the agréement of true doctrine and brotherly charitie Wherevppon Augustine putteth this difference betwéene Heretikes and Schismatikes that Heretikes indéed do with false doctrines corrupt the purenes of Fayth but the Schismakes sometime where there is lyke Fayth breake the bond of felowship for this conioyning of charitie so hangeth vpon the vnitie of Faith that Faith ought to be the beginnyng the end only rule for so oft as the vnitie of the Church is commended vnto vs this is required that while our minds agrée in Christ Ephe. 4.5 Phil. 2.25 our wills also may bée ioyned together with mutuall wel willing in Christ 6 The same he also confirmeth by Cyprians authoritie sheweth that their execrations wherewith they accursse vs haue no power or strēgth for Christ foretolde his Apostles that they shoulde be cast out of the Synagogs for his names sake Ioh. 16.2 7 The better to deliuer al those from crime which haue fell from the corruptnes of Papistry to the puritie of the gospell he denieth that the Romish church is otherwise to be estéemed then the Israeletical Church for they had the true Church among them when they continued in the lawes of the couenant till they went out of kinde to Idolatry and superstition estraunging them selues from Iudaysme vnder Hieroboam 8 But what it hath béene hée after more at large declareth ◠Kin. 12. for Ieroboam first made Calues the Iewes defiled them selues with wicked superstitious manners so among the Israelites to King Achabs raigne there was no amendement and from thence they became worse and worse 9 Thervpon he concludeth that they did vniustly while they would driue vs to the communion of their Church and there are two thinges which by this meanes they desire to wreste from vs first that we should communicate with their prayers Sacramentes all their Ceremonies Moreouer that whatsoeuer honour power iurisdiction Christ hath giuen to his Church the same we should giue to their church The first of these he handleth in this place namely that God comdemned all forged formes of worshippings ◠Kin. 12.31 so that there was not one Prophete or godly man that once worshipped in Bethel 10 Of the last 1. Tim. 3.15 where he proueth that if they were of the church then the church is not the piller of trueth but the stay of lying not the Tabernacle of the liuyng God but the receptacle of Idols 11. 12 Neither yet is the whole title of the Church to be denied them where also is shewed as much as may be grāted Dan. 9.27 2. Thes 2.4 that after a sort the Church is with thē although it want the lawful forme of a Church For it is foretold that Antichrist should sit in the temple of God therefore they haue a Church but suche as is prophaned with vngodlines ful of sacriledge and damnable doctrines such wherin Christ lieth half buried the gospell ouerwhelmed godlines banished the worship of God in a maner abolished Cap. 3. Of the teachers and Ministers of the church of their election and office FIrst he permitteth certaine thinges after a sort frō the 1. to the 3. Moreouer in part he speaketh of euery one frō the 4. to the 9. Last of all he handleth of the ordinatiō and vocatiō of Ministers from the 10. to the 16. Mat. 26. 1 Professing that hée will speake of the order wherewith the Lorde woulde haue his Churche gouerned he descendeth only to Ecclesiasticall orders as they are called first he speaketh of them generally that is to say that God who only ruleth and beareth preheminence ouer the Church and who can teach vs by him selfe or by Angels yet he doeth it by the ministery of man first to shew his good will toward vs Moreouer to accustome vs to humilitie obedience Last of all that men being bounde by this bond may better learne to mayntaine mutuall charitie betwéene themselues 2 The ministry of men is the chiefest sinewe whereby the faythfull cleaue together in one bodie Ephe. 4.10 Christe is gone vp on high to fulfill all thinges which fulfilling is by his ministers to whom hée hath committed office and giuen grace to execute that worke he disposeth his giftes to his Church Ephe. 4.13 and after a sort giueth him selfe present extending the power of his Spirit in this Institutiō that it should not be vaine or idle so the restoring of all things is perfourmed so the body of Christ is edified so we in all things grow into him that is head 3 And to this end is the dignitie therof commended to vs by the Lorde Esai 52.8 Mat. 5.15 with so excellent testimonies and the necessitie with many examples 4 When he hath set these things in order Ephe. 4.12 he prepareth to intreate of euerie order and first of Apostles Prophetes and Euangelists all whose offices are but for a tyme but the Pastours and Teachers were suche as the Churche could neuer want them 5 If we ioyne the