is that when in old time they were to set out an armie or to doe some exploite by souldiers they had in the Campe certaine speciall tentes to say masse in which tentes were couered ouer with goates skines Nowe a Goate in latine is called Capra or Capella that is to say according to the portuise of the Priestes which are at this day Chappel Wherefore because these tentes were couered with goates skinnes they were named Chappelles and the Priestes which had the keeping of them and who did therein singe their masses were called Chaplaines Behold verilie two reasons to shewe from whence this name Chaplaine is taken which reasons are verie high and full of great speculation or insight conteining verie great mysteries and such as are maruellously deepe but we leaue them to be meditate or looked into diligently to the priestes which are the Popes Chaplaines to the ende that they shoulde aduise take counsell to see whether they can bee willing that their reuerende name should be fet and drawen from the base beginnings Curates Curates haue an other fountaine In olde time according to the order established by Iesus Christ the pastors were ordeined and placed distinctly and without confusion in seuerall Churches For to the ende that euerie pastor might knowe his owne charge and be able to yeelde a better account of his flocke and that one should not any whit at all incroch vpon or intermeddle with others also to the ende that the flocke sheepe might know where they might seeke for and finde their owne pastors they deuided the people into certaine circuites and countries or rather parishes indeede whereof some were committed to the charge of certaine pastors othersome to the charge of certaine other pastors From thence came the name Curate although some would 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 thē in charge And the abuse comming on growing vp more and more they called the benefice or renewe that was assigned thē 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 such a benefice they diligently enquire of the value thereof and that whereof they seeme to haue the greatest regarde is to know how much the cure is worth As concerning Bishoppes and Elders Bishops and Elders or according to Papistes Priestes or as they call them priestes we haue before shewed and seene that these two names signifie one and the selfe same office or charge Hierom. ad Euagrium And Saint Ierome in his Epistle to Euagrius witnesseth that in the time of the Apostles there was no distinction or difference betwene these two degrees but afterwardes whiles schismes were in the Churche one was chosen from among the Elders and placed in the highest roome and called Bishoppe because hee differed from the Elders onely for the executing of order Now by these words wee may easily know and gather that this difference beganne in the Church about that time and in that the office of a Bishoppe is helde and accounted for a more high or more excellent office thā the office of Elder or as they terme them priestes it was not don by the institution ordināce of God but rather by mans authoritie and that for the maintenāce as they suppose of order and discipline Archbishop or Metrapolitanes The names of Archbishoppes and Metropolitanes which were taken for one and the same estate were vnknowne to the Apostles and to the olde auncient Churches but marke howe they were brought in Princes hauing put certaine degrees betweene their Cities and townes and making a difference betwene some of thē in respecte of dignities priuiledges they called those which they woulde establish aboue the reste Metropolites as if you woulde say Concil Calcedon Canc. 12. Mother cities as wee may gather out of manie histories and namely expressely out of the Councel of Calcedonia where it is saide that they ought not to account any townes or Cities for Metropolites but onely vnto those to whom Kinges and Princes haue shewed 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 being fauoured by their princes and magistrates who easily accorded and consented to this that their Bishops should be placed in authoritie aboue others For this cause the Bishops of those places Conc. Nice can 6. Conc. Calc can 8. were named in the Councel of Nice Metropolitanes and their seats were called in the Councel of Calcedon the first seats You see then what was the fountaine beginning of Archbishops or Metropolitanes who at the beginning were lifted vp to such a degree for a good end purpose in outward shew for they were so placed and established as it were Ecclesiastical presidents and rulers in their prouinces to the end they might guide gouerne the affaires of the Churches and direct and cal Synods in good order and without cōfusion when there was neede therof yet none among them had any authoritie one ouer an other Conc. Nice can 6. Conc. Anti. can 13. For that effect and purpose the Councels ordained that al Metropolitans should haue like power and equall authoritie Conc. Sardi can 19. Conc. Constantinopolita can 2. euerie one in his owne prouince that the Bishop of Rome who was also Metropolitane 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 and bounded hauing no more authoritie and iurisdiction ouer other Metropolitanes than the other had ouer him Cardinals Touching Cardinals I knowe not what we may speake of certaintie bicause there is not so much as one onely authour who liued or writ while the church was in some puritie that maketh any mention therof at all Yet we cannot be deceiued in speaking of that which we find touching it We read in Nauclerus Nauclerus that in the time of Pontianus Bishop of Rome who was about the yeare 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 olde time taken to signifie as much as principall and was saith he giuen to the Priestes as they call them and Deacons of the Church of Rome bicause that as the Bishop of Rome was helde and taken for the principall chiefe of Bishops bicause he was in the principal citie of the Empire so the Priestes as they call them and Deacons of that citie were helde and
