taken for Cardinals that is to say for principall and chiefe among other Priestes and Deacons Wherevpon he addeth some examples There is a certaine epistle saith he of Gregorie the first to them of Peloponezus who demaunded a Priest to minister the sacraments vnto them wherein he saith we send vnto you our beloued sonne A priest Cardinal Also there is amongst the auncient Charters in the Church of Aretinum a donation or gift of a certaine Romane Senator named Zenobius which was made vnto the saide Church in the time of Damasus the high Bishop wherein there is contained this subscription And I Io. S. R. E. Deacon Cardinall doe on the behalfe of the high Bishoppe Damasus approue and confirme c. And of these Priestes or Deacōs Cardinals Marcellus Bishop of Rome ordained fifteene to baptise children Petr. de Nat. lib. 2. cap. 83 Polydor. lib. 4. cap. 9. and to burie the dead about the yere of Christ 301. If the Cardinals of these dayes would take their beginning from these let them marke then what is their charge and calling without taking that vpon thē which belongeth not vnto them But we knowe what great differēce there is betwene their estate these bicause at this day we may in euerie place behold it to be an estate or calling of honor not of office charge as it was then Beside when was it that they were so lifted vp and by whom A thousand yeares and more were spent before that the Church was burdened with such Cardinals as we haue at this day hauing benefices without exercising or executing offices It is affirmed that Pope Innocentius the fourth of that name about the yeare of Christ 1244. did so exalt their estate and calling that he commaunded by Edict that from that time foreward they should goe on horsebacke and should weare a red cap or hat a scarlet robe for a signe and witnesse that they ought to be always readie and prepared to suffer and shead their bloud for the defence of Christian religion And Paule the second about the yeare 1470. hath ratified the same Edict and in some point augmented and inlarged it But some will set vp him selfe and say that these Priestes and Deacons of Rome which were called Cardinals obtained that name bicause at that time they were such as the Cardinals at this present are that is to say hauing authoritie and iurisdiction ouer all other Bishops and Priestes I aunswere that the case goeth not so For we find this that the Priests and Deacons of Rome were in times past much lesse and inferior to the Bishops in steede whereof at this day they goe before them in honour and dignitie And that so it is we read that whē the Bishop of Rome sent two Embassadors or Legates to the Councel of Carthage whereof one was a Priest of the Church of Rome he was set the last of all Also that in the Councel which S. Gregorie held the Priestes of the Church of Rome were set last and made their subscription apart by them selues and the Deacons had not so much credite as to subscribe Touching the foure Patriarches Patriarches we haue spoken thereof in the beginning of the 7. Chapter Nowe we must vnderstand that the names of Patriarch and Metropolitane wer in time heretofore takē for one charge or office as appeareth by this Socrates lib. 5. cap. 8. that Socrates the historiographer speaketh of the Coūcel of Constantinople wherein mention is made of Metropolitanes These Patriarches then or Metropolitanes being lifted vp in degree of honour aboue all the rest of the Bishops in processe of time thrust on foreward with ambition haue so incroched one of them vpon an other that at the last they haue brought all the Patriarches euen to the number of foure as we haue named and described them in the aforesaid seuenth Chapter And this hath principally come to passe bicause that either for the antiquitie of the Churches or for the renoune of the cities and excellencie also of the Bishops men haue reuerenced and honoured Rome Constantinople Alexandria and Antioch aboue all other cities and by consequent the Bishops of those places as those that were the principall or chiefe The Pope Nowe these foure Patriarches haue yet in such sort so robbed one an other that the Patriarch of Rome and he of Constantinople haue quite and cleane taken away the roome and place of the other two And as touching the two of Rome and Constantinople we knowe what iarre and contention there hath bene betwixt them which is not as yet well compounded or ended In the time of Gregorie the firste of that name about the yeare sixe hundred and two there was great controuersie and stirre for the primacie of the Church For Iohn Bishoppe of Constantinople was declared and published in a ful and solemne Synode of the Grecians vniuersall Patriarch and the Emperour Mauritius commaunded Gregorie to obey the said Patriarch of Constantinople But Gregorie would not indure or suffer this presumption that any Bishop should be an vniuersall Bishop ouer all the rest and in his Epistles he yealdeth reasons thereof First he saith Greg. lib. 6. epist 76. If he fall that is called the vniuersall Bishoppe the whole Church falleth from her estate Secondly None of my predecessors hath euer desired to haue or vse this prophane worde For if there be one Patriarch that is called vniuersall the name of Patriarch shall be taken from all the rest To consent to this execrable and accursed name is no other thing but to betraye the faith and to destroy Christianitie Thirdly Greg. lib. 7. epist 196. I speake freely and boldly that who so euer calleth him selfe vniuersall Bishoppe or desireth to be called by that name the same is in his pride the forerunner of Antichrist bicause that by his pride he preferreth him selfe before all This controuersie being betweene these two Patriarches of Rome and of Constantinople it fell out and was agreed that the Patriarch of Constantinople was appointed head of the Churches of the East and the Patriarch of Rome head of the Churches of the West and this latter was afterward so established and lifted vp by Phocas about the yeare 604. as we haue declared in the seuenth Chapter that he was created Pope and vniuersall Bishoppe of all Churches And as touching the name Pope it hath bene heretofore generally attributed and giuen to all Bishops as may be proued by these testimonies Aurelius Bishop of Carthage is called by this name Pope in the beginning of the Councel holden at the saide Carthage of which Councel he was President In the hundreth fiftie and one Chapter of the same Councel Innocentius Bishop of Alexandria is called Pope Saint Cyprian in certaine Epistles which he writ to the same Bishop calleth him Pope The Elders and Deacons of Rome Cyprian li. 2 Epist 7. called Cyprian Pope in their Epistles Saint Ierome oftentimes calleth Augustine Pope in
