therefore this is our continuall exercise that when wee shall haue indured and suffered sundrie persecutions wee shoulde prepare and dispose our selues to suffer them againe and other new beside them knowing as we haue erewhile alleadged That hee which shall continue to the end shall bee saued Mat. 10.22 Wherfore they abuse and deceiue them selues who thinke that they haue rightly and duely discharged their duetie if they haue stoode fast in the time of one persecution or of two for it is not with the first flight that we flie to the ioies of Paradise and Iesus Christe commaundeth vs not any thing here which hee himselfe hath not first of all shewed vs the way thereto seeing that he was not only vnder the crosse but that all his life was no other thing then a perpetuall combate and striuing against afflictions 2. Cor. 11.14 c. And Saint Paule although hee might haue set out his labours his perils his prisonings his beatings his shipwracks and an infinite number of other afflictions notwithstanding hee saide yet That hee was altogether ready to suffer not onely to bee bounde and put in prison but also willingly Acts. 20.23.24 and without any griefe to die for Christes cause O how great is this honour to giue vp our life for the name of God They that are in the wages or souldiership of som earthly prince make no great difficultie to forsake their owne parents and their goods that they may go to his seruice yea it troubleth them not muche to hazarde and giue vp their owne liues to mainteine his quarrell and cause which very often is vniust wicked And shall wee which haue such a prince as Iesus Christe the sonne of God is who died for vs poore and miserable sinners shall wee I say doubt to leaue all thinges yea to aduenture and yeelde vp our owne liues to maintaine his cause and his quarrell which is so iust and vpright specially seeing hee hath power to render and giue the same againe vnto vs afterwards Moreouer the meditation of the glory to come as wee haue alreadie touched the same ought to strengthen and incourage vs in the midst of afflictions as wee see Saint Paule fully resolued and setled himselfe thereupon when hee saide to the Corinthians 2. Cor. 4.17.18 Our light affliction whiche is but for a moment causeth vnto vs a farre most excellent and an eternall weight of glory Whyle wee looke not on the thinges which are seene but on the thinges which are not seene For the things which are seene are temporall but the thinges which are not seene 2 Tim. 2.11.12 are eternall And to Timothie It is a true saying If we be dead with Christ we shall also liue with him if we suffer with him we shal also reigne with him Do we think to haue the crowne of glory without hauing first fought as our great Captaine did Do wee thinke to reigne with the Prince of life on high in heauē without hauing first suffered and borne troubles with him in this worlde If men take the earth from vs let vs looke vp to heauen Act. 7.55.56 which is open for vs as it was to Saint Steeuen If they put vs to death let vs loke to Iesus Christ who is our life who also died rose againe Rom. 14.8 9. to the ende that if wee die we should die vnto him that afterwardes wee may bee raysed vp in glory as hee was Phill. 3.21 If our abiect and base body bee despised and dishonoured let vs looke to the glorious body of our Lorde Iesus Christe like vnto whiche our bodies shall bee made in the last day To bee short if wee weepe and waile in this wonderfull heape and sea of miseries 2. Cor. 5.1 being in this worlde strangers pilgrimes passengers let vs remember that when wee shall once come to our celestiall and heauenly Citie whiche wee nowe wayte and hope for then wee shall reioyce with a ioy which cannot bee comprehended and that with God himselfe and the holy Angels Prophetes Apostles and Martyrs For the Lord wil wipe away all teares frō our eies Reuel 21. 4. and there shal be no more death neither sorow neither crying neither shal there be any more paine Then shall wee feele the fruite of the Crosse and tribulation whiche wee haue indured and suffered in this worlde Then shall wee know how much wee bee blessed Reue. 21.4 that haue suffered for Iesus Christe and haue made our robes white in the blood of the Lambe 1. Iohn 3.2 1. Cor. 13.12 Then shall wee beholde God euen as hee is and shall knowe him perfectly as he knoweth vs and we shall liue and reigne with him for euer The Apostle in the Epistle to the Hebrwes doeth by this meditation incourage the faithfull Heb. 10.34.35 when hee said vnto them Yee haue beene partakers of the afflictions of my bandes and suffered with ioy the spoiling of your goods knowing in your selues how that yee haue in heauen a better and induring substance Cast not away therefore your confidence which hath great recompence and rewarde But shall wee nowe thinke or suppose that wee loose our life when wee shall haue abandoned forsaken and as it were giuen vp the same vnto tyrants for Gods cause matters Mat. 5.12 Shal we iudge that wee die vpon imagination and as it were foolishe and insensible madde people as indeede the worlde supposeth seeing Iesus Christe hath promised vs so great a rewarde and hyre in heauen Shall wee say that our death is wicked and accursed when hee himselfe by his sacred and holy Reue. 14.13 mouth hath pronounced the same blessed or els that when wee die for Christ Iesus his name wee shoulde bee cursed when the holy Ghoste pronounceth vs blessed Wherefore let vs not stay our selues in the iudgement of the fleshe which is so much blinded that shee seeth not life in death neither blessednesse in the curse but let vs behold with the eyes of our faith the promises of God and bee fully resolued of this that the way and meane to make vs conformeable and like to our head Iesus Christ is to carry and beare with patience our crosse after him For as S. Paule saith Wee must suffer with Iesus Christe Rom. 8.17 that wee may also be glorified with him The eleuenth point what is the ende which persecutors haue had Examples of the punishements and vengeāces of God against the persecutors of the Church Experience teacheth vs that there was yet neuer any tyrant with whome it wente well at the last in banding and setting him selfe againste God And the holy Scripture giueth vs also a faithfull testimonie and an assured witnesse thereof as also the Ecclesiasticall historie it selfe God hauing willed and appointed that the issues and ends of the persecutors of his Church shoulde be put in order and declared by writing for a testimony of his wrath
restriction or restraining it into a narrow roome he plainly declareth that hee promiseth to his children suche a knowledge that they shall not be any more learners of the A.B.C. neither young scholers in the doctrine of saluation For these words Know the Lord denote point out the first rudiments or instructions of faith and of the heauenly doctrine And indeed if we well weigh marke how rude grosse and ignorant the old fathers were we shall find that they were as it were litle children euen as S. Paul saith Gal. 4. 