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
Secōdly that the Bishops and Priestes which haue succeeded these reuerend Popes and others which were created and established by them haue had a good and lawfull succession Let vs now come to the vocatiō or calling wherevpon the succession it selfe dependeth Wee affirme that our calling is without comparison more certaine more lawfull 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 appertayneth to the Pastors and that not to one alone but to diuers lawfully assembled at whiche election notwithstanding one ought to beare rule to guide and gouerne the action and to auoyde all confusion and disorder and so must these places 1. 1. Tim 5.22 Titus 1. 5. Timot. 5.22 and Titus 1.5 of necessitie be vnderstood Secondely the election ought not to bee made without the plaine and expresse consent of the people Actes 14. 23 as Saint Luke sheweth the same by example Actes 14.23 and as heretofore the Churche hath ordeyned it euen from Leo his time Leo. epist 87 90. Nicol. Dist 23. Can. In nomine Cypri lib. 3. epist 3. Yea Nicolas the second hath written that it is a manner and fashion which is meete necessarie and needefull to keepe in the election and choyce of the Bishoppes of Rome Yea Saint Cyprian writing to Anthonie rehearseth that Cornelius was after such sorte and manner ordayned Bishop of Rome Concil Laodic Can. 13. Dist 63. can Non est permittendum For as concerning that whiche the decree of the Councell of Loadicea ordayneth that the election and choice of the Pastours shoulde not be made by the people that must be vnderstoode of the people alone to the ende that the election should not be made confusedly without good order Thirdly those that are to be chosen should be well 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 himself wtal also he must not be a yong scholler but able sufficient in doctrine and knowledge to teach such as are apt to learne to conuince yea stop the mouthes of such as shall speak against the truth Herevnto accordeth that which Cyprian saith Cyp. li. 1. ep 4 we must faithfully keepe saith he diligently hold that which hath bin left vnto vs by diuine apostolicall tradition that wee may keepe it also amongst our selues yea and that in a maner throughout al prouinces touching the vocation calling of Bishops to wit that all the Bishoppes of the prouince nearest vnto the place where the election is to be made doe meet together that they chose the Bishop in the presence of the people which doeth fully know the life and cōuersation of euery one And that also agreeth hereunto which is spoken by Saint Augustine in a certaine Dialogue betweene him and Orosius Wherein Orosius demaundeth Q. Qrosii Dial. Quast 65. 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 bishopplike dignitie and honour but which is praysed and commended by his holy life and good manners and also by the workes or deedes belonging to a Pastour and by the approbation and allowance of all the people Wee reade also that it was ordeyned in the Councell of Laodicea that none shoulde be chosen Bishops Concil Laodic Can. 12. but they whiche had a long time beene knowen to bee of a good life of holy conuersation and who had also bene well proued and tried in the worde of GOD and in good workes And in the first Councell of Paris Concil Parisi Can. 8. it was decreed that no bishoppe bee 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 conditiō 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. quin. tum 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 whiche if wee woulde put downe here wee shoulde bee ouertedious long Nowe after right examination lawfull election or choise which are two verye essentiall points and commanded by gods lawe with which none in the worlde maye dispense there commeth in the third place the imposition or laying on of hands whiche is a ceremonie by which the ministers that were lawfully chosen were offered and dedicated as it were to the seruice of God and the Church But let vs nowe examine the Romishe Priestes vocations first I aske whether the election which is made amongest them bee deferred and put ouer to the Pastours and the Churche yea or no Euerie man seeth what place and authoritie they giue to theyr resignations as they call them to their permutations Collations presentations donations c. and also howe the Magistrates and greate men giue Bishopprickes Abbotshippes personages vicarages and other benefices as it pleaseth them selues If the Pastoures or to speake more rightly they that vsurpe the place of true Pastoures indeede meddle in the election then it appertayneth to the Pope alone to choose the Cardinalles the Bishoppes and Archbishoppes and to giue the greatest and the fattest benefices And it belongeth to the Bishoppes to choose the simple or single Priestes and to bestowe or giue the other inferiour and lesse benefices And where is then the holy consent and agreement amongest the Pastours which is of necessitie required in the election Secondarilie is the people called to it or is the people aduertised or forewarned to bring thither and giue their aduise and consent thereto Euerie one knoweth that this is not performed Thirdly as concerning them whome they choose what serious or earnest examination make they either of their manners or of their doctrine Sometimes they chose infantes and children at no hande fit or meete to exercise the least charge of the Church whatsoeuer it be Sometimes they choose men altogether ignorant
