Touchstone to Determine the True Catholic Faith, Part 26

Touchstone to Determine the True Catholic Faith · Part 26

p. 251Of the Popes supremacie.

DEnying the onelyonly maister of his house and our Lorde Iesus Christ.] And here first concerning the word foreign,Text. Saint Peter vseth it for the master of a familie:1. Pet. 2. v. 18.1 Pet 2:18 Seruants (saith he) be subiect foreign, to your masters, with all feare. And S. Paul also speaking of seruants, saith thus: Let as many seruants as in vnderunder the yoke, account foreign, their own masters worthy of all honour. And againe, they which hauehave foreign, faithfull masters, let them not despise them. 2. Tim. 2.21.2 Tim 2:21And in another place, comparing the Church of God to a house, and some of the members thereof, to vessels sealed, hauing Gods marke vppon …em; and some other therein, to vessels vnsealed, filthie and wicked: If (saieth he) one shall cleanse himselfe from these wicked ones, he shall be a vessell of honor sanctified, foreign, to the master or land of the house. All those places prooue plainly and sufficientlie, …at in the scripture this word foreign is taken for the master of the house. Then the wordes lie thus in the Gréeke and common translation.Although this word God, in the common translation & in some greeke copies, is not read. [Denying the onelyonly master of his house God and our Lord Iesus Christ.] And S. Peter in his Epistle ioineth this word foreign to Iesus Christ most plainly, and not to God: Denying (saith he) their master or ruler that bought them Iesus Christ. So that … foreign signifieth a master of a house, or a ruler or gouernour. And S. Peter saith, that this master is Iesus Christ. And S. Iude …th, that it is he alone. Therefore then, to denie Iesus Christ to be the onelie master, the onelie ruler or gouernour: is a plaine … of false catholique religion.

p. 2522. Pet. 2.12 Pet 2:1And of the same heretickes S. Peter speaketh, to confirme the certaintie of them, that there shall be such in déed: that as … Sauiour saith,Mat. 18.16Matt 18:16 in the mouth of two or three witnesses, eueryevery worde might stand. And first he taketh away that great stumbling …loc… out of the waie, which causeth verie many to fall, that the vissible church cannot erre: yes (saieth Peter) there were false prophets in the law, 2. Pet. 2.12 Pet 2:1euen as also amongst you shall be false teachers. And these false prophets in the lawe, bare the shewe, they caried the countenance of the church.1. King 22.24 Iere. 38.6 Amos. 7.131 Kgs 22:24Jer 38:6Amos 7:13 Poore Ieremy, and Amos, and Micah were no body amongst them: Ieremy was cast into the dungeon, Amos was discharged the kinges chappell; Micah was stricken on the face. And euen such false doctors shall bee in the church of Christ. Therefore let euerie one take heede. The deuill shall hauehave these his mightie Goliahs, as well in Christs Church, as in the sinagogue:2. Pet. 2.12 Pet 2:1 Therefore let not the outwarde shewe, or name of the church beguile vsus, as it did many in those daies. And they shal bring in craftly and subtilly heresies of perdition, that is, they shall be soldiours of that great Goliah and champion, the sonne of per… tion: whom S. Paul speakes of, whose captaine and chiefe heade is antichrist himself.2. Thes. 2.112 Thess 2:11 Whom as Paul there describeth: so S. Peter … S. Iude here describeth his members. Now their heresies follow, they shall denie their master, (where is the same worde that S. Iude vseth) which bought them. They shall establish another master ouer the church, ouer Gods house, that is, the Pope. This shall be the roote, the ground worke of all their heresies; and after that, they shall denie Iesus Christ, that bought them. And hath it not beene see? For after the supremacie was once established, howe hath Idolatrous worshipping of images, selling of pardons, and masses, and merits of Monkes and Friers, and such like, comen into the church, who séeth not?