1. c. as yet in their A. B.C But God hath shewed vnto vs a far greater grace because that wee haue a more manifest cleere shining light to leade vs to the knowledge of God and of the misteries of our saluation For this cause Iesus Christe said Mat. 13.16.17 Luke 10.23 24. Blessed are your eyes for they see your eares for they heare For verily I say vnto you that many Kings Prophetes righteous men haue desired to see those things which ye see haue not seene them and to heare those things which you heare and haue not heard them In summe the Lorde promiseth heere that his people shall not be founde so grosse and ignorant vnder the newe conuenant or Testament that they shall haue need of the principles and beginnings of christian doctrin But if wee would not take this place in this sense how shall wee expound an other of Isaiah which seemeth to be contrary to this He saith It shall bee in the last dayes Isai 2.2 3. that the mountaine of the house of the Lord shal be prepared in the toppe of the mountaines and shall bee exalted aboue the hilles and all nations shall flowe vnto it and many people shall go and say Come and let vs goe vp to the mountaine of the Lorde to the house of the God of Iacob and he will teach vs his wayes It is certaine that he prophesieth euē as Ieremiah of the grace of God which should bee made manifest through Iesus Christe in the time of the Gospel Now one of them saith Euerie one shall not teach his neighbour for they shall all knowe the Lorde The other saith The people shall runne together and say Come Let vs goe vp to the mountaines of the Lorde and hee shall teach vs his wayes Howe shall wee make these two places agree seeing that both of them prophesie of one and the self same thing Verily Ieremiah meaneth that the people of God shall be in such sort lightened vnder the newe Testament by the light of the Gospell that they shall haue no more neede of the rudimentes or first instructions of religion neither to bee so taught as the olde people were by the shadowes ceremonies of the law And as touching Isaiah he meaneth that vnder the same Newe Testament the people shall though they be wel aduanced and instructed in the points of Christian doctrine notwithstanding diligently indeuour more more to aduaunce themselues grow forward therein that for that purpose they shall continually exhort one another to the end they may better profit in the knowlege of the law Ioel. 2.28 49. The fourth argumēt It is written in Ioel At that time that is to say in the time of the new Testament I will poure out my spirite vpon all flesh saith the Lord your sōnes your daughters shall prophesie your old men shall dreame dreames your young men shall see visions And also at that time I will powre our my spirite vppon the seruants vpon the maides Nowe by this promise the charge office to teach is without any differēce laid vpon al vpō fathers children vpō sonnes vpon daughters vpon old folke vpon young vpon seruants maides wherefore it foloweth that the ministery of the word is not necessarie in the Church I aunswere that there is nothing in this argument or reason but a meete cauil It is true that this prophesie ought to be referred to the kingdom and comming of Iesus Christ that the gift of prophesying shold then be common both to men women to old young to be short to all estates But in the first place this is to bee marked that the prophet speaketh heere by comparison vsing a figure commonly called Hyperbole that is to say a maner of speehe very excessiue because of our wearisomnes slacknesse and negligence for hee doth not presently promise that al vnder the Gospel from the first to the last shal be partakers of this gift but in respect of the olde people vnder the lawe For if wee compare the estate and condition of the olde Churche with the singular treasures which God hath powred out and giuen vnto his people after the manifestation and reuealing of Iesus Christe wee shall finde that in this latter time the Lorde hath spreade abroad and powred out the giftes of his spirite vppon all fleshe that is to say almost vppon all men when as vnder the lawe a very small number was partakers therof Wherfore when he saith That the Lord will powre out his spirite vpon all fleshe this particle or worde all is not heere taken in his proper signification as though it were simplie and altogether vniuersall but is indefinite and must bee referred to all estates and conditions of people and not to euery singular person as in this sentence of S. Paule where it is saide 1. Tim. 2.4 that God will haue all men to bee saued that is to say all persons of what qualitie and condition soeuer they be And in that place of Saint Matthewe where hee saith Mat. 4.23 that Iesus Christ being in Galilee healed all sicknesse and all diseases among the people That is to saye all sortes of sickenesses and diseases And indeede Saint Peter in the seconde Chapter of the Actes Act. 2.16.17 maketh this sense manifest and plaine vnto vs when hee saith that this prophesie was then accomplished when Iesus Christ sent his holy spirite vpon the Apostles Nowe we knowe that all fleshe that is to say all men were not at that time indued with the gift of prophesie Secondly The Prophet speaketh not heere of the publike office and charge to teache but of the particular dutie of euery one calling them generally Prophets who in the time of the Gospell shoulde bee indewed with so great light of doctrine that they might after a sort bee compared with the auncient prophetes Whereunto also must bee referred the place of Ieremiah Iere. 31. 34. which wee haue expounded in the former argument Mala. 4.2 Mat. 13.16.17 and likewise the place of Malachie and of Iesus Christe in the 13. of Saint Matthewe It is not then without cause that Ioel attributeth this tytle or name of Prophete to them who haue no publike charge or office to teache but are onely inlightened by the holy spirite and the preaching of the Gospell because that this
because hee serueth him selfe with Princes tyrants and wicked Magistrates and vseth them that hee may by them punishe the vngodlinesse and vnthankefulnesse of his people Wherefore Isaiah speaketh excellently well That our iniquities haue made a diuision or separated betweene God and vs. Isaiah 59.2 And therefore when wee are afflicted and persecuted wee ought to confesse and acknowledge that God by that meane punishe vs as wee indeede haue rightly deserued it Yet all this notwithstanding wee haue to consider and weigh an other cause for which the worlde persecuteth vs whiche ought to be a great comfort vnto vs in the middest of our Crosse and Martyrdome For in the first place the worlde in persecuting vs looketh not to our sinnes but to that religion which wee make profession of which religion indeede the world reiecteth and persecuteth because it knoweth not the authour thereof and because it is altogether contrary to his maners and peruerse and wicked orders of life and conuersation euen as Iesus Christe hath foretolde the same and made his Disciples to see it Ioh. 3.19 20. when he said vnto them This is the condemnatioÌ„ that light is come into the world and men loued darknesse rather then the light because their deedes were euill For euery man that euill doth hateth the light neither commeth to light Iohn 15.20 21. least his deedes should bee reproued Also if they haue persecuted me they will persecute you also But all these thinges will they doe vnto you for my names sake because they haue not knowne him that sent me And againe Iohn 17.14 Father I haue given them thy word the world hath hated them because they are not of the world as I am not of the worlde Hereby we may see that the right and verie cause of the persecutioÌ„s of the church is the plaine profession of the trueth righteousnes worde of God as S. Paul saith That That all they whiche will liue in the feare of God or godly in Christe Iesus 2. Tim. 3.12 shall suffer persecution And also what shoulde bee our consolation and comforte in the middest of the crosse if this point were not Socrates The answere which Socrates made to his wife was very apt and fit for the purpose shee lamented because they put him to death wrongfully but hee beeing somewhat moued answered That it was better for him to die an innocent without cause than if he had offeÌ„ded But how much greater matter and iust cause haue wee of comfort and ioy seeing wee knowe that God of his vnspeakeable gentlenesse goodnesse mercy burying all our sins giueth vs ouer and leaueth vs but for a time to suffer vniust persecutions to the end that we bearing the Crosse with Iesus Christ shoulde communicate also and bee made partakers of glory with him The punishment Saint Augustine hath saide maketh not a Martyre but the cause August And the Diuell hath as well his witnesses and Martyrs as Iesus Christ hath his In former times there were Heretikes whiche bragged much and boasted wonderously vnder the shadow colour that men persecuted them And at this day the Anabaptists do in that behalfe the very selfe same thing yea and that so farre that by this meanes they account them selues blessed and happie But we must marke what the scripture saith Mat. 5.10 Blessed are they thus saieth Iesus Christe whiche suffer persecution for righteousnes sake for theirs is the kingdom of heaueÌ„ Luke 6.22 Blessed are you when men hate you wheÌ„ they separate you reuile you put out your names as euill for the sonne of maÌ„s sake If yee bee railed vpon for the name of Christ saith Saint Peter 1 Pet. 4. 