liued vnder Domitian and euen vnto Traian his dayes Nowe if they of the Church of Rome will say that the Popes whiche succeeded Saint Peter were the heads of the church to whom all the rest of the Bishoppes ought to bee subiecte they must of necessitie be driuen to confesse that S. Iohn was subiect to Linus to Cletus and to Clemens Moreouer if S. Peters successors be the heades of the Churche Clemens who succeeded him in the third place as they say was so likewise But let vs heare what hee himselfe saith in an Epistle which as some say he writ to Iames Bishop of Hierusalem The title or inscription is this Clemens Tom. 1. concil pag. 135. col 2. to Iames the Lordes brother Bishop of Bishops gouernour of the Churche of Hierusalem and of all other Churches which by the prouidence of God are throughout all the worlde If Clemens were the vniuersall Bishop why did hee spoyle him selfe of his owne titles to attribute ascribe and giue the same vnto Iames to whome they did not belong Furthermore who is hee that hath lifted vp the Pope into this goodly degree of honour Is it Iesus Christe or his Apostles No in deede for wee reade that Bonifacius the thirde of that name Bishop of Rome was by the Emperour Phocas ordayned the firste souereigne or chiefe of all Christendome and the Church of Rome established heade of all the Churches in the world and this was about the yere of Christ sixe hundred and foure This Phocas as the historie writers rehearse and record was a traitor and an vnfaithful murderer of the Emperor Mauritius his master for as the said Mauritius at a certaine time shewed him selfe ouer seuere and rigorous against his souldiers they being giuen to debate and contention chose Phocas for Emperour who in Calcedonia immediately caused to be cut off the forenamed Mauritius his owne heade his wiues also and his three sonnes named Theodorus Tiberius and Constantine But hee receiued his paiment and reward for it afterwards For hauing reigned eight yeares he was at the laste slaine by the common people in the yeare of Christ 612. Beholde and marke by whom the primacie of the Romish Church was established and the Romane byshoppe made an vniuersall bishop there beeing before not so muche as anye newes of it For as concerning a certain Edict or decree which they alledge by which Constantine the greate a Christian Emperor gaue vnto Siluester the bishop of Rome aboute the yeare of Christ 317 spirituall domination and gouernement ouer all the Churches of the whole worlde also the iewels and kingly ornaments yea the Empire it selfe and politike gouernement ouer all the West partes it is a writing found and forged for and at their pleasure ful of lyings also and falshoods which may be easily proued by these reasons There are none of all the approued historiographers during certaine ages which make mention thereof after any sorte as Eusebius Eutropius Ruffinus Socrates Theodoretus Beda Euagrius Paulus Diaconus Zonaras Nicephorus Orosius eyther other the like yea they whiche haue written the liues of the Emperours and Popes haue not any whitte at all spoken thereof No more haue the auncient Doctours Athanasius Basilius Saint Ambrose Gregorie Nissenus Gregorius Nazianzenus Optatus Mileuitanus Saint Augustine Chrysostome whiche is more the Bishops of Rome them selues haue not saide any thing thereof no not in Councelles when they haue taken vpon them the care and charge to maintaine their primacie whiche woulde notwithstanding haue been a good buckler and shield of defence for them If Constantine gaue to the Romane Bishop the primacie ouer Constantinople Antioch Alexandria Hierusalem and all other Churches what reason had he to suffer in the councel of Nice whereat hee him selfe was president that the contrary should there be determined and concluded Concil Nic. Can. 6. habetur tom 1. Concil pag. 342. For in that Councell it was concluded that the Bishop of Rome shoulde not bee preferred before the Bishop of Alexandria or of Antioch or of Hierusalem If the foresaid Emperour ordained that the Bishop of Rome shoulde bee helde and taken for the head of all the Churches of the worlde wherefore then did Bonifacius demaunde and seeke the same of Phocas whereas he shoulde rather haue required to haue kept the same to him selfe and his successors which was long before graunted by Constantine to his predecessors With what conscience woulde Constantine giue vnto Siluester lordshippe and gouernment ouer the Churches and the Empire hee him selfe beeing a Christian and therefore by consequent knowing very wel that there was a destinction and difference betweene the office of the Pastours of the Churche and the charge and duetie of Magistrates Eusebius euen as Eusebius witnesseth of him that hee was accustomed to say that the Lorde had giuen and committed the inwarde charge of the Churche to the elders ministers but the outwarde to him If wee woulde consider Siluester with what conscience also coulde hee accepte the sayde donation or gift the vse whereof as he well inough knewe Iesus Christe had forbidden him Luk. 22.25 Mat. 22.21 for hee was not ignorant of this sentence The kinges of the nations beare rule c. but it shall not bee so amongest you Also Giue vnto Caesar the thinges whiche are Caesars Wherefore seeing that Iesus Christ hath distinguished the offices of the Magistrates and the charges of the pastors of the Church Siluester did very yll to confounde and iumble them together in his owne person Yea also there is a certaine Canon to this purpose Distinct 96. Can. Quū ad Nico c. auouched and alledged vnder the name of a Pope 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 shewe if they can any matter touching this point in the histories Verilye so far is it that Siluester those which succeeded him euen vnto Hildebrande who was named Gregorie the seuenth and was created Pope about the yeare of Christe one thousande seuentie foure did holde the Empire of the West that indeede they had not rule or authoritie ouer the Citie of Rome but did peaceably and quietlye acknowledge the Emperors for their Lords and were subiect to their lawes neither was there at any time a Pope chosen or created without the authoritie of the Emperour The change came in in the time of the foresaide Gregorie It is about fiue hundred yeres agoe since the Popes haue by little little incroched vpon the Empire haue at the last brought into their subiection the Citie of Rome and since they did accomplishe that there is not passed aboue a hundred threescore and nine
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
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
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
and ground of truth not that it is so simplie and indeede of it selfe but in respect of vs because that the truth of God hath not place in the worlde saue onely in the Church For as much therefore as God maintaineth his truth amongest men Chrysost in 3 cap. 1. ad Timoth. and maketh it alwayes to goe his right course by the ministerie of the Churche therefore is the Church called the piller and grounde of the truth To be short because that God himselfe commeth not downe from heauen and doth not euery day sende his Angels to maintaine his truth among men to publish it to the world but vseth the ministerie of the Church for this effect that is to say the preaching of the word for this cause it is called the columne or pillar of truth because that by the preaching of the worde it is reteined amongest men and countergarded to the ende that it decaye not or perish from the memorie or remembrance of men The thirde reason The Church is gouerned and guided by the holy Ghoste howe then can it erre I aunswere that so farre foorth as the Church is gouerned by the holy ghoste suffering it himselfe to be guided by him obeyeth him shee cannot erre but if shee doe the contrary shee may erre and doeth erre The fourth reason In the kingdome of heauen no error can haue any place Mat. 13.24.16.19 For trueth reigneth therein but the Churche is the kingdome of heauen It followeth then that in the Church no error can haue place All this is true of the Catholike Church yea and of particular Churches also so farre foorth as they shewe themselues to bee the kingdome of heauen and not the kingdome of this worlde and of the fleshe that is to say so farre foorth as they are assemblies subiect in al things to Iesus Christ the king of heauen But where is that particular church so obediēt to Iesus Christ the king of heauen that it erreth not and fayleth not in many points and particular duties The fifth reason councels cannot erre but the church consisteth of councels therfore the church cannot erre This Syllogisme pretendeth and laboureth to proue an vncertaine thing by another thing yet more vncertaine For many examples do plainely testifie that the councels may erre as indeede they haue oftentimes erred And touching the first the councell that Ahab assembled of foure hūdred prophetes did not it erre It is written that they beeing come to this wicked king to flatter him 1. King 22.6 c. Satan was sent out by and from God to bee a lying spirite in their mouthes so all of them with one consent condemned the truth Michaiah alone withstanding them who was reprooued as an heretike beaten and put into prison Iohn 11.47 The councell which the high Priests and pharisees assembled in Ierusalem against Iesus Christ did not it erre wee see how they condemned Iesus Christ litle regarded yea much despised his doctrine And what shall wee say of the councels and Synods which were helde and kept after the death of the apostles euen vnto our age whereof some haue reproued and vndone that which was established and done by others for of necessitie either the one or the other haue erred they being repugnant and contrary one to another Examples hereof The councell of Carthage in whiche Saint Cyprian was president did decree Con. Cartha that those whiche were baptised by heretikes shoulde bee baptised againe Which decree was broken and ouerthrowen by an other Councell of Carthage holden after Con. Cartha The second Synode of Ephesus Synod Ephe. consented to Eutiches his error and imbraced the same receiued it in this that he confessed in Iesus Christe but one only nature that is to say the diuine nature which error was afterwardes confuted and caste downe to the ground Con. Chalce by the general councell of Chalcedonia The councell of Constantinople Con. Constant called by the Emperour Leo about nine hundred yeeres agoe ordeined that men shoulde throwe downe and breake in peeces all the images that were in Churches which ordinaunce the Councell assembled at Nice Con. Nicen. by the commaundement of Irene the Emperours mother was immediatly after broken and cracked and commaundement giuen that Images should be set vp againe Con. Neoces Con. Maien Con. Cartha 2. Con. Nicen. The Councell of Neocesaria and of Maience and the second councel of Carthage did forbidde marriage to the ministers and Elders of the Church The councel of Nice decreed the contrarie permitting ministers to marrie Con. Braca Con. Tole 3. Con. Roma The councell of Bracara did pronounce curse against those that absteined from eating flesh and this decree was confirmed by the thirde councell of Toletum but the councell of Rome ordeined the contrarie forbidding the vse of fleshe vppon certaine dayes of the yeere August lib. 2. de Baptis contra Donatist cap. 3. To bee short Saint Augustine plainly declareth that which I speake to wit that coūcels may erre For he expresly saith that the letters and Epistles of particular Bishops are corrected by prouinciall councels and the prouinciall councels by vniuersall and the former vniuersal councels annihilated and disanulled by the latter when by some certaine experience of thinges that which before was secrete is opened that which was hiddē is made euident and plaine neither shall it stand them in any steede at all to say that this place of Augustine ought to be vnderstood of outward and indifferente things for Saint Augustine disputeth there of a point of doctrine that is to say of the opinion of Saint Cyprian and of the councell of Affrica touching rebaptisation or baptising againe Now then in so great diuersitie and gainesaying one of another what shall wee say To whiche councell shall wee giue greater faith and credit For this we perceiue cleerly and plainely that they thus crossing and contrarying one an other did not all consent and speake according to the truth that therefore wee must of necessitie conclude that some of them haue erred and that by their false and erronious determinations they haue degenerated and gone astray from the right way of the worde of God Certainely it is very meete and requisite An admonition touching Councels and Synods that wee shoulde bee wise and very well aduised when the question is either to set out or to receiue that which shal bee determined by councels and Synods For it is altogether manifest and plaine that councels and Synodes may be deceiued And therefore as touching their decrees and determinations this is that wee haue to say that we must bring the weight of them make it subiect to the balance that is to say wee must trie and examine them by the worde of God Gala. 1.8 which is indeed the balance whervnto not only men are subiect but also the Angels as S. Paule teacheth in his Epistle to the Galathians