was accused of many crimes by the Romanes he was driuen away and in his place was ordained the Bishop of Sabina called Siluester the third who likewise was deposed and put downe bicause he was an idiot ignorant and vnprofitable and the saide Benedict recouered the seate againe from whence through couetousnesse he put him self downe and ordained in his place Iohn the Archdeacon of Saint Iohn port Latin who was named Gregorie the sixt to whom he solde the Popeship for verie much money paid downeright Iohannes Maior Mare Historiarum Nauclerus Platina as witnesseth Iohannes Maior The sea of histories Nauclerus Platina the same Gregorie being Pope was iudged as well by the Cleargie as by the people to be a murtherer and a symoniakal person What was Siluester the second Platina saith that being a Frier he gaue him selfe to the diuel vpon condition that he would aide and helpe him to obtaine that which he desired and so by that meanes he came to be Pope What was Eugenius the fourth He by the definitiue sentence of the Councel of Basil was condemned for a schismatike rebell and stubborne person and so deposed and one Aimus Duke of Sauoie substituted in his place in the yeare 1439. the 16. of Nouemb. Notwithstāding he being supported vpholden by the fauour of certaine princes abode in the possession of his Popedome and Aimus his election passed into smoake and was of no force or value But without passing to any other exāples for this can not be done but in long time may we now affirme first that in all the time of these Popes there hath not bene some interruption or breach of personall succession in the seate of Rome verily we must confesse it vnlesse a man would say that heretikes and notorious schismatikes were the heads of the Church Secondly that the Bishops Priests which haue succeeded these reuerend Popes others which were created and established by thē haue had a good and lawful succession Let vs now come to the vocation or calling wherevpon the succession it selfe dependeth We affirme that our calling is without comparison more certaine more lawful then is that of the Bishops Priests of the Romish Church For the better proofe whereof let vs mark what things are requisite to a right and lawfull calling First right and authoritie to chuse appertaineth to the Pastors and that not to one alone but to diuers lawfully assembled at which election notwithstanding one ought to beare rule to guide and gouerne the action and to auoyde all confusion and disorder 1. Tim. 5.22 Titus 1.5 and so must these places 1. Timoth. 5.22 and Titus 1.5 of necessitie be vnderstoode Secondly the election ought not to be made without the plaine and expresse cōsent of the people Act. 14.23 as S. Luke sheweth the same by example Act. 14.23 and as heretofore the Church hath ordained it euen from Leo his time Leo. epist 87 90. Nicol. Dist 23. Can. In nomine Yea Nicolas the second hath written that it is a manner and fashion which is meete necessarie needfull to keepe in the election and choice of the Bishops of Rome Cyprian lib. 3. epist 3. Yea Saint Cyprian writing to Anthonie rehearseth that Cornelius was after such sort and manner ordained Bishop of Rome For as concerning that which the decree of the Councel of Laodicea ordaineth Concil Laodic Can. 13. Dist 63 can Non est permittendum that the election and choice of the Pastours should not be made by the people that must be vnderstood of the people alone to the end that the election should not be made confusedly and without good order Thirdly those that are to be chosen should be wel and duely examined touching both maners and doctrine according to the rule which S. Paul hath giuen therefore 1. Tim. 3.1.2 Tit. 1.5.6.7 c. writing to Timothie Titus For the bishop ought to be of very good life and holy conuersation so that the very strangers them selues such as are without may not iustly haue any thing to reproch or vpbraid him selfe withal also he must not be a yong scholler but able sufficient in doctrine knowledge to teach such as are apt to learne to convince yea stop the mouthes of such as shall speake against the truth Cyprian lib. 1. Epist 4. Herevnto accordeth that which Cyprian saith we must faithfully keepe saith he diligently hold that which hath ben left vnto vs by diuine apostolical tradition that we may keepe it also amongst ourselues yea that in a maner throughout al prouinces touching the vocation calling of Bishops to wit that all the Bishops of the prouince nearest vnto the place where the election is to be made do meet together that they chose the Bishop in the presence of the people which doth fully know the life and cōuersation of euery one And that also agreeth herevnto which is spoken by Saint Augustine in a certaine Dialogue betweene him and Orosius Q. Orosij Dial. Quaest 65. Wherein Orosius demaundeth How may we knowe them which are sent from God and Saint Augustine aunswereth knowe that he is sent from God which hath not beene chosen by commendation or flatterie of some small number of men and desireth not to beare rule and giueth not any monie to atchieue or get the bishopp like dignitie and honour but which is praysed and commēded by his holy life and good manners and also by the workes or deeds belonging to a pastor and by the approbation and allowaunce of all the people Wee reade also Concil Laodic Can. 12. that it was ordeyned in the Councell of Laodicea that none shoulde be chosen Bishops but they whiche had a long time beene knowen to bee of a good life of holy conuersation and who had also bene well proved tried in the worde of GOD and in good workes And in the first Councel of Paris Concil Parisi Can. 8. is was decreed that no bishoppe be ordeined against the will of the Citizens of the citie but onely hee which shall bee chosen by the full will and consente of the people and of the cleargie and not by the commaundement of any prince nor by any other condition against the wil of the Bishops of the prouince Hee that shall bee otherwise ordeined and that shall come to this honour by the authoritie of the kinge or prince let him be driuen out and deposed by all the rest Conc. quintum Anicl Can. 10. In the fifth Councell of Orleans Let not any man pretend to bee a Bishop neither by buying purchasing or rewardes but let the election be made according to the kinges will the cleargies the peoples and the bishops of the prouince There is almost an infinite number of like Canons in the Councels which if we woulde put downe here wee shoulde be ouertedious and long Nowe after right examination lawfull election or choise