14.15 â—6 Blessed are yee For the spirite of glory and of God resteth vpon you which on their part is euill spoken of but on your part is glorified But let none of you suffer as a murtherer or as a theefe or as an euill dooer or as a couetous person of other mens goods or as a busie bodie in other mens matters But if any man suffer as a Christian let him not bee ashamed but let him glorifie God in this behalfe And this is the marke or badge by which the scripture discerneth the Lordes true Martyres from others that suffer For the wicked men and vngodlye persons doe in deede suffer persecution but in the meane season it so falleth out that they cannot boast theÌ„ selues for all that to bee true Martyres neither by consequent that they are blessed for they suffer not for righteousnesse sake neither to maintaine Gods truth as doe the Martyres and witnesses of Iesus Christ Moreouer wee ought to marke that our good God sheweth vs great grace aduaunceth vs to singular honour when hee vouchsafeth vs meete and worthie to suffer any thing for his names sake when as he might very iustly if he would haue pursued vs with rigour nay if hee woulde haue proceeded against vs by iustice haue punished vs with all kindes and sortes of afflictions sending them to vs and laying the same vpon vs wherein he dealeth with vs as if a king should take from the Gibbet or Gallows some man who had rightly deserued to be bound thereto and hanged thereon and yet would set and appoint him among the chiefe Captaines of his orders that he might goe to warre and imploy him for the maintenance and defence of his crowne of his kingdom For who or what are wee Poore wormes of the earth dwelling heere in filthinesse and corruption and infected with so many spottes as nothing more than we yea wee are abhominable sinners who haue rightly deserued not onely by tyrantes in this life to bee persecuted in our goods and bodies but also to bee for euer lost drowned and swallowed vp in the Diuels possession in hell and yet notwithstanding that God hath vouchsaued vs worthie of this honour to vse our life and our death to withstande his enemies and to mainetaine and aduaunce his glorie by our Martirdome If wee had but so muche as one drop of good iudgement and were pushed on forwarde with as little right zeale as may bee to serue our God shoulde not this kindle and inflame vs in a singuler and wonderfull desire to imploy bestow our selues in the maintenance of his honour whatsoeuer assaultes should bee set before vs and to keepe our selues strong and stedfast in the middest of persecutions that we might suffer abide the same couragiously and chearfully for the name of Christ The ninth point What bee the endes which God respecteth and regardeth in the persecutions and afflictions of his Church and of his faithful people wherof wee will marke and put downe eight First that the glorie of God might bee aduaunced For it is said Prou. 16.4 The Lord hath made all thinges for his owne sake and glory yea euen the wicked for the day of euil When the Disciples asked Iesus Christ
but a small number despised and cast out as the fylth and ofscouring of the worlde for because they are not of the worlde Iohn 5.19 but that God hath chosen and drawen them out of the worlde therefore beholde doth the world hate them They shoulde not doubte that the Church is not with them though that it bee assaulted and persecuted of the greatest number of men and those the mightiest of greatest reputation and highest exalted and namely of the Popes Cardinals Bishoppes 1. Cor. 1.27.28.29 parish Priestes Abbots and other of the Cleargie of Rome who indeede ought to maintaine and vpholde it For so it is that GOD hath chosen the foolish thinges of this worlde to confound the wise thinges the weake or feeble things to confounde the strong and the vile and despised thinges and those thinges which are not to bring to naught things that are to the ende that no fleshe shoulde reioyce in his presence And on the other side the prophecies must of necessitie be wholy accomplished Psal 118.22 Matt. 21.42 1. Pet. 2.7 touching the stone whiche the builders beganne long agoe to reiect and which euen at this day they doe also refuse although it be the master stone or chiefe stone of the corner in Sion elect and pretious in them whiche staye them selues thereon and be builded vpon it But some will say wherefore then is it that God hath heretofore suffered so many people in so many ages and times to bee seduced and deceiued Yea wherefore doeth he at this day suffer the greater parte of the worlde to walke in the darkenesses of errour and ignorance Verily it is not our parte to take vppon vs eyther to discouer or curiously to searche the secrete causes of Gods eternall iudgement neither yet to laye or cast vppon him the faulte of our naughtinesse and vngodlinesse for certaine it is that hee doeth moste iustly gouerne and guide all thinges and therefore cannot doe iniurie or wronge to any man what so euer he doe Psal 51 5. Eph. 2.3 seeing that wee are all conceiued and borne in iniquitie and are by nature the children of wrath guiltie of death and eternall damnation And therefore Saint Paule in fewe wordes dissoluing this difficultie contenteth himselfe to alledge the onely will and good pleasure of god without ascending or going vp higher so much as one steppe Act. 14.16 Act. 17. â—0 GOD saith he in times passed hath suffered all the Gentiles to walke in their owne wayes Neuerthelesse hee lefte not him selfe without witnesse in that hee did good c. And agayne The time of this ignorance God regarded not but now he admonisheth all men euery where to repent Notwithstanding also wee may tightly saye that God suffereth Sathan to haue so much power and might in the worlde as that he shoulde beare sway raigne ouer the greater part to the ende that he might thereby through his iust iudgement punishe men for their vnthankefulnesse and vnfaithfulnesse For it is not good reason that those which would not hearken vnto God neither receiue the trueth which was offered them and who also euen willingly and of their owne accorde haue despised and refused their owne saluation is it not meete I say that such should be seduced and deceiued through the subtilties and sleightes of the diuell and at the last cast from God and throughe his iust iudgement punished according as their vngodlinesse and vnthankefulnesse deserueth Sainte Paule writing vnto the Thessalonians sheweth and putteth downe this reason 2. Thess 2.10 when hee saith That because that they whiche perishe receiued not the loue of the trueth that they might be saued God shall sende them stronge delusion that they shoulde beleeue lyes that all they might be damned which beleeued not the trueth of the worde but had pleasure in vnrighteousnesse This also fell sometimes and was laide vpon the Gentiles For from the beginning of the worlde GOD made manifest vnto them his Godhead and his power Rom. 1.20 c. and although this was not done by the preaching of men yet it was by the ministerie of the creatures in which his glorie was in suche sorte manifested and shewed that a man may well say they had in some sense a tongue as it were to shewe set foorth and rehearse the great power of the wonderfull workes of God But what thereof These straglers strayers hauing knowne GOD did not glorifie him as God neyther yeelded him thankes but became vayne in their imaginations and discourses and so foorth as Saint Paule sheweth of them in the first Chapter to the Romanes Who will then at this day say that GOD hath done them wrong when he giueth them ouer to the lustes of their owne heartes to filthinesse and their owne villanous affections through a spirite destitute and vnfurnished of all iudgement to commit thinges at no hande conuenient or seemely hee punishing them after his manner according to their desertes and his owne most iust righteousnesse The same fell also in time heretofore vpon the poore and miserable Iewes For beholde our Lorde Iesus Christe who of his owne free will presented and offered him selfe vnto them being willing and readie to instructe and teache them in the doctrine of saluation confirming his Gospell by excellent myracles and authenticall signes worthie of credite by whiche