the deadlie poyson of his false doctrine as they may neuer after be able to taste or smell the sweetnes pleasātnes of the word of God To bee short then in that the deuill 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 bee 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 neyther any Pope what so euer EXperience teacheth vs what euill it bringeth vs when wee turne aside frō the worde of God be it neuer so litle In old time al the pastors of the church were commonly called Elders Ancients Bishops they were all brethrē fellowes equall also of like authoritie in their ministeries And this continued vntill such time as he that was chosen in the assēblies of the Pastours there for the time to be president and to gather the voyces came at the last to bee especially and as it were only named a Bishoppe Hence the diuell beganne to frame and spinne as it were the tyrannie of Antichrist in the Churche euen suche as wee beholde it at this day so that the man of sinne and sonne of destruction reuealed is set downe in the Temple of God as God 2. Thes 2.3 4 shewing him selfe as though he were GOD. For from Bishoppes they came to Metropolitantes who also are called Archbishops and that vnder goodly shewe and great pretence For these Metropolitanes were not but as it were Presidentes or rulers to sette the other in order and to call them together when it was needefull 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 assemblyes made From Metropolitanes they leaped to foure Patriarches as though the whole Christian common wealth ought to be diuided into foure partes and bee ruled and gouerned by foure prelates These Patriarches were one of Antioch who bare rule ouer Syria one of Alexandria who gouerned Egypt and Ethiopia one of Constantinoble bearing rule ouer Asia Grecia and Illyricum and one of Rome ruling all the west that is to say Italie Fraunce Spaine Germanie Here vpon afterwards there arose contentions and stirres betweene 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 Churche that at the last two to witte that of Antioche and that of Alexandria gaue place and yeelded their roomes to the other two that is Constantinople and Rome the controuersie beetweene 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 Bishoppe 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 al the Churches of the West Wherefore the latter of these two is hee whom the Romishe Catholikes make them selues to beleeue that hee is the head of the vniuersall church as being the Vicar of Iesus Christe on earth and the lawfull or ryght successour of Saint Peter But wee haue here two pointes to examine and sift the one touching Saint Peter The other touching the Pope who sayeth that he is his successour Concerning the first wee shall not finde in all the scriptures that S. Peter was ordained at any time to bee head of the whole Church and to beare rule ouer it neyther that he him selfe did at any time eyther pretende or vsurpe suche a iurisdiction and primacie because it did not at any hande beelong vnto him but vnto Iesus Christ alone as wee hope to prooue and manifestly to shewe it by the reasons following The first reason is this Iesus Christe alone is called the heade 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 shoulde bee a bodye with two heades If they will replie say that Iesus Christ in deede is the onely head of the Chuche because that hee alone raigneth 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 respecte of the execution of the charge and office vnder him who shoulde be his great Vicar and liuetenante generall for to gouerne the Churche I will demaunde of them to shewe mee when and howe this ministeriall head was ordayned by Iesus Christe for if Iesus Christe be God liuing for euer what neede hath hee of a successour Rom. 9.5 If wee haue all his will in writing and if hee bee alwayes present in the middest of his Churche Ioh. 15.15 Act. 20.27 Mat. 18.18.28 20. to rule and gouerne the same what hath hee to doe for a Vicar or Liuetenaunt And as concerning charges and offices we knowe what executors he hath established and left Saint Paule in the Epistle to the Ephesians affirmeth Ephe. 4. 