be alwayes present in the middest of his Church to rule and gouerne the same what hath he to doe for a Vicar or Lieuetenant And as concerning charges and offices we know what executors he hath established and left S. Paul in the Epistle to the Ephesians affirmeth Ephes 4.11 c. that Iesus Christ being ascended into heauen hath giuen some Apostles some Prophets some Euangelistes some Pastors some teachers to whome he hath giuen in charge and committed his Church 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 Church generally and for all times Nowe you may see what lieutenantes Iesus Christe hath substituted in his place but that he shoulde giue vnto Peter a primacie to bee Pope and heade of the Church is a meere leasing The seconde reason is this Iesus Christ onely is the foundation of the Church 1. 1. Cor. 3.11 Corinth 3.11 Wherevpon it followeth that the Church is founded vppon Iesus Christ and at no hande vpon Saint Peter and by consequent that Iesus Christ alone is the heade of the Church and not Saint Peter Touching that which Iesus Christ speake vnto Peter Thou art Peter Matt. 16.18 and vpon this rocke I will builde my Church we wil anon declare the true and naturall sense thereof The thirde reason S. Peters charge 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 high bishoppe ouer all the Church Otherwise Saint Paul shoulde haue done ill in so limiting hedging in as it were the the charge and office of his Apostleship yea and that eighteene yeares after the death of Iesus Christ But I would wish the Romishe Catholikes to take some better viewe of and heede to this reason For if their Pope snatch and take vnto himselfe the primacie for this reason because hee is Saint Peters successors he must then exercise his primacie or popedome ouer the Iewes and preach vnto them the Gospell that hee may gaine them and drawe them to Iesus Christ leauing vnto him whosoeuer he bee that will take vppon him to be called the successor of Saint 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 Christ alone for her husbande 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 Master not seruing him purely and faithfully But so it is hee neuer vsurped any primacie ouer the other Apostles or ouer the Church for hee maketh himselfe equal to the other pastors 1. Peter 5.1.21 c. naming himself a pastor and an Elder with them and hee hath saide also that it is not lawefull at anie hande for anie man to haue Lordship ouer the Lordes inheritaunces Then it followeth that hee receiued not anie 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 Church and had had rule and authoritie ouer the Apostles it had apperteined vnto him to sende others not to others to send him The seuenth reason If Saint Peter had had the right of primacie to what end woulde he haue suffered himselfe to haue beene reproued by S. Paul 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 bounde by lawes that he may preferre through his interpretation equitie vnwritten before lawe writen that wee ought to allowe or dissallow 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 Now Saint Peter did not alledge any whit or parte of all these blasphemies but tooke in good worth Saint Paules censure and reproofe acknowledging himselfe his companion and fellowe and one that was ioyned with him the other Apostles in felloweshippe of office yea inferiour to the whole bodie and subiect to the admonitions and censures of his brethren The eight reason So it was that among the Apostles in the time that our Sauiour Christ was bodily conuersant with them Luk. 22.24 c. there was a controuersie which of them shoulde bee esteemed or iudged the greatest but Christ laboreth to bring them to humilitie and to take from amongest thē 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 be so But let the greatest among you be as the least and the cheifest as he 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 he that sitteth at the table And I am among you as he that serueth and ye 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 principal 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 Romish Catholikes make The firste is this Matt. 16.18 Iesus Christ hath said to Saint Peter Thou art Peter 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 head 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 anie other than that which is laide alreadie Therefore he affirmeth not in that place of S. Matthewe the contrarie to this And marke this deed Iesus Christ hath not said and vpon thee O Peter I will builde my Church but vpon
not be called the prince or chiefe of priestes or the high priestes or any such other like thing but only the Bishop of the first seate and that he himselfe shoulde not bee called vniuersall Bishoppe whiche laste clause Peter Grabbe the compiler or gatherer of the Tomes of the Councelles hath lefte out either by deceit or negligence I know not whether You see testimonies inowe gathered out of the most approued olde Doctours and such as bee best worthie of credit by which you may easily perceiue that this rule or authoritie ouer all Churches was not in their time attributed to the bishop of Rome and that the Churches themselues had not anie superioritie or authoritie one of them ouer an other but that they were all associated and vnited together that some obteyned not neyther more or lesse power then othersome yea wee reade that when the Romish Bishop woulde sometimes haue vsurped more authoritie than did appertayne vnto him other Bishoppes did stronglie and stedfastly resist him which appeareth by the historie following that Socrates an ecclesiastical historiographer writeth in his seconde booke and fifteenth Chapter and Sozomenus in his thirde booke and eight Chapter A certaine man named Athanasius one Paulinus being deposed from their charges by the Bishoppes of Asia assembled and mett together with their Metropolitane would needes complaine to the Bishop of Rome who easily gaue thē letters by which he did place them againe in their firste offices and did greeuously reproue and chide them who had put them therefrom But the bishops of Asia tooke this in such sorte that they obteyned of the councel of Antioch that letters should be written to Iulius Bishoppe of Rome by which there should be declared vnto him that he did attribute and take vnto himselfe an authoritie which did not at anye hande belong vnto him and that in so doing hee offered greate wronge to other Churches and other Bishoppes And there was added to the letters that he should no more meddle with them whom they had deposed thē they medled with those whiche were deposed by the Bishop of Rome and others which were ioyned with him therein To which purpose they alledged the example of Nouatus which was as yet verie freshe and newe For when this Nouatus was reiected by the bishoppe of Rome none of the rest of the Metropolitanes and Bishops of other prouinces did gainesay the same neither any manner of way intermedled therein Furthermore if that which is maintained and practised at this day amongst the Romish Catholikes touching the large iurisdiction soueraigntie of their Pope were in force by Gods lawe as they would persuade the simple people therof should not then all the foresaid Bishops all others together with their Councels and Churches which haue not at any time confessed the Bishop of Rome for their head be verie grieuously censured or punished and worthie of a verie seuere and sharpe reprehension It is true that men may find that some amongst the auncient Fathers haue sometimes called the Bishops of Rome high Priest Pope but they did heretofore call after the same sort all Bishops For as touching the name high Priest Theodo lib. 2. cap. 7. Theodoretus in his second booke chap. 7. speaketh on this maner that two hundreth and fiftie high priests were assembled together in Sardis And Athanasius in his first Oration against the Arrians Athanasius oratio 1. cōtra Arrianos doth not only cal Iulius and Liberius the Bishops of Rome high Priests but also he calleth by the very same name the Bishops of Grecia Dacia Cappadocia Affrica Ruffin lib. 2 cap. 26. Italie Sicilia and Armenia Ruffinus also in the second booke sixe and twentie Chapter calleth Athanasius the great high Priest As concerning the name Pope we wil speake thereof by Gods grace and aide hereafter in the ninth Chapter Moreouer let vs consider by what tokens and markes the Pope of Rome saith that he is Saint Peters successour It is say the Romish Catholikes bicause that Saint Peter had his seat and chaire in the Church of Rome being there the Pastour and hauing borne rule there a long time and that after him there came in order his successors the Bishops of Rome hauing the same authoritie which he had before But touching the first it is vncerteine whether Saint Peter was Bishop of Rome or no at the