hee did euidently shewe vnto them that hee was the verye Messias promised in the lawe and the true and onely redeemer of the worlde but howe did these miserable people gouerne and behaue them selues in that behalfe Their obstinacie and rebellion was so greate that they were not onely content desperately to reiecte and throwe from them the doctrine of the holie Gospell slaundering it and accusing it of falsehoode but which is worse they killed and cruelly murdered the onely sonne of GOD and outragiously persecuted the Apostles as before that they had put to death also euen their owne Prophetes and other Christians Who is he then whiche will affirme that these wicked people did not through their rebellion and pride iustly deserue to bee deliuered and giuen ouer for a praye vnto Sathan and to be deceiued through the subtilties craftes of his false doctrine The same is fallen out in our time and continueth yet euen euery day For there are diuers which are in such sorte blinded and beefore hande possessed with the darkenesses of the prince of this worlde that they doe not onely despise all true religion and doctrine but also they inforce and straine them selues to bring into credite and estimation all the dreames dotages raylings and false opinions of Antichrist and his instrumentes in so much that for to attaine thereto they cease not to make warre vppon the poore faythfull people desiring with a burning affection the sheading of their bloude Who is hee then whiche dare say that such people are not verie woorthie and meete to bee deliuered vnto Sathan that they may be so made drunken with
deuided the people into certaine circuites and countries or rather parishes in deede whereof some were cōmitted to the charge of certaine pastors and othersome to the charge of certaine other Pastors From thence came the name Curate although some woulde haue it deriued from Cura that is to say from the care that the pastors ought to haue ouer their flocks which were giuen committed vnto them in charge And the abuse comming on and growing vp more more they called the benefice or reuenewe that was assigned them to maintaine themselues vpon for the doing of their office by the name of Cure And from thence it commeth that when any one goeth about to get suche a benefice they diligently enquire of the value thereof and that wherof they seeme to haue the greatest regard is to know how muche the cure is worth As concerning Bishops and Elders Bishops and elders or according to papistes Priestes Hierom. ad Euagrium or as they cal them priests we haue before shewed and seene that these two names signifie one and the selfe same office or charge And S. Ierome in his Epistle to Euagrius witnesseth that in the time of the apostles there was no distinction or difference betweene these two degrees but afterwardes whiles schismes were in the church one was chosen from among the elders placed in the highest roome and called Bishop because hee differed from the Elders onely for the executing of order Nowe by these wordes wee may easily knowe and gather that this difference beganne in the Churche about that time and in that the office of a Bishop is held and accounted for a more high or more excellent office than the office of Elder or as they terme thē priestes it was not doone by the institution and ordinance of God but rather by mans authoritie that for the maintenance as they suppose of order and discipline Archbishop or Metropolitanes The names of Archbishoppes and Metropolitanes which were taken for one and the same estate were vnknowen to the Apostles and to the olde and auncient Churches but marke howe they were brought in Princes hauing put certaine degrees betweene their cities and townes making a difference betweene some of them in respecte of dignities and priuiledges they called those which they woulde establishe aboue the reste Metropolites as if you woulde say Concil Calcedon Canc. 12. Mother Cities as wee may gather out of many histories and namely and expresly out of the Councell of Calcedonia where it is saide that they ought not to account any Townes or Cities for Metropolites but onely those to whome Kings and Princes haue shewed and giuen this honour by their Edictes and statutes Nowe as Princes lifted vp their Metropolitane Cities to beare rule ouer others vnder their obedience so the Bishops placed in those Cities vsurped iurisdiction and authoritie ouer others they beeing fauoured by their Princes and Magistrates who easily accorded and consented to this that their Bishops shoulde bee placed in authoritie aboue others For this cause the Bishops of those places were named in the councel of Nice Metrepolitanes Conce Nice can 6. Conc. Calce can 1. and their seates were called in the councell of Calcedon the first seates You see then what was the fountaine and beginning of Archbishops or Metropolitanes who at the beginning were lifted vp to such a degree for a good end and purpose in outward shew for they were so placed and established as it were Ecclesiasticall presidents and rulers in their prouinces to the end they might guide gouern the affaires of the Churches and direct call Synods in good order without confusion when there was neede thereof Conc. Nice can 6. Conc. Anti. can 13. yet none among them had any authoritie one ouer an other For that effect and purpose the councels ordained that al Metropolitās should haue like power and equall authoritie Conc. Sardi can 19. Conc. Constātinopolita can 2. euerie one in his own prouince that the Bishop of Rome who was also Metropolitan had at Rome in the churches which were vnder his charge Whereby it appeareth that the Bishop of Rome was not then Pope and vniuersall bishop ouer all churches but that he had his charge limited bounded hauing no more authoritie and iurisdiction ouer other Metropolitanes than the other had ouer him Cardinals Touching Cardinals I know not what we may speake of certaintie because there is not so much a one onely authour who liued or writ while the churche was in some puritie that maketh any mention therof at all Yet we cannot be deceiued in speaking of that which we finde touching it We read in Nauclerus Nauclerus that in the time of Pontianus Bishop of Rome who was about the yeere of Christ 235. there was at Rome 36. Priestes Cardinals that is to say principall and chiefe among the rest Volateran lib. 22. Antropolo For as Volateranus saith in his Antropologie the name Cardinal was in old time take to signifie as much as principall was saith hee giuen to the Priestes as they call them and Deacons of the Church of Rome because that as the Bishop of Rome was held taken for the principall and chiefe of Bishops because he was in the principall citie of the Empire so the Priestes as they call them and Deacons of that citie were helde and taken for Cardinals that is to say for principall and chiefe among other Priestes and Deacons Whereupon hee addeth some examples There is a certaine Epistle saith he of Gregorie the first to them of Peloponezus who demaunded a Prieste to minister the sacraments vnto them wherein he saith we send vnto you our beloued sonne A Prieste Cardinall Also there is amongst the auncient Charters in the Church of Aretinum a donation or gift of a certaine Romane Senator named Zenobius which was made vnto the saide Churche in the time of Damasus the high Bishoppe wherin there is contained this subscription And I Io. S. R. E. Deacon Cardinall doe on the behalfe of the high Bishoppe Damasus approue and confirme c. And of these Priestes or Deacons Cardinals Marcellus Bishop of Rome ordained fifteene to baptise children Petr. de Nat. lib. 2. cap. 83. Polydor. lib. 4. cap. 9. and to burie the dead about the yeere of Christ 301. If the Cardinals of these dayes woulde take their beginning from these let them marke then what is their charge calling without taking that vpon them which belongeth not vnto them But we know what great difference there is betweene their estate and these because at this day we may in euery place beholde it to bee an estate or calling of honor not of office charge as it was then Beside when was it that they were so lifted vp and by whom A thousand yeeres and more were spent before that the Church was burdened with such cardinals as wee haue at this day hauing