11. c. that Iesus Christ being ascended into heauen hath giuen some Apostles some Prophetes some Euangelistes some pastours some teachers to whome hee hath giuen in charge and committed his Churche to order and guide the same This is not spoken onely for two or three or for some other small number neither yet for one age but for all the Pastours of the Churche generallie and for all times Nowe you maye see what lieutenantes Iesus Christe hath substituted in his place but that hee shoulde giue vnto Peter a primacie to bee Pope and heade of the Churche is a meere leasing The seconde reason is this 1. Cor. 13.11 Iesus Christe onely is the foundation of the Churche 1. Corinth 3.11 Wherevpon it followeth that the Churche is founded vppon Iesus Christ and at no hande vppon Saint Peter and by consequent that Iesus Christ alone is the heade of the Churche and not Saint Peter Touching that which Iesus Christe spake vnto Peter Thou art Peter Mat. 16.18 and vppon this rocke I will builde my Church we will an one declare the true and naturall sense thereof The thirde reason S. Peters charge and office was limited and set within certaine bondes For S. Paul witnesseth of himselfe and Peter thus Galat. 2.7 That he was the Apostle of the Gentiles and Saint Peter of the Iewes And saith that this diuision was made by the reuelation and ordinaunce of
yeares or there about I holde my selfe contented to haue set down and declared this as it were by the way Hee that woulde more fullye see the falshod subtiltie whiche is in the deuice of this donatiō or gift may reade thē which haue cōfuted 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. Antonius Archiep. Cusan Cardinal Raphael volater who liued about the yere 1440. Also Antonius Archbishop of Florence in his historie Cardinal Cusanus in his third booke second chapter who sent his opinion to the Councell of Basill about the yeare 1460. Raphel 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 Councell of Syrmia which of these two then was at that time the onely and vniuersall heade of all the Churches But let vs see whether the bishop of Rome were by the auncient fathers auouched or acknowledged for the high or chiefe bishop Cypri lib. 1. epi. 1. 2. Cypri lib 2. epi. 1. c. S. Cyprian writing to the Bishoppes of Rome as Cornelius Stephanus and some others doeth not in any sorte call them either Popes or vniuersal Bishoppes but brethren and fellowes Cypria tract 3 de Simpli praelat Hee himselfe saith in an other place that there is no more but one Bishopprike wherof euery bishoppe in his owne charge holdeth a whole and sound portion Cypria in Synod Carthis 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 Bishoppe 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 sayde that it stoode him in hande to obserue the custome of the Elders whiche were his predecessors neither did hee constraine Polycarpus to doe the like or excommunicate him therefore and Polycarpus on his side did not thinke he had committed 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 whom wee haue spoken a litle before calleth Soter Anicetus Higinus Pius Telesphorus Xistus Elders as Eusebius in his fifth booke and sixe and twentye chapter reciteth 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 sayde Dionysius Lib. 4. cap. 3. Saint Ierome in an Epistle to Euagrius saith thus Hierom. ad Euagr. If a man dispute or reason of authoritie the world is greater then a citie In what place soeuer the Bishoppes be whether at Rome or at Eugubiū or at Constantinople or at Alexandria or else where they are all of equall ministerie and degree Chrysostome Chry. hom 43. in Saint Mat. ca. 23. whosoeuer saith hee shall among the Bishoppes desire primacie on earth shall finde confusion in heauen and he that shall affect or seeke to be the first shall 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 all he putteth down a notable sentence in the two hundred and seuen and thirtie Epistle to Eugenius the byshop of Rome saying If Christe haue sent thee thou shouldest iudge that thou art come not to be serued Gregor ad Eugeni epi. 237. but to serue The true successour of Saint Paule will say with S. Paule Not that we haue Lordship ouer your faith but that we are ayded and comforted with your ioy Saint Peters heyre will heare S. Peter saying 1. Pete 5.3 Not as though yee were Lords ouer the Lordes heritage but being made ensamples to the flocke In the third Councell of Carthage whiche was helde about the time of Pope Syricius in the 26. Conci Cart. tertium can 26. habet distinct 99. ca. primae sedis c. Canon which is also alledged distinct 99. The fathers ordeined that the bishop of Rome shoulde not bee called the prince or chiefe of priestes or the high priestes or any such other like thing but only the bishoppe of the first seate and that he him selfe shoulde not bee called vniuersall Bishoppe whiche laste clause Peter Crabbe the compiler or gatherer of the Tomes of the Councelles hath lefte out either by deceit or negligence I knowe not whether You see testimonies in owe gathered out of the most approoued olde Doctours and such as bee best worthie of credite 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 