This other principall branch hangeth of this; They shal deny their master that bought them, they shall deny Christes merits, his raunsome to be sufficient. They shall ad vntounto it, mony of their own coining, that is, their own merits & works. And this is the very sum of poperie: to make men beleeue, that Christ hath not sufficiently paid their ransom: but y^t they must buie their pardons, their masses, their merits, to deliuer their soules out of purgatorie. … not this to denie their master that bought them? If hee paide the whole ransome sufficientlie, what néede wee buie anie of these of p. 253them? And they shal bring vponupon themselues suddaine destruction. 2. Pet. 2.2 Pet 2] If men will not be perswaded that these are they, whome the Apostle speaketh of, by tasting their fruites: let them marke their end, and that shall make the matter more manifest. They shall bring on themselues suddaine destruction: As one who but a little marketh the histories of our time shall easelie perceiue. The Pope here in England, by dispensing against the word of God, that the brother might marry his brothers wife: In Germanie, by sending … Tetzelius with his pardons of remission of sinnes, to all that would buie them: Cardinall Wolsey with vsus, by beginning first to pull down all smal religious houses, that were vnderunder the value of a hundreth marks, that he might build his two colleges: The monkes and friers, by one accusing another to the kinges commissioners, in that generall visitation, of most grieuous sinnes and crimes. All these hauehave pulled (as they say) the house on their …ne head, and hauehave ouerthrowne the popes kingdome: and that …odainlie, in a short time, against all mens expectation. All the rebellions and counsels which hauehave béene since, could neuer salue it againe.

And many shall follow the way of their riot or wantonnesse. 2. Pet. 2.22 Pet 2:2This is the same which Iude prophecieth: their religion shall be carnal, worldly, wanton, and many shall imbrace it. Here let them brag of their multitude: that therefore their religion is good, because manie follow it. But this is no good argument. For wee reade here that many shall follow these false teachers; wherfore let not y^e number or multitude deceiue any in matters of religion.2. Pet. 2.22 Pet 2:2 And by thē the way of truth shall be blasphemed, shal be reproched. They shame not to speake euill of the word of God, and to call vsus gospellers in despite, and our newe gospell preachers. Neuer heretickes hauehave written so scoffinglie, so despitefullie; as of late they hauehave done: As master Hardings speeches, (your deuilish spirit,Hardings railing. your solemne praier protestant-like, your minister-like talke, your ministerships) do declare: wherein he blasphemeth the spirit of God, whereby wee confesse Iesus Christ faithfullie and effectuallie.1. Cor. 12.31 Cor 12:3 For (as S. Paul saith) No man can name Iesus Christ, but by the holy ghost: and whereby we make our praiers vntounto God, Rom. 8.26Rom 8:26for no man can pray as hee oft to pray of himselfe; but the holy ghost helpeth our infirmities. And therefore he that scoffeth at our praiers, blasphemes the holie ghost, which is the authour of them. And lastlie, he blasphemes p. 254that sacred name of minister,1. Co. 3.5 and 4. vers. 11 Cor 3:51 Cor 4:1 which the worde of God so often vseth; and S. Paul is not ashamed to giuegive to himselfe. And are not these blasphemies against the word of truth? Is not this plaine? This their owne writings testifie: and thus they doe apparantlie be wraie themselues. And through couetousnesse with faire wordes they shall make merchandize of you: 2, Pet. 2.3And hauehave not the Papistes done so? selling all thinges, euen their pardons, their praiers, their masses, their merits. And is not this couetousnesse? Doe not all these pointes of doctrine, these markes to know them by, hit iustly vponupon them? Doth not S. Peter and S. Iude agrée in the disciphering and discouering of them?

