare not the wordes of the Prophetes that preache vntounto you and deceiue you: truly they teache you vanitie, for they ſpeake the meaning of their owne hearte, and not out of the mouth of the lord. Therefore all the true Prophetes of GOD, hauehave this continually in their mouth, Thus ſayth the Lorde, The mouth of the Lorde hath ſpoken it. And therefore they deliuered vntounto the people, nothing contrarie vntounto the worde of GOD. The olde people had alſo the Scripture. And the Prophetes were nothing elſe, but interpreters of the Lawe, applying the ſame to the place, time, matters, and perſons.

Alſo oure Lorde Ieſus Chriſte ſayth oftentimes, that his doctrine is not his owne, but the fathers. Whiche thing, if you vnderſtande literally and according to his words, I knowe not whether any thing can be ſpoken more abſurde. Therefore the Lorde meaneth that his doctrine is not of man, but of GOD. Doth not he ſende vsus continually to the writinges of the Lawe and the Prophetes, and confirmeth his owne ſayinges by them? But Chriſte is the onelyonly teacher of religion, and maiſter of lyfe appoynted vntounto the vniuerſall Churche by GOD the father.

To this Churche he himſelfe alſo ſending teachers, and ſhewing them what they ſhoulde deliuer, fayth: p. 905Teach them to obſerue thoſe thinges which I hauehave commaunded you. Alſo, Matth. 28.Matt 28Goe into the whole worlde and preache the Goſpell to all creatures. Mark. 16.Mark 16But the Apoſtle Paule witneſſeth, that the Goſpel was promiſed by the Rom. ….Prophetes of God in the holy Scriptures. And this doctrine receiued of Chriſte, the Apoſtles deliuered to the nations, adding nothing vntounto it, taking nothing from it: and there withall alſo they expounding the auncient writings of the Prophetes: yet neyther in this matter truſting any thing to their owne wit, nor being ruled by their owne iudgement. For the Apoſtle Peter ſaith, As eueryevery man hath receiued the gift, euen ſo miniſter the 1 …et. 4.ſame one to an other, as good ſtewardes of the manifold graces of God. If any man ſpeak, let him talke as the words of God. Tertullian alſo in his booke intituled, De Praeſcript. haeret. (which I hauehave alſo elſwhere rehearſed) expreſly ſaith: It is not lawful for vsus in any thing to reſt vpō our owne fancie or iudgemēt, neither yet to be negligent markers, what any other man bringeth foorth of his owne braine. We hauehave the Apoſtles of the Lord for authours: for not they them ſelues, did chooſe any thing whiche they might eſtabliſh after their own fancie, and the doctrine whiche they receiued of Chriſte, they faythfully deliuered to the nations. And therefore if euen an Angel from heauen ſhould preach any otherwiſe, he ſhal be accurſſed at our hands. Thus farre he. We hauehave moreouer ſhewed in our ſermons of faith and of the churche, that faith dependeth vponupon the only worde of God, and that it wholy ſtayeth vponupon the onelyonly word of God: & alſo that the churches of god are builded and preſerued by the worde of God, and not by mans doctrine: all whiche ſéeme to apperteine to this matter. Neyther is it le…t to the byſhops of the church of Chriſte, as the The Biſhops are not permitted t… make new lawes.Popiſh paſtors do falſely boaſt, to ordeine new lawes, and to broach new opinions. For the doctrine whiche was deliuered to the apoſtls of Chriſt is ſimply to be receiued of the church, and ſimply and purely to be deliuered of the paſtours to the church, whiche is the congregation of ſuch as beléeue the word of Chriſte. And who knoweth not that it is ſayde by the Prophete, All men are lyars, God only is true? And the church is the piller and ground of truth, bycauſe as it ſtayeth vponupon the truth of the Scriptures, euen ſo it publiſheth none other doctrine than is deliuered in the ſcriptures, neither receiueth it being publiſhed. And who is he that will challenge to him ſelfe the glorie due vntounto God onelyonly? God is the onelyonly lawegiuer to all mankinde, eſpecially in thoſe thinges which perteine to religion, and a bleſſed life. For Eſaie ſayth: The Lorde is our iudge, the Eſai. 33.Isa 33Lord is our lawegiuer, the Lorde is our king, and he him ſelfe ſhal be our Sauiour. And S. Iames alſo ſaythe: There is one lawgiuer which is able Iames. 4.Jas 4to ſaue, and to deſtroy.