and commaund to vs. Next the commaundement of the Sabaoth in respect of the figure was temporall and indured but a season and therfore it ought to haue an ende as the other ceremonies of the lawe had Wherefore the figure was taken away and changed not by the authoritie of the Church properly or as you would say of it owne authoritie but by the trueth it selfe which declared and shewed it selfe in Iesus Christe whereupon also the Apostle saith Col. 2. 16.17 Let no man therefore condemne you in meat and drinke or in respect of an holy day or of the newe moone or of the Sabaoth day which are but a shadowe of things to come The sixt reason The Apostles decreed in the first Councell which they held in Ierusalem Act. 15. 29. that the Christians shoulde abstaine from blood and from that that is strangled which decree yea brought and put into writing the Church hath taken away and chaunged after the time of the Apostles giuing leaue to christiās to vse both blood and that that is strangled It foloweth then that it is lawefull for the Church to change som thing in the word of God and by consequent that the Church is aboue the same worde I aunswere that the place of the Actes touching that which the Apostles determined in the Councell whiche they helde in Ierusalem is ill vnderstood and yet more ill applied to fetch and drawe from it such a consequence For the Church after the Apostles hath not established any thing against the decree of the Apostles in that they haue suffered Christians to vse and eate blood and that that is strangled For the decree of the Apostles was made set vp and published for a time onely and therefore it ought to ende The Church in the time of the Apostles was builded as well of the Gentiles as of the Iewes Some weake ones amongest the Iewes thought that they were yet bounde in their consciences to the obseruation of the lawe of Moses that is to say to the ceremonies thereof The Gentiles on the other side strengthening themselues with that Christian libertie which Iesus Christe hath brought vnto vs woulde without any difference vse all manner of meates and so amongst the rest blood and that that was strangled Wherevpon the Apostles least that so free a vse of blood and of that that was strangled might breede and bring some offence to the weake Iewes determined and decreed in their Councell that euerie one shoulde abstaine from such meate for a time til that they might see a good agreement peace betweene these two peoples Now afterwardes the feare of such an offence beeing taken away the Church iudged that the obseruation and keeping of the said decree was not any more necessarie or any longer needefull and therefore respecting the intent and purpose of the Apostles gaue libertie to the faithfull to vse all kinde of meates or els to speake better did by the word of God declare vnto them the libertie that they had to vse all maner of meates without in any thing altering changing the intent purpose of the Apostles when they made and established the foresaide decree not being appointed and set vp by thē but for a time onely And thus much touching the reasons of the Romish CatholikS who affirme that the certaintie truth of the word of God doth depend of the iudgement and authoritie of the Church Beholde nowe our reasons to the contrary The first is this The certaintie of the church dependeth vppon the authoritie of Gods word It followeth then that the contrary cannot bee true to wit that the certaintie of the worde of God shoulde depende vpon the authoritie of the Churche Nowe wee proue the antecedent or former proposition by that which the holie Ghost saith Ephe. 2.20 that the Churche is builded vppon the foundation and doctrine of the Prophetes and Apostles Whereupon it followeth that the Church dependeth vpon the authoritie of the same doctrine And heereunto belong the sentences of the ancient doctors which wee haue cited and quoted before in the third Chapter by which this is shewed and proued that the Church is marked declared and knowne by the holy scriptures The second reason The holy scripture being giuen by inspiration of God 2. Tim. 3.16 as S. Paule saith hath the authoritie from it selfe as we haue declared in the beginning of this Chapter in answering the first reason of the Romish Catholikes wherein we haue followed the iudgement of Alfonsus de Castro It followeth then that it taketh not credite or authority from the Church neither more not lesse than the edict and lawe of the King which hath the authoritie it hath from it selfe that is to say frō the king from whom it proceedeth and commeth and not from the Parliament to which it is sent although that the same bee allowed praysed yea and expounded sometimes by the saide parliament The thirde reason If the word of God ought to be heard aboue the Church then certainly it doth not hang of the authority of the Church but that the worde of God ought to be heard aboue the Church it appeareth by this which S. Paule saith that it ought to be heard aboue the Apostles Gal. 1.8 yea the Angels them selues Wherefore it followeth that the word of God doth not hang of the authoritie of the Church The fourth reason Aug. cont Max. lib. 3. cap. 14. Saint Augustine openly declareth that the holy scripture is aboue the Councels and so by consequent aboue the churche represented by Councels For writing to Maximinus the Arrian touching the worde Homousios that is to say consubstantiall or of the selfe same substance together with the father whiche word was confirmed by the coūcel of Nice and on the other side disallowed by the councel of Ariminum in the time of the Emperour Constantine he saith thus Now I haue not to vse or alleadge the Councel of Nice neither thou the Councel of Ariminum to preuaile thereby one of vs against another For as I am not bound to the Councel of Ariminum so art not thou bound to the Councel of Nice We haue the authority of the scriptures which are not partiall or particular witnesses for the one or for the other but are commō witnesses to both of vs. Let vs therefore by them dispute and reason of the matter in controuersie betweene vs. CHAP. XIIII Of the discipline of the Church NOW wee must speake of the Ecclesiasticall discipline in which notwithstanding wee wil be briefe short because there is of this matter a verie large sufficient treatie extant alredie which may satisfie and content all good mindes and is intituled The confirmation of the ecclesiastical Discipline The confirmation of the Ecclesiasticall discipline obserued in the reformed Churches of the kingdome of France And also hee that will reade the Institution of M. Caluin Caluin li. 4. inst Beza in cōfes fidei specially in his
strengthen the faithfull peoples consciences at this time in which it seemeth that the Diuell the enemie of Gods glorie and our saluation is vnchained and vntyed and that all the worlde is kindeled with rage and set on fire with furie and conspired with him furiously to rushe vpon the poore Church setting out and making a shewe against it of all that that crueltie can deuise Wherefore I shewe what is the state and condition of the Church on earth that shee hath alwaies had such a vertue of patience and so great constancie and courage in the middest of the crosse that tyrants haue rather left to persecute her then that shee hath failed and fallen away by their torments insomuch that shee hath abode inuincible and vnconquered against the vehemencie violence of so many horrible combates as shee was to sustaine and indure and out of all them hath brought a famous victorie and most glorious crowne In summe that the sonne of God hath alwaies founde place and passage in the middest of the worlde notwithstanding the fires swordes torments furies outcries and horrible scatteringes abrode which were made against him As touching the fruite and profit which may come of this little labour I dare not affirme any thing thereof except it be in respect of you my Lorde For I doubt not but you take as muche pleasure to heare mee discourse in writing vpon this matter of the church as you commonly do when you heare mee speake either particularly to your selfe or publikely in the execution of my charge and office And yet if you regarde that which is mine without doubt the fruite will be none but if you consider the argument and the large laying out of the matters conteined in this present treatie I assure my selfe that it will not bee altogether vnprofitable and that they which shall reade the same will not repent themselues thereof Furthermore I staying my selfe my Lorde vpon your accustomed goodnes through which you disdaine not or dislike any thing which commeth from your seruants offer and dedicate vnto you this litle booke most humblie beseeching you to accept it and to take it well that it commeth out into light vnder the inscription of your name and to receiue it with such gentlenesse and curtesie as you haue been accustomed to loue vertue and fauour Christian religion and those that make profession thereof For I hope that if you receiue and take it well that your name shall procure it more grace and liking and shall get it more authoritie and purchase it more fauour amongst all because that thinges dedicated to great personages are better receiued of the lower sort although the things of themselues are oftentimes very base and of small account and value And also as touching my selfe I was gladly minded to declare and shewe by this slender meane a testimonie of the obedience which I owe you and for the singuler earnest desire which I haue to doe you the most humble acceptable seruice that I can in the Lorde whom I beseeche with all my heart to maintaine you my Lorde and my Ladie the Countesse your sister in his most holy and most worthie keeping and to preserue you both in a blessed and long life augmenting and increasing in you dayly more and more the giftes and graces of his holy spirite wherewith hee hath so plentifully decked liberally inriched you From Turenne this xxv of March 1577. Your most humble and most obedient seruant Bertrand de loque A TREATIE OF the Church containing a true discourse in which a man may clearely behold and see what is the nature forme gouernement and guiding of the true Church together with the infallible markes and tokens by which a man may know it and discerne the same from the Romish Church and all other false and counterfeited congregations CAP. I. Of the diuers significations and acceptions of this word CHVRCH and how the Church is commonly distinguished MEN are accustomed to saye that euery woorde which may be taken in many senses and in diuers significatiōs should rather bee distinguished then defined For a man can not otherwise rightly declare the nature vertue and disposition of any thing vnlesse he be first resolued of the sense and meaning in whiche it ought to bee taken For as much therfore as this word Church is of that sort being a Greeke word which signifieth an assemblie or congregation is taken or deriued from a worde which in that tongue signifieth to call or to cause to come it is meete and necessary that before we giue the difinition thereof wee declare after howe manye sortes men vse to take it 1 Nowe men sometimes take it for a companie or assemblie of wicked persons Psal 22.16 as Psalme 22.16 The Churche or the Synagogue of the wicked haue inclosed mee and in Psalme Psal 26.5 26.5 I haue hated the Churche of the wicked that is to saye the companie For there is in the Hebrue text two words which the Greekes haue turned Synagogue and Churche which doe signifie as muche as a companie troupe or assemblie 2 Sometimes it is put for the assemblie of citizens and burgesses of a towne in whiche meeting they intreate of the common and ordinarie affaires of the common wealth and so doth Saint Luke vse it Actes 19.32.39 Act. 19.32.39 3 It is also taken for the place whether the assemblie is called together as Iudeth 6. Iudeth 6.16 verse 16. And they called together all the auncients of the citie and all their youth ranne together to the Church or assemblie that is to say to the place of the congregation or assemblie 4 Also for the Senate or consistorie of the Churche that is to say for the Pastors and Elders of the Church who are indeede the conductours and guiders thereof as when Iesus Christ sayth Tell the Churche Mat. 19.17 Chrysostom Hom. 62. vpon Matth. that is to say euen as Chrysostome also expoundeth it the Pastours leaders and gouernours of the Churche according where vnto we see that Saint Iohn making mention of the consistorie of the Iewes in which it was sometimes determined to thrust out of the Synagogue euerie one that would confesse Iesus Christ Ioh. 9.22 hee sayth generally that the Iewes made this decree although it was indeede the Consistorie onely 5 But in the question or matter of Christian religion it is taken for the companie and assemblie of faithfull people which make profession of the true pure religion of God Of this Church speaketh S. Paule when he saith to the Pastors therof Take heede to your selues and to all the flocke Act. 20.28 whereof the holie Ghost hath made you Bishops or ouerseers to feede the Churche of GOD whiche hee hath purchased with his owne bloud But here wee must obserue certaine distinctions for euen in this signification the Church is commonly distinguished into three sortes First it is called triumphant or else militant The Church
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