anye superioritie or authoritie one of them ouer another but that they were all associated and vnited together that some obteyned not neyther more or lesse power then othersome yea we reade that when the Romishe Bishoppe woulde sometimes haue vsurped more authoritie than did appertaine vnto him other Bishoppes did stronglye and stedfastly resiste him whiche appeareth by the historie following that Socrates an ecclesiasticall historiographer writeth in his seconde booke and fifteenth Chapter and Sozomenus in his thirde booke and eight Chapter A certaine man named Athanasius and one Paulinus beeing deposed from their charges by the Bishoppes of Asia assembled and mett together with the Metropolitane would needes complaine to the Bishop of Rome who easily gaue them letters by which he did place them againe in their firste offices and did greeuouslye reprooue and chide them who had put them there from But the bishops of Asia tooke this in such sorte that they obteyned of the Councell of Antioch that letters should
be written to Iulius Bishoppe of Rome by which there shoulde be declared vnto him that he did attribute and take vnto himselfe an authoritie whiche 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 whome they had deposed then they medled with those whiche were deposed by the bishop of Rome and others whiche were ioyned with him therein To whiche purpose they alledged the example of Nouatus whiche was as yet verye 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 gainsay the same neither any manner of way intermedled therein Furthermore if that whiche is maintained and practised at this day amongest the Romishe Catholikes touching the large iurisdiction and soueraigntie of their Pope were in force by Gods lawe as they woulde perswade the simple people thereof shoulde not then al the foresaid Bishops al others together with their Councelles and Churches whiche haue not at any time confessed the Bishoppe of Rome for their head be verie greeuously censured or punished and woorthie of a verie seuere and sharpe reprehension It is true that men may finde that some amongst the anciēt fathers haue somtimes called the Bishoppes of Rome high Priest and Pope but they did heretofore call after the same sorte 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. contra Arriano◠doth not onely call Iulius and Liberius the bishops of Rome high Priestes but also hee calleth by the very same name the Bishops of Grecia Dacia Cappadotia Affrica Ruffin lib. 2. cap. 26. Italie Sicilia and Armenia Ruffinus also in the second booke and 26. chapter called Athanasius the great high Priest As concerning the name Pope we will speake therof by gods grace and aide hereafter in the ninth chapter Moreouer let vs consider by what tokēs and markes the Pope of Rome saith that he is Saint Peters successour It is say the Romish Catholikes because that Saint Peter had his seate and chaire in the churche of Rome being there the Pastor 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 vncertaine whether S. Peter was Bishop of Rome or no at the least whether he bate rule there and helde the seat They are not able plainely to proue the same neither to approoue it as truth at what time it was neither vnder what Emperour neither how long because that out of the holy scriptures they are not able to bring Cal. lib. 4. Instit cap. 6. sect 14. so muche as one onely probable coniecture but rather the contrarie as Caluin hath well and sufficiently declared in his Institutions Secōdly if S. Peters abode at Rome hath giuen this autoritie to the Romish bishops to bee the heads of the Church and vniuersall Bishops from whence commeth it that the Councels haue limited to all the Patriarkes who were many and diuers yea euen after that they were brought to foure Concil Nic. Can. 6. Concil Antioch Can. 13. their seuerall charges making them Metropolitanes euery one in his owne prouince the Bishop of Rome hauing no more authoritie ouer others than others ouer him For at that time the Bishop of Rome might very well haue alleadged Saint Peters seate and the other Bishops and Councels woulde very well haue confessed and allowed the same if it had beene 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 Saint Peter was Bishop of Rome and there suffered martyrdome therefore it followeth that this Churche is the mother and mistresse of all the rest and that the Bishop thereof is the vniuersall and generall head of all Christendome Verily if in this respect the question bee to establishe and set vp a primacie it ought rather to bee placed at Ierusalem than at Rome For Saint Peter preached there Act. 2.14 Act. 2.12 Act. 4.3 yea the firste after Christes ascention where hee together with his fellowes and brethren builded vp the Churche did great miracles was imprisoned Act. 5. 