But to returne to S. Iude againe, doe not our false catholickes at this daie teach this? Doe they not saie that the pope is Christs vicar generall or vicegerent? and that he is also a necessarie head of the church? Do they not plainlie agree, with those whom Saint Jude speaketh of: Who shall deny Christ to bee their onelyonly master, the ruler or gouernour of his house, which is the Church? So that then Iesus Christ is the onelie head of his church, the onelie master of his familie himselfe: Hee giueth this honour to no other. And to denie this, is heresie: it is not christian religion, it is not the catholique faith. And this prerogatiue here spoken of, S. Paul giueth to Iesus Christ, in his Epistle to the Ephesians, who speaking of the great glorie, wherewith God hath endued him after his resurrection,Ephe. 1.22Eph 1:22 saith: He hath put all things vnderunder his feet: and he hath giuē him to be y^e head ouer al y^e whole church, which is his body: the fulnesse of him which filleth all things, with al things. As no man may seeme to take to himself the former priuiledge, that al things are put vnderunder his féete; so no man may presume to take the latter, that he is the head of the whole church. Againe the metaphor, which the Apostle vseth, conuinceth the same; he calleth Christ the head, and the church his bodie: Nowe it is monstrous, that one bodie should hauehave two heads; wherefore in this verie point, the summe and meaning of this metaphor consisteth. Againe in his second chapter,Verse. 20 he calleth him the head corner stone, which is but one in euerie building.Verse 29 Io. 3, 29John 3:29 And in his fourth chapter, the husband of his church, which also (as all men knowe) argueth, that hee is the onlie husband, and can abide no companion with him. And in his epistle to the Hebrues, Heb, 3.5.he compareth him with Moses: That as Moses was in the house of God as a seruant; so now Iesus Christ is ouer p. 255the house of God as the sonne. And this taketh away,Christ is here opposed to Moses: And the greater alwaies includes the lesser, and somwhat more: so is Christ ouer the church at Moses was, and more. Heb. 3. v. 6Heb 3:6 as may seeme, that vaine distinction of a ministring heade, which they make. For Moses was in Gods house but as a ministeriall heade: and euen so nowe is Iesus Christ ouer Gods house, as the onelie heade both chiefe and ministeriall. He succéedes Moses in farre greater dignitie and honour, hee is nowe all in all.