God challengeth this thing as proper to him ſelfe, to rule thoſe that are his, with the lawes of his word, ouer whome he only hath authoritie of life and death. Moreouer, thoſe lawes can not be godly, whiche preſume to preſcribe and teache fayth and the ſeruice of God after their owne fancie. The doctrine concerning fayth, and the worſhip of God, vnleſſe it be heauenly, is nothing leſſe, than that which it is ſayd to be. God only teacheth vsus what is true fayth, and what p. 906worſhip he delighteth in. And therefore in Matthewe, the ſonne of God pronounceth out of Eſaie, In vayne doe they worſhip me, teaching for doctrines the commaundementes of Matth. 15.Matt 15men. Ioyne herevnto alſo, that from the newe conſtitutions of men, there ſpringeth alwayes vp a wonderfull neglecting, yea, and contempt of the word of God, and of heauenly lawes. For through our owne traditions, as the Lorde alſo ſayth in the Goſpell, we goe aſtraye, and deſpiſe the commaundements of God.

Nowe ſince it is manifeſt, from whence the Paſtour or doctour muſt fetche his doctrine, to wit, from no other place, than out of the Scripture of the old and new Teſtament, which is the infallible, and vndoubted word of God, and that therefore this doctrine is certeine and immutable: There remaineth nowe alſo ſomething to be ſpoken of the manner of teaching, which the teacher or paſtor of the Churche ought to followe. And here I will onelyonly briefly touche the ſhorte ſumme or effect of matters. The ſcope … drifte wherevnto the paſtors in the churche ſhould …yme.Afore all other thinges therefore, it is required of Paſtours that continually they account that to be ſpoken vntounto them, whiche the Apoſtle commanded to be often tolde to Archippus. Take heede to the miniſterie that Coloſſ. 4.Col 4thou haſte receiued in the Lord, that thou fulfill it.

And moreouer, … they neuer turne away their eies from that liuely picture of a good and euill ſhepehearde, whiche Ezechiel that famous Prophete ſetteth out after this manner. Thus ſayth the Lorde God, woe be vntounto the ſhepeheardes of Iſrael Ezech. 34.Ezek 34that feede them ſelues: ſhoulde not the ſhepeheards feede the flocks? ye eate the fat: ye cloath you with the wooll: ye kill them that are fed, but ye feed not the ſhepe: the weak hauehave ye not ſtrengthened, the ſicke hauehave ye not healed, neither hauehave ye bound vp the broken, nor brought againe that whiche was driuen away, neyther hauehave ye ſought that whiche was loſt: but with crueltie and with rigour hauehave ye ruled them. And againe, I will feede my ſheepe ſayth the Lord God, I will ſeeke that whiche was loſt, and bring againe that whiche was driuen away, and will binde vp that which was broken, and will ſtrengthen the weake, but I will deſtroy the fat and the ſtrong, and I will feede them with iudgement. Hereby we gather, that it is the duetie of a good Paſtour or ſhepeheard, to féde, and not to deuour the flocke, to miniſter, not to exerciſe dominion, to ſéeke the ſafetie of his ſhéepe, not his priuate gaine: and alſo to ſéeke out againe the loſt ſhéepe, that is to ſay, to bring again ſuch as can not abide the truth, and wander in the darkeneſſe of errous, home to the church and vntounto the light of the trueth: and to reſtore and bring back againe the ſhéep that is driuen or chaſed away, to wit, ſuch as are ſeparated from the felowſhip of the Saintes or godly, for ſome priuate affections ſake: to heale or binde vp ſuch as are broken: For he meaneth the wounds of ſinnes, whiche Iere. …. 30.Ieremie alſo commaundeth to heale: and to be ſhort, to ſtrengthen the weake and féeble ſhéep, and not altogether to treade them vnderunder foote: and to bridle ſuch ſhéepe as be ſtrong, that is to ſay, men flouriſhing in vertues, Eſai. 42. 8. Mat. 12. 19.Isa 42:8Matt 12:19leaſt they be proude, and puffed vp with the giftes of God, and ſo fall away. But let him thinke that theſe thinges can not be perfourmed, but through ſounde and continuall teaching p. 907deriued oute of GOD his worde.

