of an other charge or office These men of whome wee speake were as it were fellowe helpers to the Apostles whom they did follow and were almost continually in companie with And their office came somewhat nigh to the office of an Apostle the difference was onely in the degree of dignitie Of this sort were Silas Timothie and such like In the one and twentie of the Acts Philip is called an Euangelist Act. 21.8 And Saint Paul admonisheth Timothie in one of the Epistles which hee wrote vnto him to continue to doe the worke of an Euangelist 2. Tim. 4 5◠These likewise had their time are no more in vse at this present Pastors are they Pastors that haue the charge of some certaine flockes and of some certaine Churches to rule and gouerne the same preaching the Gospell administring the Sacramentes and exercising discipline in those Churches This degree and office must haue his course and continue in the Churche euen vntill the ende of the worlde Doctors Doctors are they which the Churche in olde time called Catechisers that is to say instructors or teachers whose charge and office was plainely and simplye to expound the scriptures that men might haue the right sense and vnderstanding thereof and namely to teach the Catechumen◠that is to say those that were yet to be instructed in the points and principles of Christian religion Of this sort are the Doctors teachers of our age which teache youth in schooles expounding vnto them the scripture And their office consisteth heerein carefully to prouide that sound doctrine may be kept and published to the end that pure religion may continue and remaine in the church Some suppose that the office of Pastor and Doctor is all one as Chrysostome and Saint Augustine yet there is no dout but that they are two distinct offices which men may not confound and mingle together For albeit that this be the charge and office of al Pastors to teach yet they go somwhat further than the Doctors do For first formost they preach and exhort applying the doctrine to the necessities of the Church next they administer the Sacraments and in the third place they haue the charge gouernment and execution of the discipline to which matters the Doctors charge reacheth not they being only ordained to expounde the scriptures to the end that pure and sound doctrine may alwayes bee preserued maintained in the church And indeede such a one may be very apt to execute the office of the Doctor as hath not the gift to preach such a one on the other side may verye well haue the gifte to preache as shall not at any hande be meete or fit to exercise the charge office of the Doctor although that sometimes hee that shall bee the Pastor may also well bee the Doctor but yet this is to bee marked that they are diuers and seuerall charges or offices And these be the fiue degrees or orders of ministers to whō the Lorde hath cōmitted the gouernment of his church to feede the same of which fiue the last two onely remaine to bee alwayes vsed in his Churche Saint Paule indeede maketh mention in other places of some other names as of Bishops that is to say watchmen Bishops and Elders or Auncients or ouer-watchers and of Elders that is to saye Senators or Ancients but these two names signifie one and the selfe same thing as the Apostle himselfe declareth Titus 1. 5 writing to Titus For marke what he saith For this cause left I thee in Creete that thou shouldest continue to redresse the things that remaine that thou shouldest ordeine Elders that is to say Auncients in euerie citie as I appointed thee And afterwardes hee addeth an excellent description of true Elders and Auncients For a Bishop saith he must bee vnblameable as the guider or steward of Gods owne house and so foorth We fee that those whome he named Elders or auncients in one verse hee nameth the same Bishops in an other verse Now these two names of Bishop and Elder and the name also of Pastor are taken in the scripture to signifie one and the selfe same estate For the charge and office of the Pastor is to feede the sheepe as appeareth by that which the Lorde saith in the foure and thirtie Chapter of Ezechiell Woe be to the shepheards of Israel Ezech. 34.2 which feede them selues Should not the sheepheards feede the flocks But the Bishops and Elders are called to the same thing Act. 20.28 as both Saint Paule and Saint Peter doe declare Saint Paule speaking thus Take heede to your selues and to the whole flocke ouer which the holie Ghoste hath made you Bishoppes or ouerseers to feede the Churche of God which hee hath redeemed with his owne blood And Saint Peter thus 1. Pet. 5.1.2 The Elders which are amongest you I beseech which am also an Elder with you Feede the flocke of Christe whiche is committed vnto you caryng for it not by constraint c. If one woulde knowe the reason why the Pastours are called Elders or Auncients it is for honours sake not as though when in olde time they chose Pastours they were all auncient in age and yeeres but because that they specially chose them from amongest the Auncients and also because they ought to bee men both ripe wise and also very well experienced Old age commonly hath more wisedome more experience and grauitie But yet it doth not alwayes fall out that white or grey haire maketh men wise yea sometimes wee shall finde young men which are farre more fit to exercise and execute the charge office of a Pastor such a one was Timothie than those that be of greater yeeres It is true that there are two sortes of Elders that is to say Ancients One sort haue charge and office to minister the worde of God and Sacraments and to watche ouer the discipline and ouer the whole Church The other are ioyned vnto these to aide them in the exercising and execution of discipline without medling any whit at all in the preaching c. Saint Paule setteth out this order when he saith to Timothie The elders that rule well 1. Tim. 5.17 are worthie of double honour specially they which labour in the word and doctrine For in that he maketh mentiō of bearing rule hee giueth vs well to vnderstand that those whom hee nameth Elders or Auncients that is to say the Pastors and such as are ioyned vnto them are chosen to haue charge and office in the Church ouer the people And in that he more commendeth those whiche minister the worde and doctrine than the other hee euidently declareth that all haue not one and the selfe same charge Wee may beholde this order euen at this day obserued in the reformed Churches Deacons The Apostle maketh mention likewise of Deacons whiche woorde is taken in holie scripture in two senses or sortes Sometimes generally for euery minister