be helde taken or acknowledged for any other then Apostolicall pro consanguinitate dictrinae saith he that is to say for the nighnesse in blood or by reason of that doctrine which they maintayne keepe and holde with the Churches which the Apostles them selues ordayned and set vp S. Augustine writing to one Generosus Aug. op 156. doeth so extoll the succession and continuall order of Pastours that hee nameth thirtie Bishops of Rome putting Anastasius for the nine and thirtieth but hee addeth euen presently or immediatly after In all this ranke or bande there was not to be founde one Donatist And against the Manichees he writeth thus Epist fundament cap. 4. There are verye many thinges whiche holde and keepe me in the lappe of the Catholike Church the consent of people and nations the authoritie whiche was begunne by myracles nourished through hope augmented by charitie and confirmed by antiquitie moreouer the succession of Pastours euen from the seate of Saint Peter to him that is at this day present And a little after But on your parte sayth he to the Manichees ye alledge or bring foorth no suche thing but onely ye retaine or stande to a promise of trueth which indeede if it did declare it selfe so euidently that a man coulde not any more dout thereof I confesse consent that it ought to be preferred before antiquitie succession and all other thinges S Hierome Hierom. epi. 1. ad Heliod habetur they are not saith he the sonnes and children of holy men that hold and possesse the places of holy men but they which followe their doctrine and practise their woorkes Distinct. 40. Can. And Chrysostome in a certayne place There are sayth he many Elders and fewe Elders manie in name and fewe in deede Beholde my brethren how ye are placed and set in the chaire For it is not the chaire or place that maketh an Elder but the Elder the chaire or place Beholde after what maner and sort the ancient writers haue spoken But would we know in one word by the word of God of what value is the most common and olde succession that a man can suppose if the puritie of doctrine bee wanting S. Paule teacheth it vs Gal. 1.8 writing to the Galathians when he saith If wee our selues or an Angell from heauen preach vnto you otherwise then that which wee haue preached vnto you let him be accursed Moreouer I woulde gladly demaunde of the Romish Catholikes for what cause they holde not the Churches of the East for true Churches They will not say that it is because that succession is not on their side for they want not that but it is on their side euen as olde and auncient at the least as in the Romish Church Wherefore they must needes say that it is by reason of the doctrine receiued amongest them to wit because they hold not the Pope for their head because they deny purgatory because their ministers be married because they celebrate and minister the holy supper with leauened breade because they giue both kindes to the people and such like thinges Nowe if as touching the East Churches the Papistes iudge of the Churches not by succession but by doctrine wherefore do they when they dispute with vs stay them selues rather vpon succession then vpon the doctrine seing that the question in controuersie betweene vs is to examine the markes of the Church Secondarily touching the matter of succession we say that if we shall enter into the sifting of the succession of Popes and Bishops in the Church of Rome we shal easily finde that if men will theredy iudge of their vocation or calling it shall not serue their turne very much or stand them in any great steade For this we shal be sure to finde that they haue oftentimes succeeded tyrāts schismatikes excommunicate persons and Bishops or Popes not lawfully called For what was Gregorie the seuenth who was named before he came to the pope dome Hildebrand Vrspergensis Vrspergensis witnesseth that hee vsurped the Papall seate through tyrannie and not by a lawfull vocation And the councell holden at Wormes Concil Wormat in the yere 1080. saith also of the said Hildebrand that he was not chosen by God but that he did without shame thrust in himselfe thether by deceit and money and that he ouerthrewe the ecclesiasticall order that he was an offensiue person a mouer of debate and an obseruer of diuinations dreames yea a manifest Necromancer or coniurer What was the woman Pope Ioan about the yere 854 Platina Platina in her life saith that she was an English woman who in her youth followed and accompanied a younge scholler in studies and profited so well therein that at Rome shee was esteemed amongest the most skilfull and learned for which cause shee was exalted to bee Pope they supposing shee had been a man But she was founde great with childe and at the last deliuered in an open streate and as they were going in solemne procession vpō the shoulders of those that caried her where also shee died What was Benedict the ninth The storie writers declare that after he was accused of many crimes by the Romanes he was driuen away and in his place was ordained the Bishoppe of Sabina called Siluester the thirde who likewise was deposed and put downe because he was an idiot ignoraunt and vnprofitable and the saide Benedicte recouered the seate againe from whence through couetousnesse hee put him selfe downe and ordayned in his place Iohn the Archdeacon of Saint Iohn port Latine who was named Gregorie the sixt to whome he solde the Popeship for verye muche money paid downright Iohannes Maior Mare Historiarum Nauclerus Platina as witnesseth Iohannes Maior The sea of histories Nauclerus Platina and the same Gregorie beeing Pope was iudged as well by the Cleargie as by the people to bee a murtherer and a symoniakal person What was Siluester the seconde Platina saith that being a Frier hee gaue himselfe to the diuel vpon condition that he would aide helpe him to obtaine that which hee desired so by that meanes he came to be Pope What was Eugenius the fourth He by the definitiue sentence of the Councel of Basill was condemned for a schismaticke rebell and stubborne person and so deposed and one Aimus Duke of Sauoie substituted in his place in the yeere 1439. the 16. of Nouemb. Notwithstanding he being supported and 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 anie other examples for this cā not be done but in long time may we now affirme first that in al the time of these Popes there hath not been some interruption or breach of personall succession in the seate of Rome veryly we must confesse it vnlesse a man would say that heretikes and notorious schismatikes were the heads of the church
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
and very often also of wicked life and this they doe through fauour mony robberies spoiles factions and other lewde and naughtie practises ouerthrowing all order and subuerting all good pollicie and discipline And yet notwithstanding the Canons which they attribute to the Apostles ordeyne and determine that euery bishoppe Elder or Deacon Can. Apost Can. 29. 30. that shall haue obteined his office by monie or giftes or by the fauour of the princes and potentates of this worlde shoulde not onely be deposed from their estates and offices but also excommunicated and cast out of the Churche and that not onely they them selues but also they which shall admit and receiue thē nto such charges and whiche shall shewe them fauour and shall communicate with them Nowe let men marke howe these Canons are at this day obserued and practised in the Romish Churche and by consequent howe right and lawfull the vocation is of the Bishoppes and priestes of that Church It is true that they vse indeed the imposition or laying on of hands but euerie one knoweth with howe many trifling toyes and superstitions it is accompanied And indeede this is the onely poynte whereof they can vaunt themselues which is not so necessarie but that we may verie well ouerpasse or little regard it as hauing no expresse commaundement touching the vse thereof For touching the two substantiall pointes Titus 2.7 they wante them wholy contrarye to the ordinaunce of Saint Paul Titus 2 7. But touching our vocation it is an easie matter for euerye one to iudge whether it be true and lawefull euen by the proceeding which they that chose vs keepe holde in the right examination diligent inquirie that they make as well of our doctrine sufficiencie meane and manner of teaching as of our life manners and conuersation also by the allowance and manifest consent of the people who do receiue vs after that they haue a certaine space heard and tryed vs. For wee holde and teach that none ought of himselfe to teach and haue charge in the Church vnlesse hee be lawfully called therevnto Mat. 9.38 It apperteineth to the Lorde of the haruest to sende foorth workemen into his haruest And S. Paul touching this matter asketh Howe shall they preach except they bee sent Rom. 10.15 And therefore in the Prophet Ieremiah they are taxed and reproued as false Prophets Iere. 14. 14.23.21 which did runne not being sent And Iesus Christ sayth also That they which enter not in by the dore into the sheepefolde Iohn 10.1 but climbe vp some other way are theeues and robbers But perhaps the Romishe Catholikes will not so much examine our calling as that of the firste reformers and restorers of our Churches and will demaunde of vs from whome it is that they receiued imposition of handes and finding in theyr owne iudgement as they suppose that they had not any certaine vocation therevppon they woulde inferre that then they coulde not chuse cal vs to our charges so by consequent our vocation shoulde bee none at all wherevnto we answere two thinges The first is that we ought to exercise our calling according to the visible state of the church which is either altogether corrupted or else abiding safe soūd If thē the state of the church abide in her puritie whiche is then when pure doctrine is kepte therein and the lawfull administration of Sacramentes with the right vse of the discipline we saye that an ordinarie calling that is to say the waye and manner of chosing Pastors prescribed by the woorde of God according to whiche wee haue beene called placed in our charge ought to bee obserued followed But if the state of the Church be altogether corrupted we say that then an extraordinarie vocation hath place euen according as it shall please God to rayse vp his seruauntes and to employe them to reforme the Church and to bring it to her olde puritie For God is not always bound to ordinary means which he vseth notwithstanding when it seemeth so good vnto himselfe And this was practised in former time euen then whē the ten tribes of Israel were altogether become bastardes and corrupted through their idolatries For God did extraordinarily stirre vp 1. Kin. 10.1.9 vnto them Eliiah to reforme them and to indeuour to bring them into good order touching his seruice yea I say Eliiah who was not a priest and had not in that respect any succession So likewise we holde and affirme that God hath dealt in our time in the choyse and sending of some of our ministers who were inspired and stirred vp by GOD to streatch out the hande vnto the Churche which in respecte of the outwarde and visible state was wholy almost beaten downe and ouerthrowen And these men neyther coulde not ought to looke to be sent from or to be approued by the Pope his people whose intollerable abuses and false doctrines they had in charge to reprooue no more then they that woulde take vppon them to reforme a companie of Women who had openly fallen to whoredom fornication c. ought to wait to be stirred vp or required therevnto eyther by altogether or some of them they pleasing them selues and being desirous to continue in their former dissolution and leudnes Here to alledge that for the making of an extraordinarie vocation certaine and approued some miracles are necessarie or else some certaine plaine and manifest places of Scripture is to no purpose at all or they say as much as if they saide nothing For as concerning places of Scripture wee are not destitute thereof Iesus Christ speaking in the Gospell to the Priestes who did not well and rightly execute their office in their charges demaundeth of them When the Lord of the vineyard shall come Mat. 21.40.41 what will he doe to these wicked husbandmen Vnto whome they answere condemning them selues He wil cruelly destroy these wicked men and will let out his vineyarde vnto other husbandmen which shall deliuer him the fruites in their seasons Now this was in deede iustly and faithfully accomplished For the Lorde tooke away his vineyarde that is to say the gouernment of his Churche from the Priestes Scribes and Elders of the people who did not yeeld him the fruits which did belong vnto him and committed the same vnto other husbandmen that is to his Apostles and their successours whiche haue yeelded him fruites in their seasons And euen in like manner hath the Lorde done in the Popedome beholding euill workemen in his vineyarde that is to say wicked and naughtie Pastors in his Church which did not at any hande their duetie and office he hath not destroyed his Churche but hath chaunged the state and condition thereof taking away her blinde guides and giuing vnto her others which see clearely It is also written in the Apocalips The holy citie shall they tread vnder foote two and fortie monethes Reu. 11.2.3 but I will giue power vnto my