least whether he bare rule there and helde the seat They are not able plainely to proue the same neither to approue it as truth at what time it was neither vnder what Emperour neither howe long bicause that out of the holie scriptures they are not able to bring so much as one onely probable coniecture Caluin li. 4. Instit cap. 6. sect 14. but rather the contrarie as Caluine hath well sufficiently declared in his Institutions Secondly if S. Peters abode at Rome hath giuen this authoritie to the Romish Bishops to the heads of the Church and vniuersall Bishops from whence commeth it Concil Nic. Can. 6. Concil Antioch Can. 13. that the Councels haue limitted to all the Patriarches who were many diuers yea euen after that thei were brought to foure their seueral charges making them Metropolitanes euerie one in his own prouince the Bishop of Rome hauing no more authoritie ouer others than others ouer him For at that time the Bishop of Rome might verie wel haue alledged S. Peters seate and the other Bishops Councels would very wel haue confessed and allowed the same if it had bene true and if the same could rightly haue giuen the title of primacie to the Bishop of Rome On the other side what an argument is this S. Peter was Bishop of Rome there suffered martyrdome therfore it followeth that this Church is the mother and mistresse of al the rest and that the Bishop therof is the vniuersall and general head of all Christendome Verily if in this respect the question be to establishe and set vp a primacie it ought rather to be placed at Ierusalem than at Rome For Saint Peter preached there Act. 2.14 Act. 2.12 yea the first after Christes ascention where he together with his fellowes and brethren builded vp the Church Act. 4.3 did great miracles was imprisoned Act. 5.18 and sundrie times persecuted The Prophets likewise preached there and all the Apostles yea which is more Iesus Christ him self Ioh. 2.13 7.14 8.2 c. 18.20 died there and rose againe and from thence ascended vp into heauen There also was the first Synode that euer was held in the Christian Church assembled of all the Apostles There also Iesus Christ sent downe his holie spirit vpon his Apostles and disciples Act. 15.6 c. Act. 2.1 c. And to be short from thence it was that the doctrine of saluation should come foorth to be spread abroad throughout al the world Isai 2.3 Michah 4.2 euen as the Prophets had before told which
or seeke newe places to offer their sacrifices oblations in but to come and to staye them selues within the Court of the tabernacle or of the temple Iesus Christ woulde not despise this place But wee knowe that whatsoeuer corruption was there no faithfull man was inforced to cleaue or sticke to anye superstitious manner or custome which is not practised at this day in the Church of Rome For as all there is of superstition and manifest idolatrie so they will constraine and enforce the faithful by fire and sworde to consent thereto and to pollute and defile themselues therewith against their owne consciences and gods expresse forbidding Lastly to what point did Iesus Christ bring the Church of Ierusalem when the high Priestes Scribes and Pharisees shewed them selues great madde men not doing their duties towardes it did hee not take his vineyard from these husbandmē who did not giue him the fruites whiche belonged vnto him and committed the same vnto others that is to his Apostles and their successors to yelde him fruite in their seasons Euen so likewise hath the Lorde done therewith in the Popedome He hath not destroyed his Church but hath only chaunged the estate thereof taking it out of the hand and guiding of the Bishoppes and Popishe Priestes and placing it againe vnder the gouernement and charge of other guiders and leaders who can see more clerely and be of better trust as it is spoken in Saint Mathewe Matt. 22 4◠vnder the similitude or parable of the vineyarde To conclude if they aske what shall become then of our predecessors who died in the faith of the Romish Church are they condemned I aunswere that wee leaue the iudgement thereof vnto GOD for it belongeth not to vs to determine iudge of that which is hidden from vs which indeed passeth our knowledge and calling It is verie true Ioh. 3.18.36 that the holy scripture pronounceth that they which die without the faith of Christ are damned and we cannot but say amen and giue our consent to this Neither serueth it to any purpose to alledge ignoraunce and to say that it excuseth the sinner before GOD For the scripture is plaine and manifest therein Luk. 12.47.48 The seruaunt saith Iesus Christ that knew his masters will prepared not him selfe neither did according to his will shall be beaten with many strippes But he that knewe it not and yet did commit thinges worthie of stripes shall be beaten with fewe stripes Also Matt. 15.14 if the blinde leade the blind they shal fall both into the ditch Saint Paul saith also As many as haue sinned without the lawe Rom. 2.12 2. Thess 1.6 shall perishe also without the lawe and as many as haue sinned within the lawe shall bee iudged by the law And againe it is a righteous thing with God to recompense tribulation to them that trouble you and to you which are troubled rest and deliuerance with vs when the Lorde Iesus shall shewe himselfe from heauen with his mightie Angels in flaming fire rendering vengeance vnto them that do not know God and which obey not vnto the Gospell of our Lorde Iesus Christe which shall bee punished with euerlasting destruction c. These places doe openly inough declare what is the ende of those that die without faith although they bee ignorant for their ignorance can not excuse them nor serue them for a cloake or couering to absolue and set thē free from the iudgement of God for confirmation proofe wherof wee may alledge also and put downe that which is written in Leuiticus Leui. 4.2 touching the offering commaunded by God for the sinnes which were committed through ignorance Lo what wee haue to say for one point But to that which remaineth touching our fathers and predecessors God might well shewe mercie vpon them at the end of their dayes making himselfe knowne vnto them by the secrete vertue and power of his holy spirite and putting it into their harts to beleue in Iesus Christ his sonne that so they might be saued For God is almightie to saue his owne people yea without vsing any of these meanes which he is accustomed cōmonly ordinarily to vse to plant faith in vs and to ingraue it in our harts to our owne saluation And this is S. Cypriā his answere touching those that die in some false opinions Cypri lib. 2. epist 3. If some one of our predecessors saith hee either by ignorance or through simplicitie hath not kept and helde that which the Lord hath taught vs to doe by his example and authoritie the mercie of the Lord may pardon him But wee cannot helpe the same being admonished instructed by him Behold what S. Cyprian pronounceth herein It is true that hee speaketh properly touching the matter of the holy supper but nothing letteth but that wee may applie his speach generally to the matter of all the other articles of the faith The IX CHAP. Of the degrees of ministers in the Church where mention is made of the orders of the popish clergie and of the offices and dueties of true pastors Matt. 9.38 WE haue sene and heard heretofore that it apperteineth vnto the Lorde of the haruest to sende foorth workemen into his haruest For it belongeth not to any what giftes soeuer he hath receiued from the Lord to thrust himselfe into the worke of the ministerie vnlesse he be lawefully called thereto Ephes 4.11 Now the Apostle Saint Paul writing to the Ephesians sheweth vs what workemen the Lorde hath sent into his haruest that is to say Apostles prophetes Euangelistes Pastors and doctors Apostles Touching the Apostles they were chosen immediately from Christe and their office was to sowe and spreade the Gospell abroad throughout all the world neither had any one of them any limites or borders set thē or some certaine Churches appointed to them Matt. 28.19 Matt. 10.2 Gal. 2.8 but Christ would that in euery part or place where so euer they came they should do their message before all peoples and nations Such were the twelue named in the Gospell to whome Saint Paule was added who was specially appointed to beare the name of Christ among the Gentiles Nowe bicause this degree of Apostles was instituted and ordained by God for the establishing of Churches those Churches being planted and established this name of Apostle ought not any more to be vsed among the ministers as to be giuen and communicated to them And yet we read that sometime it is taken generally in the scripture for a Pastor and preacher of the Gospell As Epaphroditus is called the Apostle of the Philippians Philip. 