The manner of teaching extendeth it ſelfe to publique and priuate Of the manner of teachinge the Churche.doctrines. By publique doctrine the Paſtour eyther catechiſeth, that is to ſay, inſtructeth them that be younglings in religion, or other whiche are grounded therein. To the younglings or ignoraunt ſorte he openeth the principles of true religion. For Catecheſis, or the fourme of Catechiſing, comprehendeth the groundes or principles of fayth and Chriſtian doctrine, to wit, the chiefe pointes of the couenaunt, the tenne commaundements, the Articles of fayth or Apoſtles Créede, the Lordes prayer, and a briefe expoſition of the Sacramentes.

The auncient churches had Catechiſers appoynted properly to this charge. And the Lorde commendeth vntounto vsus bothe in the olde Teſtament and in the newe, with great earneſtneſſe, the charge of the youth, commaunding vsus to inſtruct them, both betimes, and alſo diligently in true religion.

Moreouer, he ſetteth out great rewardes, and grieuous puniſhments The benefite of Catechiſinge.in that behalfe. Aſſuredly no profite or fruite is to bee looked for in the Churche of thoſe hearers, that are not perfectly inſtructed in the principles of religion by Catechiſing: for they knowe not of what thing the Paſtor in the Churche ſpeaketh, when they heare the couenaunt, the commaundement, the lawe, grace, fayth, prayer, and the ſacraments to be named. Therefore if in any thing, then in this ought greateſt diligence to be vſed.

The doctrine whiche apperteyneth The interpretatiō of the ſcripture.to the perfecter ſorte, is ſpecially occupyed in the expoſition of holy Scripture. It may appeare out of the writings of the old biſhops, that it was the cuſtome in that happie and moſt holie primitiue churche, to expounde vntounto the Churches, not certeine parcels of the Canonicall bookes, neyther ſome choſen places out of them, but the whole bookes as well of the newe Teſtament as the olde. And in ſo doing, there came no ſmall fruite vntounto the Churches. As at this day alſo we ſée by experience, that Churches can not be better inſtructed, nor more vehemently ſtirred vppe, than with the wordes of GOD him ſelfe, and with the faythfull interpretation of the bookes of the Goſpell, the lawe, the Prophetes and Apoſtles. Where, by the way, we giuegive warning, that the interpretation of the Scriptures, is not a libertie to feine what one luſt, and to wreſt the Scriptures which way one will, but a carefull comparing of the Scriptures, and a ſpeciall gyfte of the holie Ghoſte.

For Sainte Peter ſayth, No prophecie 2. Pet. 1.2 Pet 1in the Scripture, is of anye priuate interpretation. Wherefore no man hath power to interprete the Scriptures after his owne fantaſie. Neyther is that the beſt expoſition which hath moſt fauourers, as if that were the beſt interpretation, whiche hath the conſent of the greater multitude. For Arianiſme and Turciſme woulde, by manye degrées, excell Chriſtianiſme. That expoſition is beſt, whiche is not repugnaunt to fayth and louelove, neyther is wreſted to defend and ſpread abroad the glory and couetouſneſſe of men. But I hauehave ſpoken of interpretation p. 908of the ſcriptures in the ſecond ſermon of the firſte Decade.