18 and sundrie times persecuted The Prophetes likewise preached there and all the Apostles yea whiche is more Iesus Christ him selfe 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 helde in the Christian Churche assembled of all the Apostles There also Iesus Christ sent downe his holy spirite vpon his Apostles and disciples Act. 15. 6 c. Act. 2.1 c And to bee shorte from thence it was that the doctrine of saluation shoulde come forth to bee spread abroad throughout all the world euen as the Prophets had before tolde Isai 2.3 Michah 4.2 which things we cānot after any sort say or affirme of Rome Moreouer if we must respect and regarde the Apostles there is as muche or rather more reason to make Saint Paul the first Bishop or Pope of Rome as Saint Peter For in the first place besides that hee was not in any thing lesse or inferior to the most excellent or chiefe Apostles 2. Cor. 11.5 wee fynde not that S. Peter did at any time reprooue him in his ministerie Gal. 2. 11 as he reproued or blamed S. Peter And besides wee haue a certaine and an assured testimonie in the holy scripture touching Saint Paule Act 23.11 Act. 28.30 31 that he was sent by God to Rome there to beare witnesse of him that hee there preached the kingdome of God two whole yeeres together that from thence he writ diuers Epistles to the Churches that hee was there prisoner and at the last beheaded by Nero. And as touching Peter wee haue no assured testimonie that hee went to Rome or that he tarryed there exercising there the ministerie If they will replie that Iesus Christ gaue him the keies of the kingdom of heauen and that by that meanes he was preferred before Saint Paul and made head of the Church we haue answered that heretofore which we mind not heere to repeate Besides though it were so that S. Peter was ordained to beare rule ouer all Churches as an Apostle yet it can not thereupon followe that his successours ought to haue any such right or authoritie as he because they which succeeded the Apostles haue not the same charge and the same office that the Apostles had For
and met together when Iames was to take counsell of that which Saint Paule had to doe Act. 21.18 touching the purging and cleering of himselfe from the slaunders that were laid vpon him and giuen out against him And wee see also whither Iesus Christe sendeth the offenders who are stiffe not yeelding to a confession of their fault when he saith Tell it vnto the Church Mat. 18.17 For by the Church there hee meaneth no other thing but the Consistorie that is to say the gouernours and guiders of the Church euen as Chrysostome hath expounded it as wee haue before obserued it and put it downe in the first Chapter To be short it is very manifest plaine that there must be in the Church Ancients or ouerwatchers appointed to this end to watch ouer the manners of the people and who also together with the Pastors must looke to the exercise and execution of discipline that the church may be wel guided and gouerned The fourth head or point is Of the corrections and censures of the Church touching the corrections and censures of the church Wee haue saide that in euery church there ought to be a Consistorie to exercise and execute the discipline Now wee adde that this ought to be found true and declared specially in the corrections and censures Whereupon we haue certaine considerations to bee obserued and marked The first is that wee must make a difference betweene secret faults those which are publike and open that wee may applie thereto meete and conuenient censures I call them secret faults which are knowne to one alone or to very fewe persons And I call them publike and open faultes which are notorious and manifestly knowne of euery one or els of very many men If then the faultes be secret wee must follow in the correction and amendment therof the rule which is prescribed by Iesus Christ Mat. 18.15 in Matthew 18. where it is said If thy brother offend or sinne against thee goe tell him thereof betweene thee and him alone c. But if the faults be publike and open we must follow the commandement and example of Saint Paul 1. Tim. 5.20 His commandement is this Suche as offend reproue openly that the rest also may feare His example is in that when S. Peter had committed an offensiue fault hee did not warne him thereof apart Gala. 2.14 or by himself but did reproue him openly that before the Church The second consideration is that among open faults and offences there are some whiche are lesse than othersome are and therefore discretion and iudgement ought to be vsed in the censuring thereof But all the circūstances cannot be easily expressed wherefore the Consistorie ought to bee wise of good iudgement to practise the admonition and warning of Saint Iude Iude. 22.23 whē he saith Haue compassion of some in putting difference other some saue with feare pulling them out of the fire For amongest faults some deserue but simple or bare admonition alone othersom suspention from the holy supper others excommunication and other some other censure But we cannot be deceiued in this what so euer it bee in following doing that which the worde of God commaundeth vs that is to say to cut off from the church rebellious impenitent persons also faultie persons Mat. 18.17 1. Cor. 5.3.4 Tit. 3. 