2.25 Act. 14.14 and Barnabas is named an Apostle Act. 14. Prophetes are distinguished into two sortes or orders Prophets Some were vnder the old Testament and in that time who being instructed and taught by a speciall reuelation from God did foretell things to come the other were in the newe Testament who in
the first place had an excellent gift and singular grace to interprete the scripture 1. Cor. 11.4 also they were such as were indued 1. Cor. 14.1 c. with great wisdome and readinesse well to prouide for the necessitie of the Church and to speake properly they were as interpreters of the will of God In this ranke or order were comprehended the Prophetes that had the gift to vnderstand foresee reueale things to come Act. 11.28 such a one was Agabus who by the holie Ghost foretolde that a great famine should fall throughout all the world which also came to passe in the Emperour Claudius Caesars dayes also that Saint Paul should be bound at Ierusalem Act. 21.10 c. Act. 13.1 There is mention made also in the thirteenth of the Actes of certaine Prophetes of the Church of Antioch to wit Barnabas and Simion who was called Niger and Lucius of Cyrene and Manahen which had bene brought vp with Herode the Tetrarch and Saul And in the one and twentie Act. 21.9 mention is made of Phillips foure daughters which did prophecie These degrees or this office of Prophetes was ordained by GOD to indure but for a time onely as the Apostles Euangelists Euangelistes generally are those which performe the office of an Euangelist that is to say which preach the Gospell Sometimes also this name Euangelist is referred to those foure who haue written the storie of the Gospell that is to say S. Matthewe S. Marke S. Luke and S. Iohn But in this order of the Church the question is of an other charge or office These men of whome we speake were as it were fellowe helpers to the Apostles whome they did followe and were almost continually in cōpanie 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 Actes Philip is called an Euangelist Act. 21.8 And Saint Paule admonisheth Timothie in one of the Epistles which he wrote vnto him 2. Tim. 4.5 to continue to doe the worke of an Euangelist These likewise had their time and 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 Church euen vntill the end of the world Doctors Doctors are they which the Church in olde time called Catechisers that is to say instructors or teachers whose charge and office was plainely and simplie to expound the scriptures that men might haue the right sense and vnderstanding thereof and namely to teach the Catechumini that is to say those that were yet to be instructed in the pointes and principles of Christian religion Of this sort are the Doctors and teachers of our age which teach youth in schooles expounding vnto them the scripture And their office consisteth herein carefully to prouide that sound doctrine may be kept published to the end that pure religion may continue and remaine in the Church Some suppose that the office of Pastor Doctor is all one as Chrysostome and S. 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 somewhat further than the Doctors do For first and 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 gouernement and execution of the discipline to which matters the Doctors charge reacheth not they being only ordained to expound the scriptures to the end that pure and sound doctrine may alwaies be preserued maintained in the Church And indeed such a one may be verie apt to execute the office of the Doctor as hath not the gift to preach such a one on the other side may very well haue the gift to preach as shall not at any hand be meete or fit to exercise the charge and office of the Doctor although that sometimes he that shall be the Pastor may also well be the Doctor but yet this is to be marked that they are diuers and seuerall charges or offices And these be the fiue degrees or orders of ministers to whome the Lord hath cōmitted the gouernement of his Church to feede the same of which fiue the last two onely remaine to be alwayes vsed in his Church Saint Paule indeede maketh mention in other places of some other names Bishops and Elders or Auncients as of Bishops that is to say watchmen or ouerwatchers and of Elders that is to say Senators or Ancients but these two names signifie one and the selfe same thing as the Apostle him selfe 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 ordaine Elders that is to say Auncients in euerie citie as I appointed thee And afterwardes he addeth an excellent description of true Elders and Auncients For a Bishop saith he must be vnblameable as the guider or steward of Gods owne house and so foorth We see that those whome he named Elders or Auncients in one verse he nameth the same Bishops in an other verse Nowe 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 Ezechiel Ezech. 34.2 Woe be to the sheepheards of Israel which feed themselues Should not the sheepheards feede the flockes 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 Ghost hath made you Bishoppes or ouerseers to feede the Churche of GOD which he hath redeemed with his owne bloud 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 Christ which is committed vnto you caring for it not by constraint c. If one would 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 yeares but bicause that they specially chose them from amongest the Auncients and also bicause they ought to be men both ripe wise and also verie well experienced Olde age
his epistles Dionysius Bishop of Alexandria in the third Epistle to Philemon calleth Heraclas his predecessor Pope as we may see in Eusebius his seuenth booke Euseb lib. 7. cap. 7. seuenth Chapter There may be many such like testimonies founde which declare that the name Pope was in auncient time commō to all Bishoppes 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 inough of this primacie Now let vs returne to our first purpose speach who is he the hath ordeined these orders and ecclesiasticall degrees by what dore haue these pastors entered into the Lordes sheepefolde who hath called and placed them in their charges was Iesus Christ who is the chiefe sheepeherde the Prince of Prophetes the wisedome of the father so ill aduised or so carelesse that he hath not placed so many degrees and offices in his Church 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 him selfe that he deliuered him selfe vnto the most cruel most shamefull death of all others to saue it Let these reuerend Prelats put downe their authors Let them shewe from whence they are come from whome it is that they be as it were installed established and set in the Church Let them bringe foorth and alledge the worde of GOD if they can or if they can not let them leaue off and cease at the