Euangelists with the Apostles as almost they are one we shall haue two couples after a sort answering one to an other for our Teachers and Pastors haue almost all one office with the olde Prophetes and Apostles for all were sent to preach the worde Luk. 6.13 Gal. 1.1 but the Apostles and Prophets were garnished with a particular title aboue the rest 6 That he sheweth more at large in the Apostles Pastors that is to say Mat. 28.9 1. Cor. 4.1 that the ministration of the worde and Sacraments perteineth to both 7 Albeit we assigne to euery Pastor his seueral Church yet so in the meane tyme euery man is not bounde to one Church Act. 14.2 Tit. 1.5 but also he may helpe others so that publike profite so require if it be rightly done and in order 8 Bishops Priestes Pastours and Ministers with the Apostle are one and the same Phil. 1.1 Act. 20.7 he omitteth other temporary functions but there were two which alway remayned besides them that belong to the Ministery of the word are mentioned of before that is to say gouernment whereof he speaketh afterward and the care of the poore Rom. 12.8 1. Tim. 5.10 Act. 6.3 9 As concerning the care of the poore the same was committed to Deacons and widowes whereof they serued the Church in distributing to the poore the other in healing the poore 10 In the holy assembly all thinges must be done decently and in order and so he maketh him selfe way to intreate of Ministers calling 11 But the discourse therof standeth in foure pointes that is what manner of Ministers how and by whom Ministers ought to be instituted with what vsage and ceremony they are to bée admitted 1. Cor. 12.7 but he speaketh not here of an outwarde which notwithstanding is most néedefull but of an inwarde and solemne calling 12 What manner of Bishopps Tit. 1.9 1. Tim. 3.1 Gal. 1.12 Act. 1.13 and how they must
haue any shame in them they can neuer defende their tyranny which so often Gregorie condemneth which not only reiected the title of vniuersall Bishop head but also the power to commande 22 The present state of Papistrie cannot without shame bée defended as also manifestly appeareth by that that Gregory and Bernard very lamentably complained of the malice of their age which is certainly knowne doeth abounde a hundreth times more now 23 To conclude that he may more vehemently wring them make himselfe way to the treatise following of Antichrist Looke Cap. 2. Sect. 11.12 he denieth that at Rome there is either a Church or Bishop all things are at this day so corrupted 24 That he confirmeth and thervpon includeth that there is no Apostolike sea where we can sée nothing but horrible Apostasie the same is not the mother of all Churches where wée sée the seate of Antichrist set 25 The Bishoppe of Rome is Antichrist him selfe 2. Thes 2.4 Dan. 7.25 26 Therefore the Supremasie may not be bounde to the place although in tymes past it hath bin chief of all chiefly séeing the Church is now turned to a Court. 27 Hitherto hauing spoken of the thing it self now he commeth to the persons and first as touching religioÌ„ he accounteth all in general none other then Lucians and Atheists 28 Then also Iohn the 22. namely erred in the doctrine of the immortalitie of the soule and therefore necessarie iâ— be wiped out yet they say that because it was sayde to Peter Luk. 22.32 that his Fayth should not faynte they can not erre but if they will be Peters successours they must all be Sathans Maâ— 16.23 and herein more then he because they folow Satanisme continually which he forsooke 29 Moreouer as touching their manners they are most filthie both in the wickednes of others and their owne 30 Cardinals were nothing else in tymes past then Priests of the Romish Churche and muche inferiour to Bishops but as they are nowe they haue no true and lawful office in the church Cap. 8. Of the power of the Churche as touching the articles of Fayth and with how vnbrideled licentiousnes it hath in the Papasie beene wrested to corrupt all purenes of doctrine FIrst he sheweth what bonds ends they are which the Church ought to appoint it selfe in suche matters from the 1. to the 9. Moreouer he blameth the Churche of Rome that it dare transgresse them from the 10. to the 16. 