10. whiche stand stiffe in their faultes and consequently heretikes The thirde consideration is that when the question is of Censures and namely of cutting off from the vse of the Supper or of excommunication one alone should not take vpon him the knowledge thereof but it is necessarie and meete that the iudgement of the Church should bee interposed or come betweene For one man alone whatsoeuer graces hee hath receiued from God cannot or ought not to attribute vnto himselfe suche an authoritie And therefore S. Paul being willing to excommunicate the incestuous person saith thus 1 Cor. 5.3.4.5 I verily as absent in body but present in spirit haue determined alredie as though I were present that he that hath thus done this thing when yee are gathered together and my spirite in the name of our Lord Iesus Christ that such a one I say by the power of our Lord Iesus Christ be deliuered vnto Satan c. Although hee was an Apostle yet hee alone and of his owne authoritie doth not cut off from the Church this incestuous person but communicateth his aduice order to with the Churche to the ende that the matter might be done by common authoritie and consent And indeede in olde time this was the common and vsuall maner to wit that the Ecclesiasticall censures shoulde bee executed Tertul. Apologeti ca. 39. by the Consistorie For as it appeareth by the Apologetike or defensiue writing of Tertullian if question shoulde bee had touching them that ought to bee excommunicated or of them that had committed certaine faults whether they ought to bee receiued or no this authoritie appertained to the Ministers and Elders of the Churche who ordinarily and commonly assembled and met together for that purpose and matter But the denouncing or publishing of the excommunication or the casting of one our or the publike receiuing of him againe before the Churche was done by the Pastour In this sorte Origen ordaineth Origen in Iohan. Hom. 7. that hee whiche hath beene three times admonished and yet afterwardes amendeth not shoulde bee cut off from the bodie of the Church by the gouernors of the Church And Saint Cyprian Cypri lib. 3. epist 10. 14. 27. making mention of the custom 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 Clergie 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 Church the right and power that belongeth thereto hee arrogateth to himself and to his power authoritie to cut off from the Churche and to excōmunicate whom 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 namely in excommunication Now there are three speciall endes thereof The first is that those which be of wicked life and conuersation may not haue anye place amongest true Christians to the contempt of Gods name The second is that good people may not bee corrupted by the conuersation of the wicked 1. Cor. 6.6 for a little leauen leaueneth the whole lumpe The thirde is that they which haue fallen and offended may bee confounded and ashamed in themselues and aftewardes lifted vp againe comforted and reconciled to the Church That is it which S. Paule setteth out and meaneth 2. Thes 3.14 when he saith If any man obey not our
Bishops of our selues but for them August cont Crescon Grāmat lib. 2. cap. 11. to whō we administer the word Sacraments Now here I speake vnto al Cardinalls Bishopes Abbots Priors Curates and other priestes together with their Pope himselfe and will them to examine and iudge themselues in their owne consciences and see whether they can with good right boaste them selues to bee the Apostles successours in sound doctrine and in faithfull execution of their charge and office and to marke howe they obserue those canons which the attribute to the Apostles whereof the fiftie eight canon Can. Apost can 58. excommunicateth the Bishoppes and Elders who haue not any 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 carelesnesse they should be deposed There resteth the succession of persons or that whiche is of the Churche or place touching which first wee say that the auncient doctours did not alwayes ayde themselues with this argument when the were to fight with heretikes for hauing to deale with suche as did receiue and allowe the worde of God as well as them selues the dispute and matter in controuersie between them being onely in the true interpretation thereof they contented them selues to alledge scripture expounding places one by an other euen as Saint Augustine sayth August That that which is darke in one is cleare and manifest in an other But when they were to reason against them that would adde to the holy scriptures as Manichaeus who woulde that men shoulde receiue his Epistle whiche hee called fundamentall 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 theyr onely or their principall defence For in the first place