least to strengthen them selues so much with their succession and so often to oppose and set against vs their vocation and sending The ende wherefore the lord sent his workmē into his haruest Matt 28.19 Mark 16.15 1. Cor. 11.23.24 But wil we examine the end for which the Lord of the haruest hath sent forth his workemen into his haruest Hee himselfe hath declared it when he cōmanded them to preach the Gospel and to minister the sacramentes after his example Which in an other place is signified by the worde of feeding the sheep Ioh. 12.15 euen as Iesus Christ said vnto Peter Peter louest thou me feede my sheepe And S. Paul speaking to the Bishops of Ephesus Act. 20.28 Take heed to your selfe saith he and to all the flocke ouer which the holy ghost hath made you Bishoppes or ouerseers to feede the Church of God Also S. Peter The elders which are amongest you I beseech 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 sheep And Saint Paul hauing regarde thereto Rom. 1.1 saith in his Epistle to the Romaines That hee was called and sent by Iesus Christ to preach the Gospell of God And to the Corinthians Necessitie saith hee to preach the Gospell 1. Cor. 9.17 is laide vppon mee and wo is vnto me if I preach not the Gospell because the dispensation therof is committed vnto mee In the Epistle to the Hebrewes it is saide Heb. 13.17 that the Pastors and guiders of the Church 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 meaneth that is to say a watch man or an ouerwatcher because the Pastors ought to bee as it were watches or watch men Ezech. 3.17.33.2 according to the Prophecie of Ezechiel that they maye watche ouer the flocke S. Paul in other words setteth out this ende when hee saith to the Ephesians Eph. 4.11.12 That Iesus Christe hath giuen Apostles Prophetes Euangelistes pastors and doctors for the gathering together of the Sainctes for the worke of the ministerie and for the edification of the bodie of Christ that is to say the Church 1. Cor. 4.1.2 And writing vnto the Corinthians hee saith in one worde That it is required of the ministers of Christ who are the disposers of the secretes of God that euerie man be founde faithfull behauing himselfe faithfully diligently and rightly in the execution of his charge and office Nowe according to this rule can the Popes Cardinals Bishops other priests of the Romish Church say that they occupie themselues in their charges to feede the flocke of Christe to preach the Gospell to administer the sacramentes to assemble the saintes to giue ouer themselues wholy to the worke of the ministerie to edifie the Church Howe doe they satisfie and aunswere the ordinance and commandement of Iesus Christ Howe can they excurse thēselues that they should not be almost all accused according to the testimonie of Ezechiel and S. Paul whereof wee spake not long sithence what can they say or alledge for themselues that they should not be excommunicated deposed if the Canons which they attribute to the Apostles of which wee spake in the fifth chapter were well and rightly obserued amongest them as they say they should be indeede But behold their vngodlinesse they say that they exercise and execute their foresaide offices and charges by their vicars deputies whome they haue substituted and appointed vnder them in their places ouer their Parishioners Yea but when Iesus Christ called and sent foorth his Apostles did he say vnto them goe and be the pastors of my Church teaching it and feeding by Vicars substitutes and Lieutenantes which ye shall put in your places It is certaine that hee did not so but hee gaue vnto them in their owne persons the speciall charge of his Church and commanded them in plaine expresse termes to preach the Gospell themselues and to administer the sacraments Moreouer what sufficient vicars or deputies are they wont to haue and how faithful meet and able to doe the duetie of Pastors Such Bishoppes and persons such Vicars and Liuetenants that is to say one of them as ignoraunt foolish and vnskilful 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 hire wages and reuenue of that labor worke which at no hand they doe neither indeed will doe For they haue no care to haue vicars and Lieutenauntes but that thereby they may enioy prebendes and the reuenewes of their benefices and yet they wil seeme to haue them as though it were to do their dueties 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 which Iesus Christ hath ioyned together For to whome was it that Iesus Christ committed the office to minister the sacramentes but euen to them themselues and to them alone also whome he enioyned and commaunded to preach the Gospell But these men to wit the Bishops parsons other Priestes
end or shoot at no other mark but to cause vs to practise that which is contained in the word of God and so it is that Gods word teacheth vs to submit our selues to yeld our selues subiect to our Magistrates Rom. 13.1.5 Tit. 3.1 and that not for feare of wrath onely but also for conscience sake who seeth not this that she is established and set vp by God to maintaine the Magistrate in his authoritie and to cause that obedience to be rendred and yelded to him which belongeth vnto him And also this is to be noted that the church hath not any particular member or person in it which she doth not most willingly make subiect to the Magistrate following therin that which S. Paul saith Rom. 13.1 Let euerie soule that is to say euerie person or man be subiect vnto the higher powers Touching which the Priests Friers Monkes of the Romish Church and in summe all those of the Popes Cleargie should here verie well take them selues by the nose that if it may be they may be ashamed and so come to repentance For whereas they reproue and accuse vs to be rebels to our superiors I would wish them to looke to them selues and to marke howe farre they shewe them selues obedient and by what title and right they can boast them selues to be exempted from all such subiection It may be that they will not beleeue Saint Pauls words without the interpretation of some of the fathers let thē then well looke to marke that which Chrysostome hath written vpon this place whose wordes are verie cleare and plaine Chrysost in 13. cap. ad Roman When the Apostle speaketh thus saith Chrysostome Let euerie soule be subiect to the higher powers he declareth that this commaundement is directed to all yea to Priestes and Monkes and not onely to them which are busied and occupied about the affaires of this present life wherefore be it that thou art an Apostle or an Euangelist or a Prophete or any other thou oughtest to be subiect to the Magistrate For this subiection doth not hinder disanull or take away godlinesse These are this holy Doctors owne wordes who if he liued at this day I leaue it to your selues to thinke of howe sharply and earnestly would he set vp him selfe against the Romish Priestes Causa 15. quaest 6. cap. Alius Romanus c. and namely against him who doth not onely not subiect or submit him selfe to Kinges but also maketh Kings subiect to him and translateth to his owne proper vse Kingdomes and Empires and is not in the meane while ashamed to say that he is Iesus Christes vicar and the successor of the Apostles Matt. 17.27 wheras indeede Iesus Christ subiected him selfe to Magistrates yea euen to pay them tribute Luke 22.25 and hath saide vnto his Apostles that the Kings of the earth beare rule c. but it shall not be so amongest you The thirde head or point is The discipline ought to be exercised by the Consistorie that for the exercising and executing of the discipline there must be in the Church a Consistorie that is to say an assemblie or a Councell compacted made of the ministers Elders to watch ouer the insolencies Matt. 10.17 Act. 22.5 breakings out and offences