two witnesses and they shall prophecie a thousande two hundred and threescore dayes In which place S. Iohn foretelleth the generall corruption of the Church whiche shall come to passe in the last times yet so that withall hee giueth vs to vnderstande that God will not suffer his seruice to continue so corrupted and bastardly but that he will reforme it and bring it to her former perfection and soundnesse and that for this purpose hee will raise and stirre vp witnesses of his owne to prophecie and speake against so greeuous a corruption And howe shall this be done by vsing an extraordinarie maner Luk. 9.49 Wee may also verie well applie to this purpose the example of him who cast out Diuels in the name of Iesus Christ For the Apostles woulde haue hindred him because he did not followe Iesus Christe as they did But Iesus Christe sayeth vnto them Take heede that ye forbid him not or hinder him for fayth hee he that is not against vs is with vs. It is very true in deede that such an extraordinarie vocation ought not to be lightly approued but it is also as true that it â—ught not as lightly to be condemne But wee haue a certaine and manifest testimonie Act. 6.5 8.5 of this extraordinarie vocation in Philip. For hee being onely ordayned a Deacon at Hierusalem was afterwardes extraordinarily called by God to preach Iesus Christ Beside the first restorers of the Churche of our age or time who were extraordinarily called are not to be reproued or blamed for rashnesse For as in a citie besieged by the enemie or assaulted with fire when they whiche were ordinarily called for the safegarde and defence thereof and to giue order in the daunger of fyre shoulde be themselues the first enemies and putters to of fyre if it fall out that certaine Citizens hauing other charges or offices in the citie or else if they were but priuate and particular persons woulde come and set vp themselues and imploy them selues in running to the breach and fire to the ende that they might preserue the citie so farre of is it that they deserue or ought to be reprehended as traytors and vnfaithfull persons that on the other side for a facte so courteous gentle yea so profitable to the country they were greatly to be praised as very good citizens and true friendes and preseruers of the countrey so when the ordinarie sauegardes or keepers of Gods owne house haue declared them selues to be enemies thereof and putters too of fyre to ouerthrowe and marre all they that are afterwardes aduaunced and set forewardes them selues to resist them and to maintaine the right and estate of the sayde house yea although they haue had no manner of ordinarie vocation but in their owne consciences haue onely felt themselues extraordinarilye called for to execute such an office or charge so farre of is it that eyther they may or ought to be blamed that contrarywise they deserue honour and great prayse And yet this is here to be noted that albeit all are not inioyned or coÌ„manded to preach as well as all are commanded to oppose or set them selues against false prophets yet by consequent it followeth verie wel that if any doe aduaunce or set forward themselues to oppose or set them selues against false prophetes they haue done nothing against their vocation or calling Add also that euen those which in the beginning were extraordinarily called hauing faithfully acquitted and behaued them selues in their charges in preaching the trueth and being receiued and allowed of the people that vocation of theirs which before was extraordinarie hath ceased yea must cease and afterwards is become ordinarie And as concerning myracles wee will shortly aunswere thereto Let the Romishe Catholikes shewe what myracles Isaiah Amos Obadiah Nahum Zechariah and many other prophetes did whom God did extraordinarily stirre vp where they whiche had the order and gouernment in their owne handes abused the same Next let them consider Mat. 12.39 that it appertayneth to an euill adulterous generation to demaund and seeke signes as Iesus Christ saith Thirdly that miracles may seduce and deceiue For we read that false prophetes seducers Deut. 13.1 c. Mat. 24.24 and deceiuers haue sometimes done them thereby to deceiue men and to make approued their false doctrines 2. Thes 2.9 and to increase and strengthen their superstitions and idolatries And therefore we ought not by myracles to iudge of the vocation and doctrine but rather on the other side by the vocation and doctrine wee ought to iudge of myracles and signes The other thing whiche wee aunswere touching the vocation and calling of our first ministers is that wee may verie well stoppe the mouthes of the Romishe Catholikes if wee would alledge that those ministers them selues for the most parte had in respecte of them selues an ordinarie vocation being in deede called in their time by the Pope and by him established and set in their charges and therefore by consequent had authoritie and right to goe vp into the pulpit and to teache in the Church as Luther Zwinglius Oecolampadius Bucer and before them Wickliffe and Iohn Hus. Also that in Englande Sweden and Denmarke the right and lawfull succession of the chaire or place is on our side For there the ordinarie Bishoppes haue receiued the Gospell and preache it so that wee shall not neede to dispute of their vocation no more then for the calling of the Priestes which are at this present in the Romishe Chuch called by the Pope but euen only of their doctrine CHAP. VI. That the Church hath been alwayes from the beginning is nowe and shal be euen vnto the worlds end but that it ought not to be esteemed or acknowledged by the great number WE must not thinke that the Churche had her beginning when the Apostles began to preach the Gospell throughout all the world at which time the disciples were first named christians in Antiochia but that shee began to be in the world euen from the very time of our first parentes Adam and Heuah For in them and by them God began to be serued on the earth hauing blessed them and coÌ„mended vnto theÌ„ his seruice and after their fall hauing preached vnto them repentaunce and assurance of victorie against the serpent through Iesus Christ his sonne But the world increasing the church also was augmeÌ„ted seruing god For as S. Paul saith God created the world Act. 17 26. hath made of one blood al men that they might seeke and serue him And he himselfe saith in Isaiah This people haue I formed for my selfe they shall rehearse and shewe foorth my praise Isai 48 2â— GOD then created in the worlde and that from the beginning a Churche thorough free adoption to this ende that his name might be duely praysed by conuenient fit and meete witnesses for so excellent a worke For this cause also the Church is called the planting of the Lorde that hee
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
GOD. It followeth then that Saint Peter was not an vniuersall Apostle nor a soueraigne and high bishoppe ouer all the Churche Otherwise Saint Paul shoulde haue done yll in so limiting and hedging in as it were the charge and office of his Apostleshippe yea that eighteene yeares after the death of Iesus Christ But I woulde wishe the Romish Catholikes to take some better viewe of and heede to this reason For if their Pope snatche and take vnto himselfe the primacie for this reason because hee is Saint Peters successour he must then exercise his primacie or popedome ouer the Iewes and preach vnto them the Gospell that he may gaine them and drawe them to Iesus Christ leauing vnto him whosoeuer he be that will take vppon him to be called the successour of S. Paul primacie ouer the Gentiles The fourth reason One wife hath but onely one husband which is her head But the Church is the spouse of Christ 2. Cor. 11.2 Ephe. 5.22 Reue. 21.9 2. Cor. 11.2 Ephesians 5.22 Reuelat 21.9 The Church then hath none other but Christe alone for her husband and head The fifth reason It is certaine that Saint Peter vsed the power and authoritie which Iesus Christe gaue him for otherwise hee shoulde haue neglected his charge and hidden his talent in the ground and so by consequent haue disobeyed his Maister not seruing him purely and faithfully But so it is hee neuer vsurped any primacie ouer the other Apostles or ouer the Churche for hee maketh him selfe equal to the other pastors naming himselfe a Pastor and an Elder with them 1. Pet. 5.1.21 c. and hee hath saide also that it is not lawfull at any hand for any man to haue Lordshippe ouer the Lordes inheritaunces Then it followeth that he receiued not any primacie or Lordshippe from Iesus Christ ouer the church of God The sixth reason Act. 8.14 Saint Peter was sent together with Iohn into Samaria by the other Apostles Nowe if hee had beene the head of the churche and had had rule and authoritie ouer the Apostles it had apperteined vnto him to sende others and not others to sende him The seuenth reason If Saint Peter had had the right of primacie to what ende woulde he haue suffered himselfe to haue beene reproued by S Paule and that before the people In sext decr de con cap. Licet distinct 19. ca. si Roman in Glossa de conces prae tit 8. ca. pro. posuit alibi for this was done euen then when hee both might and ought to haue shewed his authoritie and rule As at this day the Pope who saith that hee is aboue right neither is helde or bound by lawes that he may preferre through his interpretation equitie vnwritten before lawe written that wee ought to allowe or disallowe all that he alloweth or disalloweth that he is not subiect to any censure hauing all lawe and right in the coffer of his breste and stomacke Nowe Saint Peter did not alledge any whit or parte of all these blasphemies but tooke in good woorth Saint Paules censure and reproofe acknowledging himselfe his companion and fellowe and one that was ioyned with him and the other Apostles in felloweshippe of office yea inferiour to the whole bodye and subiect to the admonitions and censures of his brethren Luk. 22.24 c. The eight reason So it was that among the Apostles in the time that our Sauiour Christ was bodily conuersant with them there was a controuersie whiche of them shoulde bee esteemed or iudged the greatest but Christ laboureth to bring them to humilitie and to take from amongest them all ambition saying thus The kinges of the nations beare rule and they which exercise authoritie ouer thē are called Gratious lords but ye shall not bee so But let the greatest among you be as the least and the chiefest as hee that serueth And afterwardes hee setteth himselfe foorth for an example For who is greater he that sitteth at Table or he that serueth is not be that sitteth at the table And I am among you as he that serueth and yee are they which haue continued with mee in my temptations Lastly he concludeth Therefore I appoint vnto you a kingdome as my father hath appointed to me These are our principall reasons to declare that Saint Peter was not appointed Lorde ouer the Church and that hee had no more authoritie or preheminence in it than the other Apostles his companions and fellowes had Nowe let vs heare the contrarie reasons which the Romishe Catholikes make The first is this Iesus Christe hath saide to Saint Peter Thou art Peter Mat. 16 18. and vpon this rocke I will builde my Church It followeth then that Saint Peter is the foundation of the Churche and by consequent the heade thereof I aunswere that the holy spirite is not contrarie to it selfe but hee hath spoken plainely to the Corinthians That Iesus Christe alone is the onely foundation of the Church 1. Cor. 3 11. and that none can lay any other then that which is laide alreadie Therefore hee affirmeth not in that place of S. Matthewe the contrarie to this And mark this indeed Iesus Christ hath not said and vppon thee O Peter I will builde my Church but and vppon this rocke I will builde And what meaneth this vpon this rocke Let vs heare S. Augustine August in Iohan. tract 124 cap. 21. The Church sayth he is founded vpon the rocke of which rocke Peter hath taken his name for the rocke is not so called of Peter but Peter is so named of the rocke as Christ hath not taken his name of Christiās but Chhristians of Christ Therefore the Lord saith vpō this rocke I will build my Church because that Peter had confessed thou art Christ the sonne of the liuing God He saith therfore vpon this rocke which thou hast confessed I will build my Church For the rocke was Christ vpō which foundatiō Peter also himselfe was builded Marke what S. Augustine saith S. Ambrose and S. Chrysostome vnderstande this to be spoken of the faith which is in Christe not as the Pope doth of the person of Peter Amb. in epl ad Ephe. cap. 2.20 S. Ambrose saith thus Iesus Christ saide to Peter vpō this rock I wil build my church that is to say vpon this confession of catholike faith I will establisshe the faithfull vnto eternall life Chrysostome sayth also Chryso Ser. 21. de Pentecost Iesus Christ saith Thou art Peter and vppon this rocke I will builde my Church Hee saith vppon this rocke and not vpon Peter For he hath founded or set his Church not vppon man but vpon the faith and confession of Peter And what was this fayth and confession Thou art Christ the sonne of the liuing God The seconde reason is Mat. 16.19 Iesus Christe hath giuen the keyes vnto Peter he hath therfore appointed him head of the Church I denie the consequent For by