they shewed by the woorde of God that they were in error and afterwards added as a good bulwark or meane of resistaunce the consent of the Churche 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 errour against trueth it selfe Lastly when they demaunded of heretikes from whence they came from whom they descended who were their predecessoures c. they meant not to speake of their vocation or calling whiche they neuer called into doubte or question for the greatest number of them were Bishoppes as Nestorius was Bishoppe of Constantinople Samosatenus of Antioche all lawfully called and hauing right and authoritie to teach in the Church but they meant to speake of their doctrine whiche was newe and not hearde of beefore Wherefore when they alleadged or laid succession for them selues they did not so muche meane the occupying of the chaire or enioying of the place as the continuance conformitie and agreement of the doctrine whereas on the other side 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 all 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 bee nowe in the Popedome had anye place so that a man may safely say they are not descended from the Apostles nor frō theyr true successors To conclude we say that it is verye certaine that such a succession of the Pastours in the primitiue Churche was of greate weight and importance because the Pastors at that time had not onelye 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 priestes of the Church of Rome Let the most sound iudge thereof Is the controuersie in the Church touching succession to some inheritance 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. Paule sayth If any man desire the office of a Bishop he desireth a good or excellent worke And againe 1. Tim. 3.1 speaking vnto bishops Take heede to your selues saith he and to the whole flocke Act. 30.39 whereof the holy Ghost hath made you Bishoppes or ouerseers to feede the Church of God And S. Peter The Elders which are among you I beseech which am also an Elder with them 1. Pet. 5.12 feede the flocke of Christ whiche is committed vnto you caring for it not by constraint c. The succession then of the Chayre or place is nothing without the succession of doctrine and dutie For if the byshoppe bee deade as saith S. Cyprian when no sounde goeth foorth of his mouth Cyprian lib. 1 epl 4. Greg. epl 24. If he be deade as sayth S. Gregorie when hee preacheth not by what title may a man saye that the Romish byshoppes and Priestes succeeded the Apostles and haue the possession of their chayre or place if they be deade or altogether dumbe or else not the followers of the Apostles in doctrine truth for let vs a little beholde howe the auncient fathers haue ioyned and knitte the succession of person or place with the succession of doctrine and office Irenae lib. 4. cap. 33.34 Irenaeus saith We are commaunded to yeeld obedience to the elders which are in the Churche who haue their succession from the Apostles and together with the succession of the office of a Bishoppe haue receiued according to the good pleasure of the father certaine grace and knowledge of the trueth Tertullian saith also If some heretikes dare be so bold to intermingle themselues with the times of the Apostles thereby to make men beleeue that they were deliuered from the Apostles them selues because they were vnder the Apostles or in their dayes we may say let them shewe then the beginninges of their churches let them vnfolde or discouer the succession of their Bishops in suche sorte running and flowing by continuall order from the beginning that the first Bishoppe hath had some of the Apostles for his author and predecessor or some one of them who were the followers of the Apostles who also did notwithstanding perseuer and continue with the Apostles And a little after The Churches saith hee whiche were planted after the Apostles time those which are yet planted at this day although that they bring not any author for them from amongest the Apostles themselues or Apostolicall persons yet notwithstanding beeing founde consenting in the same faith they are not to
benefices without exercising and executing offices It is affirmed that Pope Innocentius the 4. of that name about the yeere of Christe 1244. did so exalt their estate and calling that he commanded by Edict that frō that time forward they should go on horseback and should weare a red cap or hat a scarlet to be for a signe and witnesse that they ought to be alwaies readie and prepared to suffer and shed their blood for the defence of Christian religion And Paul the second about the yere 1470. hath ratified the same Edict and in some point augmented 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 because at the 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 Priestes and Deacons of Rome were in times past much lesse and inferiour to the Bishops in steede whereof at this day they goe before them in honour and dignitie And that