doctrine of saluation confirming his Gospell by excellent miracles and authenticall signes worthie of credite by which he did euidently shewe vnto them that he was the verie 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 great that they were not onely content desperatly to reiect and throwe from them the doctrine of the holie Gospell slaundering it and accusing it of falsehood 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 Prophets and other Christians Who is he then which will affirme that these wicked people did not through their rebellion and pride iustly deserue to be deliuered and giuen ouer for a pray vnto Sathan and to be deceiued through the subtilties and 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 sort blinded before hand possessed with the darknesses of the prince of this world 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 vpon the poore faithfull people desiring with a burning affection the sheading of their bloud Who is he then which dare say that such people are not verie worthie and meete to be deliuered vnto Sathan that they may be so made drunken with the deadly poison of his false doctrine as they may neuer after be able to taste or smel the sweetnes pleasantnes of the word of God To be short then in that the diuell hath so great a sway in the world it is a very manifest signe or as a man would say a banner displayed of the iust vengeance of GOD and of his horrible and fearefull furie vpon all those who reiect and persecute the Gospell of his sonne For the vngodly perseuering in their vnbeliefe deserue to be couered and clothed with so great abhomination seeing that the trueth of GOD can finde no place amongst them CHAP. VII That Iesus Christ alone is the head of his Church and not Saint Peter neither any Pope what so euer EXperience teacheth vs what euill it bringeth vs when we turne aside from the worde of God be it neuer so little In olde time all the Pastors of the Church were commonly called Elders Auncients Bishops and they were all brethren and fellowes equall also and of like authoritie in their ministeries And this continued vntill such time as he that was chosen in the assemblies of the Pastours there for the time to be president and to gather the voyces came at the last to be especially and as it were only named a Bishop Hence the diuell beganne to frame and spinne as it were the tyrannie of Antichrist in the Church euen such as we beholde it at this day so that the man of sinne 2. Thes 2.3.4 and sonne of destruction reuealed is set downe in the temple of God as God shewing him selfe as though he were God For from Bishops they came to Metropolitanes who also are called Archbishops that vnder goodly shew and great pretence For these Metropolitanes were not but as it were Presidents or rulers to set the other in order and to call them together when it was needfull to haue some Synode for the affaires and businesses of the Churches of the Prouince and in good order and without confusion to redresse and guide matters in the assemblies made From Metropolitanes they leaped to foure Patriarches as though the whole Christian common wealth ought to be diuided into foure partes and be ruled and gouerned by foure Prelates These Patriarches were one of Antioch who bare rule ouer Syria one of Alexandria who gouerned Egypt Ethiopia one of Constantinople bearing rule ouer Asia Grecia and Illyricum and one of Rome ruling all the West that is to say Italie France Spaine Germanie Herevpon afterwardes there arose contentions and stirres betwene these foure Patriarches touching their iurisdiction and primacie in so much that they in such sorte set them selues one of them against an other with the hurt and losse indeede of the poore Church that at the last two to wit that of Antioche and that of Alexandria gaue place and yelded their roomes to the other two that is Constantinople and Rome the controuersie betweene which endureth as yet euen vnto this day For it is not yet well determined nor made plaine which of these two ought to be head and vniuersall Bishop In some sorte to quiet them and to make them contented and to keepe them selues within their owne boundes men haue limitted their charges thus the Patriarch of Constantinople to beare rule ouer all the Churches of the East and the Patriarch of Rome to beare rule ouer all the Churches of the West Wherefore the laâ—ter of these two is he whom the Romish Catholikes make them selues to beleeue that he is the head of the vniuersall Church as being the Vicar of Iesus Christe on earth and the lawfull or right successour of Saint Peter But we haue here two pointes to examine and sift the one touching Saint Peter The other touching the Pope who saith that he is his successour Concerning the first we shall not finde in all the scriptures that S. Peter was ordained at any time to be head of the whole Church and to beare rule ouer it neither that he him self did at any time either pretend or vsurpe such a iurisdiction and primacie bicause it did not at any hand belong vnto him but vnto Iesus Christ alone as we hope to proue and manifestly to shewe it by the reasons following The first reason is this Iesus Christ alone is called the head of the Churche Ephesians 1. verse 22. Ephesians 5. verse 23. Ephes 1.22 Ephes 5.23 Saint Peter then is not otherwise the Churche should be a bodye with two heads If they wil replie and say that Iesus Christ indeede is the onely head of the Church bicause that he alone reigneth ouer it and that by his owne onely authoritie yet that this nothing hindreth but that there may be an other head ministeriall as they call it that is to say one in respect of the execution of the charge and office vnder him who should be his great Vicar and liuetenant generall for to gouerne the Church I will demaund of them to shewe me when and howe this ministeriall head was ordained by Iesus Christ for if Iesus Christ be God liuing for euer Rom. 9.5 what neede hath he of a successour If we haue all his will in writing Ioh. 15.15 Act. 20.27 Matt. 18.18.28.20 and if he