1 The third place is of the power of the Church but the same partly is contayned in euery Bishop partly in CouÌ„cels and it partly consisteth either in doctrine or in iurisdiction or in making lawes the place also of doctrine hath two partes authoritie to deliuer rules and to expounde them but whatsoeuer is taught concerning the power of the Church 2. Cor. 10. â— must be applied not to destruction but to edification the onely way wherof is to preserue to Christ his authoritie which can no otherwise be vnlesse that be left vnto him which he receiued of his Father that is that hée be the only schoolemaster of the church Mat. 17.5 for it is written not of any other but of him onely Heare him 2 Whatsoeuer authoritie or dignitie the scripture giueth to the Ministers of the Churche all the same is giuen not properly to the men them selues but to the Ministerie ouer which they are appointed that same first is shewed in in the Priestes all the Ministers had authoritie to teache in the name of the Lorde 3 Moreouer in the Prophets 4 Last of all in the Apostles Mat. 28.9 Iob. 7.16 5 Christ taught alwayes his church yet by diuers orders for diuersitie of tyme first by Reuelations but the same not doubtful They that wil come to the knowledge of God must be directed by the eternall wisedome of the Father Mal. 2.7 6 Moreouer by the lawe the Prophets Heb. 1.5 7 Last of all by him selfe manifested in the fleshe Mat. 28.20 Mat. 24.8 8 No man ought to teache any other thing in the Church than that which is contained in the lawe the Prophetes and Apostolicall writings 9 Neither is it lawful for their Apostles nor their successors 1. Pet. 4.21 2. Cor. 10.4 no not for the whole Church to passe these boundes 10 Bishops and Prelates haue exercised very great tyranny for they both permit theÌ„selues power to make newe lawes and acknowledge no man for a ChristiaÌ„ that doth not certainly coÌ„sent to their doctrines as well affirmatiue as Negatiue 11 That which they alledge for them selues Mat. 27.20 Ioh. 14.16 that the Church shall neuer bee forsaken of her spouse but that it shall be guided by his Spirit into all trueth he sheweth in what sense it must be vnderstood the same vndoubtedly contendeth vnto daily increase more then to glory in perfection for no man hath attained the marke 12 When they except that whatsoeuer particular thing is attributed to euery one of the holy ones the same doth throughly fully belong to the Church it selfe and that which they drawe out to this and are diligeÌ„t to proue by two places of scripture he sheweth in what sense as well the foundation of their argument Ephe. 5.25 1. Tim. 3.15 as the places of scripture must be vnderstood that is they declare what Christ daily worketh for he daily purgeth sanctifieth abolisheth and wypeth all them that are his from all spots the beginning of that sanctifiyng is héere séene but the ende and full accomplishment shal be when the holiest of holie ones shall truely and fully fill it with his holinesse as elsewhere he teacheth that Christe gaue Apostles Pastors and Teachers that we should no more be carried about with euery worde of doctrine or be mocked of men but that being enlightened with the true knowledge of the sonne of God â—phâ— 4 1â— we should altogether méete in the vnitie of Fayth 13 In what sense the aduersaries deny that the Church may erre and what is to be determined thereof that forasmuch as it is guided by the Spirite of God it may goe safely without the worde that whatsoeuer it speaketh or thinketh it is trueth but we say that the spouse and scholler of Christe must be subiect to her husband and schoolemaster that shée continually hangeth on his mouth and they that doe so shal be sure to haue the Spirite to guide them into the right way and to stay them in their Fayth for there is nothing to bée looked for of his Spirite Iob. 16.12 but that hée should enlighteÌ„ our minds to perceaue the trueth of his doctrine but they haue not the Spirite that pretend that they haue of their owne 14. 15 These two beginnings doth nothing helpe them which they take Ioh 16.12 When the Disciples were wel instructed of the holy Ghost they left all in writing necessary to saluation how so euer their rudenes was before
sufferest that for which thou lamentest is a medicine to thée and no paine a chastisement and no damnation put not away the scourge if thou wilt not bée put away from the inheritance 1. Pet. 4.17 Iere. 25.29 Psal 18.17 34 First it is necessary that the faithfull be furnished with these thoughtes in bitternes of afflictions least they conceaue God angry against them The curses of God are not onely externall but also temporal punishments 35 Hée answereth to the places of Scripture in these thrée next sections which they alledged for confirmation of their lie in the premises of the consideration of gods iudgements And first as touching that place of Samuel he interpreteth that that correcting of Dauid was but a chastisement 2. Sam. 10.25 wherby he and all others might bée made more wary Iere. 5.3 Luke 18.14 Matth. 