But vnleſſe the Scripture be aptly applied, reſpect being had of place, Applicatiō of ſcripture.time, matter, and perſons of euerie Churche, and to this ende (whiche I alſo taught in the thirde Sermon of this Decade) that the Churche maye be edifyed, not that the teacher in the Churche may ſéeme better learned or more eloquent, his expoſition of the Canonicall bookes of the Scripture ſhall be fruitleſſe, to the people. The Lorde commendeth vntounto vsus the wiſe ſteward, and ſayth, Who is a faythfull and wiſe ſtewarde, whome Luke. 12.Luke 12his Lorde hath made ruler ouer his houſholde to giuegive them their portion of meate in due ſeaſon? And as followeth in the twelfth of Luke.

Saint Paule alſo writing to Timothie the Byſhoppe, ſayth, Studie 2. Tim. 2.2 Tim 2to ſhewe thy ſelfe approued vntounto God, a woorkeman not to be aſhamed, rightly diuiding the worde of trueth. Meate is vnprofitable, vnleſſe it be diuided and cutte into partes. But heere the houſholder knoweth what portions he ſhoulde gyue to euerie one in his familie, not hauing regarde what delighteth euerie one, but what is moſt profitable for euerie one.

The ſame Apoſtle teaching that all the actions of a preacher in the Churche ought to be directed to edification, ſayth, He that prophecieth ſpeaketh vntounto men, to edifying, and to exhortation, and to comforte. Therefore to the teaching of the perfecter ſorte, perteyneth not onelyonly the expoſition of the holie Scripture, but alſo a playne demonſtration and manifeſt as may be of y^e principles and groundes of Chriſtianitie, and chieflye an euident doctrine of repentaunce and remiſſion of ſinnes in the name of Chriſte: and alſo a ſharpe rebuking to be vſed in due time, or a graue, but yet a wiſe, reprouing of their faultes.

For the Lorde ſpeaking to his Apoſtles, ſayth: Ye are the ſalte of the earth, if the ſalte become vnſauorie, Matth. 5.Matt 5wherewith ſhall it be ſalted? Herevnto alſo perteyneth the confuting of errours, and repreſſing of hereſies, and the defence of ſounde doctrine.

Paule ſayth: That the mouthes of vayne talkers, and ſeducers of Titus. 1.Titus 1myndes muſt be ſtopped, and ſharply rebuked. Neyther is it enough ſimply to teache true religion, vnleſſe the teacher in the Churche by often teaching, conſtantly vrge, defende, and maynteine the ſame. Herevnto chieflye belong theſe wordes of Paule, I charge (or adiure) thee therefore before GOD, and before 2. Tim. 4.2 Tim 4the Lorde Ieſus Chriſte, which ſhall iudge the quicke and deade, at his appearing and in his kingdome, preach the woorde, be inſtant in ſeaſon and out of ſeaſon, improue, rebuke, exhorte with long ſuffering, and doctrine. For the time will come, when they will not ſuffer wholeſome doctrine, but hauing their eares ytching, ſhall after their owne luſtes, get them an heape of teachers, and ſhall turne their eares from the trueth, and ſhall bee giuen vntounto fables. But watche thou in all thinges, ſuffer aduerſitie, doe the woorke of an E…angeliſte, make thy miniſterie fully knowne.

Therefore there néede verie often exhortations, that what the church by oftē & plaine teaching vnderſtandeth, p. 909eyther to be followed or to be anoyded, the ſame ſhe may, being ſtirred vp & cōpelled by a feruent exhortatiō, eyther conſtantly followe or refuſe. And here it ſhalbe néedfull for a preacher to vſe long ſufferaunce, leaſte foorthwith he caſt away all hope, if he ſée not by and by, ſuch happie ſucceſſe as he wiſheth for: and that ſome mightie and impudent aduerſaries, obſtinately ſtriue againſte him. For Paule ſayth, The ſeruauntes of the Lorde muſt not ſtriue, but be gentle 1. Tim. 2,1 Tim 2vntounto all men, apt to teache, ſuffering euill with meekeneſſe, inſtructing them that are contrarie minded, if God at any time will giuegive them repentaunce to the knowledge of the trueth, and that they may come vntounto them ſelues againe out of the ſnares of the diuell, which are taken captiue of him at his will. There néedeth moreouer, milde and quickening comforte. For many are troubled, being tried with diuers temptations, whome vnleſſe you faythfully comforte, they are ouercome of Sathan. Theſe and ſuche other like, doe perteine to the teaching of the perfecter ſorte.