be written to Iulius Bishoppe of Rome by which there shoulde be declared vnto him that he did attribute and take vnto himselfe an authoritie whiche did not at anye hande belong vnto him and that in so doing hee offered greate wronge to other Churches and other Bishoppes And there was added to the letters that he should no more meddle with them whome they had deposed then they medled with those whiche were deposed by the bishop of Rome and others whiche were ioyned with him therein To whiche purpose they alledged the example of Nouatus whiche was as yet verye freshe and newe For when this Nouatus was reiected by the bishoppe of Rome none of the rest of the Metropolitanes and Bishops of other prouinces did gainsay the same neither any manner of way intermedled therein Furthermore if that whiche is maintained and practised at this day amongest the Romishe Catholikes touching the large iurisdiction and soueraigntie of their Pope were in force by Gods lawe as they woulde perswade the simple people thereof shoulde not then al the foresaid Bishops al others together with their Councelles and Churches whiche haue not at any time confessed the Bishoppe of Rome for their head be verie greeuously censured or punished and woorthie of a verie seuere and sharpe reprehension It is true that men may finde that some amongst the anciēt fathers haue somtimes called the Bishoppes of Rome high Priest and Pope but they did heretofore call after the same sorte all Bishops For as touching the name high Priest Theodo lib. 2. cap. 7 Theodoretus in his second booke chap. 7. speaketh on this maner that two hundreth and fiftie high priests were assembled together in Sardis And Athanasius in his first Oration against the Arrians Athanasius oratio 1. contra Arriano◠doth not onely call Iulius and Liberius the bishops of Rome high Priestes but also hee calleth by the very same name the Bishops of Grecia Dacia Cappadotia Affrica Ruffin lib. 2. cap. 26. Italie Sicilia and Armenia Ruffinus also in the second booke and 26. chapter called Athanasius the great high Priest As concerning the name Pope we will speake therof by gods grace and aide hereafter in the ninth chapter Moreouer let vs consider by what tokēs and markes the Pope of Rome saith that he is Saint Peters successour It is say the Romish Catholikes because that Saint Peter had his seate and chaire in the churche of Rome being there the Pastor and hauing borne rule there a long time and that after him there came in order his successors the Bishops of Rome hauing the same authoritie which he had before But touching the first it is vncertaine whether S. Peter was Bishop of Rome or no at the least whether he bate rule there and helde the seat They are not able plainely to proue the same neither to approoue it as truth at what time it was neither vnder what Emperour neither how long because that out of the holy scriptures they are not able to bring Cal. lib. 4. Instit cap. 6. sect 14. so muche as one onely probable coniecture but rather the contrarie as Caluin hath well and sufficiently declared in his Institutions Secōdly if S. Peters abode at Rome hath giuen this autoritie to the Romish bishops to bee the heads of the Church and vniuersall Bishops from whence commeth it that the Councels haue limited to all the Patriarkes who were many and diuers yea euen after that they were brought to foure Concil Nic. Can. 6. Concil Antioch Can. 13. their seuerall charges making them Metropolitanes euery one in his owne prouince the Bishop of Rome hauing no more authoritie ouer others than others ouer him For at that time the Bishop of Rome might very well haue alleadged Saint Peters seate and the other Bishops and Councels woulde very well haue confessed and allowed the same if it had beene true and if the same could rightly haue giuen the title of primacie to the Bishop of Rome On the other side what an argument is this Saint Peter was Bishop of Rome and there suffered martyrdome therefore it followeth that this Churche is the mother and mistresse of all the rest and that the Bishop thereof is the vniuersall and generall head of all Christendome Verily if in this respect the question bee to establishe and set vp a primacie it ought rather to bee placed at Ierusalem than at Rome For Saint Peter preached there Act. 2.14 Act. 2.12 Act. 4.3 yea the firste after Christes ascention where hee together with his fellowes and brethren builded vp the Churche did great miracles was imprisoned Act. 5. 18 and sundrie times persecuted The Prophetes likewise preached there and all the Apostles yea whiche is more Iesus Christ him selfe Ioh. 2.13 7.14 8.2 c. 18.20 died there and rose againe and from thence ascended vp into heauen There also was the first Synode that euer was helde in the Christian Churche assembled of all the Apostles There also Iesus Christ sent downe his holy spirite vpon his Apostles and disciples Act. 15. 6 c. Act. 2.1 c And to bee shorte from thence it was that the doctrine of saluation shoulde come forth to bee spread abroad throughout all the world euen as the Prophets had before tolde Isai 2.3 Michah 4.2 which things we cānot after any sort say or affirme of Rome Moreouer if we must respect and regarde the Apostles there is as muche or rather more reason to make Saint Paul the first Bishop or Pope of Rome as Saint Peter For in the first place besides that hee was not in any thing lesse or inferior to the most excellent or chiefe Apostles 2. Cor. 11.5 wee fynde not that S. Peter did at any time reprooue him in his ministerie Gal. 2. 11 as he reproued or blamed S. Peter And besides wee haue a certaine and an assured testimonie in the holy scripture touching Saint Paule Act 23.11 Act. 28.30 31 that he was sent by God to Rome there to beare witnesse of him that hee there preached the kingdome of God two whole yeeres together that from thence he writ diuers Epistles to the Churches that hee was there prisoner and at the last beheaded by Nero. And as touching Peter wee haue no assured testimonie that hee went to Rome or that he tarryed there exercising there the ministerie If they will replie that Iesus Christ gaue him the keies of the kingdom of heauen and that by that meanes he was preferred before Saint Paul and made head of the Church we haue answered that heretofore which we mind not heere to repeate Besides though it were so that S. Peter was ordained to beare rule ouer all Churches as an Apostle yet it can not thereupon followe that his successours ought to haue any such right or authoritie as he because they which succeeded the Apostles haue not the same charge and the same office that the Apostles had For
be helde taken or acknowledged for any other then Apostolicall pro consanguinitate dictrinae saith he that is to say for the nighnesse in blood or by reason of that doctrine which they maintayne keepe and holde with the Churches which the Apostles them selues ordayned and set vp S. Augustine writing to one Generosus Aug. op 156. doeth so extoll the succession and continuall order of Pastours that hee nameth thirtie Bishops of Rome putting Anastasius for the nine and thirtieth but hee addeth euen presently or immediatly after In all this ranke or bande there was not to be founde one Donatist And against the Manichees he writeth thus Epist fundament cap. 4. There are verye many thinges whiche holde and keepe me in the lappe of the Catholike Church the consent of people and nations the authoritie whiche was begunne by myracles nourished through hope augmented by charitie and confirmed by antiquitie moreouer the succession of Pastours euen from the seate of Saint Peter to him that is at this day present And a little after But on your parte sayth he to the Manichees ye alledge or bring foorth no suche thing but onely ye retaine or stande to a promise of trueth which indeede if it did declare it selfe so euidently that a man coulde not any more dout thereof I confesse consent that it ought to be preferred before antiquitie succession and all other thinges S Hierome Hierom. epi. 1. ad Heliod habetur they are not saith he the sonnes and children of holy men that hold and possesse the places of holy men but they which followe their doctrine and practise their woorkes Distinct. 