boast thēselues to be true bishops pastors seeing they are not called by Christ to such offices that they doe not any maner of way exercise duties charges according to the ordinaunce and cōmandememt of the Lord of the haruest The X. CHAP. Whether the ministerie of the worde bee alwayes necessarie in the Church and howe much men ought to attribute or giue vnto it AFter that wee haue spoken of the diuers degrees of ministers in the church of their charges and offices it shall be very meete and requisite that wee declare whether the ministerie of the worde bee alwaies necessarie and needfull in the Church or no. For there are some which doe despise it and vtterly disallowe the same as though it were superfluous vnprofitable and vaine whose argumentes and reasons wee must first examine and afterwards we will alleadge and bring foorth our reasons and warrantes against them Their first argument is this The holy Ghost is our inward doctor 1. Iohn 1.20 Iohn 16.13 who teacheth vs all thinges and leadeth or bringeth vs to the knowledge of all truth It followeth then that we haue not any need of the outward ministerie neither that any doe teach vs with the liuely or liuing voice I aunswere that the consequent is false and that the argument is captious and sophistical by reason of the insufficient numbring or reckoning of causes For there are three very right causes by which wee are guided and ledde to the knowledge of the truth The first is the holy ghost the second is the outward ministerie of the worde The third is our wil but yet regenerated agreeing with these two Now of these three causes or means we are not to despise any one seeing that God by thē wil accomplish and bring to passe his owne worke in vs. Wherfore although it he the proper and peculiar office of the holy spirit to lighten vs within and to lead vs to the knowledge of the truth yet so it is notwitstanding that the outward ministerie of the worde is not vnprofitable because that god vseth the same as an inferiour or secondary meane for the aboue named effect and purpose And indeede the preaching of the worde and the administration of Sacramentes doe then shew and bring foorth their effect power when the holy ghost ioyneth his withall by the which only the eares are pearced the harts opened the affections touched and the wils disposed and prepared thereby to giue an entrance to the outward ministery insomuch that if this inward master or teacher do faile vs the outward ministerie can no more profite our soules than the light of the Sunne helpeth blind eyes or than a voyce which soundeth lowd profiteth deaf eares In the meane while the outward ministerie is not vnprofitable or vaine when the operation of the holy Ghoste is ioyned therwith working within but is full of vertue efficacie and power euen as it pleaseth God to blesse it The second argument is Those which knowe all things and haue not neede that any should teach them haue nothing to do with the outward ministerie but the faithfull know all thinges as S. Iohn saith 1. Ioh. 2.20.27 and haue no neede that any should teach them It followeth thē that the faithfull haue nothing to do with the outward ministerie I answere that the place of S. Iohn is very yll peruersly applyed For when he saith that the faithfull to whome hee writ knewe all things first this ought to bee referred to that which hee had before saide in the 14. verse to wit 1. Iohn 2.14 that they knew the father for he that knoweth the father certainely knoweth all because the father is knowne in his sonne in whome are hid all the treasures of wisedome and knowledge Col. 2.3 as saith Saint Paul And therefore also the same Apostle declareth to the Corinthians 1. Cor. 2.2 that he esteemed not to know any thing among thē saue Iesus Christ and him crucified Secondly when he saith that they knew all things it is as if he had saide that they were not yong schollers rude ignorāt but expert well skilled in the matters which he propoūded set forth vnto thē and that therfore he did not set out these pointes to them as though they were altogether vnknowne to thē but that he did onely bring these things to their minds that they might remēber them As S. Peter writeth vnto the faithful 2. Pet. 1.12 I Will not bee negligent saith he to put you alwayes in remēbrance of these things though that ye haue knowledge and be established in the present truth Finally when he saith that they had no need that any shoulde teache them this ought not to be read alone by it selfe but ought to be ioyned with that which followeth to wit 1. Iohn 2. 27 but as the same annointing teacheth you of all things it is true and is not lying As if he would say you haue been taught of the holy ghost who is alwaies true and no maner of way a lyar You then haue not neede that any should teach you some other matter as they are wont to doe which teach for doctrine mans inuentions but if any doe teach you that he folow that which the holy ghost hath taught you in whose doctrine it behoueth you alwaies to abide The third argument the Lord saith thus And they shall teach no more euery man his neighbour Iere. 31.34 and euery man his brother saying Knowe the Lord for they shall all know me frō the least of them vnto the greatest of thē This promise must be referred to the state of the Church vnder the new Testament therefore it followeth that the ministerie of the worde ought not any more to haue place now in the church I answere that the application of the place of Ieremie is altogether contrary to the meaning intent and purpose of the holy ghost For first and formost the Lord making cōparison betweene the olde people and the new meaneth not any other thing but that vnder the Gospell he woulde sende vnto his people so great a light by the means of Iesus christ his sonne that his knowledge should bee common familiar to all wheras vnder the law he manifested and declared himselfe darkely and that vnder certaine shadowes figures As indeed the ancient people that is to say they which were in the time of the olde Testament were not so familiarly plainely and perfectly taught as we be at this day by reason whereof also the Prophet Malachie calleth Iesus Christ the sonne of righteousnesse Malac. 4. ◠signifiyng therby that the fathers vnder the law had indeed som light but yet not such a light as we through his goodnes haue at this day Furthermore we must mark that the lord doth not say simplie They shall teache no more euery man his neighbour euery mā his brother but he addeth saying Know the Lord. By which
alone which can make and establish such lawes The third reason Lawes concerning doctrine and such as binde mens consciences ought to bee vnto vs a testimony pledge of the wil of God But God alone by his word can giue vnto vs this testimony and at no hand or by no meanes men as of them selues Isaiah 40.13 c. Rom. 11.34 For who hath instructed the spirite of the Lord or was his Counsellor or taught him as the scripture saith It followeth theÌ„ that God alone may make establish lawes concerning doctrine and which shal serue to binde mens coÌ„scieÌ„ces The fourth reason If it belong to the Church to make lawes concerning doctrine the seruice of god this must needs be that she hath receiued the prerogatiue and authoritie from God him self for meÌ„ haue not here in their life any power so to doe But so it is that the Church hath not receiued from God this prerogatiue authoritie For coÌ„trariwise God hath expresly plainly forbidden them to ioyne or adde any thing to his lawe Deut. 4.2.12.32 Wherefore it followeth that it doeth not apperteine to her to make lawes touching doctrine and the seruice of God The fift reason It is necessary that they which make lawes shoulde haue Lordship rule authoritie ouer theÌ„ to whom they giue those lawes But the church hath no Lordship or rule ouer the consciences of the faithful 1. Pet. 5.3 for S. Peter speketh with a loud voice plainly That the Pastors Bishops haue not any Lordshippe ouer the Lordes inheritance that is to say ouer the faithful of whoÌ„ the church is composed made 2. Cor. 1.4 And S. Paul plainly protesteth touching himself that hee hath not any dominion ouer the faith of the Corinthians Wherefore it followeth that the Church may not make or establish lawes to binde the consciences of faithfull people Mat. 15.9 The sixt reason The Lorde saieth In vaine they worship mee teaching for doctrine mens precepts and commaundements 1. Tim. 4.1 c. And S. Paul calleth lawes traditioÌ„s touching forbidding of marriage and vse of meats the doctrine of Deuils Collos 2.16.18 Also he saieth Let no man condemne you in meate and drinke or in respect of an holy day c. Let no maÌ„ at his pleasure beare rule ouer you by humblenes of minde and worshipping of Angels By these sentences it is most plaine and euident that the Church ought not nor may not establish any such lawes to binde tye or restraine mens consciences The seuenth reason The lawes which take away from vs that Christian libertie which Christ hath gotten and purchased for vs ought not in any case to be established or tollerated For S. Paule exhorteth vs Galat. 