And as the Apostle there putteth downe, the onlie maister and ruler of the house and church of God, euen the sonne Iesus Christ: … he setteth downe two plaine and infallible markes and conditions of Gods house, least any man should be deceiued, by setting himselfe in sathans Sodome, for Gods Bethel; as it is to be feared, manie doe at this daie. Heere is that great doubt dissolued, which is the true church. If anie man would but a little heere marke, hee shoulde see two euident signes, and tokens of Gods true church and house, which are these. But Christ as the sonne is ouer his house: whose house wee are (saith the Apostle) if so be, wee keepe sure or firme our confidence, and the reioicing of our hope, vntounto the ende. Here is first the heade and master of the house, Iesus Christ; 2. then the house it self (we) that is Gods people: then followeth the conditions, If wee keepe that confidence and assurance: and that reioicing of our hope, firme and sure vntounto the ende. Marke well these conditions of Gods church. They which kéepe not these, are none of Gods church. The holie ghost hath put them downe for our instruction, least we should be deceiued. Because the time shall come, that manie shall saie, they are of the catholique church: If they be, here be the markes they must be knowne by. If they lacke these markes, they are no doubt, none of Gods house: but of sathans sinagogue. These are the vndoubted markes and badges which God himselfe hath giuen to his house. But you will saie, what is that confidence, and that reioicing? Surelie Saint Iohn in his first Epistle telleth vsus. This (saith he) is our confidence, 1. Iohn, 5.14this is our assurance, (where the same word foreign here vsed, is repeated) that we hauehave to him, that is to Iesus Christ, that whatsoeuer we aske, according to his will, he heareth vsus: and if we know he heareth vsus, whatsoeuer wee aske, wee knowe we hauehave our petitions which we aske of him. Here are two points of our assurance, we knowe first, and are sure, that what praiers soeuer wee make in the name of Iesus Christ, according to his will; hee heareth vsus: p. 256and not that onelie, but 2. we are sure that he granteth our petitions.Psal. 65.2.8 6.7Ps 65:2Ps 65:8 This same assurance is confirmed vntounto vsus, by other two places of scripture. Thou that hearest the praiers, vntounto thee shal al flesh come (saith Dauid.) And in an other place: In the time of my trouble I will call vponupon thee, for thou hearest me. And S. Paul saith, The spirit also helpeth our infirmities. Rom. 8.16Rom 8:16For we know not what to pray as we ought to pray: but the spirit it selfe maketh intercession for vsus, with gronings that are vnspeakeable. And hee that searcheth the hearts knoweth the meaning or wisdome of the spirit. For euen to God, according to the will of God, it maketh intercession for the saints. So that we are sure God heareth vsus, and therefore al flesh commeth to him; and therefore in troubles we crie vntounto him. And therefore he is called, foreign, the searcher of the hearts, he knoweth the meaning,Acts. 1.24Acts 1:24 the wisdome of the spirit; and none other neither angell nor saint, but hee. This assurance the popish church hath denied. They saie, Iesus Christ doth not heare vsus, and therefore they counsel vsus to make other intercessors to him. Secondlie they teach vsus to doubt, whether wee hauehave our praiers wee aske of him or not; as when we pray for remission of our sinnes. Nay they teach to praie, but in latine: So that he that praieth, knoweth not himselfe, what he asketh; and therefore cannot be assured whether he hauehave his petitious or not. And is not this plainlie to denie this christian assurance, and great confidence, that euerie christian ought to hauehave; & so to blot out this first marke of Gods house? Secondlie, the reioicing of our hope is, in y^t, that we shal surely be saued. This hope maketh vsus reioice alwaies, euen in tribulations, euen in chaines, euen in death it selfe. This ioie our sauiour teacheth vsus by his Apostles. Reioice (saith he) not that diuels are subiect to you; Luk. 10.21Luke 10:21but that your names are written in the booke of life. And S. Paul: Being iustified by faith, wee hauehave peace with God, by our Lorde Iesus Christ, by whom also we hauehave an entrance to this grace, wherein we stand, Rom. 5.1Rom 5:1and reioice for the hope of the glory of God. And S. Peter in his catholique epistle, to all true catholiques writeth thus: Blessed be God, and the father of our Lord Iesus Christ, who according to his abundant mercy hath begotten vsus againe to a liuely hope, 1. Pet. 1.31 Pet 1:3by the resurrection of Iesus Christ from the deade, to an inheritance, incorruptible, vndefiled, and that neuer fadeth away, kepte for you in heauen; which are kept by the power of God, through faith, to saluation, ready to be reuealed in the last time; wherin you reioice. p. 257All true Catholiques will beléeue S. Peter, and will be sure, and will hauehave a liuelie hope of their saluation, and will blesse & praise God for it, and will reioice in it.Nehem. 8.10.Neh 8:10 And Nehemias taught all the Iewes this ioie. The ioie of the Lord (saieth he) is your strength. Oh reioice in the Lord then, if thou wilt be strong. I hauehave written these thinges (saith S. Iohn) to you, 1. Io. 5.13.1 John 5:13which beleeue on the name of the sonne of God, that you may knowe you hauehave euerlasting life, and that you may beleeue in the name of the sonne of God, He that knoweth that he hath euerlasting life, doubteth not, as before is more at large noted on this place. And againe, here is the cause … make vsus beléeue on Iesus Christ, that we maie knowe we hauehave euerlasting life. The knowledge, y^t faith bringeth, which is of eternall life, will make eueryevery one pray for faith, labour for faith, heare the word of God diligentlie, y^t he may hauehave faith. But the papists take this reioycing from vsus, by teaching vsus to doubt: for he that doubteth, whether he shall be saued or not; can neuer reioice, can neuer be merrie: and therfore they are none of Gods house. Thus euerie one maie see plainlie, how the popish Church hath lost both these markes of Gods house, and therfore their church is none of Gods church.