40. Can. And Chrysostome in a certayne place There are sayth he many Elders and fewe Elders manie in name and fewe in deede Beholde my brethren how ye are placed and set in the chaire For it is not the chaire or place that maketh an Elder but the Elder the chaire or place Beholde after what maner and sort the ancient writers haue spoken But would we know in one word by the word of God of what value is the most common and olde succession that a man can suppose if the puritie of doctrine bee wanting S. Paule teacheth it vs Gal. 1.8 writing to the Galathians when he saith If wee our selues or an Angell from heauen preach vnto you otherwise then that which wee haue preached vnto you let him be accursed Moreouer I woulde gladly demaunde of the Romish Catholikes for what cause they holde not the Churches of the East for true Churches They will not say that it is because that succession is not on their side for they want not that but it is on their side euen as olde and auncient at the least as in the Romish Church Wherefore they must needes say that it is by reason of the doctrine receiued amongest them to wit because they hold not the Pope for their head because they deny purgatory because their ministers be married because they celebrate and minister the holy supper with leauened breade because they giue both kindes to the people and such like thinges Nowe if as touching the East Churches the Papistes iudge of the Churches not by succession but by doctrine wherefore do they when they dispute with vs stay them selues rather vpon succession then vpon the doctrine seing that the question in controuersie betweene vs is to examine the markes of the Church Secondarily touching the matter of succession we say that if we shall enter into the sifting of the succession of Popes and Bishops in the Church of Rome we shal easily finde that if men will theredy iudge of their vocation or calling it shall not serue their turne very much or stand them in any great steade For this we shal be sure to finde that they haue oftentimes succeeded tyrāts schismatikes excommunicate persons and Bishops or Popes not lawfully called For what was Gregorie the seuenth who was named before he came to the pope dome Hildebrand Vrspergensis Vrspergensis witnesseth that hee vsurped the Papall seate through tyrannie and not by a lawfull vocation And the councell holden at Wormes Concil Wormat in the yere 1080. saith also of the said Hildebrand that he was not chosen by God but that he did without shame thrust in himselfe thether by deceit and money and that he ouerthrewe the ecclesiasticall order that he was an offensiue person a mouer of debate and an obseruer of diuinations dreames yea a manifest Necromancer or coniurer What was the woman Pope Ioan about the yere 854 Platina Platina in her life saith that she was an English woman who in her youth followed and accompanied a younge scholler in studies and profited so well therein that at Rome shee was esteemed amongest the most skilfull and learned for which cause shee was exalted to bee Pope they supposing shee had been a man But she was founde great with childe and at the last deliuered in an open streate and as they were going in solemne procession vpō the shoulders of those that caried her where also shee died What was Benedict the ninth The storie writers declare that after he was accused of many crimes by the Romanes he was driuen away and in his place was ordained the Bishoppe of Sabina called Siluester the thirde who likewise was deposed and put downe because he was an idiot ignoraunt and vnprofitable and the saide Benedicte recouered the seate againe from whence through couetousnesse hee put him selfe downe and ordayned in his place Iohn the Archdeacon of Saint Iohn port Latine who was named Gregorie the sixt to whome he solde the Popeship for verye muche money paid downright Iohannes Maior Mare Historiarum Nauclerus Platina as witnesseth Iohannes Maior The sea of histories Nauclerus Platina and the same Gregorie beeing Pope was iudged as well by the Cleargie as by the people to bee a murtherer and a symoniakal person What was Siluester the seconde Platina saith that being a Frier hee gaue himselfe to the diuel vpon condition that he would aide helpe him to obtaine that which hee desired so by that meanes he came to be Pope What was Eugenius the fourth He by the definitiue sentence of the Councel of Basill was condemned for a schismaticke rebell and stubborne person and so deposed and one Aimus Duke of Sauoie substituted in his place in the yeere 1439. the 16. of Nouemb. Notwithstanding he being supported and vpholden by the fauour of certaine princes abode in the possession of his Popedome and Aimus his election passed into smoake and was of no force or value But without passing to anie other examples for this cā not be done but in long time may we now affirme first that in al the time of these Popes there hath not been some interruption or breach of personall succession in the seate of Rome veryly we must confesse it vnlesse a man would say that heretikes and notorious schismatikes were the heads of the church
Secōdly that the Bishops and Priestes which haue succeeded these reuerend Popes and others which were created and established by them haue had a good and lawfull succession Let vs now come to the vocatiō or calling wherevpon the succession it selfe dependeth Wee affirme that our calling is without comparison more certaine more lawfull then is that of the Bishops priests of the Romish Church For the better proofe whereof let vs mark what things are requisite to a right and lawfull calling First right and authoritie to chuse appertayneth to the Pastors and that not to one alone but to diuers lawfully assembled at whiche election notwithstanding one ought to beare rule to guide and gouerne the action and to auoyde all confusion and disorder and so must these places 1. 1. Tim 5.22 Titus 1. 5. Timot. 5.22 and Titus 1.5 of necessitie be vnderstood Secondely the election ought not to bee made without the plaine and expresse consent of the people Actes 14. 23 as Saint Luke sheweth the same by example Actes 14.23 and as heretofore the Churche hath ordeyned it euen from Leo his time Leo. epist 87 90. Nicol. Dist 23. Can. In nomine Cypri lib. 3. epist 3. Yea Nicolas the second hath written that it is a manner and fashion which is meete necessarie and needefull to keepe in the election and choyce of the Bishoppes of Rome Yea Saint Cyprian writing to Anthonie rehearseth that Cornelius was after such sorte and manner ordayned Bishop of Rome Concil Laodic Can. 13. Dist 63. can Non est permittendum For as concerning that whiche the decree of the Councell of Loadicea ordayneth that the election and choice of the Pastours shoulde not be made by the people that must be vnderstoode of the people alone to the ende that the election should not be made confusedly without good order Thirdly those that are to be chosen should be well and duely examined touching both maners and doctrine according to the rule which S. Paul hath giuen therefore 1. Tim. 3.1 2 Tit. 1.5.6.7 c. writing to Timothie Titus For the bishop ought to be of very good life and holy conuersation so that the very strangers them selues such as are without may not iustly haue any thing to reproch or vpbraid himself wtal also he must not be a yong scholler but able sufficient in doctrine and knowledge to teach such as are apt to learne to conuince yea stop the mouthes of such as shall speak against the truth Herevnto accordeth that which Cyprian saith Cyp. li. 1. ep 4 we must faithfully keepe saith he diligently hold that which hath bin left vnto vs