the vse of the keyes is vnderstood not the rule or ouersight of the whole Churche but the power to binde and loose or else to pardon or not pardon sinnes as it is declared in the 18. Chapter of the Gospell after Saint Matthewe and Chap. 20. after S. Iohn Mat. 18.18 Iohn 20.23 Now seeing that so it is that power to remitte or to retaine sinnes was giuen not vnto Peter onely but equally vnto all the Apostles it followeth well that the vse of the keyes was not giuen to Saint Peter alone but also to all his companions fellowes by consequent if he were the head of the Church to whō the power of the keyes was giuen it woulde followe that the Churche had so many heads as it had then Apostles But some will say Iesus Christe speaketh onely to Peter It is true indeede Howe be it by the name of Peter is vnderstoode the whole Church For euen as Iesus Christ was willing to heare what iudgement not onely Peter but also all his fellowes had of him when he demaunded of them But whom say ye that I am Mat. 16.15.16 And that Peter alone in the name of all answered and made this confession Thou art Christ the sonne of the liuing God So on the other side Iesus Christ giuing the power of the Keyes vnto the Churche addressed his speeche vnto Peter alone although he meant to speake as well vnto all the rest Augu. in Iohan tract 50 And so doeth Saint Augustine vnderstande it for beholde howe hee speaketh Peter saith hee signifieth the whole Churche For if that in Peter there were not the figure of the Church Christ woulde not haue saide vnto him I will giue vnto thee the keyes of the kingdome of heauen And againe when Iesus Christ sayd vnto Peter I will giue vnto thee the keyes c. Hee ment without doubt the whole Church And the reason would be marked why Iesus Christe in the person of one spake vnto all that is to the ende hee might comend set out the vnity of the Churche euen as also the auncient writers haue marked and obserued the same Cypr. tract 3 de simpli praelat S. Cyprian saith thus Our Lorde in the person of one man hath giuen the keyes vnto all thereby to denote and set out the vnitie of al. The other were the same in deede that Peter was fellowes in equall honour and in equal power But Iesus began with one man to the ende to shewe that the Churche is one And Augustine August in Iohan. tract 11. So it was saith he that all were asked Peter alone answered him thou art Christ c. and to him was it said I wil giue vnto thee the keyes of the kingdome of heauen as though power to bind loose had been giuen vnto him alone But as he answered for all so he receiued the keyes together withall bearing as it were the person of vnitie Wherefore he alone was named for all because there was vnitie among all 3 The third reason is Iohn 21.16 Iesus Christ commaunded Peter aboue all the rest yea that three times to feed his sheepe Hee then did constitute and make him an vniuersall Bishop and head of all Churches I aunswere that this consequent is false for there is a very great not onely difference but contrarietie betwene these two to haue charge to feede the sheepe of Christ and to haue a most high Empire and vniuersal rule ouer the whole Church Besides if to feede the sheepe of Christ bee no other thing but to minister and giue vnto them the spiritual food of their soules Mat. 28.19 Mark 16.15 by the preaching of the Gospel as it is in deede and seeing that it is most euident and plaine that Iesus Christe hath giuen this commission to al his Apostles generally it followeth very well that he hath not giuen it to Peter alone And indeed Peter himselfe doth well confesse the same 1. Pet. 1.5 c. when he exhorteth his fellowe ministers to feede the flocke of Christ which is committed vnto thē And Basil confirmeth the same saying Iesus Christ himselfe teacheth vs this to wit that he is the onely head of the Church who did constitute and appoint Peter the pastor of his Church after him For he saith Peter louest thou me feed my sheep consequently he hath giuen this very same power to all pastours and teachers and hereof this is a certayne signe and sure token that all binde and loose without any difference as well as hee The fourth reason S. Peter is diuers times in the scripture named the first among the Apostles Therefore he was chosen to haue rule aboue the other his fellowes yea aboue or ouer the whole Church I answere first that this argument is friuolous and vayne yea worthie to bee mocked and hissed at For be it that we confesse that S. Peter was the first and chiefe as it were amongst a fewe people that is to say amongst the twelue Apostles yet very farre set is this that it shoulde therefore followe that hee was the firste or chiefest ouer all Christians or that hee did beare rule ouer all the worlde Secondly if because that S. Peter is the first named he is therefore the first and chiefest among the Apostles wee must then say by the contrarie that the virgin Marie is the last and least of all women because in the first chapter of the Actes where also S. Peter is set the first in the catologue or nūber Act. 1.13.14 shee is set the last after others Which matter the Romishe Catholikes will not at any hande say or affirme which if they should it woulde be founde in deede a very absurde thing Thirdly we read in many places that S. Peter is not named first And S. Paule in the seconde Chapter of his Epistle to the Galathians Placeth Iames before him Gal. 2.9 Iames then by this reason shoulde haue authoritie ouer Peter because he is named before him Besides in the Councell of Hierusalem the speach and aduice of Iames which was had after that peter had giuen his Actes 15. 13 c. had such weight with it that al consented and agreed to his iudgement And this muche concerning the firste point Let vs come to the other which concerneth the Pope who sayth that he is Saint Peters successor and so by consequent the head of the Church First if it manifestly appeare by that which hath been said heretofore that Saint Peter was neuer established head of the Churche and that hee neuer had any suche preheminence and authoritie attributed vnto him by what title or right can or will the Pope who sayth that he is his successor pretende at this day any suche Lordshippe rule and authoritie Let vs also on the other side well marke this S. Peter dyed as they say vnder Nero and there succeeded him Linus Cletus and Clemens in the tyme of S. Iohn who
Churche Cyprian lib. 2. Epist. 7 Rom. 1. 8. to wit that their faith was spreade abroade and published throughout all the woorlde shoulde be turned to their shame and dispraise if they went out of kinde and became bastards and if they continued not to be the heires of the same faith And by this departure from her we haue declared the obedience which wee owe vnto God who hath commaunded vs to doe so saying Goe out of Babylon my people that ye be not partakers of her sins that ye receiue not of her plagues And haue receiued the counsell of S. Ambrose who saith If there bee any Church whiche refuseth the faith keepeth not the foundation or ground-works of the Apostles preaching we must leaue her least she bring with her the infection of error and vnbeliefe This he hath written vpon the ninth chapter of the Gospell according to S. Luke But some will say yee account the reformed Churches of Germanie for the true church though ye finde there many things to be amended as concerning the supper it selfe and som other ceremonies Why then make you not the like accoūt of the church of Rome I answere that it is very true that there is some controuersie betweene the Germaines and vs touching some pointes of religion but it is not in respect of the essentiall or substantiall pointes thereof I call them essentiall or substantiall pointes that are so of the substance of religion that if men erre in one point the same cannot subsist or stande For euen in that which concerneth the holy Supper wee all beleeue that wee are partakers of the bodye and blood of Christe The difference is not but in the Consubstantiation whiche they maintaine which is not of such great importaunce and weight as transubstantiation which the Romish pretendeth whiche euen in that one point ouerthroweth and vtterlly bringeth to nothing godlines puttyng an Idole of bread in the place of the sonne of GOD and making of the creature a Creator and of Christe a subiect to corruption rasing from the foundation and turning topsie turnie as we say that which concerneth the proprietie the nature and the glory of Iesus Christ his body All whiche abhominations and idolatries the Germans that are refourmed doe detest and set them selues against as well as wee But if some that are willing to make diuorce as it were and seperation betweene the Germanes and vs will alleadge that the foresaide Germans haue not the like opinion of vs that wee haue of them and that they holde and account vs for Heretikes as may bee seene and proued by certaine writings which they haue set abroad and published wee answere that the passions affections and heates of some particuler persons who haue written somewhat more freely then they shoulde ought not so to bee regarded and esteemed that thereuppon they wyl make a general conclusion of all the rest and so proue that there is a diuision betweene all them and vs. For albeit there bee some diuersitie betweene them and vs in this point touching the Supper and in some certaine ceremonies yet vnitie doth not therefore cease to cōtinue and remaine alwayes amongest vs. Socrat. lib. 5. cap. 22. Socrates who writ the Ecclesiasticall historie saith thus There is not any religion which obserueth the same Ceremonies though it doe receiue and admitte one and the selfe doctrine touching Ceremonies And in deede they whiche haue the same faith sometimes differ amongest them selues touching some ceremonies and obseruations Irenaeus writing to Victor the Bishop of Rome Euseb lib. 5. cap. 26. rehearseth that there was great diuersitie in the Churches touching fasting and the celebration of the feast of Easter afterwards he addeth Notwithstanding though there were diuersitie amongest all these touching ceremonies yet so it was that they did alwayes agree with vs and the discord or difference about fasting did not breake the concord or vnitie of faith So then following these places we affirme that wee leaue not of to acknowledge the companie of the reformed Germanes for the true Churche although that we be not in euery point and throughly agreed with them touching some matter considered in the supper some ceremonies obserued amongest them And the rule of charitie teacheth vs this as Saint Paule hath giuen vs a good example thereof when he calleth the Corinthians and the Galathians 1. Cor. 1.2 2. Cor. 1.1 Gal. 1.2 Saintes and faithfull ones and giueth vnto them in generall the name of the churche although there were amongest them great and greeuous faultes as wel in ignorance of the doctrine as in their owne life and maners This is that also which hee hath set foorth in an other place saying That all they which holde and keepe the foundation doe not alwaies build gold and siluer and precious stones but hay and stubble But some say why folow you not the same rule on the behalfe of the church of Rome wee answere that in the ceremonies seruice of the Romishe Churche the puritie of religion is not there obserued and kept but the whole seruice of God is amongest them corrupted and falsified and therefore can not without offending God applie or frame our selues vnto them And Saint Augustin hath giuen vs this lesson teaching vs howe farre wee may communicate in the Ceremonies and seruice of other churches August ad Ianuarium There is no better rule in this behalfe saith hee than a wise and sober Christian himselfe which will frame himself to that custome which he shall see vsed in that Church wherein hee liueth For that which is not established against faith or against good manners must bee helde for indifferent But the Church alloweth not that which is against faith and good life yea she dissembleth it not neither doth it To bee shorte then for so much as wee cannot bee present at the seruice and Ceremonies of the Romishe Churche without defilyng our selues in their manifest idolatries you may see wherefore wee doe wholy and altogether renounce and forsake the same And in this deede of ours we followe the example of the Prophetes For in the kingdome of Israel in the dayes of Ieroboam Circumcision was administred and there they offered sacrifices yea the lawe was esteemed there amongst them as holie and which is more GOD him selfe was called vpon and prayed to there yet notwithstanding by reason of their superstitions and ceremonies whiche men had deuised and set vp against the ordinance of God all that seruice was reiected and condēned neither can any man shew that Eliiah or anie other whether he were a prophet or of any other calling did at any time worship or offer vp sacrifice in Bethell But see more largely touching this matter in that which M. Caluine hath written thereof in the fourth booke of his Institutions Chap. 2. sect 1.2.3.4.5 c. Caluin lib. 4 Instit cap. 2. sect 1.2.3 4.5 c. Moreouer when wee doe thus separate our selues from