not be called the prince or chiefe of priestes or the high priestes or any such other like thing but only the Bishop of the first seate and that he himselfe shoulde not bee called vniuersall Bishoppe whiche laste clause Peter Grabbe the compiler or gatherer of the Tomes of the Councelles hath lefte out either by deceit or negligence I know not whether You see testimonies inowe gathered out of the most approued olde Doctours and such as bee best worthie of credit by which you may easily perceiue that this rule or authoritie ouer all Churches was not in their time attributed to the bishop of Rome and that the Churches themselues had not anie superioritie or authoritie one of them ouer an other but that they were all associated and vnited together that some obteyned not neyther more or lesse power then othersome yea wee reade that when the Romish Bishop woulde sometimes haue vsurped more authoritie than did appertayne vnto him other Bishoppes did stronglie and stedfastly resist him which appeareth by the historie following that Socrates an ecclesiastical historiographer writeth in his seconde booke and fifteenth Chapter and Sozomenus in his thirde booke and eight Chapter A certaine man named Athanasius one Paulinus being deposed from their charges by the Bishoppes of Asia assembled and mett together with their Metropolitane would needes complaine to the Bishop of Rome who easily gaue thē letters by which he did place them againe in their firste offices and did greeuously reproue and chide them who had put them therefrom But the bishops of Asia tooke this in such sorte that they obteyned of the councel of Antioch that letters should be written to Iulius Bishoppe of Rome by which there should be declared vnto him that he did attribute and take vnto himselfe an authoritie which did not at anye hande belong vnto him and that in so doing hee offered greate wronge to other Churches and other Bishoppes And there was added to the letters that he should no more meddle with them whom they had deposed thē they medled with those whiche were deposed by the Bishop of Rome and others which were ioyned with him therein To which purpose they alledged the example of Nouatus which was as yet verie freshe and newe For when this Nouatus was reiected by the bishoppe of Rome none of the rest of the Metropolitanes and Bishops of other prouinces did gainesay the same neither any manner of way intermedled therein Furthermore if that which is maintained and practised at this day amongst the Romish Catholikes touching the large iurisdiction soueraigntie of their Pope were in force by Gods lawe as they would persuade the simple people therof should not then all the foresaid Bishops all others together with their Councels and Churches which haue not at any time confessed the Bishop of Rome for their head be verie grieuously censured or punished and worthie of a verie seuere and sharpe reprehension It is true that men may find that some amongst the auncient Fathers haue sometimes called the Bishops of Rome high Priest Pope but they did heretofore call after the same sort all Bishops For as touching the name high Priest Theodo lib. 2. cap. 7. Theodoretus in his second booke chap. 7. speaketh on this maner that two hundreth and fiftie high priests were assembled together in Sardis And Athanasius in his first Oration against the Arrians Athanasius oratio 1. cōtra Arrianos doth not only cal Iulius and Liberius the Bishops of Rome high Priests but also he calleth by the very same name the Bishops of Grecia Dacia Cappadocia Affrica Ruffin lib. 2 cap. 26. Italie Sicilia and Armenia Ruffinus also in the second booke sixe and twentie Chapter calleth Athanasius the great high Priest As concerning the name Pope we wil speake thereof by Gods grace and aide hereafter in the ninth Chapter Moreouer let vs consider by what tokens and markes the Pope of Rome saith that he is Saint Peters successour It is say the Romish Catholikes bicause that Saint Peter had his seat and chaire in the Church of Rome being there the Pastour and hauing borne rule there a long time and that after him there came in order his successors the Bishops of Rome hauing the same authoritie which he had before But touching the first it is vncerteine whether Saint Peter was Bishop of Rome or no at the least whether he bare rule there and helde the seat They are not able plainely to proue the same neither to approue it as truth at what time it was neither vnder what Emperour neither howe long bicause that out of the holie scriptures they are not able to bring so much as one onely probable coniecture Caluin li. 4. Instit cap. 6. sect 14. but rather the contrarie as Caluine hath well sufficiently declared in his Institutions Secondly if S. Peters abode at Rome hath giuen this authoritie to the Romish Bishops to the heads of the Church and vniuersall Bishops from whence commeth it Concil Nic. Can. 6. Concil Antioch Can. 13. that the Councels haue limitted to all the Patriarches who were many diuers yea euen after that thei were brought to foure their seueral charges making them Metropolitanes euerie one in his own prouince the Bishop of Rome hauing no more authoritie ouer others than others ouer him For at that time the Bishop of Rome might verie wel haue alledged S. Peters seate and the other Bishops Councels would very wel haue confessed and allowed the same if it had bene true and if the same could rightly haue giuen the title of primacie to the Bishop of Rome On the other side what an argument is this S. Peter was Bishop of Rome there suffered martyrdome therfore it followeth that this Church is the mother and mistresse of al the rest and that the Bishop therof is the vniuersall and general head of all Christendome Verily if in this respect the question be to establishe and set vp a primacie it ought rather to be placed at Ierusalem than at Rome For Saint Peter preached there Act. 2.14 Act. 2.12 yea the first after Christes ascention where he together with his fellowes and brethren builded vp the Church Act. 4.3 did great miracles was imprisoned Act. 5.18 and sundrie times persecuted The Prophets likewise preached there and all the Apostles yea which is more Iesus Christ him self Ioh. 2.13 7.14 8.2 c. 18.20 died there and rose againe and from thence ascended vp into heauen There also was the first Synode that euer was held in the Christian Church assembled of all the Apostles There also Iesus Christ sent downe his holie spirit vpon his Apostles and disciples Act. 15.6 c. Act. 2.1 c. And to be short from thence it was that the doctrine of saluation should come foorth to be spread abroad throughout al the world Isai 2.3 Michah 4.2 euen as the Prophets had before told which