by diuine apostolicall tradition that wee may keepe it also amongst our selues yea and that in a maner throughout al prouinces touching the vocation calling of Bishops to wit that all the Bishoppes of the prouince nearest vnto the place where the election is to be made doe meet together that they chose the Bishop in the presence of the people which doeth fully know the life and cōuersation of euery one And that also agreeth hereunto which is spoken by Saint Augustine in a certaine Dialogue betweene him and Orosius Wherein Orosius demaundeth Q. Qrosii Dial. Quast 65. How may we knowe them which are sent from God and Saint Augustine aunswereth knowe that he is sent from God which hath not beene chosen by commendation or flatterie of some small number of men and desireth not to beare rule and giueth not any monie to atchieue or get the bishopplike dignitie and honour but which is praysed and commended by his holy life and good manners and also by the workes or deedes belonging to a Pastour and by the approbation and allowance of all the people Wee reade also that it was ordeyned in the Councell of Laodicea that none shoulde be chosen Bishops Concil Laodic Can. 12. but they whiche had a long time beene knowen to bee of a good life of holy conuersation and who had also bene well proued and tried in the worde of GOD and in good workes And in the first Councell of Paris Concil Parisi Can. 8. it was decreed that no bishoppe bee ordeined against the will of the Citizens of the citie but onely hee which shall bee chosen by the full will and consente of the people and of the cleargie and not by the commaundement of any prince nor by any other conditiō against the wil of the bishops of the prouince Hee that shall bee otherwise ordeined and that shall come to this honour by the authoritie of the kinge or prince let him be driuen out and deposed by all the rest Conc. quin. tum Anicl Can. 10. In the fifth Councell of Orleans Let not any man pretend to bee a Bishop neither by buying purchasing or rewardes but let the election be made according to the kinges will the cleargies the peoples and the bishops of the prouince There is almost an infinite number of like Canons in the Councels whiche if wee woulde put downe here wee shoulde bee ouertedious long Nowe after right examination lawfull election or choise which are two verye essentiall points and commanded by gods lawe with which none in the worlde maye dispense there commeth in the third place the imposition or laying on of hands whiche is a ceremonie by which the ministers that were lawfully chosen were offered and dedicated as it were to the seruice of God and the Church But let vs nowe examine the Romishe Priestes vocations first I aske whether the election which is made amongest them bee deferred and put ouer to the Pastours and the Churche yea or no Euerie man seeth what place and authoritie they giue to theyr resignations as they call them to their permutations Collations presentations donations c. and also howe the Magistrates and greate men giue Bishopprickes Abbotshippes personages vicarages and other benefices as it pleaseth them selues If the Pastoures or to speake more rightly they that vsurpe the place of true Pastoures indeede meddle in the election then it appertayneth to the Pope alone to choose the Cardinalles the Bishoppes and Archbishoppes and to giue the greatest and the fattest benefices And it belongeth to the Bishoppes to choose the simple or single Priestes and to bestowe or giue the other inferiour and lesse benefices And where is then the holy consent and agreement amongest the Pastours which is of necessitie required in the election Secondarilie is the people called to it or is the people aduertised or forewarned to bring thither and giue their aduise and consent thereto Euerie one knoweth that this is not performed Thirdly as concerning them whome they choose what serious or earnest examination make they either of their manners or of their doctrine Sometimes they chose infantes and children at no hande fit or meete to exercise the least charge of the Church whatsoeuer it be Sometimes they choose men altogether ignorant
GOD. It followeth then that Saint Peter was not an vniuersall Apostle nor a soueraigne and high bishoppe ouer all the Churche Otherwise Saint Paul shoulde haue done yll in so limiting and hedging in as it were the charge and office of his Apostleshippe yea that eighteene yeares after the death of Iesus Christ But I woulde wishe the Romish Catholikes to take some better viewe of and heede to this reason For if their Pope snatche and take vnto himselfe the primacie for this reason because hee is Saint Peters successour he must then exercise his primacie or popedome ouer the Iewes and preach vnto them the Gospell that he may gaine them and drawe them to Iesus Christ leauing vnto him whosoeuer he be that will take vppon him to be called the successour of S. Paul primacie ouer the Gentiles The fourth reason One wife hath but onely one husband which is her head But the Church is the spouse of Christ 2. Cor. 11.2 Ephe. 5.22 Reue. 21.9 2. Cor. 11.2 Ephesians 5.22 Reuelat 21.9 The Church then hath none other but Christe alone for her husband and head The fifth reason It is certaine that Saint Peter vsed the power and authoritie which Iesus Christe gaue him for otherwise hee shoulde haue neglected his charge and hidden his talent in the ground and so by consequent haue disobeyed his Maister not seruing him purely and faithfully But so it is hee neuer vsurped any primacie ouer the other Apostles or ouer the Churche for hee maketh him selfe equal to the other pastors naming himselfe a Pastor and an Elder with them 1. Pet. 5.1.21 c. and hee hath saide also that it is not lawfull at any hand for any man to haue Lordshippe ouer the Lordes inheritaunces Then it followeth that he receiued not any primacie or Lordshippe from Iesus Christ ouer the church of God The sixth reason Act. 8.14 Saint Peter was sent together with Iohn into Samaria by the other Apostles Nowe if hee had beene the head of the churche and had had rule and authoritie ouer the Apostles it had apperteined vnto him to sende others and not others to sende him The seuenth reason If Saint Peter had had the right of primacie to what ende woulde he haue suffered himselfe to haue beene reproued by S Paule and that before the people In sext decr de con cap. Licet distinct 19. ca. si Roman in Glossa de conces prae tit 8. ca. pro. posuit alibi for this was done euen then when hee both might and ought to haue shewed his authoritie and rule As at this day the Pope who saith that hee is aboue right neither is helde or bound by lawes that he may preferre through his interpretation equitie vnwritten before lawe written that wee ought to allowe or disallowe all that he alloweth or disalloweth that he is not subiect to any censure hauing all lawe and right in the coffer of his breste and stomacke Nowe Saint Peter did not alledge any whit or parte of all these blasphemies but tooke in good woorth Saint Paules censure and reproofe acknowledging himselfe his companion and fellowe and one that was ioyned with him and the other Apostles in felloweshippe of office yea inferiour to the whole bodye and subiect to the admonitions and censures of his brethren Luk. 22.24 c. The eight reason So it was that among the Apostles in the time that our Sauiour Christ was bodily conuersant with them there was a controuersie whiche of them shoulde bee esteemed or iudged the