of an other charge or office These men of whome wee speake were as it were fellowe helpers to the Apostles whom they did follow and were almost continually in companie with And their office came somewhat nigh to the office of an Apostle the difference was onely in the degree of dignitie Of this sort were Silas Timothie and such like In the one and twentie of the Acts Philip is called an Euangelist Act. 21.8 And Saint Paul admonisheth Timothie in one of the Epistles which hee wrote vnto him to continue to doe the worke of an Euangelist 2. Tim. 4 5◠These likewise had their time are no more in vse at this present Pastors are they Pastors that haue the charge of some certaine flockes and of some certaine Churches to rule and gouerne the same preaching the Gospell administring the Sacramentes and exercising discipline in those Churches This degree and office must haue his course and continue in the Churche euen vntill the ende of the worlde Doctors Doctors are they which the Churche in olde time called Catechisers that is to say instructors or teachers whose charge and office was plainely and simplye to expound the scriptures that men might haue the right sense and vnderstanding thereof and namely to teach the Catechumen◠that is to say those that were yet to be instructed in the points and principles of Christian religion Of this sort are the Doctors teachers of our age which teache youth in schooles expounding vnto them the scripture And their office consisteth heerein carefully to prouide that sound doctrine may be kept and published to the end that pure religion may continue and remaine in the church Some suppose that the office of Pastor and Doctor is all one as Chrysostome and Saint Augustine yet there is no dout but that they are two distinct offices which men may not confound and mingle together For albeit that this be the charge and office of al Pastors to teach yet they go somwhat further than the Doctors do For first formost they preach and exhort applying the doctrine to the necessities of the Church next they administer the Sacraments and in the third place they haue the charge gouernment and execution of the discipline to which matters the Doctors charge reacheth not they being only ordained to expounde the scriptures to the end that pure and sound doctrine may alwayes bee preserued maintained in the church And indeede such a one may be very apt to execute the office of the Doctor as hath not the gift to preach such a one on the other side may verye well haue the gifte to preache as shall not at any hande be meete or fit to exercise the charge office of the Doctor although that sometimes hee that shall bee the Pastor may also well bee the Doctor but yet this is to bee marked that they are diuers and seuerall charges or offices And these be the fiue degrees or orders of ministers to whō the Lorde hath cōmitted the gouernment of his church to feede the same of which fiue the last two onely remaine to bee alwayes vsed in his Churche Saint Paule indeede maketh mention in other places of some other names as of Bishops that is to say watchmen Bishops and Elders or Auncients or ouer-watchers and of Elders that is to saye Senators or Ancients but these two names signifie one and the selfe same thing as the Apostle himselfe declareth Titus 1. 5 writing to Titus For marke what he saith For this cause left I thee in Creete that thou shouldest continue to redresse the things that remaine that thou shouldest ordeine Elders that is to say Auncients in euerie citie as I appointed thee And afterwardes hee addeth an excellent description of true Elders and Auncients For a Bishop saith he must bee vnblameable as the guider or steward of Gods owne house and so foorth We fee that those whome he named Elders or auncients in one verse hee nameth the same Bishops in an other verse Now these two names of Bishop and Elder and the name also of Pastor are taken in the scripture to signifie one and the selfe same estate For the charge and office of the Pastor is to feede the sheepe as appeareth by that which the Lorde saith in the foure and thirtie Chapter of Ezechiell Woe be to the shepheards of Israel Ezech. 34.2 which feede them selues Should not the sheepheards feede the flocks But the Bishops and Elders are called to the same thing Act. 20.28 as both Saint Paule and Saint Peter doe declare Saint Paule speaking thus Take heede to your selues and to the whole flocke ouer which the holie Ghoste hath made you Bishoppes or ouerseers to feede the Churche of God which hee hath redeemed with his owne blood And Saint Peter thus 1. Pet. 5.1.2 The Elders which are amongest you I beseech which am also an Elder with you Feede the flocke of Christe whiche is committed vnto you caryng for it not by constraint c. If one woulde knowe the reason why the Pastours are called Elders or Auncients it is for honours sake not as though when in olde time they chose Pastours they were all auncient in age and yeeres but because that they specially chose them from amongest the Auncients and also because they ought to bee men both ripe wise and also very well experienced Old age commonly hath more wisedome more experience and grauitie But yet it doth not alwayes fall out that white or grey haire maketh men wise yea sometimes wee shall finde young men which are farre more fit to exercise and execute the charge office of a Pastor such a one was Timothie than those that be of greater yeeres It is true that there are two sortes of Elders that is to say Ancients One sort haue charge and office to minister the worde of God and Sacraments and to watche ouer the discipline and ouer the whole Church The other are ioyned vnto these to aide them in the exercising and execution of discipline without medling any whit at all in the preaching c. Saint Paule setteth out this order when he saith to Timothie The elders that rule well 1. Tim. 5.17 are worthie of double honour specially they which labour in the word and doctrine For in that he maketh mentiō of bearing rule hee giueth vs well to vnderstand that those whom hee nameth Elders or Auncients that is to say the Pastors and such as are ioyned vnto them are chosen to haue charge and office in the Church ouer the people And in that he more commendeth those whiche minister the worde and doctrine than the other hee euidently declareth that all haue not one and the selfe same charge Wee may beholde this order euen at this day obserued in the reformed Churches Deacons The Apostle maketh mention likewise of Deacons whiche woorde is taken in holie scripture in two senses or sortes Sometimes generally for euery minister
or seruitour In whiche sense S. Paule calleth the Magistrate the Deacon of god that is to say Rom. 13.4 Ephe. 3. 7. Rom. 15.8 the seruant or minister of God and he nameth himselfe the Deacon that is to say the minister of the Gospell as also hee calleth Iesus Christ the Deacon of circumcision that is to say the minister thereof Wherefore being so taken and referred to the estate calling of the Pastor it is commonly translated and turned by this worde minister or seruant as in the first Chapter of the Epistle to the Collossians and the third chapter of the first Epistle to the Corinthians Colos 1.7 1. Cor. 3.5 But sometimes it is taken more straitly for thē which haue a charge and office to gather the almes to dispense or bestow them among the poore The first occasion that was giuen to chose these Deacons in the Church was this because the Apostles could not very well prouide for or furnish both the charge of preaching the woorde and of distributing the goods of the poore And for this cause were the seuen Deacons chosen of whom is spoken Acts. 6. Acts. 6.2 And the conditions and qualities which ought to be in the Deacons that men will chose are there described and set out and also in the third Chapter of the first Epistle to Timothie 1. Tim. 3.8 c. These are the degrees of the Churche or ecclesiastical orders which Iesus Christ him selfe set vp and his Apostles after him established for the regiment and gouernment of the Church which order was afterwards in the Popedome by litle and litle not onely corrupted but vtterly ouerthrowne For in that tyrannous kingdom after that corruption had once craftily ouertaken or stolne vppon the doctrine of the Churche they deuised and forged a stewardship dispensation and bestowing of ecclesiasticall offices and charges which was altogether farre off and estraunged from the former simplicitie and plainenes whereof we haue spoken Wherin first they made a sacramēt without the warrant of Gods worde of the orders and degrees of ministers Afterwardes they deuised a certaine kinde of creame or oyle to annoint them as they say but in deede it is to grease or smeare them fetching that through a false zeale from Aaron and that which was done in olde time vnder the lawe And also shauing or shearing specially of the crowne of the head against the custome both of the Apostles Act. 18.18 and of the primitiue Church It is true in deede that Saint Paule did once cause his heade to bee shorne in Cenchrea after the maner of the Iewes but it was by reason of a vowe which hee had made and not that hee was then ordeined into some ministerie but a great while after his calling And in that hee caused himselfe to bee shorne he did it not for any other purpose but to applye himselfe thereby to the Iewes who were as yet very rude not wel instructed as he himselfe protesteth in the Epistle to the Corinthians 1. Cor. 9.20 That of his owne accord willingly he became vnder the law although he were deliuered there from to the end he might winne the Iewes Orders of the Romishe church Next they established or made seuē orders of the church the first Porters or doore keepers the second Readers the thirde Exorcistes or in plaine english Coniurers who as they faine had power giuen them to lay their hands vpon madde men and men possessed with diuels and to heale them the fourth Acoluthes that is to say followers who wayted vpon the Bishop in his householde seruices and did continually accompanie him first for honours sake and then that no suspition shoulde aryse of them the fifth Subdeacons or vnderdeacons the sixt Deacons and the seuenth Priestes of which last sort they haue made many degrees whereof they call some simple or single Chaplaines Others Curates and Vicars others Bishops others Archbishops or Metropolitanes other some Cardinals And afterwarde they came to the foure Patriarches and lastly to the Pope himselfe But from whence commeth this goodly hierarchie or order of Pristes who hath established it and set it in nature or being Did Iesus Christ or his Apostles the scripture maketh no mentiō therof But let vs discourse a little vppon the fountaine and beginning of these goodly degrees I say and meane onely of those whiche they conteyne vnder the name Priest For the others keepe not the place of true Bishops and Pastors of the Church as these woulde seeme to doe And yet notwithstanding hee that will heare speeche thereof Theo. Beza lib. confes Punct 7. ca. 11. let him reade the confession of Theodorus Beza As concerning Chaplaines Durandus in his booke called Rationale diuinorum offic alleadgeth two reasons to shew why priests were so called The one is because the kings of Fraunce in time heretofore when they went to warre were wont to carrie with them Saint Martins cappe or hoode which they kept vnder a tent which of the cap kept in it was named Capella that is Chappel and the Clerkes or Priests that had the keeping of this Chappell were called Chaplaines and afterwardes in continuance of time this name was in some countries giuen generally to all priestes And these little Cabbines or corners or rather high places which were in the popish temples wherein the Chaplaines saide their masses were called chappels The other reason is that when in olde time there were set out an armie or to doe some exploite by souldiers they had in the campe certaine speciall tents to say masse in which tentes were couered ouer with goates skines Now 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 Chappell Wherefore because these tents were couered with goates skinnes they were named Chappelles and the priestes which had the keeping of them and who did therein sing their masses were called Chaplaines Beholde verilie two reasons to shew from whence this name Chaplaine is taken which reasons are very high full of great speculation or insight conteining verie great mysteries and such as are meruelously deepe but we leaue thē to bee meditated or loked into diligētly to the priests which are the Popes Chaplaines to the end that they should aduise and take counsell to see whether they can be willing that their reuerende name shoulde bee fet and drawen from these base beginnings Curates Curates haue another fountaine In old time according to the order established by Iesus Christ the Pastours were ordeined placed distinctly and without confusion in seuerall Churches For to the end that euerie Pastor might knowe his owne charge and bee able to yeelde a better account of his flocke and that one shoulde not any whit at al incroch vpon or intermedle with others also to the ende that the flocke and sheepe might knowe where they might seeke for and find their owne pastors they