This preheminence in the Church of God, to be the only head, ruler and gouernour thereof; all the scriptures, and all the saints of God, yeelde to Iesus Christ.1. Pet. 5.4.1 Pet 5:4 Peter himselfe yéeldeth it to him whome he calleth foreign, the prince of pastors, and himselfe a fellowe elder, not a fellow Apostle. Making himselfe equall, not with the Apostles of Christ onelyonly; but with the elders and pastors of y^e congregation: and who will not beléeue a mans own words? If this be true, then the Pope, by Peters priuiledge, can hauehave no superioritie ouer other Bishops. And S. Paul reckoning vp the chiefe Apostles, names Iames, Cephas and Iohn, Gal. 2…2.Gal 2:2whome he calleth pillers; not corner stones or heads: and he placeth Peter among the rest, not as one aboue the rest. Nay hee maketh himselfe equall to him, or rather farre aboue him: For (hee saieth) that God gaue him like and equall authoritie, ouer the gentiles; as Peter had ouer the Iewes. Now the Gentiles were farre more in number, then the Iewes: And Iames, Peter and Iohn confessing this, and acknowledging it, ioyned hands of fellowship with him. Here is no superioritie,Rom. 15.16.Rom 15:16 but an equalitie or fellowship acknowledged of them all. And of this his authoritie ouer the gentiles: Paul himselfe p. 258after often maketh mention, euen to the Romans in Peters chiefe charge, as they would hauehave it: I hauehave written to you more boldly (saith he) after a sort, putting you in remembrance; for the grace giuen to me of God, that I should be a minister of Iesus Christ towards the Gentiles. This his ministerie, this his office, committed to him of God, of preaching the gospell among the Gentiles, made him bolde to write to the Romaines. And to the Ephesians hee writes thus:Ephes. 3.3.Eph 3:3 For this cause, I Paul a prisoner of Iesus Christ, for you Gentiles: if ye hauehave heard of the dispensation or stewardship, of the grace of God giuen me to you ward. 1. Ti. 2.7.And to Timothy, he calleth himselfe the Doctor or teacher of the Gentiles in faith and truth. Why then, Peter was not pastor of the vniuersall church, Paul was steward ouer the Gentiles and their chiefe pastor. And in that thréefolde commission of Christ,Io. 21.15.John 21:15 Feede my sheepe, feede my lambes, feede my sheepe, were not the shéepe of the whole worlde: but of the circumcision onelie committed to Peters charge, as that place before recited to the Galathians, Gal. 2. v. 7.Gal 2:7plainlie prooueth. For when they sawe, that the gospell ouer the vncircumcision, was committed vntounto me, saieth Paul: as the gospell ouer the circumcision was to Peter, they gaue to me and to Barnabas, the right handes of fellowshippe, 1. Pet. 5.1. The Iewes contended with Peter concerning his going to the Gentils, and he yeeldes an account to them: which argues no supremacie. Acts. 11. v. 2. Ro. 15. v. 15. 16. Cypr. lib. 2. Epist. Epist. 10 & 11.1 Pet 5:1Acts 11:2Rom 15:15Rom 15:16that we should preach vntounto the Gentiles, and they vntounto the circumcision.