greatest but Christ laboureth to bring them to humilitie and to take from amongest them all ambition saying thus The kinges of the nations beare rule and they which exercise authoritie ouer thē are called Gratious lords but ye shall not bee so But let the greatest among you be as the least and the chiefest as hee that serueth And afterwardes hee setteth himselfe foorth for an example For who is greater he that sitteth at Table or he that serueth is not be that sitteth at the table And I am among you as he that serueth and yee are they which haue continued with mee in my temptations Lastly he concludeth Therefore I appoint vnto you a kingdome as my father hath appointed to me These are our principall reasons to declare that Saint Peter was not appointed Lorde ouer the Church and that hee had no more authoritie or preheminence in it than the other Apostles his companions and fellowes had Nowe let vs heare the contrarie reasons which the Romishe Catholikes make The first is this Iesus Christe hath saide to Saint Peter Thou art Peter Mat. 16 18. and vpon this rocke I will builde my Church It followeth then that Saint Peter is the foundation of the Churche and by consequent the heade thereof I aunswere that the holy spirite is not contrarie to it selfe but hee hath spoken plainely to the Corinthians That Iesus Christe alone is the onely foundation of the Church 1. Cor. 3 11. and that none can lay any other then that which is laide alreadie Therefore hee affirmeth not in that place of S. Matthewe the contrarie to this And mark this indeed Iesus Christ hath not said and vppon thee O Peter I will builde my Church but and vppon this rocke I will builde And what meaneth this vpon this rocke Let vs heare S. Augustine August in Iohan. tract 124 cap. 21. The Church sayth he is founded vpon the rocke of which rocke Peter hath taken his name for the rocke is not so called of Peter but Peter is so named of the rocke as Christ hath not taken his name of Christiās but Chhristians of Christ Therefore the Lord saith vpō this rocke I will build my Church because that Peter had confessed thou art Christ the sonne of the liuing God He saith therfore vpon this rocke which thou hast confessed I will build my Church For the rocke was Christ vpō which foundatiō Peter also himselfe was builded Marke what S. Augustine saith S. Ambrose and S. Chrysostome vnderstande this to be spoken of the faith which is in Christe not as the Pope doth of the person of Peter Amb. in epl ad Ephe. cap. 2.20 S. Ambrose saith thus Iesus Christ saide to Peter vpō this rock I wil build my church that is to say vpon this confession of catholike faith I will establisshe the faithfull vnto eternall life Chrysostome sayth also Chryso Ser. 21. de Pentecost Iesus Christ saith Thou art Peter and vppon this rocke I will builde my Church Hee saith vppon this rocke and not vpon Peter For he hath founded or set his Church not vppon man but vpon the faith and confession of Peter And what was this fayth and confession Thou art Christ the sonne of the liuing God The seconde reason is Mat. 16.19 Iesus Christe hath giuen the keyes vnto Peter he hath therfore appointed him head of the Church I denie the consequent For by
yeares or there about I holde my selfe contented to haue set down and declared this as it were by the way Hee that woulde more fullye see the falshod subtiltie whiche is in the deuice of this donatiō or gift may reade thē which haue cōfuted the same Marsili c. as Marsilius of Padua in his booke which hee intituled the defender of peace who liued about the yeare of Christ 1324. Moreouer Laurentius Valla Laur. Valla. Antonius Archiep. Cusan Cardinal Raphael volater who liued about the yere 1440. Also Antonius Archbishop of Florence in his historie Cardinal Cusanus in his third booke second chapter who sent his opinion to the Councell of Basill about the yeare 1460. Raphel Volateran who liued about the yeare 1500. Moreouer it is written in the ecclesiasticall historie that Liberius and Felix Niceph. lib. 9. cap. 37. both two together at one and the same time gouerned the seate apostolicall and did in common the duetie of a Bishop at Rome Sozo lib. 4. cap. 15 and that by the consent of the Church yea by the ordinance and decree of the Councell of Syrmia which of these two then was at that time the onely and vniuersall heade of all the Churches But let vs see whether the bishop of Rome were by the auncient fathers auouched or acknowledged for the high or chiefe bishop Cypri lib. 1. epi. 1. 2. Cypri lib 2. epi. 1. c. S. Cyprian writing to the Bishoppes of Rome as Cornelius Stephanus and some others doeth not in any sorte call them either Popes or vniuersal Bishoppes but brethren and fellowes Cypria tract 3 de Simpli praelat Hee himselfe saith in an other place that there is no more but one Bishopprike wherof euery bishoppe in his owne charge holdeth a whole and sound portion Cypria in Synod Carthis August recitat haec verba lib. 3. de Baptism contra Donatist cap. 3. And againe none of vs sayth hee is appointed bishop of bishops to inforce his fellowes by tyrannous terror vppon necessitie to obey him Polycarpus Bishoppe of Smyrna came to Rome in the time of Anicetus Bishoppe of Rome not to frame some appellation before him neither yet to kisse his feete or to receiue his decrees but to conferre with him touching the feaste of Easter and hee alledged for him selfe the authoritie and custome of S. Iohn and of other Apostles of Christ But Anicetus did not alledge either S. Peters authoritie or his owne but onely sayde that it stoode him in hande to obserue the custome of the Elders whiche were his predecessors neither did hee constraine Polycarpus to doe the like or excommunicate him therefore and Polycarpus on his side did not thinke he had committed any offence in not consenting with the bishop of Rome in this matter touching the feast of Easter which hee woulde of a suretie haue done if he had acknowledged him for the heade or for the vicar of Iesus Christ constituted and placed in that office by the authoritie of God Irenaeus Euseb lib. 5. cap. 26. of whom wee haue spoken a litle before calleth Soter Anicetus Higinus Pius Telesphorus Xistus Elders as Eusebius in his fifth booke and sixe and twentye chapter reciteth Dionysius the Bishoppe of the Corinthians writing to the Romaines calleth Soter not Pope of Rome or high prelate but Bishoppe Marke what he saith Soter your good Bishoppe hath not onely obserued this custome but also hath augmented it Euseb lib. 4. cap. 23. Eusebius hath extracted or taken this out of the Epistle of the sayde Dionysius Lib. 4. cap. 3. Saint Ierome in an Epistle to Euagrius saith thus Hierom. ad Euagr. If a man dispute or reason of authoritie the world is greater then a citie In what place soeuer the Bishoppes be whether at Rome or at Eugubiū or at Constantinople or at Alexandria or else where they are all of equall ministerie and degree Chrysostome Chry. hom 43. in Saint Mat. ca. 23. whosoeuer saith hee shall among the Bishoppes desire primacie on earth shall finde confusion in heauen and he that shall affect or seeke to be the first shall not be counted amongest the seruantes of Christ Gregor lib. 4. epist 16 32.34 36 38.39 Gregor lib. 6. epist 24.28.29.30 S. Gregorie in diuers of his Epistles saith That he is an Antichrist that will attribute or giue vnto him the title of vniuersall Bishop But aboue all he putteth down a notable sentence in the two hundred and seuen and thirtie Epistle to Eugenius