off and cease at the least to strengthen them selues so muche with their succession and so often to oppose and set against vs their vocation and sending The end wher fore the lord sent his work men into his haruest Mat. 28.19 Mark 16.15 1. Cor. 11 23.24 Ioh. 12.15 Act. 20.28 But will we examine the end or whiche the Lord of the haruest hath sent forth his workemen into his haruest He him selfe hath declared it when he commanded thē to preache the Gospel and to minister the Sacramentes after his example Whiche in an other place is signified by the worde of feeding the sheep euen as Iesus Christ said vnto peter Peter louest thou mee feede my sheepe And Saint Paule speaking to the Bishop of Ephesus Take heed to your self saith hee and to all the flocke ouer which the holy Ghost hath made you Bishop or ouerseers to feede the Church of God Also S. Peter The elders which are amongst you I beseeche 1. Pet. 5.1.2 who am also a fellow elder feede the flock of Christ which is committed to you Wherefore cursing and woe is by the Lorde pronounced against the Pastors which feed themselues Ezech. 34.2 and feede not their flockes or sheepe And Saint Paule hauing regards thereto saith in his Epistle to the Romanes Rom. 1. 8. That hee was called and sent by Iesus Christe to preache the Gospell of God And to the Corinthians Necessitie saith hee to preache the Gospell 1. Cor. 6.17 is laide vpon mee and woe is vnto me if I preach not the Gospell because the dispensation thereof is committed vnto me In the Epistle to the Hebrewes it is saide Heb. 13.17 that the pastours and guiders of the Churche ought to watch for the soules of them that are committed vnto them as they that must giue account thereof And that is it that the worde bishop importeth and meaneth that is to say a watche man or an ouerwatcher bicause the pastors ought to bee as it were watches or watch men according to the Prophesie of Ezechiel Ezech. 3.15 33.3 that they maye watche ouer the flocke Saint Paule in other wordes setteth out this ende Eph. 4.11.12 when hee saith to the Ephesians That Iesus Christe hath giuen Apostles Prophetes Euangelistes Pastors and Doctors for the gathering together of the Saincts for the worke of the ministerie and for the edification of the body of Christe 1. Cor. 4.1.2 that is to say the Church And writing vnto the Corinthians hee saith in one worde That it is required of the Ministers of Christe who are the disposers of the secretes of God that euery man bee found faithfull behauing himselfe faithfully diligently and rightly in the execution of his charge and office Nowe according to this rule can the Popes Cardinals Byshops other priestes of the Romishe Church saye that they occupie themselues in their charges to feede the flocke of Christ to preache the Gospell to administer the sacraments to assemble the saints to giue ouer themselues wholy to the worke of the ministerie to edifie the Churche How doe they satisfie and answere the ordinance and commaundement of Iesus Christ Howe can they excuse them selues that they should not be almost all accursed according to the testimonie of Ezechiel and Saint Paule whereof we spake not long sithence what can they say or alledge for themselues that they should not be excommunicated and deposed if the canons which they attribute to the Apostles of whiche we spake in the fifth Chapter were well and rightlye obserued amongest them as they say they shoulde bee indeede But behold their vngodlynesse they say that they exercise and execute their foresaid offices and charges by their Vicars and deputies whom they haue substituted and appointed vnder them in their places ouer their parishioners Yea but whē Iesus Christ called sent foorth his Apostles did he say vnto them goe and bee the pastors of my Church teaching it and feeding by Vicars substituts and lieuetenants which you shal put in your places It is certaine that hee did not so but he gaue vnto them in their owne persons the speciall charge of his Churche and commaunded them in plaine and expresse tearmes to preach the Gospell them selues and to administer the Sacramentes Moreouer what sufficient Vicars or Deputies are they wont to haue and howe faithfull meete and able to doe the duetie of Pastours Such Bishops and persons such Vicars and Lieuetenants that is to say one of them as ignoraunt foolish and vnskilfull as the other But why doe they take vppon them the name and charge of an office which they will not exercise and execute why take they the hyre wages and reuenue of that labor and work which at no hand they doe neither in deed will doe For they haue no care to haue Vicars and Liefetenants but that thereby they may enioy prebendes and the reuenewes of their benefices and yet they will seeme to haue them as though it were to doe their duties Yea which is more then this they make accursed and more then profane diuision of their offices betweene them and their Friers vilanously separating that whiche Iesus Christe hath ioyned together For to whome was it that Iesus Christe committed the office to minister the Sacramentes but euen to them themselues and to them alone also whome hee inioyned and commaunded to preache the Gospel But these men to wit the Bishops parsons and other Priestes do reserue vnto themselues the administration of the sacraments such as they haue with the rents and reuenewes of their bishoprickes parsonages and other benefices and post ouer the charge and office of preaching the worde vnto the Friers leauing them the bagge wallet and staffe whatsoeuer by begging they can get for their hyre and wages But seeing that they leaue vnto the friers the office of preaching why doe they not leaue vnto them also the office and charge to administer the Sacramentes For these two offices are ioyned together and may not at any hand be separated or sundred one of them frō an other Notwithstanding there is in the popedom a plaine prohibition and forbidding that friers in as much as they are friers shoulde meddle with or take vppon them to administer any Sacrament except they bee such as haue charge or vnlesse they bee dispensed withall for the doeing of it But why then are they suffered to preach For this is to doe against the ordinaunce and institution of Christ and to deuide and sunder things which he hath ioyned together Or seeing that they are come so farre as to forbid friers to administer the sacraments why do they suffer them to say masse seeing that they all hold and affirme that the masse is the Sacrament of the holy supper which for this cause also they call The Sacrament of the altar Indeed to speake according to the truth making also an ende at the length of this matter these men cannot after any maner whatseouer vaunt or
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
alone which can make and establish such lawes The third reason Lawes concerning doctrine and such as binde mens consciences ought to bee vnto vs a testimony pledge of the wil of God But God alone by his word can giue vnto vs this testimony and at no hand or by no meanes men as of them selues Isaiah 40.13 c. Rom. 11.34 For who hath instructed the spirite of the Lord or was his Counsellor or taught him as the scripture saith It followeth theÌ„ that God alone may make establish lawes concerning doctrine and which shal serue to binde mens coÌ„scieÌ„ces The fourth reason If it belong to the Church to make lawes concerning doctrine the seruice of god this must needs be that she hath receiued the prerogatiue and authoritie from God him self for meÌ„ haue not here in their life any power so to doe But so it is that the Church hath not receiued from God this prerogatiue authoritie For coÌ„trariwise God hath expresly plainly forbidden them to ioyne or adde any thing to his lawe Deut. 4.2.12.32 Wherefore it followeth that it doeth not apperteine to her to make lawes touching doctrine and the seruice of God The fift reason It is necessary that they which make lawes shoulde haue Lordship rule authoritie ouer theÌ„ to whom they giue those lawes But the church hath no Lordship or rule ouer the consciences of the faithful 1. Pet. 5.3 for S. Peter speketh with a loud voice plainly That the Pastors Bishops haue not any Lordshippe ouer the Lordes inheritance that is to say ouer the faithful of whoÌ„ the church is composed made 2. Cor. 1.4 And S. Paul plainly protesteth touching himself that hee hath not any dominion ouer the faith of the Corinthians Wherefore it followeth that the Church may not make or establish lawes to binde the consciences of faithfull people Mat. 15.9 The sixt reason The Lorde saieth In vaine they worship mee teaching for doctrine mens precepts and commaundements 1. Tim. 4.1 c. And S. Paul calleth lawes traditioÌ„s touching forbidding of marriage and vse of meats the doctrine of Deuils Collos 2.16.18 Also he saieth Let no man condemne you in meate and drinke or in respect of an holy day c. Let no maÌ„ at his pleasure beare rule ouer you by humblenes of minde and worshipping of Angels By these sentences it is most plaine and euident that the Church ought not nor may not establish any such lawes to binde tye or restraine mens consciences The seuenth reason The lawes which take away from vs that Christian libertie which Christ hath gotten and purchased for vs ought not in any case to be established or tollerated For S. Paule exhorteth vs Galat. 5.1 to stande fast in the libertie wherewith Christ hath made vs free and that we should not be intangled againe with the yoke of bondage But the lawes giuen by men not from God him selfe touching matters which are commended vnto vs with an opinion of necessitie and which are required of vs as workes meritorious or as the seruice of God take away from vs the christian libertie and freedome which Christe hath purchased for vs of this sort are the lawes made touching the obseruation and keeping of Lent celebration or keeping holy of certaine feasts not to eate fleshe vpon Friday Saturday and certaine other dayes and such like things Wherfore it foloweth that such lawes ought not in any case to be established set vp tollerated or borne withall But wee wil make or put an ende to this Chapter with two sentences which make altogether for vs are altogether againste the Romishe Catholikes Tho. Aquâ—â— in summae part 3. in addititio 46. Artic 6 The one is Thomas of Aquine his owne saying thus Because that the Church is founded alreadie and grounded in the faith and in the sacraments it doth not belong to the Ministers of the Churche to make newe Articles of faith or newe Sacraments or to take away those which are alreadie made and established For this is the excellencie and power which belongeth onely vnto Iesus Christe who is the fouÌ„dation of the church The other senteÌ„ce is of AlphoÌ„sus de Castro his own conteining these wordes Alphons de Cast aduers omnes haere lib. 1. cap. 8. It may not at any hand bee either done or suffered that the Church should establishe a newe article of faith but that which was in former time the true faith and which notwithstanding was hidden from vs the Church bringeth to passe by her testimonie and witnes that the same is made knowne vnto vs. And the Abbot is very much deceiued in the decretals expounding the chapter which beginneth Cum Christus that is when Christ c. in the title of Heretikes when he saith that the Pope may make newe articles of faith Hee knew not nor vnderstood not what it was which hee spake and therefore erred was deceiued as a Shoomaker should be if hee woulde take vpon him some matter ouer and besides his occupation THE XVI CHAP. Of the afflictions and persecutions of the Church THere are diuers whiche woulde fayne haue a Church of Sugar or of veluet as you would say that is to say that in seruing God they might bee exempted from all afflictions Suche were Zebedeus his sonnes Iames and Iohn who beeing couetous and greedie of worldlie honours and desiring to liue at their ease and rest demaunded of Iesus Christe Mark 10. 35. c. That hee woulde graunt vnto them to sit in his glory the one at his right hande and the other at his left But the scripture teacheth vs altogether the contrarie that is to say that so long as wee haue to walke heere belowe it standeth vs in hand to battell or fight yea to passe thorowe the thornes and to bee tormented by the malice of the Diuell and wicked men his instruments yea so much the more by howe much we shall indeuour and labour sincerely to serue God Which thing also Iesus Christe hath well and sufficiently declared to the abouesaide sonnes of Zebedeus when he answered them Mark 10. 38 Yee knowe not what yee aske Can yee drinke of the Cup that I shall drinke of bee baptized with the baptisme wherewith I shal be baptized Meaning thereby that the common state and condition of Christians is this that they shoulde bee exercised in this world by the crosse tribulations before that they can be crowned And this is the cause wherefore the church is called militant or warfaring so long as it is heere belowe on the earth euen as wee haue seene and hearde in the first Chapter And for this very selfe same cause also Mark 4.36 c. it is compared to a little ship altogether tossed vp and downe in the midst of the billowes or surges and of the tempests of the Sea also Ps 129.3 to grounde continually ploughed ouer and thorowe whiche