9.2 but not a paine to make a certaine recompence to GOD. All the absolutions in the scriptures are set out as geuen fréely but there is no Satisfaction read of Dani. 4.24 Pro. 16.6 Matt. 23.35 36 As touching the seconde thirde fourth and the fift hee answereth to euery one seuerally Daniell in his exhortation where in hée councelleth Nabucadnezer to redéeme his sinnes with righteousnesse and his iniquities with pitiyng of the poore his meaning was not to say that righteousnesse and mercy are satisfactorie appeasementes of GOD and redemptions of paines but to referre this word redéeming to men rather than to GOD. As if hée shoulde haue sayde O King thou hast vsed an vnrighteous and violent gouernment thou hast oppressed the humble thou hast spoiled the poore thou hast hardly and vniustly handeled the people for thy vniust exactions for thy violence and oppression nowe render to them mercy and righteousnesse Likewise Solomon saith That with charitie the multitude of sinnes is couered not before GOD but among men thēselues hée doth by way of comparison of contraries compare the euils that growe of hatredes with the fruites of Charitie In such sense is the place of Peter to bée taken But where hée teacheth that sinne is purged with mercifulnesse and liberalitie he doth not meane that ther withal satifaction is made for sinne before the face of the Lord but after the accustomed maner of the scriptures hée declareth that they shall finde him mercifull to them that leauing their former vices and iniquities doe turne to him by godlinesse and truth as if he should say the wrath of God doeth ceasse his iudgementes rest when we ceasse from euill doings neither doth he declare the cause of pardon but the maner of true conuersion The Prophetes doe declare that hypocrites doe in vaine pester GOD with forged Ceremoniall vsages in stéede of repentance Heb. 13.16 Matth. 23.25 Luke 11.39 whereas it is vprightnesse of life with the dueties of charity that delighteth him Luke 7.36 37 As concerning the last place hée sheweth that Christ did not make the loue of the woman the cause of remission but a proof and argument of the forgeuenesse of her sinnes by that which followeth 38 After he hath expounded the places of scripture he commeth to the fathers wherof many he confesseth haue in this point either erred or spoken too crabbedly and hardly which notwithstanding make nothing for the schoole doctours opinion 39 For they haue so spoken of Satisfactions that it appeareth that satisfactions in those dayes and repentance were appointed not a recompence for God but a testimony to the Churche that they were truely and hartely wéery of their former life But Lombard and the residue haue gathered out their vnsauerie dotages out of some bastard writinges Cap. 5. Of the suppliynges which they adde to satisfactions as pardons purgatorie OVt of this doctrine of Satisfaction doe flow indulgences or pardons whereby they faine and imagine that they dispence the merits of Christ and martyrdome to them which want their own proper power to make satisfaction 2 It is shewed by many testimonies of Scriptures what pardons are by their owne doctrine that is they are nothing els in very déede than an vnméet prophaning of Christes blood for howe coulde the blood of Christ be more filthily prophaned than when it is denied to suffice the remission of sinnes to reconciliation and satisfaction vnlesse the want thereof as being withered and wasted shoulde bée otherwise supplied and profited Acts. 10.43 1. Iohn 1.7 Heb. 10.14 Reue. 7.14 This is Satans mockekery to leade away the Christian people from the grace of God from the life that is Christ and to turne them from the true way of saluation 3 Both Leo Bishop of Rome and Augustine haue wrote against such sacriledge The confirmation is nought worth which they alledge that is to say that the Martyrs haue by their death doone more to God and deserued more then was néedful for themselues and that they had remaining so great plentie of deseruings as did ouerflowe vnto an other neither ought so great goodnesse to be superfluous Leo. Epist 81 Le. 16.15 Leo saith Although the death of many saints hath béen precious in the sight of the Lorde yet the killing of no innocent hath béen the perpetuatiō of the world The righteous receaued but gaue no crownes and out of the valiantnesse of the faithfull are grauen examples of patience not gifts of righteousnes for their deth were euery one singuler to themselues and none of them did by his due pay the det of another forasmuch as ther is one Lord Christ in whom are all crucified all dead buried and raised vp againe As onely the sonne of god was made the sonne of man Aug. lib. 4. ad Bonifa Cap. 4. to make vs with him the sonnes of God so hee alone for vs hath taken vpon him punishment with out euill deseruings that we with him might without good deseruings obteine grace not due vnto vs. 4 They very maliciously wrest the place of Paul Col. 1.24 as is shewed out of Augustine certaine other places where