the byshop of Rome saying If Christe haue sent thee thou shouldest iudge that thou art come not to be serued Gregor ad Eugeni epi. 237. but to serue The true successour of Saint Paule will say with S. Paule Not that we haue Lordship ouer your faith but that we are ayded and comforted with your ioy Saint Peters heyre will heare S. Peter saying 1. Pete 5.3 Not as though yee were Lords ouer the Lordes heritage but being made ensamples to the flocke In the third Councell of Carthage whiche was helde about the time of Pope Syricius in the 26. Conci Cart. tertium can 26. habet distinct 99. ca. primae sedis c. Canon which is also alledged distinct 99. The fathers ordeined that the bishop of Rome shoulde not bee called the prince or chiefe of priestes or the high priestes or any such other like thing but only the bishoppe of the first seate and that he him selfe shoulde not bee called vniuersall Bishoppe whiche laste clause Peter Crabbe the compiler or gatherer of the Tomes of the Councelles hath lefte out either by deceit or negligence I knowe not whether You see testimonies in owe gathered out of the most approoued olde Doctours and such as bee best worthie of credite by which you may easily perceiue that this rule or authoritie ouer all Churches was not in their time attributed to the Bishop of Rome and that the Churches themselues had not anye superioritie or authoritie one of them ouer another but that they were all associated and vnited together that some obteyned not neyther more or lesse power then othersome yea we reade that when the Romishe Bishoppe woulde sometimes haue vsurped more authoritie than did appertaine vnto him other Bishoppes did stronglye and stedfastly resiste him whiche appeareth by the historie following that Socrates an ecclesiasticall historiographer writeth in his seconde booke and fifteenth Chapter and Sozomenus in his thirde booke and eight Chapter A certaine man named Athanasius and one Paulinus beeing deposed from their charges by the Bishoppes of Asia assembled and mett together with the Metropolitane would needes complaine to the Bishop of Rome who easily gaue them letters by which he did place them againe in their firste offices and did greeuouslye reprooue and chide them who had put them there from But the bishops of Asia tooke this in such sorte that they obteyned of the Councell of Antioch that letters should
abolish the name either of Christ or of his church Hereby therfore it appeareth that we denie nor but that the Churches ouer whiche hee beareth rule by his tyrannie remaine Churches still but wee say that hee hath prophaned them by his vngodlinesse and so poysoned them by his false doctrines that there appeareth amongest them a picture or image of Babylon rather than of the holy citie of God To conclude we say that they be Churches first because that the Lord hath myraculously preserued amongest them the remnants of his people though they be poorely and thinly scattered abroad Secondly because there remaine amongest them some markes and rokens of the Church specially these tokens the power and effectualnesse whereof cannot be abolished neither by the craft of the Diuell neither by the malice of mē But on the other side because the markes which we haue principally to regard in this dispute or question bee blotted out there we say that there is not amongest them a right shewe and lawfull forme of a Church neither in any of their particular assemblies neither in the whole body And these are the woordes of Caluine But though we might in deede accorde and agree to this that the Romish Churche were the true Church in respect of the baptisme which it hath yet there should be no reason to inferre thereupon that we ought also to take and hold it for the true church in respect of the other points of doctrine for it is most manifest that for the moste parte they are altogether contrarie to the expressed word of God And as concerning baptisme albeit they adde many vaine and superstitious Ceremonies ministred in a tongue vnknowne to the people and not vnderstood of them yet so it is that notwithstanding the substance remaineth and that which is the principall or chiefe point of the forme as we haue shewed Nowe if one would demaund why then suffer wee not our infants to be brought to the Romish Church there to bee baptised seeing that the baptisme which is there ministred is good I aunswere that wee suffer it not because God hath giuen vs grace to knowe the superstition and idolatrie which is there committed 1. Cor. 10.14 1. Ioh. 5.21 to whiche wee may not at any hande sticke cleaue or consent whatsoeuer appearance and shewe of good wee suppose may come thereby either to vs or to our children For Saint Paule saith Rom. 3.8 That we ought carefully to looke vnto our selues not to doe euill that good may come thereof And also because that through Gods grace and goodnes we haue a meane and way opened to haue our foresaid children baptized in the refourmed Churches without any abuse error superstition or idolatrie They will say yet further that Iesus Christ ceased not to approue and allow the Church of Ierusalem in his time though it had in it store of errours which hee well declared when hee was there present at the sacrifices and feastes Wherefore then doe not wee approue also the Romishe church althogh it haue errors in it For if a church shall for some abuses faultes or errors loose the name of the true Churche where shall wee then finde one alone in the whole worlde I aunswere firste that wee holde not that a true Churche looseth the name of a true Church for some abuses or errors therein For S. Paule left not of to name the faithfull people of Corinthus the Church although he blamed and reproued them for many errors and corruptions not onely in respect of their manners but also concerning their doctrine And we shall see hereafter that particuler Churches are neuer so perfect in this worlde but that they bee oftentimes subiect to error and goe astray But wee rightly hold and affirme that the Romish Church ought to leese the name of a true Churche because shee hath degenerated and gone out of kinde from the auncient and Catholike Churche For the true auncient and Catholike Churche cleaueth to her only heade and husbande Iesus Christ shee beleeueth his worde and followeth him she is faithfull to him without committing adulterie with idols which the Romishe churche doeth not which thing we haue a little while agoe shewed Secondly as concerning that that Iesus Christ did approue the churche of Ierusalem in his time we say in the first place that there is very great difference betweene the estate of that church then as it was and the estate of the Romishe church such a one as we beholde it at this day For the abuse and corruption as well of doctrine as of Sacraments the manifest Idolatry which beareth sway at this present in the Romish church was not at that time in the church of Ierusalem Which is easie to proue because that Iesus Christ would not haue made much a doe to beat downe the idols and to reforme other abuses if they had had place there as hee ouerthrewe the tables of the money changers Ioh. 2.14 and cast out of the temple those that there sold openly sheepe and Doues Moreouer Iesus Christe woulde not reiect or disalowe the churche of Ierusalem because that the time was not yet come wherein hee shoulde put an ende vnto the ceremonies of the lawe Leuit. 