and in steede of the vowe of martyrdome which their predecessours had they haue vsurped another verie trimme haunt they thēselues making themselues in steede of the Pagane Emperours Tyraunts and persecutors of the Churche But yet notwithstanding there were also certaine cruell Emperours vnder whom or in whose dayes the Church suffered very much Iulian the Apostata Iulian the Apostata about the yeere of Christe 363. reigned Emperour about two yeeres Hee ordeined that the Christians shoulde not bee receiued to warfare and that they shoulde not haue any temporall office touching criminall iudgemente meaning thereby any authoritie to iudge touching life and death saying hee indeed mocking them that by their lawe it was forbidden to vse the sword He made a law by which the goods of the Galileans for so hee called the Christians shoulde bee confiscate saying that Christ had commanded them pouertie Hee ordeined and set a certaine punishmente by money vppon them which woulde not offer Sacrifice and therby founde the meane to get and catche a great summe of money and when the christians complained thereof it belongeth to you woulde he say to suffer euils for your Galilean hath so commanded you Socrates lib. 3. cap. 13. 1◠Valens Socrates reciteth all this in his Ecclesiasticall history lib 3. cap. 13. 14. Valens beeing created Emperor about the yeere of Christe 366. reigned fifteene yeere Hee sente many Bishops Elders and Deacons into exile and caused them to bee greeuously tormented and vsed great crueltie against the Christian Church Touching whiche wee will note and put downe a historie meete to bee remembred which fel out about the yeere of Christ 380 whereof Socrates the Historiographer Socrat. lib. 4. cap. 18. Sozom. lib. 16. 8. and Sozomen both make mention There was say they in the Citie of Edessa in Mesopotamia a temple of S. Thomas whereto the Christians did commonly come and where in they had their ordinary assēblies whiche thing the Emperour Valens seeing and knowing that this multitude detested his heresie hee gaue the Prouost of the Citie a blow with his hand because he had not giuen order to driue from thence the saide Christians Now this Prouost hauing receiued that blow and being readie and at the point to execute the Emperours commandement against his will and affection not willing also to commit so great a murther against so great a multitude secretly aduertised them and gaue them intelligence to withdrawe themselues that they might not bee founde but none woulde yeelde to his counsell not fearing any threatening insomuch that on the morrowe all assembled themselues and met together in the aforesaide place as they were accustomed Then as the Prouost of that Citie wente with a greate companie of souldiers to the saide Temple to put in execution the Emperors commandement a poore woman holding a litle childe of hers by the hand made hast to goe to martyrdome with her brethren and with the hast which shee made shee brake the ranckes and rowes of the souldiers Wherewith the Prouost beeing angrie and much moued caused the said woman to come vnto him to whom he said O cursed woman whither runnest thou so vnorderly thither saith shee whither all the other make hast to go Doest not thou saith hee vnderstande that the Prouost goeth thither to murther and kill all those that he shall finde there I vnderstood it saith shee very well and therefore I make hast that I may bee founde with them And whither leadest thou this little childe said he The woman saide thither also to the ende that he likewise may receiue the crowne of martyrdome When the foresaid Prouost vnderstoode these things he maruelled at the courage and boldnesse of the Christians and returned towardes the Emperour declaring vnto him that all were prepared and readie to indure and suffer death for their faith and that it was not reasonable or meete to put to death in so little time so great a multitude of people By which word hee persuaded Valens to moderate and stay his wrath and so the aforesaid faithfull people of Edessa escaped death Notwithstanding it is said in another place that they were afterwardes throwne out of the Citie and sent into banishment Wee might indeede easily bring foorth in this place many other examples of persecutions vnder the Emperours but then this Discourse or Treatise woulde bee ouerlong And also it is certaine that the greatest persecutions haue sithence the abouenamed fallen vpon the poore Churche by them that pretended themselues to bee the gouerners thereof who had on their side worldly Kings and Princes who also gaue them all and shewed them al fauour as the histories of the Martyres both in former ages and also in our time doe yeelde sufficient credite and witnesse thereof so that it is not needefull to insert or alleadge in this place any examples thereof Points to bee marked touching the persecution of the church But touching this matter of the persecutions of the Churche wee haue to obserue and marke certaine points The first point is that persecutions and afflictions come not without the prouidence and appointment of God To this ende are to bee referred these places I am the Lorde that forme the light Isaiah 45.7 create darknesse I make peace and create euill I the Lorde doe all these thinges Amos. 3.6 this is in Isaiah And Amos saith Shall there bee euill in a citie Psalm 39.9 and the Lord hath not done it And Dauid I should haue beene dumbe and not haue opened my mouth 1. Pet. 4 19. bicause thou diddest it So doth Saint Peter conclude Let them that suffer according to the will of God commit their soules vnto him in wel doing as vnto a faithful Creator Heereunto Iob had regard also when he said Iob. 1.21 The Lorde hath giuen and the Lord hath taken it blessed bee the name of the Lord. Psal 39.9 And Dauid saying as I haue ere while alleadged I should haue been dumbe and not haue opened my mouth because thou diddest it Also when he was reuiled railed vpon and as it were cursed by Shimei Suffer him saith hee to curse Dauid 2. Sam. 16.10 for hee curseth euen because the Lorde hath bidden him curse Dauid who dare then say wherfore hast thou done so Heereunto likewise Iesus Christe had regarde Iohn 9. 11. when hee saide vnto Pilate Thou couldest haue no power at all against mee except it were giuen thee from aboue Nowe this point or matter conteineth three argumentes and reasons to comfort vs in the middest of our crosses and troubles The first is that we are not in or vnder the power of fortune or of men but of God The second that God doth iustly and for good causes afflict vs for as he is faithfull and righteous in all his workes so hee doth not send or lay vpon vs any affliction but that which we haue indeede deserued Mat. 10.19.26.28 c. Psalm 33.4
a moment and twinckling of an eye make them to fall backwarde to the earth yea and cast them headlong to the depth or bottome of hell O that tyrants persecutors would thinke well of these matters But what What should a man do to hard hartes and to blinde eies The wicked become more proude through the prosperitie which they haue in this world as though that no punishmente for their cruelties were perpared for them It fareth with them as with Dionisius the tyraunt who after hee had spoyled and robbed a Temple went to the Sea and seeing hee had a good winde beganne to say that the Gods fauoured Churche robbers or spoylers of Temples So likewise these men when they behode that their offences remaine vnpunished and that their villanies and wickednesses are not corrected immediately they giue themselues ouer to worke wickednesse outragiously and to conclude in their carnall and fleshly vndestanding that there is no iudgemente of GOD at all and that hee hath no punishmentes readie and prepared for their iniquities But as the holye Scripture determineth and pronounceth the quite and cleane contrarie so ordinary and common experience of the examples of Gods wrath doeth sufficientlye shewe vnto vs that when God spareth the wicked persecutors of his people for a time and maketh as though hee seemed not to looke vpon their extortions outrages and violences it is not because hee is fauourable vnto them neither because hee reacheth them his hande and helpeth them for it cannot otherwise bee but that one day as hee is a iuste iudge hee will giue vnto the enemies of his glorie and the good and saluation of his Children suche recompence and hyre as they shall haue deserued first in this life if it bee expedient that they may shamefully and wickedly ende their dayes and afterwardes in the other worlde that they may vtterly perishe if they repent and amend not in this life and may bee tormented eternally in Hell fire where there is nothing but weeping and wailing and gnashing of teeth FINIS ¶ A Table conteining the principall matters handeled in this present booke A AFflictions and the causes thereof Pag. 333. c. Afflictions of the Church Pag. 274. Afflictions of the Church and the ends which God respecteth therein Pag. 340. c. Afflictions of the Church increase when the deliuerance thereof is high Pag. 325. Afflictions of the Churche is alwaies ordered and gouerned by Gods hande Pag. 321. Afflictions come not without the prouidence of God Pag. 318. Afflictions their issue in respect of the faithfull Pag. 345. Afflictions and their issue in respect of the persecutors Pag. 357. Auncients Pag. 133. Antiochus Pag. 359. Apostles Pag. 128. Archbishops Pag. 69 144. Aurelian Pag. 304. 372. Augustine and in what sense hee saide that hee woulde not beleeue the Gospell without the authoritie of the church Pag. 222. Auncient fathers did not acknowledge the Bishop of Rome for Pope Pag. 92. c. B BAptisme of the Romane Church Pag. 115. Bishop Pag. 69. 133. 143. Bishop vniuersal is a title of Antichrist when it is giuen to men Pag. 94. C CAlling see vocation Cardinals Pag. 146. Censures Pag. 247. Censures three ends thereof Pag. 252. Censures of the Churche must bee applied with out respect of persons Pag. 255. Chaplines Pag. 140. Councels Pag. 202. Consistorie Pag. 241. Corrections and censures Pag. 257. Curates Pag. 142. Church whence it commeth Pag. 2. Church how many waies taken Pag. 2. Churche whiche is true hath two susbstantiall markes Pag. 15. Church and her continuance Pag. 55. Church and her head is Iesus Christ alone Pag. 68. Churche and her holinesse Pag. 184. Churche compared to a palme tree roses lilies and to a vine Pag. 332. Olde Churche of Rome what a one it was according to Ter tullian his iudgement Pag. 106. Church Catholike is one alone Pag. 11. Church catholike and inuisible what it is Pag. 7 Church distinguished into three sortes Pag. 4. Churche in what sense called the piller and grounde of truth Pag. 200. Church in what sense saide to bee without spot or wrinckle Pag. 189. Church whether aboue the Scripture Pag. 213. Church whether more olde then the scripture Pag. 220. Church must not be iudged by the great number Pag. 58. Church whether it may erre Pag. 197. Church why called catholike Pag. 9. Church why saide to bee inuisible Pag. 12. Churche represented by a bright lampe or fire brand in the middest of a burning or smoking furnace Pag. 330. Church represented by the burning bush Pag. 330. Church of Rome hath not the markes of the true church Pag. 19. Church of Rome is not the true churche Pag. 102. Church of Rome hath not true vnitie Pag. 113. Church increaseth in the middest of persecutions Pag. 330. Church visible what it is Pag. 14. D DEcius Pag. 299. 370. Deacons Pag. 136. Diaconisses Pag. 244. Dioclesian Pag. 305. 373. Discipline necessarie in the Church Pag. 235. Discipline incrocheth nothing vpon the magistrate Pag. 237. Doctors Pag. 132. Domitian Pag. 283. 365. Donation of Constantine to Siluester Pag. 87. E EVangelistes Pag. 130. ExcoÌ„munication 3 endes thereof Pag. 235. Exposition of Scriptures and two principles necessarie therein Pag. 20. Elders Pag. 135. G GAlerius Pag. 376. Galien Pag. 30â— God deliuereth his Church out of afflictions when it is time Pag. 327. God why hee afflicteth rather his church then other people Pag. 319. God why he sendeth not succour to his church so soone as it is afflicted Pag. 323. H HEad of the Church is Iesus Christe alone Pag. 68. Herode Agrippa Pag. 362. Herode Antipas Pag. 392. Herode the great Pag. 360. High or chiefe Bishop Pag. 97. Holinesse of the church vnperfect Pag. 187. I IGnorance excuseth not Pag. 125. Iulian the apostata Pag. 313. 377. K Keyes in the Church and the vse thereof Pag. 79. L Lawes Ecclesiasticall Pag. 258. M MArcus Aurelius Pag. 293. 35â— Maximianus Herculien Pag. 305. 373. Maximinus Pag. 297 369. Metropolitanes Pag. 69. 144. 149. Ministerie and howe much shoulde bee giuen thereto Pag. 179. Ministerie of the worde ordeined by God for our weakenesse sake Pag. 177. Ministerie necessarie in the Churche Pag. 160. Ministers considered after two sortes Pag. 180. Ministers of the Churche and their degrees or orders Pag. 128. Myracles are not sufficient to proue a calling Pag. 53. Multitude maketh nothing at al for the church Pag. 58. N Nero. Pag. 184. 364. O Orders of the Pope his Cleargie Pag. 139. P POpe Pag. 79. 152. Pope and his blasphemies Pag. 75. Popes two at Rome at one time Pag. 91. Pastors Pag. 131. Patriarkes Pag. 69. 149. Paule shoulde rather bee taken for Pope then Saint Peter Pag. 100. Persecutions of the Church Pag. 274. Persecutions of the Church tenne greate and generall and a discourse thereof Pag. 279. Persecutions come not without Gods prouidence Pag. 318. Persecution the first vnder Nero. Pag. 283. Persecution the second vnder Domitian Pag. 283. Persecution the third vnder Traian Pag. 284. Persecution the fourth vnder Marcus Aurelius Pag. 293. Persecution the fift vnder Seuerus Pag. 296. Persecution the sixt vnder Iulian Maximinus Pag. 298. Persecution the seuenth vnder Decius Pag. 299. Persecution the eight vnder Valerian and Galien Pag. 302. Persecution the nienth vnder Aurelian Pag. 304. Persecution the tenth vnder Dioclesian and Maximianus Pag. 305 Pharao Pag. 358. Peter whether hee were Bishop of Rome is vncertaine Pag. 98. Peter was not the head of the Church Pag. 71. Pilate Pag. 363. Pontifex or high Bishop Pag. 97. Predecessours of ours who died in the faith of the Romane church whether saued or condemned Pag. 126. Priâ—stes Pag. 140. Prophetes Pag. 129. Parsons Pag. 158. S SAbaoth changed to the Sunday Pag. 228. Sanctitie or holinesse of the Churche is vnperfect Pag. 18â— Sanctification howe wrought in vs. Pag. 186. Sanctification and three degrees of it Pag. 169. Saincts in what sense wee are called Pag. 185. Sennacherib Pag. 358. Seuerus Pag. 296. 269. Succession and three sortes thereof Pag. 26. Succession to what ende and in what sense the auncient Doctors vsed an argument taken therefrom Pag. 28. Succession personall hath some times had a breache in the seate of Rome Pag. 35. Succession and calling of persons Pag. 24. T TRaian 284 356. Teachers Pag. 132. V VAlens the Emperor Pag. 314. 378 Valerian Pag. 362. 371. Vicars Pag. 140. Vnitie in verity is not in the Romish church Pag. 113 Vocation of Pastors three things necessarie therein Pag. 39. Vocation ordinarie and extraordinarie Pag. 47. FINIS ☜ Imprinted at London at the three Cranes in the Vintree by Thomas Dawson for Thomas â—â—an 1582.