Here I may alſo make mention of the care of the poore. For this eſpecially Care of the poore.perteineth to a miniſter, and to their publique preaching, whereby, he maye continually prouoke the richer ſorte to merciemercy, that they may be ready to diſtribute. The apoſtle Paul hath left vsus notable examples of this matter, almoſt in all his Epiſtles, but ſpecially in the ſixtenth chapter to the Romanes, and in the firſt to the Corinthians, and alſo in the eight and ninth chapter of the latter Epiſtle to the Corinthians.

Sainte Peter, Iames, and Iohn, commended verie diligently to ſaint Paule the care of the poore, as Paule him ſelfe rehearſeth in the ſeconde chapter to the Galathians. And albeit Peter in ſome place refuſe the office of diſtribution, yet herein he is altogether carefull, that godly and faythfull diſpoſers may be appoynted for the poore. Therefore the Actes. 6.Acts 6care of the poore perteyneth chiefly to the Paſtours, that they be not neglected, but tenderly cheriſhed as the members of Chriſt.

The priuate kynde of teaching Priuate kinde of teaching.differeth nothing in the thing it ſelfe from that publique kynde, but it is called priuate in reſpect of the learners. For ſome one commeth to the Paſtour, after the manner of Nicodemus, and deſireth verie familiarly to be inſtructed of him in things properly concerning him ſelfe. Beſides that, this ſhepehearde goeth priuately, and inſtructeth thoſe, whome by euident tokens he hath learned by priuate conference may be more eaſily wonne vntounto Chriſte, than by publique preachings.

Moreouer, he priuately admoniſheth and taketh heede in time, leaſte they that are more vnaduiſed be déepelyer plunged in euill. Hetherto perteyneth the viſitation both of ſicke perſons, and priſoners, none of whome a faythfull Paſtour neglecteth, but viſiteth them ſo muche the more diligently, as he perceyueth thē more grieuouſly tempted. For a good Paſtour is alwayes watchfull ouer the whole flocke of Chriſte, for whome ſathan layeth ſnares, raungeing aboute, ſéeking whome he maye deuoure.

Him the Paſtoure reſiſteth by prayer, admonitions, teaching and exhortations. If ſo be that euerie church had ſuch a paſtour, which wold p. 910not eaſily forſake the flocke, howe great fruite (I pray you) ſhoulde we hope for? Wherefore not without cauſe are we commanded, inceſſantly Prayer for faithfull Paſtours.and earneſtly to praye vntounto God, that he woulde giuegive faythfull, wiſe, godly and diligent Paſtours vntounto his Churche.

Thus hauehave I hitherto ſpoken of the doctrine of byſhops in the church What things are ioyned to teachinge.of God. And vnleſſe a byſhop teach after this manner, and do thoſe thinges, which are ioyned to teaching, he is vnworthy eyther of the name of a Byſhop, Paſtour, or Doctour, howe ſo euer he pretend an Apoſtolique title. For certeine thinges are ioyned to the doctrine of the Churche, which alſo are required of a preacher of the Goſpell, and belong to his office, as are theſe, to gather together an holie aſſembly, wherein he may preache, conceiue prayer, and miniſter the ſacraments. But of theſe things ſhall be ſpoken in their place.