Origen in Iohan. Hom. 7. that hee whiche hath bene three times admonished and yet afterwards amendeth not should be cut off from the bodie of the Churche by the gouernours of the Churche And Saint Cyprian Cypr. lib. 3. epist 10.14 27. making mention of the custome and manner vsed in his time touching the publike and open censures of the Churche saith that nothing at all was done by the Bishoppe without the counsell of the Cleargie and the consent of the people Wherefore the Pope of Rome declareth him selfe to bee a false dealer and indeede a tyrant when snatching away and that by violence from the Churche the right and power that belongeth thereto hee arrogateth to him selfe and to his power and authoritie to cut off from the Churche and to excommunicate whome so euer hee or any of them shall thinke good The fourth consideration is touching the ends which men ought to set before them in the corrections of the Church and namely in excommunication Nowe there are three speciall ends thereof The first is that those which be of wicked life and conuersation may not haue any place amongest true Christians to the contempt of Gods name The second is that good people may not be corrupted by the conuersation of the wicked 1. Cor. 5.6 for a little leauen leaueneth the whole lumpe The third is that they which haue fallen and offended may be confounded and ashamed in them selues and afterwardes lifted vp againe comforted and reconciled to the Church 2. Thes 3.14 That is it which S. Paul setteth out and meaneth when he saith If any man obey not our saying note him by a letter and haue no companie with him that he may be ashamed 1. Cor. 5.5 Also speaking of the incestuous person I haue determined saith he that he should be deliuered to Sathan for the destruction of the flesh that the spirite may be saued in the day of the Lord Iesus These three ends are verie largely laid out at length discoursed vpon in the fourth booke of M. Caluines Institution Cap. 12. Sect. 5. Calu. lib. 4. Inst cap. 12. sect 5. Whereof the summe is that in corrections and censures men must regard and looke to three endes that is to say the glorie of God the edification of the Church and the repentance and conuersion of sinners The fift consideration is that men in the reprehensions and censures of the Church looke well to this that they haue not such cōsideration regard or respect to the outward appearance and shewe of mens persons that they tread the little ones or poore people vnder their feete and support aide and hearten the great and rich Deut. 10.17 Gal. 3.28 For as God accepteth no mans person and in the Church there is neither Iewe nor Grecian bond nor free male nor female but all are one in Iesus Christe so the gouernors of the Churche ought alwayes to walke with an vpright and equall foote without turning aside any manner of way in receiuing and allowing some and in refusing and disallowing others It is verie true that corrections ought alwayes to be tempered measured and accompanied with gentlenesse softnesse and courtesie to the end as Saint Paul saith that he that is reproued or blamed 2. Cor. 2.7 may not be swallowed vp with ouer much heauinesse For otherwise we shall turne the the remedie into poyson and hurt And therefore the same Apostle doth exhort vs Gal. 6.1 That we should restore with the spirite of meekenesse such as be fallen into or ouertaken with some fault 1. Tim. 5.12 And againe Rebuke not saith he an Elder vnreuerently but admonish or exhort him as a father the young men as brethren the elder women as mothers the younger as sisters with all purenesse and chastitie We must therefore moderate with gentlenesse and meekenesse the rigour or hardnesse of the discipline least we hurt rather then profite But so farre off is it that they ought to spare any man that the corrections must be equally and indifferently applied and administred to all them which shal haue neede thereof whether they be men or women whether they be great or small whether they be masters or seruantes whether they be Gentlemen or of the common sort We knowe with what earnestnesse and heate Chrysostome was angrie against the Pastours in his time who for feare of great and rich men durst not reiect or put from the supper any of them when they offred them selues thereto nor before they were admitted thereto Chrysost Hom. 3. in Matth. The bloud saith he of these men shall be required at your handes If you feare mortall men for their greatnesse and riches verily men shall mocke you but if so be that you feare the liuing God he will bring to passe that euen men them selues shall haue you in honour and estimation And those which are lifted vp in dignitie An admonitiō to great men not to reiect or despise the discipline ought not to refuse to submit them selues and to make them selues as it were subiect to the discipline and they ought not to refuse the corrections of their Pastours and Elders seeing that by this meanes the Lorde will set them againe vpon their feete after they are fallen There is I knowe not what manner of pride in many which hindereth them from submitting them selues vnto the discipline There is besides I knowe not what maner of foolish and filthie shame which when it hath once seised or taken holde of them they loue rather to continue in their vices than to be aduertised or admonished thereof to the end that they may keepe them selues there from But the Emperor Theodosius was better aduised and of a more godlie minde For we reade Ambr. lib. 1. epist 3. in oratio Theodosij that when Saint Ambrose had excommunicated him by reason of much innocent bloud which was spilt and shead at his commaundement he tooke such a censure in good part and so farre off was it that he was stubborne and selfe willed against his Pastor and his Elders to recoile backe againe or to withdrawe him selfe from the Church that on the other side approuing the same correctiō and censure he vnclothed him selfe of his kingly ornaments and openly bewailing his sinne in the Church he did with teares gronings and sighes demaund and aske forgiuenesse thereof Certainly this is not in vaine that Iesus Christ hath said to the Pastors of his church What so euer ye shall bind or loose in earth Matt. 18.18 shall be bound or loosed in heauen For thereby he hath authorised his Church in the vse of the keyes by the word of God to condemne the peruerse stubborne and vngodlie and by the same word to reconcile and receiue to mercie all true penitent sinners Which authoritie of the Church is not restrained or hedged in to be exercised and executed among the common people only but also vpon Lordes and Magistrates Whereupon it