which may fall amongest the members of the Church This consistorie was heretofore in vse among the Iewes and was called Synedrion and Presbyterie Nowe if when corruption burst into the Church men abused both the title and the right and lawfull vse of the Consistorie it followeth not for al that that Iesus Christ or his Apostles would haue it abolished but rather haue brought it backe againe to his former safetie and soundnesse and vsed the same when the time was for it This is that which Saint Paul meaneth when writing vnto the Romanes Rom. 12.8 he saith Let him that ruleth doe it with diligence For it is certaine that he speaketh not to Magistrates but he speaketh to the Elders Auncients and ouerwatchers who were ioyned to and with the Pastours for the ruling and guiding of the Church Also when he saith to Timothie 1. Tim. 5.17 The Elders that rule well are worthie double honour specially they which labour in the worde and doctrine For he maketh there two sortes of Auncients or Elders some that trauell in the word and doctrine such are the Pastours and Ministers and other some which exercise an other charge as the Elders or as we say ouerwatchers who are appointed to haue regard to and to watch ouer the manners of the people But to make this point more plaine we must speake yet somewhat more therof Saint Paule writing to the Romanes Rom. 12.6.7.8 diuideth the functions or offices of the Church into two sortes or kindes into the office of Prophetes 1. Tim. 3.18 Tit. 1.6 c. Philip. 1.1 and into the office of Deacons as in an other place he maketh mention but of Bishops and Deacons according to the example of the Apostles Act. 6.3.4 Actes 6.2.3.4 c. Againe he diuideth these two kindes or sortes into certaine other Of Prophets he maketh two rankes or orders some he calleth Pastours and the other Doctours whose charge and office is to labour in the word and doctrine as we haue heretofore sufficiently declared in the ninth Chapter Of Deacons he maketh three kindes Some giue themselues wholy to the gatherings and distributions of the almes which properly indeede are called Deacons Othersome are they to whome specially and chiefly this charge belōgeth to watch ouer the maners of the flocke and ouer such offences as may fall out amongest them and these are properly called Ancients Elders and ouerwatchers The third sort are they which haue a speciall care of the sicke persons to be diligent about them to take care ouer them and to vse them courteously gently and well and such were heretofore the widdowes 1. Tim. 5.9 c. whereof mention is made in the scripture Touching which matter this is to be marked that in succession and processe of time certaine Councels and Synods ordained that women should be no more admitted into such offices and charges of Diaconesses and this was done to the end they might meete withall and preuent all inconueniences and offences rising thereon in the place and steede of which women Diaconesses that like administration office was commended to and laide vpon men lawfully chosen and called thereto Nowe marke howe these offices and charges be at this day exercised and vsed in the reformed Churches As concerning the Pastors and Doctors they handle intreate on and expound the worde as we haue saide and shewed before in the ninth Chapter the Elders and Deacons not any manner of way medling therewith There are two other companies or sorts The one is called the assemblie or companie which haue care of the poore the other the Consistorie Both in the one and in the other the Pastors
was accused of many crimes by the Romanes he was driuen away and in his place was ordained the Bishop of Sabina called Siluester the third who likewise was deposed and put downe bicause he was an idiot ignorant and vnprofitable and the saide Benedict recouered the seate againe from whence through couetousnesse he put him self downe and ordained in his place Iohn the Archdeacon of Saint Iohn port Latin who was named Gregorie the sixt to whom he solde the Popeship for verie much money paid downeright Iohannes Maior Mare Historiarum Nauclerus Platina as witnesseth Iohannes Maior The sea of histories Nauclerus Platina the same Gregorie being Pope was iudged as well by the Cleargie as by the people to be a murtherer and a symoniakal person What was Siluester the second Platina saith that being a Frier he gaue him selfe to the diuel vpon condition that he would aide and helpe him to obtaine that which he desired and so by that meanes he came to be Pope What was Eugenius the fourth He by the definitiue sentence of the Councel of Basil was condemned for a schismatike rebell and stubborne person and so deposed and one Aimus Duke of Sauoie substituted in his place in the yeare 1439. the 16. of Nouemb. Notwithstāding he being supported vpholden by the fauour of certaine princes abode in the possession of his Popedome and Aimus his election passed into smoake and was of no force or value But without passing to any other exāples for this can not be done but in long time may we now affirme first that in all the time of these Popes there hath not bene some interruption or breach of personall succession in the seate of Rome verily we must confesse it vnlesse a man would say that heretikes and notorious schismatikes were the heads of the Church Secondly that the Bishops Priests which haue succeeded these reuerend Popes others which were created and established by thē haue had a good and lawful succession Let vs now come to the vocation or calling wherevpon the succession it selfe dependeth We affirme that our calling is without comparison more certaine more lawful then is that of the Bishops Priests of the Romish Church For the better proofe whereof let vs mark what things are requisite to a right and lawfull calling First right and authoritie to chuse appertaineth to the Pastors and that not to one alone but to diuers lawfully assembled at which election notwithstanding one ought to beare rule to guide and gouerne the action and to auoyde all confusion and disorder 1. Tim. 5.22 Titus 1.5 and so must these places 1. Timoth. 5.22 and Titus 1.5 of necessitie be vnderstoode Secondly the election ought not to be made without the plaine and expresse cōsent of the people Act. 14.23 as S. Luke sheweth the same by example Act. 14.23 and as heretofore the Church hath ordained it euen from Leo his time Leo. epist 87 90. Nicol. Dist 23. Can. In nomine Yea Nicolas the second hath written that it is a manner and fashion which is meete necessarie needfull to keepe in the election and choice of the Bishops of Rome Cyprian lib. 3. epist 3. Yea Saint Cyprian writing to Anthonie rehearseth that Cornelius was after such sort and manner ordained Bishop of Rome For as concerning that which the decree of the Councel of Laodicea ordaineth Concil Laodic Can. 13. Dist 63 can Non est permittendum that the election and choice of the Pastours should not be made by the people that must be vnderstood of the people alone to the end that the election should not be made confusedly and without good order Thirdly those that are to be chosen should be wel and duely examined touching both maners and doctrine according to the rule which S. Paul hath giuen therefore 1. Tim. 3.1.2 Tit. 1.5.6.7 c. writing to Timothie Titus For the bishop ought to be of very good life and holy conuersation so that the very strangers them selues such as are without may not iustly haue any thing to reproch or vpbraid him selfe withal also he must not be a yong scholler but able sufficient in doctrine knowledge to teach such as are apt to learne to convince yea stop the mouthes of such as shall speake against the truth Cyprian lib. 1. Epist 4. Herevnto accordeth that which Cyprian saith we must faithfully keepe saith he diligently hold that which hath ben