the apostle saith that he supplieth in his body those things that wāted of the sufferings of Christ he referreth not the default or suppliyng to the work of redēption satisfaction and expiation but to those afflictions wherwithal the members of Christ that is to say all the faithfull must bee exercised so long as they shal be in the fleshe hee saith therefore that this remaineth of the sufferings of Christ that he dayly suffereth in his members the same that he once suffered in himselfe Christ vouchsafeth to doe vs this honour to reckon and account our afflictions his owne where Paul addeth these wordes For the Church 2 Tim. 2.10 1. Cor. 1.6 he meaneth not for the redemption for the reconciliation or satisfaction of the Church but for the edifiyng and profite of the Churche which immediatly after hee expoundeth in the verse following August saith that the sufferings of Christ are in Christ only as the head and both in Christ and the
of the Gospell Galat. 1 15 Moreouer that which they obiect out of Paul 1. Cor. 5.2 that wicked mē must not be suffered in our company he plainly sheweth it that it doth belong nothing to the matter bicause the iudgement of such separation belongeth not to euery man but to the Church only 16 Thirdly by Augustines authoritie most firm reasons he conuinceth such waywardnes not to procéede of a true study of holines but of a prowd false opinion Thereof Augustin giueth this counsell to godly quiet men that they mercifully correct that which they can that which they cannot patiently to beare grone mourne with loue Cont. Par. lib. 3. Cap. 1. vntill God either amend them or at haruest roote vp the tares fanne out the chaffe 17 Fourthly Ephe. 5.25 because they pretende that the church is called holy therfore may not be counted as a Church which floweth with such corruptions this also he taketh away shewing that of holynes is no otherwise thē such as is alwaies very farre in this world frō their perfectiō although one Prophet saith Ioel. 3.17 That there shall be a holy Hierusalē through which Strangers shall not passe another saith There shal be a holy temple Esay 35.8 whervnto vncleane shal not enter they are not so to be vnderstood as though there were no spot in the members of the Church but for that with their whole endeuour they aspire to holines soūd purenes by the goodnes of God cleannesse is ascribed to thē which they haue not yet fully obteined And although al mankinde is defiled corrupted by Adams sin yet out of this as it were out of a polluted Masse God alwaies sanctifieth some vesselles vnto honour that there shoulde be no age without féeling of his mercy Psalm 89.4 18. 19 Fiftly he prooueth that suche corruptiōs were of great strength in al ages in the Church yet did neither the Prophets depart frō their old Church nor the Apostles nor Christ himselfe frō that which was in their time therfore saith Cyprian Lib. 3. Epist 5 Though there bée séene tares or vncleane vesselles in the Church yet there is no cause why wee should depart from the Church we must only labour that we may be wheat we must vse diligence endeuour as much as we can that we may be a golden or siluer vessell but to breake the earthen vessels is the only worke of the Lorde to whom is geuen an iron rod. 20. 21 Last of all hée confirmeth this héereby that in the Créed remissiō of sins is so aptly ioined that it is mamifest it belōgeth to the Church the same is such that not only remitteth sins once when the Lord receaueth vs into the church Esay 33.14 Oze 2.18 but also so oft as we offend 22 Yea this may sufficiently appeare by this one thing Mat. 16.19 Iob. 20.23 that the keyes of the Church are principally giuē to this end to bestow daily vpon vs this goodnes 23 But séeing the Nouatians certaine Anabaptists against these things which in the last place he disputed of cōcerning the blemishes of the church do faine that the people of God in baptisme are regenerate into a pure and Angelicall life which can not afterward be corrupted with any filth of vices but to them that are falne after they haue receiued grace there is no hope of pardon left Mat. 5.11 First he manifestly confuteth this errour by that fourme of prayer which was instituted of the Lorde whereby they confesse them selues detters 24 Moreouer Gen. 33.18 Deu. 30.3 by certaine examples taken out of the old Testament and by Moses authoritie whē the people were falne into an Apostasie 25 And by certayne testimonyes of the Prophets Ier. 1.3 Eze. 18.23 26 Afterward also by the newe Testament and reason and testimonyes 1. Tim. 1.9 Mat. 10.38 and first by particular examples 27 Moreouer he confirmeth sheweth by generall a singular testimony out of the Psalmes and the order of the Créede whereby we are taught there remayneth continuall pardon of sins 28 Thirdly when to confirme their error they crye out saying they meane not euery sinne but voluntarie only he also ouercommeth this by thrée arguments the first whereof is taken from the sacrifices of the law where the lord commaundeth one sort of sacrifice to be offered for clensing of the wilfull sinnes of the faithful an other to redéeme their ignorance Leuit. 