Titus 1.7 c. describing what qualities and conditions ought to bee alwayes in those which shoulde be chosen for pastours of the Church make any mētion at all of this succession No indeede And yet notwithstanding it had beene verie fit yea necessarie if the succession whereof we speake had beene wholie required in a Bishop or Pastor to make his vocation sure certaine and lawfull But that we may not speak confusedly of this point we must distinguish betwene the succession of persons or that which is of the chaire and place and betweene the succession of doctrine and office As concerning the succession of doctrin we say that it is altogether on our side no whit at all on the Romishe Catholikes side for we make profession to teach the pure worde of God alone following therin the Prophetes and Apostles whereas they of the Romish Church staying them selues vpon their inuentions teach for doctrine Matt. 15.9 the traditions and commaundementes of men which thing Iesus Christ expresly forbiddeth And as touching that succession which concerneth the execution of the office or of all the chardge and dutie of Pastours which consisteth in preaching the gospel purely in administring the sacramentes lawfullie in caring for the poore in visiting the sicke in redressing offences in exhorting comforting teaching reprouing and such like exercises trueth it selfe and experience doe sufficiently shewe who do indeede and verilie succeede the Apostles therein whether the priestes of the Romish Church or we Lib. 19. cap. 19. de Ciuitat Dei Saint Augustine hath sometimes saide That the name of a Bishop is a name of charge or burthen and not of honour that he indeed is a Bishop which desireth to profit his flocke in teaching them and not simplie to beare rule ouer the same Aug. cont Cresco Grāmat lib. 2. cap. 11. Also in an other place We are not Bishops of our selues but for them to whō we administer the word Sacraments Now here I speake vnto all Cardinalls Bishops Abbots Priors Curates and other priestes together with their Pope himselfe and will them to examine and iudge themselues in their owne conferences and see whether they can with good right boast themselues to bee the Apostles successors in sound doctrine and in faithfull execution of their charge and office and to marke how they obserue these canons which they attribute to the Apostles whereof the fiftie eight canon Can. Apost can 58. excommunicateth the Bishoppes and Elders who haue not anie care either of their cleargie or of the people the charge of whome is cōmitted vnto them and which doe not teach them in the doctrine of true religion which canon also ordeineth that if such continue in their negligence and carelesnesse they shoulde be deposed There resteth the succession of persons or that which is of the Church or place touching which first we say that the auncient doctours did not alwayes aide themselues with this argument when they were to fight with heretikes for hauing to deale with such as did receiue and allowe the worde of God as well as themselues the dispute and matter in controuersie betwen them being onely in the true interpretation thereof they contented themselues to alledge scripture expounding places one by an other euen as Saint Augustine saith That that which is darke in one August is cleare and manifest in an other But when they were to reason against them that would add to the holy scriptures as Manichaeus who woulde that men shoulde receiue his Epistle which hee called fundamentable euen as it were the Gospell it selfe there and in that respect they serued their turne with the argument of succession And yet when they vsed it it was not either their onely or their principall defence For in the first place they shewed by the worde of God that they were in error and afterwardes added as a good bulwark or meane of resistaunce the consent of the Church witnessed by a continuall succession of all ages and times Also they helped themselues therewith as with a verie likely or probable argument and good inough in the defence of trueth against errour but yet not so as though it had a like force and strength for the maintenance of error against trueth it selfe Lastly when they demaunded of heretikes from whence they came from whome they descended who were their predecessours c. they meant not to speake of their vocation or calling which they neuer called into doubte or question for the greatest number of them were Bishoppes as Nestorius was Bishop of Constantinople Samosatenus of Antioche all lawfully called and hauing right and authoritie to teach in the Church but they meant to speak of their doctrine whiche was newe and not hearde of before Wherfore when they alledged or layd succession for them selues they did not so much meane the occupying of the chaire or enioying of the place as the continuance conformitie and agreement of the doctrine whereas on the otherside our aduersaries do not demaund of vs who were the authours of our doctrine but inquire of vs touching our vocation and calling and are contented with this to declare that their Bishoppes are descended from al antiquitie but not their doctrine and yet notwithstanding they deceiue them selues For neither in the primitiue Church neyther long time after such Bishoppes as be nowe in the popedome had any place so that a man may safely say they are not descended from the Apostles nor from the true successors To conclude we say that it is verie certaine that such a succession of the pastors in the primitiue Church was of greate weighte and importance because the pastors at that time had not onely the name and title of pastors but did withall faythfully exercise the Charge and office thereof But what is at this day the dutie of Bishops and priests of the Church of Rome Let the most sounde iudge thereof Is the controuersie in the Church touching succession to some inheritaunce to haue the possession and enioying thereof No but rather for men to set their hands to worke and labour as the Apostles haue done to watch diligently ouer Christes flocke and to minister vnto it the foode which is necessarie and meete for it As S. Paul saith If any man desire the office of a Bishop 1. Tim. 3.1 he desireth a good or excellent worke And againe speaking vnto Bishops Act. 20.28 Take heede to your selues saith he and to the whole flock whereof the holy Ghost hath made you Bishoppes or ouerseers to feede the Church of God And S. Peter The Elders 1. Pet. 5.12 which are among you I beseech which am also an elder with them feede the flocke of Christ which is committed vnto you caring for it not by consent c. The succession then of the Chaire or place is nothing without the succession of doctrine dutie Cyprian lib. 1. epl 4. For if the Bishoppe be deade as saith S. Cyprian when no