Nowe there reſteth to be conſidered, howe byſhops may gouerne the Of the holy and vnblameable life of Biſhops.Churche of Chriſte, with holy example of their life. The Lorde in the Goſpell ſayth to his Apoſtles. Ye are the light of the world, A citie that is ſet on an highe hill, can not be hid, Matth. 5.Matt 5neither doe men light a candle and put it vnderunder a buſhell, but on a candleſticke, and it giueth light vntounto all that are in the houſe. Let your light ſo ſhine before men, that they maye …ee your good woorkes, and glorifie your father whiche is in heauen. Wherefore Paſtours, not onelyonly in doctrine but in holie life, do giuegive light vntounto the Churche: whiche beholding their life agréeable to their doctrine, is her ſelfe alſo moued to practiſe innocencie of life. For y^e exāple of a good man much preuaileth to y^e furthering of y^e louelove of vertues. And cōtrariwiſe y^e Scripture witneſſeth, that the corrupt example of the ſonnes of Helie, the chiefe rulers in religion, was verie 1. Sam. 3.1 Sam 3analyeable to corrupt the people. For the Scripture ſayth. And the ſinne of the children of Helie was to abhominable before the face of the Lorde, ſo that the people beganne to abhorre the ſacrifices of the Lorde. For men ſéeing the corrupt life of the miniſters of y^e church, begin ſomwhat to dout of the whole doctrine, crying, If y^e paſtor thought thoſe things true, whiche he teacheth vntounto vsus, he him ſelfe would not liue ſo diſſolutely. Therefore ſuch teachers, are ſayde to ouerthrowe that with their naughtie life, whiche they hauehave builded with wholeſome doctrine. Wherefore Paul requireth a byſhop or paſtor of the people, which ſhuld be blameleſſe, that is to ſay, whiche can not rightly and worthily be reprehended of the …aythfull. For otherwiſe, by howe muche euerie Biſhop ſhall be more ſincere and vpright, by ſo much more ſhall he be ſubiect to ſlaunders and reproches of the wicked, the Lord him ſelfe foretelling the ſame in the Goſpell. If they hauehave called (ſaythe he) the Lorde of the houſe Beelzebub, Matth. 10.Matt 10how much more ſhall they call them of his houſholde? And, If they hauehave Iohn. 25.perſecuted me, they will alſo perſecute you.

And againe, Bleſſed are ye when men ſhall reuile you, and perſecute Matth. 5.Matt 5you, and lying, ſhall ſay all manner of euill ſaying againſte you for my ſake. Reioyce and be glad, for great is your rewarde in heauen. Therfore, a paſtor ought verie carefully and as muche as in him is, to take héede, that both at home and abroad, he liue a life worthy of him ſelfe and his calling.

p. 911Let him liue chaſtely, as well being ſingle, as married. Let temperaunce, ſoberneſſe, thriftineſſe or good huſbandry, hoſpitalitie, and other vertues which I hauehave before reherſed out of the Apoſtle, flouriſh in a biſhop.

Let him gouerne his owne houſhold wiſely, and godlily inſtruct thē, and ſo bridle them, that he giuegive not occaſion of offence to the Church, through riotouſneſſe or other miſdéedes. For ſo alſo the Apoſtle Paule hath commaunded, (who frameing againe the exerciſes of a byſhop) ſayeth, Till I come, giuegive attendaunce to reading, to exhortation and doctrine. He 1. Tim. 4.1 Tim 4requireth of Timothie a diligent reading, that is to ſay, a continuall ſtudie, whereby he may more perfectly exhort and teach. But Paule requireth of him that hath bene brought vp in the knowledge of the Scriptures from a childe, as elſwhere he writeth, a continuall ſtudie of the Scriptures. Howe great diligence then doth the Apoſtle require of them, who as they hauehave not obtained ſo plentifull gifts of the ſpirit, as Timothie had, ſo they are not exerciſed in the Scriptures from their infancie? Let a ſorte of them therefore be aſhamed of their vnſkilfulneſſe: let them be aſhamed of leaſure not beſtowed in ſtudie, and of their trauelſome idleneſſe. For as manye reade not any thing at all, but continually liue idlely, and as it were rot away in idleneſſe: ſo a number of innumerable others are buſied in thoſe thinges, which nothing become Byſhoppes. Therefore the Apoſtle ſaythe: No man which goeth a warrefare, intangleth 2. Tim. 2.2 Tim 2him ſelfe with the affaires of this life, that hee may pleaſe him, which hath choſen him to be a ſouldier. Here were a fitte place to ſpeake of ſtipendes due vntounto Paſtours: but we will deferre it to an other place. But if Byſhoppes come abroade among the people, at any time for buſineſſe ſake, and be preſent in aſſemblies of honeſt men, with no leſſe care ought they to indeuoure, leaſte eyther by déede or worde, or by apparell, or companie kéeping, or finally in the whole courſe of their life, they giuegive any iuſt occaſion of offence to the Churche.