5.1 to stande fast in the libertie wherewith Christ hath made vs free and that we should not be intangled againe with the yoke of bondage But the lawes giuen by men not from God him selfe touching matters which are commended vnto vs with an opinion of necessitie and which are required of vs as workes meritorious or as the seruice of God take away from vs the christian libertie and freedome which Christe hath purchased for vs of this sort are the lawes made touching the obseruation and keeping of Lent celebration or keeping holy of certaine feasts not to eate fleshe vpon Friday Saturday and certaine other dayes and such like things Wherfore it foloweth that such lawes ought not in any case to be established set vp tollerated or borne withall But wee wil make or put an ende to this Chapter with two sentences which make altogether for vs are altogether againste the Romishe Catholikes Tho. Aquâ—â— in summae part 3. in addititio 46. Artic 6 The one is Thomas of Aquine his owne saying thus Because that the Church is founded alreadie and grounded in the faith and in the sacraments it doth not belong to the Ministers of the Churche to make newe Articles of faith or newe Sacraments or to take away those which are alreadie made and established For this is the excellencie and power which belongeth onely vnto Iesus Christe who is the fouÌ„dation of the church The other senteÌ„ce is of AlphoÌ„sus de Castro his own conteining these wordes Alphons de Cast aduers omnes haere lib. 1. cap. 8. It may not at any hand bee either done or suffered that the Church should establishe a newe article of faith but that which was in former time the true faith and which notwithstanding was hidden from vs the Church bringeth to passe by her testimonie and witnes that the same is made knowne vnto vs. And the Abbot is very much deceiued in the decretals expounding the chapter which beginneth Cum Christus that is when Christ c. in the title of Heretikes when he saith that the Pope may make newe articles of faith Hee knew not nor vnderstood not what it was which hee spake and therefore erred was deceiued as a Shoomaker should be if hee woulde take vpon him some matter ouer and besides his occupation THE XVI CHAP. Of the afflictions and persecutions of the Church THere are diuers whiche woulde fayne haue a Church of Sugar or of veluet as you would say that is to say that in seruing God they might bee exempted from all afflictions Suche were Zebedeus his sonnes Iames and Iohn who beeing couetous and greedie of worldlie honours and desiring to liue at their ease and rest demaunded of Iesus Christe Mark 10. 35. c. That hee woulde graunt vnto them to sit in his glory the one at his right hande and the other at his left But the scripture teacheth vs altogether the contrarie that is to say that so long as wee haue to walke heere belowe it standeth vs in hand to battell or fight yea to passe thorowe the thornes and to bee tormented by the malice of the Diuell and wicked men his instruments yea so much the more by howe much we shall indeuour and labour sincerely to serue God Which thing also Iesus Christe hath well and sufficiently declared to the abouesaide sonnes of Zebedeus when he answered them Mark 10. 38 Yee knowe not what yee aske Can yee drinke of the Cup that I shall drinke of bee baptized with the baptisme wherewith I shal be baptized Meaning thereby that the common state and condition of Christians is this that they shoulde bee exercised in this world by the crosse tribulations before that they can be crowned And this is the cause wherefore the church is called militant or warfaring so long as it is heere belowe on the earth euen as wee haue seene and hearde in the first Chapter And for this very selfe same cause also Mark 4.36 c. it is compared to a little ship altogether tossed vp and downe in the midst of the billowes or surges and of the tempests of the Sea also Ps 129.3 to grounde continually ploughed ouer and thorowe whiche
established at Rome Corne. Tacitus lib. 10. And Cornelius Tacitus declareth that the occasiō which Nero toke to persecute the Church for was this that he cōmanded secretly to set on fire the citie of Rome that hee might see some forme or image as it were which might represent set out vnto him the fire of Troy And so the fire continued in the Citie sixe dayes space which made such a destruction that he became hereby very odious among the people And seeing that hee could not put out this hatred and waiting of him to doe him some mischiefe for all the good turnes which hee could do to the people he found out this deuise to sowe abrode this bruite rumor and report that it was the Christians who had been the blowers of that fire and the authours of that destruction and from that time forward he began to persecute them and to put them to death both because they were as hee said the blowers of that fyre and also because they were enemies of all mankinde by reason of that confession which they made of the name of Christ And to make them to die his vpholder put vpon their backes the skinnes of wild beasts that they might be torne and rent if it were possible in peeces with dogges where also they crucified them and burned them all aliue and although the day failed them yet they burned thē that they might therby giue light to the night This first persecution began about the yeere of Christe 66. the x. yere of Nero his raigne lasted 4. yeeres somwhat more vntill the death of that tyrant Some say Eusebius amongest those reciteth it that this Nero about the end of his dayes or reigne caused S. Peter and Saint Paule to be put to death The 2. persecution was vnder Domitian the 12. Emperour who was appointed Emperour in the yeere of Christe 83. and reigned 15. yeers and 6. monethes Hee was so lifed vp in crueltie and pride that he would haue his subiects call him God and Lord and caused images of his owne person to bee made of gold and siluer Hee ordeined as his father Vespasian had doone before him that inquirie shoulde bee made against the race of Dauid and that they which were founde to bee thereof shoulde bee put to death for hee feared the comming of Christe and about the fourteenth yeere of his reigne and the yeere of Christe 97. hee caused by an edict to bee published and proclaimed a cruel persecution against the Christians insomuch that the Churche was miserably and a long time tormented vnder him The third persecution was in the dayes of Traian the fourteenth Emperour who was appointed Emperour about the yeere of Christe 100. who gouerned the Empire nineteene yeeres sixe monethes and fifteene dayes Hee is greatly praised of the Historiographers as a courteous and gentle Prince and some say that hee was so renowmed and famous by reason of his iustice and curtesie that euer after so often as any was created Emperour the people yeelded this blessed exclamation outcrie and consent Bee hee more happy then Augustus and better then Traian yet notwithstanding hee persecuted the Churche and marke the occasion that he tooke so to doe Hee was brought vp from his infancie in the Paganish and Heathenishe superstitions by reason whereof hee disdained and despised christian religion because that it was contrarie to these superstitions Besides that hee had about him certaine courtiers which were blowers of that fire in him augmented that disdaine and disspite in him insomuch that diuers Historiographers recorde that he was not so much