Caesars Wherefore seeing that Iesus Christ hath distinguished the offices of the Magistrates and the charges of the pastors of the Church Siluester did verie ill to confounde and iumble them together in his owne person Yea also there is a certaine Canon to this purpose Distinct 96. Can. QuuÌ„ ad Nico. c. auouched and alledged vnder the name of a Pope and that these offices are distinguished by Iesus Christ If so be that Constantine gaue the empire of the west partes to Siluester they must say that Siluester possessed the same and left it to his successors and that if his successors doe not any longer hold it they must say that they haue beene thrust and driuen out of the possession thereof But let them shew if they can any matter touching this point in the histories Verilie so farre is it that Siluester those which succeeded him euen vnto Hildebrand who was named Gregorie the seuenth was created Pope about the yeare of Christ one thousande seuentie foure did holde the Empire of the West that indeed they had not rule or authoritie ouer the Citie of Rome but did peaceably and quietly acknowledge the Emperors for their Lords and were subiect to their lawes neither was there at any time a Pope choseÌ„ or created without the authoritie of the Emperor The charge came in in the time of the foresaide Gregorie It is about fiue hundred yeres agoe since the Pope haue by litle litle incroched vpon the Empire haue at the last brought into their subiection the Citie of Rome and since they did accomplish that there is not passed about a hundred threescore and nine yeares or there about I holde my selfe contented to haue set downe and declared this as it were by the way He that woulde more fullie see the falshod subtiltie which is in the deuice of this donatioÌ„ or gift may read theÌ„ which haue coÌ„futed the same Marsili c. as Marsilius of Padua in his booke which hee intituled the defender of peace who liued about the yeare of Christ 1324. Moreouer Laurentius Valla Laur. Valla. who liued about the yere 1440. Antonius Archiep. Also Antonius Archbishop of FloreÌ„ce in his historie Cardinal Cusanus Cusanê° Cardinal in his third booke second chapter who sent his opinioÌ„ to the Councel of Basill about the yeare 1460. Raphael volater Raphael Volateran who liued about the yeare 1500. Moreouer it is written in the ecclesiasticall historie that Liberius and Felix Niceph. lib. 9. cap. 37. both two together at one and the same time gouerned the seate apostolicall and did in common the duetie of a Bishop at Rome Sozo lib. 4. cap. 15. and that by the consent of the Church yea by the ordinance and decree of the Councel of Syrmia which of these two then was at that time the onely and vniuersall head of all the Churches But let vs see whether the bishop of Rome were by the auncient fathers aduouched or acknowledged for the high or chiefe bishop S. Cyprian writing to the Bishoppes of Rome as Cornelius Stephanus Cypria lib. 1 epi. 1. 2. Cypria lib. 2. epi. 1. c. some others doeth not in any sorte call them either Popes or vniuersall Bishoppes but brethren and fellowes Cipria tract 3. de Simpli praelat Hee himselfe saith in an other place that there is no more but one Bishoprike wherof euery bishoppe in his owne charge holdeth a whole and sounde portion Cypria in Synod Carthu August recitat haec verba lib. 3. de Baptism contra Donatist cap. 3. And againe none of vs sayth hee is appointed bishop of bishops to inforce his fellowes by tyrannous terror vppon necessitie to obey him Polycarpus Bishoppe of Smyrna came to Rome in the time of Anicetus Bishop of Rome not to frame some appellation before him neither yet to kisse his feete or to receiue his decrees but to conferre with him touching the feaste of Easter and hee alledged for him selfe the authoritie and custome of S. Iohn and of other Apostles of Christ But Anicetus did not alledge either S. Peters authoritie or his owne but onely saide that it stoode him in hande to obserue the custome of the Elders which were his predecessors neither did he constraine Polycarpus to doe the like or excommunicate him therefore and Polycarpus on his side did not thinke he had coÌ„mitted any offence in not consenting with the bishop of Rome in this matter touching the feast of Easter which hee woulde of a suretie haue done if he had acknowledged him for the heade or for the vicar of Iesus Christ constituted and placed in that office by the authoritie of God Irenaeus Euseb lib. 5 cap. 26. of whome wee haue spoken a litle before calleth Soter Anicetus Higinus Pius Telesphorus Xistus Elders as Eusebius in his fifth book and sixe and twenty chapter Dionysius the Bishoppe of the Corinthians writing to the Romaines calleth Soter not Pope of Rome or high prelate but Bishoppe Marke what he saith Soter your good Bishoppe hath not onely obserued this custome but also hath augmented it Euseb lib. 4. cap. 23. Eusebius hath extracted or taken this out of the Epistle of the saide Dionysius Lib. 4. cap. 3. Hierom. ad Euagr. Saint Ierome in an Epistle to Euagrius saith thus If a man dispute or reason of authoritie the worlde is greater then a citie In what place soeuer the Bishops be whether at Rome or at EugubiuÌ„ or at Constantinople or at Alexandria or else where they are all of equall ministerie and degree Chrysostome Chrys hom 43. in Saint Matt. ca. 23. whosoeuer saith hee shal amonge the Bishops desire primacie on earth shall finde confusion in heauen and he that shal affect or seek to be the first shal not be counted amongest the seruantes of Christ. Gregor lib. 4. epist 16.32.34.36.38.39 Gregor lib. 6. epist 24.28.29.30 S. Gregorie in diuers of his Epistles saith That he is an Antichrist that will attribute or giue vnto him the title of vniuersall Bishop But aboue al he putteth down a notable sentence in the two hundred and seuen and thirtie epistle to Eugenius the Bishop of Rome Gregor ad Eugeni epist 237. saying If Christ haue sent thee thou shouldest iudge that thou arte come not to be serued but to serue The true successor of Saint Paul will say with S. Paul Not that we haue Lordship ouer your faith but that we are aided and comforted with your ioy Saint Peters heire â— Peter 5.3 wil heare S. Peter saying Not as though yee were Lords ouer the Lordes heritage but being made ensamples to the flocke In the third Councel of Carthage whiche was helde about the time of Pope Syricius in the 26. Conci Cart. tertium Can 26. habet Distinct 99. Ca. prima sedis c. Canon which is also alledged distinct 99. The fathers ordeined that the Bishop of Rome should