left vnto vs by diuine apostolical tradition that we may keepe it also amongst ourselues yea that in a maner throughout al prouinces touching the vocation calling of Bishops to wit that all the Bishops of the prouince nearest vnto the place where the election is to be made do meet together that they chose the Bishop in the presence of the people which doth fully know the life and cōuersation of euery one And that also agreeth herevnto which is spoken by Saint Augustine in a certaine Dialogue betweene him and Orosius Q. Orosij Dial. Quaest 65. Wherein Orosius demaundeth How may we knowe them which are sent from God and Saint Augustine aunswereth knowe that he is sent from God which hath not beene chosen by commendation or flatterie of some small number of men and desireth not to beare rule and giueth not any monie to atchieue or get the bishopp like dignitie and honour but which is praysed and commēded by his holy life and good manners and also by the workes or deeds belonging to a pastor and by the approbation and allowaunce of all the people Wee reade also Concil Laodic Can. 12. that it was ordeyned in the Councell of Laodicea that none shoulde be chosen Bishops but they whiche had a long time beene knowen to bee of a good life of holy conuersation and who had also bene well proved tried in the worde of GOD and in good workes And in the first Councel of Paris Concil Parisi Can. 8. is was decreed that no bishoppe be ordeined against the will of the Citizens of the citie but onely hee which shall bee chosen by the full will and consente of the people and of the cleargie and not by the commaundement of any prince nor by any other condition against the wil of the Bishops of the prouince Hee that shall bee otherwise ordeined and that shall come to this honour by the authoritie of the kinge or prince let him be driuen out and deposed by all the rest Conc. quintum Anicl Can. 10. In the fifth Councell of Orleans Let not any man pretend to bee a Bishop neither by buying purchasing or rewardes but let the election be made according to the kinges will the cleargies the peoples and the bishops of the prouince There is almost an infinite number of like Canons in the Councels which if we woulde put downe here wee shoulde be ouertedious and long Nowe after right examination lawfull election or choise
Caesars Wherefore seeing that Iesus Christ hath distinguished the offices of the Magistrates and the charges of the pastors of the Church Siluester did verie ill to confounde and iumble them together in his owne person Yea also there is a certaine Canon to this purpose Distinct 96. Can. QuuÌ„ ad Nico. c. auouched and alledged vnder the name of a Pope and that these offices are distinguished by Iesus Christ If so be that Constantine gaue the empire of the west partes to Siluester they must say that Siluester possessed the same and left it to his successors and that if his successors doe not any longer hold it they must say that they haue beene thrust and driuen out of the possession thereof But let them shew if they can any matter touching this point in the histories Verilie so farre is it that Siluester those which succeeded him euen vnto Hildebrand who was named Gregorie the seuenth was created Pope about the yeare of Christ one thousande seuentie foure did holde the Empire of the West that indeed they had not rule or authoritie ouer the Citie of Rome but did peaceably and quietly acknowledge the Emperors for their Lords and were subiect to their lawes neither was there at any time a Pope choseÌ„ or created without the authoritie of the Emperor The charge came in in the time of the foresaide Gregorie It is about fiue hundred yeres agoe since the Pope haue by litle litle incroched vpon the Empire haue at the last brought into their subiection the Citie of Rome and since they did accomplish that there is not passed about a hundred threescore and nine yeares or there about I holde my selfe contented to haue set downe and declared this as it were by the way He that woulde more fullie see the falshod subtiltie which is in the deuice of this donatioÌ„ or gift may read theÌ„ which haue coÌ„futed the same Marsili c. as Marsilius of Padua in his booke which hee intituled the defender of peace who liued about the yeare of Christ 1324. Moreouer Laurentius Valla Laur. Valla. who liued about the yere 1440. Antonius Archiep. Also Antonius Archbishop of FloreÌ„ce in his historie Cardinal Cusanus Cusanê° Cardinal in his third booke second chapter who sent his opinioÌ„ to the Councel of Basill about the yeare 1460. Raphael volater Raphael Volateran who liued about the yeare 1500. Moreouer it is written in the ecclesiasticall historie that Liberius and Felix Niceph. lib. 9. cap. 37. both two together at one and the same time gouerned the seate apostolicall and did in common the duetie of a Bishop at Rome Sozo lib. 4. cap. 15. and that by the consent of the Church yea by the ordinance and decree of the Councel of Syrmia which of these two then was at that time the onely and vniuersall head of all the Churches But let vs see whether the bishop of Rome were by the auncient fathers aduouched or acknowledged for the high or chiefe bishop S. Cyprian writing to the Bishoppes of Rome as Cornelius Stephanus Cypria lib. 1 epi. 1. 2. Cypria lib. 2. epi. 1. c. some others doeth not in any sorte call them either Popes or vniuersall Bishoppes but brethren and fellowes Cipria tract 3. de Simpli praelat Hee himselfe saith in an other place that there is no more but one Bishoprike wherof euery bishoppe in his owne charge holdeth a whole and sounde portion Cypria in Synod Carthu August recitat haec verba lib. 3. de Baptism contra Donatist cap. 3. And againe none of vs sayth hee is appointed bishop of bishops to inforce his fellowes by tyrannous terror vppon necessitie to obey him Polycarpus Bishoppe of Smyrna came to Rome in the time of Anicetus Bishop of Rome not to frame some appellation before him neither yet to kisse his feete or to receiue his decrees but to conferre with him touching the feaste of Easter and hee alledged for him selfe the authoritie and custome of S. Iohn and of other Apostles of Christ But Anicetus did not alledge either S. Peters authoritie or his owne but onely saide that it stoode him in hande to obserue the custome of the Elders which were his predecessors neither did he constraine Polycarpus to doe the like or excommunicate him therefore and Polycarpus on his side did not thinke he had coÌ„mitted any offence in not consenting with the bishop of Rome in this matter touching the feast of Easter which hee woulde of a suretie haue done if he had acknowledged him for the heade or for the vicar of Iesus Christ constituted and placed in that office by the authoritie of God Irenaeus Euseb lib. 5 cap. 26. of whome wee haue spoken a litle before calleth Soter Anicetus Higinus Pius Telesphorus Xistus Elders as Eusebius in his fifth book and sixe and twenty chapter Dionysius the Bishoppe of the Corinthians writing to the Romaines calleth Soter not Pope of Rome or high prelate but Bishoppe Marke what he saith Soter your good Bishoppe hath not onely obserued this custome but also hath augmented it Euseb lib. 4. cap. 23. Eusebius hath extracted or taken this out of the Epistle of the saide Dionysius Lib. 4. cap. 3. Hierom. ad Euagr. Saint Ierome in an Epistle to Euagrius saith thus If a man dispute or reason of authoritie the worlde is greater then a citie In what place soeuer the Bishops be whether at Rome or at EugubiuÌ„ or at Constantinople or at Alexandria or else where they are all of equall ministerie and degree Chrysostome Chrys hom 43. in Saint Matt. ca. 23. whosoeuer saith hee shal amonge the Bishops desire primacie on earth shall finde confusion in heauen and he that shal affect or seek to be the first shal not be counted amongest the seruantes of Christ. Gregor lib. 4. epist 16.32.34.36.38.39 Gregor lib. 6. epist 24.28.29.30 S. Gregorie in diuers of his Epistles saith That he is an Antichrist that will attribute or giue vnto him the title of vniuersall Bishop But aboue al he putteth down a notable sentence in the two hundred and seuen and thirtie epistle to Eugenius the Bishop of Rome Gregor ad Eugeni epist 237. saying If Christ haue sent thee thou shouldest iudge that thou arte come not to be serued but to serue The true successor of Saint Paul will say with S. Paul Not that we haue Lordship ouer your faith but that we are aided and comforted with your ioy Saint Peters heire â— Peter 5.3 wil heare S. Peter saying Not as though yee were Lords ouer the Lordes heritage but being made ensamples to the flocke In the third Councel of Carthage whiche was helde about the time of Pope Syricius in the 26. Conci Cart. tertium Can 26. habet Distinct 99. Ca. prima sedis c. Canon which is also alledged distinct 99. The fathers ordeined that the Bishop of Rome should