of his owne nature inclined to shed blood as deceiued and stirred vp thereto by his councellers and principally by the Pagane Priestes Freculph lib. 2. cap. 20. who as Freculphus witnesseth gaue good store of siluer to the gouernours and bribed freely to the ende that they would put the christians to death as their deadly enemies Some adde that the number of Christians was very muche increased whereupon many inconueniences myght come to the Romane Empire if the danger were not preuented which also was a cause that Traian was the more inflamed and kindled against them as also Sabellicus writeth Sabellicus that the greate number of Christians were more suspected of this Emperour then the religion After this sort then did they accuse the Christians of sedition and blasphemie and for these causes they were cruelly persecuted insomuch as it appeareth by that which Plinie the second hath written Plinius secūd That publike commandements were sent from the Emperour to the gouernours of all the Prouinces by which euery gouernour was inforced too persecute and so the persecution was spread abroade throughout all the places of the Romane Empyre whiche at that time conteined not only Europe but also a great parte of Asia and Affrica And the saide persecution indured about foureteene yeeres but yet in such order that in the beginning of the reigne of Traian it was somwhat lesse sharpe but afterwards it flamed out and burst foorth more and more Tertul. Apologi cap. 2. Nowe the saide Plinie the second had at that time the gouernement of a ceataine Prouince to wit of Bethinia and as Tertullian saith he was appointed to persecute the Christians about the yeere of Christe 112. and of Traian the fourteenth yeere Wherefore hee beeing astonished with the great number of martyrs which were euery day put to death did write a letter to the aforesaid Emperour to aduertise him or to giue him to vnderstande of that whiche was done in his Prouince and to haue his aduise and counsell touching that whiche hee was to doe in time to come to whom the Emperour made aunswere by an other letter declaring vnto him and making him to vnderstande his intente and purpose And because that in these letters wee may see on the one side the innocencie of the faithfull people and on the otherside the iniustice of tyrants and because they do liuely set out vnto vs the estate of the Christians at this day and the manners and customes of those which persecute them and may by this meane stande the age wherein wee liue in verie good fleed for instruction both of the one and the other it shall bee good and expedient that wee in regester them and put them downe Heere now foloweth Plinie his letter which he sent to the Emperor Traian euen as it is written in his owne booke Syr Plinie the secōd his letter to Traian I am accustomed to declare vnto your Maiestie all the affaires and matters whereof I am in doubt For who can better correct my dulnesse or instruct mine ignorance I was neuer yet present at the tryals of Christians and proceedinges against them and therefore I knowe not what informations they put in against thē or for what cause they punish them And I haue beene in great doubt to wit whether there bee any difference to bee made of ages or
paines of a certaine sickenesse wherewith hee was taken and helde thorow impaciencie hee slue himselfe with his owne hande And some say that in the time of his sicknesse hee put his Phisitions to death because they coulde not heale him of which one declared and saide That his disease proceeded from the vengeance of God The death of Iulian the Apostata Iulian the Apostata may very well also testifie what end the persecutors of Gods children may looke waite for For the histories declare Theoderit lib. 3. cap. 25 Volatera lib. 23. that hee continuing the war against the Persians which was begun by the Emperours his predecessours and vpon the way hauing made a vowe againe to shead and spill the Christians blood and namely in Ierusalem to make them or set them out openly as a shewe in some solemne place if hee came againe victorious and a conquerour as he was entred into a desart and wildernesse hee and his armie wandering vp downe together without guide or leading he was sodeinly taken and striken with a stroke either of an arrowe or a sworde or of some other weapon for none knoweth as the Historiographers say wherewith or howe hee was striken and so dying in dispaire hauing not as then raigned twelue whole yeeres hee cryed out with a horrible blasphemie keeping and holding his blood which gushed into his hand and casting it into the aire said O Galilean for so in desspite hee was wont to call Christe at the last thou hast ouercome thou hast ouercome Valens Theod. lib. 4. cep 19. Valens also did very well feele know the power of Gods vengeance in his miserable death It is said of him that hauing receiued the doctrine of the Arrians a certain season after that he harkened vnto the instruction of Basill and receiued it but straight waies hee returned to his former natural disposition assaulted and set vpon Basil and when it fell out that he could not persuade him to ioyne or take parte with the Arrians hee commaunded that a Lawe and Decree shoulde bee made for his banishment And when he was minded to subcribe the saide decree the penne was founde bruised after a sodaine and maruellous maner so that hee coulde not therewith make a stroke only or signe of a letter They brought vnto him the second penne yea euen the third and it fell out in them as with the first notwithstanding he yet indeuored to vndersigne subscribe and ratifie that decree but hee felt that his right hande shoke and trembled Socrat. lib. 4 Cap. 36. Theod. lib. 4. cap 36. Sozomen lib. 7. cap. 40. and then beeing feared he care the Paper But shortly after he died wickedly For in a certaine battaile which he had against the Gothes who rebelled against him being inforced thereto through famine hunger he was hurt with an arrow Wherefore he fled withdrewe himselfe into a small graunge or farme house in the fieldes with some of his people beeing close or hidden there the gothes set fire on it not knowing that Valens was therein and there hee was burned all aliue And to the end that they whiche shoulde come after might haue a more euident testimonie that this was in deede a punishment sent from God and that also in this wicked person ther might alwaies be had an example of the wrath of God he remained without any buriall at all But when will it be that we shal make an end if we would largely pursue and recite the Catalogue or beadrole as you woulde say of tyrants persecutors of the church who for a iust recōpence of their cruelties haue been punished by the hand of God died miserably We should not want examples of former ages neither yet of our time For God hath alwaies had care ouer his Church maintaining it punishing the riots murthers cōmitted against it yea hee wil alwaies mainteine it wil exercise and execute his iustice vpon them which would oppresse it because hee accounteth it as deare Zachari 2.8 as the apple of his eye which shoulde bring vnto vs a singular comforte instruction For it serueth well to comfort vs when we vnderstand that wee haue a keeper and a defender in heauen who in the middest of our afflictions will not forsake vs no not then when it seemeth vnto vs that the whole worlde conspireth and ariseth against vs. On the otherside wee ought to receiue take instruction thereby because that we heare that God taketh vengeance in his good time as pleaseth himselfe vpon them which persecute his Church to the end that we shoulde spoyle our selues of and cast farre from vs all particular affections or motions of reuengement and shoulde leaue the iudgement of our cause vnto God to whome alone as hee saith Vengeance to repay the same Deut 32.35 Rom. 12.19 doth belong when hee shall see good and meete And notwithstanding the tyrauntes and persecutors haue to learne by the abouesaide examples to haue in horror wonderful feare the great iudgemēts of God and to knowe that albeit God doe for a time deferre and put off the punishmente of those which ragingly and furiously fall vpon his welbeloued Saints yet suche are not for all that any whit the more blessed The furie and wrath of God