so it is we reade that when the Bishop of Rome sent two Embassadours or Legates to the councell of Carthage wherof one was a Priest of the Church of Rome he was set the last of all Also that in the coūcel which Saint Gregorie held the Priestes of the Church of Rome were set last made their subscription apart by themselues 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 Now we must vnderstand that the names of Patriarch and Metropolitane were 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 councel of Constantinople wherein mention is made of Metropolitanes These Patriarches then or Metropolitanes beeing 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 another that at the last they haue brought all the Patriarches euen to the number of foure as wee haue named and described them in the aforesaide seuenth chapter And this hath principally come to passe because that either for the antiquitie of the Churches or for the renowne 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 hee of Constantinople haue quite and cleane taken away the roome and place of the other two And as touching the two of Rome Constantinople wee knowe what iarre and contention there hath been betwixt them which is not as yet well compounded or ended In the time of Gregorie the first of that name about the yere sixe hundred two there was great controuersie and stirre for the primacie of the Church For Iohn Bishop of Constantinople was declared and published in a full and solemne Synode of the Grecians vniuersall Patriarch and the Emperour Mauritius commanded Gregorie to obey the said Patriarch of Constantinople But Gregorie woulde not indure or suffer this presumption that any Bishop should be an vniuersal bishop ouer the rest in his Epistles he yeeldeth reasons thereof First he saith Greg. lib. 6. epist 76. Greg. lib. 6. epist 86. If hee fall that is called the vniuersall Bishop the whole church falleth frō her estate Secondly None of my predecessors hath euer desired to haue or vse this prophane worde For if there bee one Patriarch that is called vniuersal the name of Patriarch shall bee taken from all the rest To consent to this execrable and accursed name is no other thing but to betray the faith and to destroy Christianitie Thirdly Greg. lib. 7. epist 196. I speake freely and boldly that whosoeuer calleth him selfe vniuersall Bishop or desireth to bee called by that name the same is in his pride the forerunner of Antichrist because that by his pride he preferreth himselfe before all This controuersie being betweene these two Patriarches of Rome of Constantinople it fell out and was agreed that the Patriarch of Constātinople 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 yeere 604. as wee haue declared in the seuenth Chapter that he was created Pope and vniuersall Bishop of all Churches And as touching the name pope it hath bin heretofore generally attributed and giuen to all Bishops as may bee proued by these testimonies Aurelius Bishop of Carthage is called by this name Pope in the beginning of the councel holden at the said Carthage of which councell hee was President In the hundreth fiftie and one Chapter of the same chuncell Innocentius Bishop of Alexandria is called Pope Saint Cyprian in certaine Epistles which hee writ to the same Bishop calleth him Pope The Elders and Deacons of Rome Cyprian lib 2. Epist 7. called Cyprian Pope in their Epistles Saint Ierome oftentimes calleth Augustine Pope in his epistles Dionysius Bishop of Alexandria in the thirde Epistle to Philemon calleth Heraclas his predecessor Pope as wee may see in Eusebius his seuenth booke Euseb lib. 7. cap. 7. seuenth chapter There may bee many suche like testimonies founde whiche declare that the name Pope was in auncient time common to all Bishops If the question be touching the signification of the name Suidas saith that it signifieth in the language of Syracuse as much as father But we haue disputed and discoursed heretofore largely enough of this primacie Nowe let vs returne to our first purpose and speeche who is hee that hath ordained these orders and ecclesiasticall degrees by what dore haue these pastors entred into the Lordes sheepefolde who hath called placed them in their charges was Iesus Christe who is the chiefe sheepehearde the Prince of Prophetes the wisedome of the father so ill aduised or so carelesse that hee hath not placed so many degrees and offices in his Churche as hee sawe and knewe to be needefull for the rule and gouernement thereof seeing hee loued it so much and esteemed it so deare and precious vnto himselfe that he deliuered himselfe vnto the most cruel and most shamefull death of all others to saue it Let these reuerende Prelates put downe their authors Let them shew from whence they are come and from whome it is that they bee as it were installed established and set in the Churche Let them bringe foorth and alleadge the woorde of GOD if they can or if they can not let them leaue