is that when in old time they were to set out an armie or to doe some exploite by souldiers they had in the Campe certaine speciall tentes to say masse in which tentes were couered ouer with goates skines Nowe a Goate in latine is called Capra or Capella that is to say according to the portuise of the Priestes which are at this day Chappel Wherefore because these tentes were couered with goates skinnes they were named Chappelles and the Priestes which had the keeping of them and who did therein singe their masses were called Chaplaines Behold verilie two reasons to shewe from whence this name Chaplaine is taken which reasons are verie high and full of great speculation or insight conteining verie great mysteries and such as are maruellously deepe but we leaue them to be meditate or looked into diligently to the priestes which are the Popes Chaplaines to the ende that they shoulde aduise take counsell to see whether they can bee willing that their reuerende name should be fet and drawen from the base beginnings Curates Curates haue an other fountaine In olde time according to the order established by Iesus Christ the pastors were ordeined and placed distinctly and without confusion in seuerall Churches For to the ende that euerie pastor might knowe his owne charge and be able to yeelde a better account of his flocke and that one should not any whit at all incroch vpon or intermeddle with others also to the ende that the flocke sheepe might know where they might seeke for and finde their owne pastors they deuided the people into certaine circuites and countries or rather parishes indeede whereof some were committed to the charge of certaine pastors othersome to the charge of certaine other pastors From thence came the name Curate although some would haue it deriued from Cura that is to say from the care that the pastors ought to haue ouer their flocks which were giuen committed vnto thē in charge And the abuse comming on growing vp more and more they called the benefice or renewe that was assigned thē to maintaine themselues vpon for the doing of their office by the name of cure And from thence it commeth that when any one goeth about to get such a benefice they diligently enquire of the value thereof and that whereof they seeme to haue the greatest regarde is to know how much the cure is worth As concerning Bishoppes and Elders Bishops and Elders or according to Papistes Priestes or as they call them priestes we haue before shewed and seene that these two names signifie one and the selfe same office or charge Hierom. ad Euagrium And Saint Ierome in his Epistle to Euagrius witnesseth that in the time of the Apostles there was no distinction or difference betwene these two degrees but afterwardes whiles schismes were in the Churche one was chosen from among the Elders and placed in the highest roome and called Bishoppe because hee differed from the Elders onely for the executing of order Now by these words wee may easily know and gather that this difference beganne in the Church about that time and in that the office of a Bishoppe is helde and accounted for a more high or more excellent office thā the office of Elder or as they terme them priestes it was not don by the institution ordināce of God but rather by mans authoritie and that for the maintenāce as they suppose of order and discipline Archbishop or Metrapolitanes The names of Archbishoppes and Metropolitanes which were taken for one and the same estate were vnknowne to the Apostles and to the olde auncient Churches but marke howe they were brought in Princes hauing put certaine degrees betweene their Cities and townes and making a difference betwene some of thē in respecte of dignities priuiledges they called those which they woulde establish aboue the reste Metropolites as if you woulde say Concil Calcedon Canc. 12. Mother cities as wee may gather out of manie histories and namely expressely out of the Councel of Calcedonia where it is saide that they ought not to account any townes or Cities for Metropolites but onely vnto those to whom Kinges and Princes haue shewed giuen this honour by their Edictes and statutes Nowe as princes lifted vp their Metropolitane cities to beare rule ouer others vnder their obedience so the Bishops placed in those cities vsurped iurisdiction and authoritie ouer others they being fauoured by their princes and magistrates who easily accorded and consented to this that their Bishops should be placed in authoritie aboue others For this cause the Bishops of those places Conc. Nice can 6. Conc. Calc can 8. were named in the Councel of Nice Metropolitanes and their seats were called in the Councel of Calcedon the first seats You see then what was the fountaine beginning of Archbishops or Metropolitanes who at the beginning were lifted vp to such a degree for a good end purpose in outward shew for they were so placed and established as it were Ecclesiastical presidents and rulers in their prouinces to the end they might guide gouerne the affaires of the Churches and direct and cal Synods in good order and without cōfusion when there was neede therof yet none among them had any authoritie one ouer an other Conc. Nice can 6. Conc. Anti. can 13. For that effect and purpose the Councels ordained that al Metropolitans should haue like power and equall authoritie Conc. Sardi can 19. Conc. Constantinopolita can 2. euerie one in his owne prouince that the Bishop of Rome who was also Metropolitane had at Rome in the Churches which were vnder his charge Whereby it appeareth that the Bishop of Rome was not then Pope and vniuersall Bishop ouer all Churches but that he had his charge limited and bounded hauing no more authoritie and iurisdiction ouer other Metropolitanes than the other had ouer him Cardinals Touching Cardinals I knowe not what we may speake of certaintie bicause there is not so much as one onely authour who liued or writ while the church was in some puritie that maketh any mention therof at all Yet we cannot be deceiued in speaking of that which we find touching it We read in Nauclerus Nauclerus that in the time of Pontianus Bishop of Rome who was about the yeare of Christ 235. there was at Rome 36. Priestes Cardinals that is to say principall and chiefe among the rest Volateran lib. 22. Antropolo For as Volateranus saith in his Antropologie the name Cardinal was in olde time taken to signifie as much as principall and was saith he giuen to the Priestes as they call them and Deacons of the Church of Rome bicause that as the Bishop of Rome was helde and taken for the principall chiefe of Bishops bicause he was in the principal citie of the Empire so the Priestes as they call them and Deacons of that citie were helde and