Let there appeare in Paſtoures, in all places and at all times holy vprightneſſe, méete ripeneſſe of iudgement, honeſt behauiour, wiſedome, modeſtie, humanitie, humilitie, and authoritie worthy of Gods miniſters. But let the contrarie vices and wicked miſdéedes be farre from them.

In theſe fewe wordes I thinke are conteyned thoſe thinges, whiche other hauehave handled at large, intreating of the diſcipline and behauiour of the Clergie. For all ages vnderſtoode, that a diſſolute and looſe life was euill in all degrées and kyndes of men: but in the miniſters of the Churche worſſe, and moſte intollerable.

For what can a miniſter of the Churche doe in the Churche, whoſe authoritie is altogether loſt? Authoritie therfore is requiſite in Paſtors. Of the want hereof manye doe complayne, and ſéeing it vnderunder foote, goe about to reare it vppe agayne with I can not tell what kynde of proppes of titles and ceremonies.

But authoritie is not gotten with Authoritie of paſtoursſuche light and vayne thinges. It is rather obteyned by the Grace of God, through the louelove of trueth and vprightneſſe of life: if happily God touche mens heartes: ſo as they vnderſtande p. 912that GOD worketh his worke in the Churche, by his miniſters, as by his inſtruments, if they perceiue that miniſters do the worke of the Lorde with feruentneſſe of ſpirite, and not coldly, not fearing any thing in a good cauſe, no, not the wicked and mightie men of this world, but doe reſiſt them: and yet that they doe nothing of hatred or malice, but doe all thinges of a fatherly affection, with a good courage, conſtancie, and wiſedome. Wherevnto if there be ioyned, not an hypocriticall, but a holy and vpright life in déede, together with honeſt, modeſt, and comely behauiour, all wiſe men ſhall perceyue, that there is ſufficient authoritie thereby proued to a godly miniſter. I woulde not yet the Donatiſtes or Anabaptiſtes ſhoulde hereby clayme any kynde of defence or protection, were it neuer ſo ſmall.

They contende that the miniſterie of the worde and Sacramentes, For the ſcarſe good life of miniſ…rs good doctrine muſt not be reiected.executed by a miniſter whoſe lyfe is vncleane, becommeth thereby of no value. But albeit a holie life be requiſit in a miniſter, yet their miniſterie becōmeth not of no value through the miniſters vnhoneſt life, ſo his doctrine be ſounde and perfect. For the Lorde in the Goſpell commaundeth to heare them that teache in Moſes chaire, but he forbiddeth to follow Matth. 22.Matt 22their doinges, for they teache good thinges, but doe them not. Of this matter I hauehave ſpoken in the ſeconde Sermon of this Decade.

Nazianzen very properly ſayth, The printe of a ſeale is all one, whether it be grauen in yron or in golde. And it is one and the ſame Goſpell, it is one and the ſelfe ſame heauenly treaſure ſent of the father, whether it be brought by a good meſſinger or a bad. But in the meane ſpace, the vnhoneſt lyfe of the miniſters of the church ought not to be winked at, but to be chaſtened, and ſuche as are paſt cure, ought to be put out of the miniſterie, leaſt through their continuall offence they make the holie miniſterie infamous.