as one hath saide walketh and goeth verye softly Valerius Maximus in his historie but after it hath beene long time deferred or foreslowed it doth at the last recompence that slownesse as it were and long forebearing by very terrible torments yea it commeth and draweth nigh by little and little with feete of wooll as it were but being once arriued and come it declareth that it hath an arme of yron to bruise in peeces and beate downe all vnrepentant wicked persons O blessed is hee as a certaine Poet hath saide who is made wise by another mans daungers and examples I wishe that this might open the eyes of the men of our time who doe openly bande and set them selues againste God and his Churche For some there be who are so arrogant and presumptuous that they take pleasure delight in no other thing then to murther and persecute poore innocent people and as though they had made a couenant or agreemēt with death it selfe as Isaiah saith They lift vp them selues aboue the clowdes Isaiah 28.15 neither haue they any tast or feeling of the iudgement of God and therefore they harden them selues in a cursed kinde of licentiousnesse But so much there is that their ende if they amend not shall make manifest an alteration change not looked for by which the Lorde when so seemeth good vnto himselfe knoweth rightly to execute his owne iudgementes yea that his hand although it appeare not that it seemeth as though he had it shut vp in his bosome is notwithstanding nigh to ouerwhelme them and where as they lift vp themselues against heauen that hee will in
off and cease at the least to strengthen them selues so muche with their succession and so often to oppose and set against vs their vocation and sending The end wher fore the lord sent his work men into his haruest Mat. 28.19 Mark 16.15 1. Cor. 11 23.24 Ioh. 12.15 Act. 20.28 But will we examine the end or whiche the Lord of the haruest hath sent forth his workemen into his haruest He him selfe hath declared it when he commanded thē to preache the Gospel and to minister the Sacramentes after his example Whiche in an other place is signified by the worde of feeding the sheep euen as Iesus Christ said vnto peter Peter louest thou mee feede my sheepe And Saint Paule speaking to the Bishop of Ephesus Take heed to your self saith hee and to all the flocke ouer which the holy Ghost hath made you Bishop or ouerseers to feede the Church of God Also S. Peter The elders which are amongst you I beseeche 1. Pet. 5.1.2 who am also a fellow elder feede the flock of Christ which is committed to you Wherefore cursing and woe is by the Lorde pronounced against the Pastors which feed themselues Ezech. 34.2 and feede not their flockes or sheepe And Saint Paule hauing regards thereto saith in his Epistle to the Romanes Rom. 1. 8. That hee was called and sent by Iesus Christe to preache the Gospell of God And to the Corinthians Necessitie saith hee to preache the Gospell 1. Cor. 6.17 is laide vpon mee and woe is vnto me if I preach not the Gospell because the dispensation thereof is committed vnto me In the Epistle to the Hebrewes it is saide Heb. 13.17 that the pastours and guiders of the Churche ought to watch for the soules of them that are committed vnto them as they that must giue account thereof And that is it that the worde bishop importeth and meaneth that is to say a watche man or an ouerwatcher bicause the pastors ought to bee as it were watches or watch men according to the Prophesie of Ezechiel Ezech. 3.15 33.3 that they maye watche ouer the flocke Saint Paule in other wordes setteth out this ende Eph. 4.11.12 when hee saith to the Ephesians That Iesus Christe hath giuen Apostles Prophetes Euangelistes Pastors and Doctors for the gathering together of the Saincts for the worke of the ministerie and for the edification of the body of Christe 1. Cor. 4.1.2 that is to say the Church And writing vnto the Corinthians hee saith in one worde That it is required of the Ministers of Christe who are the disposers of the secretes of God that euery man bee found faithfull behauing himselfe faithfully diligently and rightly in the execution of his charge and office Nowe according to this rule can the Popes Cardinals Byshops other priestes of the Romishe Church saye that they occupie themselues in their charges to feede the flocke of Christ to preache the Gospell to administer the sacraments to assemble the saints to giue ouer themselues wholy to the worke of the ministerie to edifie the Churche How doe they satisfie and answere the ordinance and commaundement of Iesus Christ Howe can they excuse them selues that they should not be almost all accursed according to the testimonie of Ezechiel and Saint Paule whereof we spake not long sithence what can they say or alledge for themselues that they should not be excommunicated and deposed if the canons which they attribute to the Apostles of whiche we spake in the fifth Chapter were well and rightlye obserued amongest them as they say they shoulde bee indeede But behold their vngodlynesse they say that they exercise and execute their foresaid offices and charges by their Vicars and deputies whom they haue substituted and appointed vnder them in their places ouer their parishioners Yea but whē Iesus Christ called sent foorth his Apostles did he say vnto them goe and bee the pastors of my Church teaching it and feeding by Vicars substituts and lieuetenants which you shal put in your places It is certaine that hee did not so but he gaue vnto them in their owne persons the speciall charge of his Churche and commaunded them in plaine and expresse tearmes to preach the Gospell them selues and to administer the Sacramentes Moreouer what sufficient Vicars or Deputies are they wont to haue and howe faithfull meete and able to doe the duetie of Pastours Such Bishops and persons such Vicars and Lieuetenants that is to say one of them as ignoraunt foolish and vnskilfull as the other But why doe they take vppon them the name and charge of an office which they will not exercise and execute why take they the hyre wages and reuenue of that labor and work which at no hand they doe neither in deed will doe For they haue no care to haue Vicars and Liefetenants but that thereby they may enioy prebendes and the reuenewes of their benefices and yet they will seeme to haue them as though it were to doe their duties Yea which is more then this they make accursed and more then profane diuision of their offices betweene them and their Friers vilanously separating that whiche Iesus Christe hath ioyned together For to whome was it that Iesus Christe committed the office to minister the Sacramentes but euen to them themselues and to them alone also whome hee inioyned and commaunded to preache the Gospel But these men to wit the Bishops parsons and other Priestes do reserue vnto themselues the administration of the sacraments such as they haue with the rents and reuenewes of their bishoprickes parsonages and other benefices and post ouer the charge and office of preaching the worde vnto the Friers leauing them the bagge wallet and staffe whatsoeuer by begging they can get for their hyre and wages But seeing that they leaue vnto the friers the office of preaching why doe they not leaue vnto them also the office and charge to administer the Sacramentes For these two offices are ioyned together and may not at any hand be separated or sundred one of them frō an other Notwithstanding there is in the popedom a plaine prohibition and forbidding that friers in as much as they are friers shoulde meddle with or take vppon them to administer any Sacrament except they bee such as haue charge or vnlesse they bee dispensed withall for the doeing of it But why then are they suffered to preach For this is to doe against the ordinaunce and institution of Christ and to deuide and sunder things which he hath ioyned together Or seeing that they are come so farre as to forbid friers to administer the sacraments why do they suffer them to say masse seeing that they all hold and affirme that the masse is the Sacrament of the holy supper which for this cause also they call The Sacrament of the altar Indeed to speake according to the truth making also an ende at the length of this matter these men cannot after any maner whatseouer vaunt or