4. Gen. 33.18 2. Sam. 11.4 an other argument from the summe of the Gospel as of the Corinthians the third of examples as of Peter 29 Last of all least they should think that some of the fathers make for them because they woulde not that solemne repentance shoulde no more be iterated then Baptisme first this their seueritie is enterpreted Moreouer he setteth against and preferreth the moderation and facilitie graunted in his worde to the seueritie of the fathers Cap. 2. A comparison of the false Church with the true WHere falshoode and lying hath vsurped the dominion there is no Churche Ephe. 2.20 for the foundation of the Church is layd vpon the doctrine of the Apostles and Prophetes 1. Tim. 3.15 Christe being him selfe the head corner stone therfore if the doctrine of the Apostles and Prophetes by whome the faithfull are commaunded to repose their saluation in only Christ be taken away the Church must néedes fall downe 2 Sith the case standeth in such state vnder Papistry there is no church here remaining yet they buckle vpp themselues and their Churche highly with commendations to vs and dare decrée that all those are Schismatikes Heretikes which think the contrary speaking therefore of both first their succession wherwith they boast their Church he proueth is of no waight 3 Succession is nothing auailable vnlesse it haue true imitation ioyned first by examples and testimonies of Scripture In vaine they crye the Temple of the Lord. Ier. 7.4 For the Lorde doeth acknowledge no where any thing for his but where his word is heard and reuerētly obserued Eze. 10.4 Gal. 4.22 Gen. 2.1 Ioh. 18.37 Ioh. 10.14 Moreouer by reason drawne frō a similitude of Emperors Last of all he confirmeth it by Augustines authoritie who saieth the church is sometime couered with multitude of offences as with a cloude sometymes calmenesse of time appeareth quiet and frée sometimes it is hidden troubled with want of tribulations and temptations 4 Whatsoeuer thē they do pretend there is no Church where the worde of God appeareth not 5 Moreouer as touching their reproch and false accusation whereby they accuse vs of Schisme and Heresie he wipeth away the same cleane by an argument taken from a definition as well out of Augustine as out of the Scripture for they are Schismatikes Heretikes which making a diuision break in sunder the communion of the church which is holdē together with true bōds that is
be called 13 As touching the third that the Apostles were called by the Lorde but herein is some peculiar thing 14 Our Ministers Pastors and Bishops must be appointed of men Gal. 1. ◠Act. 13. ◠many also of the Apostles although they were called of the Lorde yet were they appointed by men 15 To whom then may this election apperteine not to any one truely Act. 14 2◠but that by Elders by the peoples consent and allowance they might be created which might be thought méete that which Paule saide to Titus and Timothie is ment that they went only before the people in doctrine and holesome counselles not that they onely excludyng all other Leui. 8.6 Nu. 20.26 and shoulde doe what they listed which was perfourmed in the Leuites that the people should haue their consent and in Matthias and the seuen Deacons Gen. 49.14 Mat. 19.15 16 As touching the last the fourme of ordering was no other then Imposition of handes but for the same there is no commaundement but it séemeth to come from the Hebrews which would present to God by laying on of handes that which they would haue blessed and halowed which our Lord folowed whē he prayed ouer Infants Cap. 4. Of the state of the Church the manner of gouerning that was in vse before papacie FIrst he sheweth what they shoulde be from the 1. to the 9. Moreouer he intreateth of the calling of Ministers Bishops from the 10. to the 15. 