But many will ſay, Why handle you theſe thinges in publique preaching? Theſe thinges were to be tolde the miniſters priuately. I anſwere that the verie lawes whiche properly perteyned to the Prieſtes, were in times paſt communicated to the magiſtrates and gouernours of the people, and read before the people them ſelues.

Moreouer, it is manifeſt that Chriſte our Lorde handled thoſe thinges in publique Sermons, whiche properly perteyned to the Doctours and Paſtours of the people. Herevnto may be added that Saint Paule ſpeaking of Elders or Miniſters, ſaythe: Them that ſinne, rebuke openly, 1. Tim. 5.1 Tim 5that the reſt alſo may feare. The holie Scripture with greate diligence deſcribing good and faythfull ſhepeheardes and teachers, with no leſſe faythfulneſſe and diligence doth painte out the falſe teachers and Hyrelingsfalſe ſhepheards or wolues, to the end all men may knowe them, and take héede of them. Theſe thinges are eueryevery where to be ſéene in the writings of the Prophetes and Apoſtles. Yet ſingular places, if any man wold knowe, are to be ſéene Deut. 13. and and 18. Iſaic. 56. Iere. 23. Ezech. 34 Dan. 11. Math. 7. and 23. The Epiſtles of Paule in deſcribing and confuting of them are very plentifull. And Sainte Peter in ouerthrowing of ſuche men, ſpendeth a greate part of his latter Epiſtle.

p. 913The teſtimonies and examples of the ſame Prophetes and Apoſtles do ſhew, that godly miniſters & faithfull Paſtours ſhalbe vexed with al kynds of afflictions & perſecutions. Yet the very ſame neuertheleſſe doe witneſſe euidently, that the miniſterie ſhal neuer be vtterly oppreſſed, but that the miniſters ſhall continually hauehave the victorie, yea, euen when they are ſlayne. For the Lorde alwayes giueth miniſters vntounto his Church, who though they be tried as golde is in the fire, yet they ouercome throughe him which hath ouercome the world, and the Prince of the worlde. The laſt times ſhall be verie wicked, as we reade the times of Noe and Loth were: but as then alſo in that vttermoſt corruption thoſe two moſt excellent men with a fewe other ſingular men in all godlineſſe, and true worſhippers of God are read to hauehave floriſhed, and done their duetie: euen ſo vntounto the verie ende of the worlde, the miniſterie of the worde ſhall alſo indure, and worthy doctours and paſtours ſhall flouriſh, ſtriuing againſt, and perſecuting all vngodlineſſe and looſeneſſe of life. Let the enimies of the truth ceaſſe to hope for the ouerthrowe of the miniſterie, and miniſters of the worde of God. I will, ſayth the Lord in the Goſpell, be with you alwayes, euen vntounto the ende of the world. He can not lye who hath 2. Theſ. 2.2 Thess 2ſpoken this. He ſhall conſume Antichriſte, ſayth the Apoſtle, with the ſpirite of his mouth, and ſhall aboliſhe him with the brightneſſe of his comming vntounto iudgement. There ſhall be therefore miniſters in the Churche and preachers, yea, in deſpite of the gates of hell, rage they neuer ſo horribly, euen vntounto the ende of the world.

Theſe thinges hetherto hauehave I comprehended as briefly as I coulde, touching the miniſterie of the worde, and the miniſters of the Churches of Chriſte. But it is not in our power to frame or giuegive ſuche Paſtours. By the grace and goodneſſe of God, good Paſtours are giuen, and the wicked are taken away.

Let vsus all therefore call vppon God, praying him to giuegive vsus faythfull and godly miniſters, whereby his name may be alwayes ſanctified, and the Church of God may be happily gouerned, to the ſaluation of all thoſe y^e beléeue.