17.3 Deut. 12..13 Wherefore for as much as the faithfull had the commandement of God whereby it was appointed them not to searche or seeke newe places to offer their sacrifices and oblations in but to come and to stay them selues within the Court of the tabernacle or of the temple Iesus Christe woulde not despise this place But wee knowe that whatsoeuer corruption was there no faithfull man was inforced to cleaue or sticke to any superstitious manner or custome whiche is not practised at this day in the Churche of Rome For as all there is full of superstition and manifest idolatrie so they will constraine and inforce the faithfull 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 Christe bring the Church of Ierusalem when the high Priestes Scribes and Pharisees shewed them selues great madde men not doeing their duties towardes it did hee not take his vineyard from these husbandmē who did not giue him the fruites which belonged vnto him and committed the same vnto others that is to his Apostles and their successours to yeeld him fruite in their seasons Euen so likewise hath the Lorde doone therewith in the Popedome Hee hath not destroyed his Churche but hath only chaunged the estate thereof taking it out of the hand and guiding of the Bishops and Popishe Priestes and placing it againe vnder the gouernement and charge of other guiders and leaders who can see more cleerely and bee of better trust as it is spoken in Saint Matthewe Mat. 22.40 vnder the similitude or parable of the vineyard To conclude if they aske what shall become then of our predecessours who dyed in the faith
benefices without exercising and executing offices It is affirmed that Pope Innocentius the 4. of that name about the yeere of Christe 1244. did so exalt their estate and calling that he commanded by Edict that frō that time forward they should go on horseback and should weare a red cap or hat a scarlet to be for a signe and witnesse that they ought to be alwaies readie and prepared to suffer and shed their blood for the defence of Christian religion And Paul the second about the yere 1470. hath ratified the same Edict and in some point augmented inlarged it But some will set vp him selfe and say that these Priestes and Deacons of Rome which were called Cardinals obtained that name because at the time they were such as the Cardinals at this present are that is to say hauing authoritie and iurisdiction ouer all other Bishops and Priestes I aunswere that the case goeth not so For we find this that the Priestes and Deacons of Rome were in times past much lesse and inferiour to the Bishops in steede whereof at this day they goe before them in honour and dignitie And that so it is we reade that when the Bishop of Rome sent two Embassadours or Legates to the councell of Carthage wherof one was a Priest of the Church of Rome he was set the last of all Also that in the coūcel which Saint Gregorie held the Priestes of the Church of Rome were set last made their subscription apart by themselues and the Deacons had not so much credite as to subscribe Touching the foure Patriarches Patriarches we haue spoken thereof in the beginning of the 7. Chapter Now we must vnderstand that the names of Patriarch and Metropolitane were in time heretofore takē for one charge or office as appeareth by this Socrates lib. 5 cap. 8. that Socrates the historiographer speaketh of the councel of Constantinople wherein mention is made of Metropolitanes These Patriarches then or Metropolitanes beeing lifted vp in degree of honour aboue all the rest of the bishops in processe of time thrust on foreward with ambition haue so incroched one of them vpon another that at the last they haue brought all the Patriarches euen to the number of foure as wee haue named and described them in the aforesaide seuenth chapter And this hath principally come to passe because that either for the antiquitie of the Churches or for the renowne of the cities and excellencie also of the Bishops men haue reuerenced and honoured Rome Constantinople Alexandria and Antioch aboue all other Cities and by consequent the bishops of those places as those that were the principall or chiefe The Pope Nowe these foure Patriarches haue yet in such sort so robbed one an other that the Patriarch of Rome and hee of Constantinople haue quite and cleane taken away the roome and place of the other two And as touching the two of Rome Constantinople wee knowe what iarre and contention there hath been betwixt them which is not as yet well compounded or ended In the time of Gregorie the first of that name about the yere sixe hundred two there was great controuersie and stirre for the primacie of the Church For Iohn Bishop of Constantinople was declared and published in a full and solemne Synode of the Grecians vniuersall Patriarch and the Emperour Mauritius commanded Gregorie to obey the said Patriarch of Constantinople But Gregorie woulde not indure or suffer this presumption that any Bishop should be an vniuersal bishop ouer the rest in his Epistles he yeeldeth reasons thereof First he saith Greg. lib. 6. epist 76. Greg. lib. 6. epist 86. If hee fall that is called the vniuersall Bishop the whole church falleth frō her estate Secondly None of my predecessors hath euer desired to haue or vse this prophane worde For if there bee one Patriarch that is called vniuersal the name of Patriarch shall bee taken from all the rest To consent to this execrable and accursed name is no other thing but to betray the faith and to destroy Christianitie Thirdly Greg. lib. 7. epist 196. I speake freely and boldly that whosoeuer calleth him selfe vniuersall Bishop or desireth to bee called by that name the same is in his pride the forerunner of Antichrist because that by his pride he preferreth himselfe before all This controuersie being betweene these two Patriarches of Rome of Constantinople it fell out and was agreed that the Patriarch of Constātinople was appointed head of the Churches of the East and the Patriarch of Rome head of the Churches of the West and this latter was afterward so established and lifted vp by Phocas about the yeere 604. as wee haue declared in the seuenth Chapter that he was created Pope and vniuersall Bishop of all Churches And as touching the name pope it hath bin heretofore generally attributed and giuen to all Bishops as may bee proued by these testimonies Aurelius Bishop of Carthage is called by this name Pope in the beginning of the councel holden at the said Carthage of which councell hee was President In the hundreth fiftie and one Chapter of the same chuncell Innocentius Bishop of Alexandria is called Pope Saint Cyprian in certaine Epistles which hee writ to the same Bishop calleth him Pope The Elders and Deacons of Rome Cyprian lib 2. Epist 7. called Cyprian Pope in their Epistles Saint Ierome oftentimes calleth Augustine Pope in his epistles Dionysius Bishop of Alexandria in the thirde Epistle to Philemon calleth Heraclas his predecessor Pope as wee may see in Eusebius his seuenth booke Euseb lib. 7. cap. 7. seuenth chapter There may bee many suche like testimonies founde whiche declare that the name Pope was in auncient time common to all Bishops If the question be touching the signification of the name Suidas saith that it signifieth in the language of Syracuse as much as father But we haue disputed and discoursed heretofore largely enough of this primacie Nowe let vs returne to our first purpose and speeche who is hee that hath ordained these orders and ecclesiasticall degrees by what dore haue these pastors entred into the Lordes sheepefolde who hath called placed them in their charges was Iesus Christe who is the chiefe sheepehearde the Prince of Prophetes the wisedome of the father so ill aduised or so carelesse that hee hath not placed so many degrees and offices in his Churche as hee sawe and knewe to be needefull for the rule and gouernement thereof seeing hee loued it so much and esteemed it so deare and precious vnto himselfe that he deliuered himselfe vnto the most cruel and most shamefull death of all others to saue it Let these reuerende Prelates put downe their authors Let them shew from whence they are come and from whome it is that they bee as it were installed established and set in the Churche Let them bringe foorth and alleadge the woorde of GOD if they can or if they can not let them leaue