1 All the Ministers that the old Church had are diuided into thrée orders Priests Elders and Deacons 2 In euery Citie there was one company of Priestes which had charge of doctrine and Sacramentes they chose one of their company whom they called Bishoppe that dissentions shoulde not grow of equalitie as it is wōt to come to passe to them sometymes were appointed countrey Bishoppes Tit. 1.9 all which notwithstanding were occupied in the worde and Sacramentes and in teaching youth 3 This last hée prosecuteth more at large by Hierome and Gregories authoritie The Priest Epis 4. Han. in Eze. sayeth Gregorie doteth if there be no sound heard of him because he asketh against him selfe the wrath of the secret Iudge Act. 20.16 if he go without sound of preaching and in an other place when Paule testifieth that hée is cleane from the bloud of all in this saying we be conuinced we be bound wée be shewed to be guiltie which are called Priestes which besides the euilles wée haue of our owne adde also the deathes of other because we kil so many as we being luke warme and silent doe daily sée to goe to death 4 There haue bene Archbishops and Patriarches but their vse was rare which were appointed to discusse matters in prouincical synodes which could not be ended by a fewe 5 The Deacons vnder the appoyntment of the Bishops did distribute the goods of the Church partly to the Ministers partly to féede the poore the Subdeacons and Archdeacons had place in the Church 6 There was suche distribution of the Churche goods that neyther the Ministers wanted nourishment nor the poore were neglected 7 When Fayth and vprightnesse of the Deacons began to waxe cold in ministring the goods of the Church it was decreed by Canons that they should be diuided into foure partes 8 Albeit one parte shoulde be bestowed vppon the garnishing of holie thinges 1. Tim. 3. ◠yet the same remayned for the poore when and as ofte as they stood in néed thereof 9 Besides these orders some are called Clerks to shut and open the doores some Ostiarij doorekéepers and other some Acoluthi followers which are the offices they are appoynted vnto These offices are not so much functiōs which are kindled by true Ministers of the Church as certaine exercises and as it were the Rudimentes of younglinges 10 As concerning their solemne calling out of those foure which before hée hath put to be cōsidered of in the Cap. 3. sect 11. The two first must faythfully be obserued from the olde Churche Contrary to Paule 1. Tit. 3.2 vnlesse because by successe of time with vnmoderate seueritie they required single lyfe in those that were chosen but in the third they differed much 11 In choosing Bishoppes the people had their libertie long preserued them wherevppon came this saying Let him that shall beare rule ouer all bée chosen of all 12 But afterwarde it was included in certayne Councels least the matter shoulde be permitted to the vnaduised multitude 13 This order of choosing continued afterward the decrées coulde not repugne against it which Gratian gathered together to an other ende 14 As concerning the fourth that is by what fourme the Ministers were admitted into their office after election the Bishoppes were wont to assemble together 15 After by little and little a diuerse manner grewe that they which were chosen shoulde resort to the Metropolitane Citie to fetch their ordering but there was no custome but imposition of hands but that the Bishops had some decking in a solemne company Cap. 5. That the old fourme of gouernment is vtterly ouerthrowne by the tyranny of the Papasie THe Chapters being diuided into partes first he thinketh to discusse both who and what men and in what order they shoulde be called vnder the papasie to this ministery that he doth from the first to the seuenth Moreouer howe faithfully they may execute their office from the 8. to the 19. 1 As concerning the first where hée graunteth the first to the Bishops in this disputation for honors sake first he sheweth who and what men must bée chosen that is the vnlearned dissolute boies Sodomites 2 Moreouer as concerning the thirde member that is to say the order of chosing al that right of the * That he complaineth the peoples right to be abridged it is doubtfull whether it were but for a time and tied to certaine circumstances I truely cannot be perswaded to graunt such right to the people as our churches are nowe gouerned people in chosing is takē away against Leo Cyprian and many decrees of Synodes neither can they bée excused with that coller they alledge 3 They haue violently gotten to thē selues those turnes not as they faine to remedy miserable things but to establish their owne tyranny at length the * Notwithstanding since that Papasiie preuailed certaine Emperours haue withstoode the Popes concerning such rites and reasons as apperteining to them only as Henry the 4. and the 5. and Edward the 3. King of England in an Epistle to the Pope prooueth that the Bishops election did appertaine to his Progenitors Princes obteined of them to name the Bishops an example no lesse filthie then the other and that which ought to be farre from a good Prince 4 When he hath spoken of election of Bishops comming to the election of Priestes and Deacons hée reprooueth the same for two causes first for that they are ordeined to an other ende Moreouer because none