taken for Cardinals that is to say for principall and chiefe among other Priestes and Deacons Wherevpon he addeth some examples There is a certaine epistle saith he of Gregorie the first to them of Peloponezus who demaunded a Priest to minister the sacraments vnto them wherein he saith we send vnto you our beloued sonne A priest Cardinal 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 Church in the time of Damasus the high Bishop wherein 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 Deacōs 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 yere of Christ 301. If the Cardinals of these dayes would take their beginning from these let them marke then what is their charge and calling without taking that vpon thē which belongeth not vnto them But we knowe what great differēce there is betwene their estate these bicause at this day we may in euerie place behold it to be 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 yeares and more were spent before that the Church was burdened with such Cardinals as we haue at this day hauing benefices without exercising or executing offices It is affirmed that Pope Innocentius the fourth of that name about the yeare of Christ 1244. did so exalt their estate and calling that he commaunded by Edict that from that time foreward they should goe on horsebacke and should weare a red cap or hat a scarlet robe for a signe and witnesse that they ought to be always readie and prepared to suffer and shead their bloud for the defence of Christian religion And Paule the second about the yeare 1470. hath ratified the same Edict and in some point augmented and inlarged it But some will set vp him selfe and say that these Priestes and Deacons of Rome which were called Cardinals obtained that name bicause at that time they were such as the Cardinals at this present are that is to say hauing authoritie and iurisdiction ouer all other Bishops and Priestes I aunswere that the case goeth not so For we find this that the Priests and Deacons of Rome were in times past much lesse and inferior to the Bishops in steede whereof at this day they goe before them in honour and dignitie And that so it is we read that whē the Bishop of Rome sent two Embassadors or Legates to the Councel of Carthage whereof one was a Priest of the Church of Rome he was set the last of all Also that in the Councel which S. Gregorie held the Priestes of the Church of Rome were set last and made their subscription apart by them selues and the Deacons had not so much credite as to subscribe Touching the foure Patriarches Patriarches we haue spoken thereof in the beginning of the 7. Chapter Nowe we must vnderstand that the names of Patriarch and Metropolitane wer in time heretofore takē for one charge or office as appeareth by this Socrates lib. 5. cap. 8. that Socrates the historiographer speaketh of the Coūcel of Constantinople wherein mention is made of Metropolitanes These Patriarches then or Metropolitanes being lifted vp in degree of honour aboue all the rest of the Bishops in processe of time thrust on foreward with ambition haue so incroched one of them vpon an other that at the last they haue brought all the Patriarches euen to the number of foure as we haue named and described them in the aforesaid seuenth Chapter And this hath principally come to passe bicause that either for the antiquitie of the Churches or for the renoune of the cities and excellencie also of the Bishops men haue reuerenced and honoured Rome Constantinople Alexandria and Antioch aboue all other cities and by consequent the Bishops of those places as those that were the principall or chiefe The Pope Nowe these foure Patriarches haue yet in such sort so robbed one an other that the Patriarch of Rome and he of Constantinople haue quite and cleane taken away the roome and place of the other two And as touching the two of Rome and Constantinople we knowe what iarre and contention there hath bene betwixt them which is not as yet well compounded or ended In the time of Gregorie the firste of that name about the yeare sixe hundred and two there was great controuersie and stirre for the primacie of the Church For Iohn Bishoppe of Constantinople was declared and published in a ful and solemne Synode of the Grecians vniuersall Patriarch and the Emperour Mauritius commaunded Gregorie to obey the said Patriarch of Constantinople But Gregorie would not indure or suffer this presumption that any Bishop should be an vniuersall Bishop ouer all the rest and in his Epistles he yealdeth reasons thereof First he saith Greg. lib. 6. epist 76. If he fall that is called the vniuersall Bishoppe the whole Church falleth from her estate Secondly None of my predecessors hath euer desired to haue or vse this prophane worde For if there be one Patriarch that is called vniuersall the name of Patriarch shall be taken from all the rest To consent to this execrable and accursed name is no other thing but to betraye the faith and to destroy Christianitie Thirdly Greg. lib. 7. epist 196. I speake freely and boldly that who so euer calleth him selfe vniuersall Bishoppe or desireth to be called by that name the same is in his pride the forerunner of Antichrist bicause that by his pride he preferreth him selfe before all This controuersie being betweene these two Patriarches of Rome and of Constantinople it fell out and was agreed that the Patriarch of Constantinople was appointed head of the Churches of the East and the Patriarch of Rome head of the Churches of the West and this latter was afterward so established and lifted vp by Phocas about the yeare 604. as we haue declared in the seuenth Chapter that he was created Pope and vniuersall Bishoppe of all Churches And as touching the name Pope it hath bene heretofore generally attributed and giuen to all Bishops as may be proued by these testimonies Aurelius Bishop of Carthage is called by this name Pope in the beginning of the Councel holden at the saide Carthage of which Councel he was President In the hundreth fiftie and one Chapter of the same Councel Innocentius Bishop of Alexandria is called Pope Saint Cyprian in certaine Epistles which he writ to the same Bishop calleth him Pope The Elders and Deacons of Rome Cyprian li. 2 Epist 7. called Cyprian Pope in their Epistles Saint Ierome oftentimes calleth Augustine Pope in