off and cease at the least to strengthen them selues so muche with their succession and so often to oppose and set against vs their vocation and sending The end wher fore the lord sent his work men into his haruest Mat. 28.19 Mark 16.15 1. Cor. 11 23.24 Ioh. 12.15 Act. 20.28 But will we examine the end or whiche the Lord of the haruest hath sent forth his workemen into his haruest He him selfe hath declared it when he commanded thē to preache the Gospel and to minister the Sacramentes after his example Whiche in an other place is signified by the worde of feeding the sheep euen as Iesus Christ said vnto peter Peter louest thou mee feede my sheepe And Saint Paule speaking to the Bishop of Ephesus Take heed to your self saith hee and to all the flocke ouer which the holy Ghost hath made you Bishop or ouerseers to feede the Church of God Also S. Peter The elders which are amongst you I beseeche 1. Pet. 5.1.2 who am also a fellow elder feede the flock of Christ which is committed to you Wherefore cursing and woe is by the Lorde pronounced against the Pastors which feed themselues Ezech. 34.2 and feede not their flockes or sheepe And Saint Paule hauing regards thereto saith in his Epistle to the Romanes Rom. 1. 8. That hee was called and sent by Iesus Christe to preache the Gospell of God And to the Corinthians Necessitie saith hee to preache the Gospell 1. Cor. 6.17 is laide vpon mee and woe is vnto me if I preach not the Gospell because the dispensation thereof is committed vnto me In the Epistle to the Hebrewes it is saide Heb. 13.17 that the pastours and guiders of the Churche ought to watch for the soules of them that are committed vnto them as they that must giue account thereof And that is it that the worde bishop importeth and meaneth that is to say a watche man or an ouerwatcher bicause the pastors ought to bee as it were watches or watch men according to the Prophesie of Ezechiel Ezech. 3.15 33.3 that they maye watche ouer the flocke Saint Paule in other wordes setteth out this ende Eph. 4.11.12 when hee saith to the Ephesians That Iesus Christe hath giuen Apostles Prophetes Euangelistes Pastors and Doctors for the gathering together of the Saincts for the worke of the ministerie and for the edification of the body of Christe 1. Cor. 4.1.2 that is to say the Church And writing vnto the Corinthians hee saith in one worde That it is required of the Ministers of Christe who are the disposers of the secretes of God that euery man bee found faithfull behauing himselfe faithfully diligently and rightly in the execution of his charge and office Nowe according to this rule can the Popes Cardinals Byshops other priestes of the Romishe Church saye that they occupie themselues in their charges to feede the flocke of Christ to preache the Gospell to administer the sacraments to assemble the saints to giue ouer themselues wholy to the worke of the ministerie to edifie the Churche How doe they satisfie and answere the ordinance and commaundement of Iesus Christ Howe can they excuse them selues that they should not be almost all accursed according to the testimonie of Ezechiel and Saint Paule whereof we spake not long sithence what can they say or alledge for themselues that they should not be excommunicated and deposed if the canons which they attribute to the Apostles of whiche we spake in the fifth Chapter were well and rightlye obserued amongest them as they say they shoulde bee indeede But behold their vngodlynesse they say that they exercise and execute their foresaid offices and charges by their Vicars and deputies whom they haue substituted and appointed vnder them in their places ouer their parishioners Yea but whē Iesus Christ called sent foorth his Apostles did he say vnto them goe and bee the pastors of my Church teaching it and feeding by Vicars substituts and lieuetenants which you shal put in your places It is certaine that hee did not so but he gaue vnto them in their owne persons the speciall charge of his Churche and commaunded them in plaine and expresse tearmes to preach the Gospell them selues and to administer the Sacramentes Moreouer what sufficient Vicars or Deputies are they wont to haue and howe faithfull meete and able to doe the duetie of Pastours Such Bishops and persons such Vicars and Lieuetenants that is to say one of them as ignoraunt foolish and vnskilfull as the other But why doe they take vppon them the name and charge of an office which they will not exercise and execute why take they the hyre wages and reuenue of that labor and work which at no hand they doe neither in deed will doe For they haue no care to haue Vicars and Liefetenants but that thereby they may enioy prebendes and the reuenewes of their benefices and yet they will seeme to haue them as though it were to doe their duties Yea which is more then this they make accursed and more then profane diuision of their offices betweene them and their Friers vilanously separating that whiche Iesus Christe hath ioyned together For to whome was it that Iesus Christe committed the office to minister the Sacramentes but euen to them themselues and to them alone also whome hee inioyned and commaunded to preache the Gospel But these men to wit the Bishops parsons and other Priestes do reserue vnto themselues the administration of the sacraments such as they haue with the rents and reuenewes of their bishoprickes parsonages and other benefices and post ouer the charge and office of preaching the worde vnto the Friers leauing them the bagge wallet and staffe whatsoeuer by begging they can get for their hyre and wages But seeing that they leaue vnto the friers the office of preaching why doe they not leaue vnto them also the office and charge to administer the Sacramentes For these two offices are ioyned together and may not at any hand be separated or sundred one of them frō an other Notwithstanding there is in the popedom a plaine prohibition and forbidding that friers in as much as they are friers shoulde meddle with or take vppon them to administer any Sacrament except they bee such as haue charge or vnlesse they bee dispensed withall for the doeing of it But why then are they suffered to preach For this is to doe against the ordinaunce and institution of Christ and to deuide and sunder things which he hath ioyned together Or seeing that they are come so farre as to forbid friers to administer the sacraments why do they suffer them to say masse seeing that they all hold and affirme that the masse is the Sacrament of the holy supper which for this cause also they call The Sacrament of the altar Indeed to speake according to the truth making also an ende at the length of this matter these men cannot after any maner whatseouer vaunt or