And hereof no doubt, Peter calleth himselfe Compresbyter, making himselfe equall with the other pastors. And here, what can be more euident, for a mans owne estate and dignitie, then the testimonie of his owne mouth? and not onelyonly that, but his record in writing to all posteritie: Euerie man will speake best of himselfe: Nay surely Peter had sinned, if he had not both fulfilled, and also challenged that authoritie, that Iesus Christ had committed to him. Gods commandements and charges maie not be omitted. Hereof also Paul writes to the Romanes more boldlie, because God gaue him that grace, that he should bee foreign, a common pastor, among the Gentiles Paul challengeth this his authoritie, euen in the church of Rome. Hereof Cyprian calles Cornelius Bishoppe of Rome;**He makes the Bishoppe of Rome fellow Bishop with other Bishops calling them a Collegas nostros. Collega, or fellowe Bishoppe. He would not so hauehave forgotten himselfe, to hauehave matched himselfe with the Bishop of Rome, if he had acknowledged anie such péerelesse authoritie in him, as nowe the Pope challengeth. Nay, as it were to quite crosse this succession of Peter, and to maintaine p. 259this equalitie of the Bishoppes: manie of the fathers doe make two bishops of Rome, Peter and Paul, Epiph. haer 27. Prud. Peristophanon.as Epiphanius and Prudentius. So that Paul had as good authoritie as Peter there, as should séeme: Therefore Peter could not conferre the whole authoritie to his successors, which he had not himselfe. All Christes ministers here on earth, are his vicars. For hee saieth of them all, Hee that receiueth you, receiueth mee; and he that receiueth mee, Mat. 10. v. 4.Matt 10:4receiueth him that sent me. But he is the head only himselfe; as long before him prophesied Oseas: Oseas 1.11.Hos 1:11I wil gather (saieth the Lord) the sons of Iudah and the sonnes of Israell together, and they shall appoint them one head, and they shall ascend from the earth. Here is Iesus Christ, the onelyonly head of his church: here is the vnitie of the church, and their conuersation nowe in heauen. This is Catholique doctrine; they which denie this, are not true, but false catholiques. This all Gods saints hauehave confessed. This doctrine continued in the church manie yeares: as wee maie plainly sée by reading histories; whereof one notable historie,Lib. 5. eccl. Hist. cap. 24. Eusebius reporteth thus. When as a controuersie did arise in the primitiue church, about keeping Easter, Ʋictor Bishop of Rome (pertinaciùs agens) as Ruffinus translateth, that is dealing obstinately, and frowardly, as one that would not yeeld: did goe about to excommunicate all the Bishops of the East church, because they dissented from the Romaine church. But this pleased not the Bishops, but rather writing to him againe, they commanded him, that he should go about such thinges, as concerned peace, and that he should care for peace and concord. To be short, their letters bee extant, in which they did chide Victor very sharpely, as taking small care for the profit of the church. And Irenzus with the Bishops of France, whome he was chiefe ouer, reprooueth Victor; that he hath done amisse, in excommunicating so many churches, which obserued the custome deliuered them, of their elders. And after he writes thus: All they, which before Soter were elders of the church, which thou now rulest, (I meane Anacletus, Pius, Higinus and the rest) had peace with these churches. This historie prooueth, that Victor dealt frowardly, as one that would not yeelde to anie, that they commanded him, that they chidde him sharpelie and reprooued him: and that Irenaeus maketh the Church of Rome, a particular church, that he calleth it not the vniuersall. If this be true, where was then this péerelesse authoritie, that now is practised? that the Pope maie bee iudged of none, that none p. 260maie saie to him,Hist. Tripartita. Lib. 5. ca. 17. why doe you so? That dialogue also, betwéen Constantine the Arian Emperour and Liberius, maie prooue the same thing: We (saith the Emperour) because thou art a christian, and the Bishoppe of our citie, hauehave thought it meete, that calling for thee, we should giuegive thee warning, to forsake the communion of wicked Athanasius. For that the whole worlde hath decreed, and the Councell hath excommunicated him. And when as Liberius had replied, that the Ecclesiasticall iudgments should be executed with great iustice; and that an excommunication should be had, Athanasius himselfe being called before him: The Emperour still vrgeth, the whole world hath condemned his wickednesse. And after hee saith to him: Quota pars es tu totius orbis? that is, who are you, in comparison of the whole world? or what chiefe man in the world are you? that you alone should maintaine a most wicked man, and shouldest dissolue the peace of the church? Liberius answered, not because I am alone, therfore the goodnesse of his cause is the worse. For in time past, there were three only found, that resisted the kings commandement. To whome Eusebius the Eunuch said: Thou hast accounted our Emperour, like Nabuchadnezar. Here Liberius being charged of the Emperour, to declare his authoritie, and who hee was; to maintaine a good cause, could not alleadge for himselfe, that authoritie which nowe the Bishoppe of Rome doth challenge: he might hauehave said, I am the head of the church, if he had béene so ordeined of God; but hee said no such thing: and yet he was stoute enough, he feared not y^e Emperor. For when as he sent him money, to beare his charges, going into exile; he said to those that brought it to him: Go and giuegive it to the Emperour, he needeth it to paie his souldiers.

Concil. Aphrican. can. 102. 103.But that discourse, which is contained in the councel of Aphrica, concerning the Bishoppe of Romes authoritie, makes this matter verie plaine. At that councell were present 217. Bishops, amongst whome was S. Augustine himselfe. In this councell, although in aaSalua charitate.charity, notwithstanding not without much adoe, and disputation, that point amongst other was handled; whether it was lawfull, to appeale to the sea of Rome or no; and Pope Zozimus, who was then departed this life, had sent to the councell the yeare before, a decree of the Nicen councell, to prooue that it was lawfull to appeale to the sea of Rome. The which decree or Canon, they suspecting to be forged, and affirming that they could finde no such, in p. 261all their latine copies, they write to Bonifacius his successour: First, that they trust by Gods grace, that his holinesse ruling the church of Rome, that they should not suffer this smoak of pride, and that those things should be obserued towardes them, which if they had not reasoned about the matter, ought to hauehave beene kept of brotherly charitie. And the which thinges also, according to the wisdome and iustice which the highest had giuen him, hee himselfe perfectly knewe ought to be kept, if the Canons of the Nicen councel, peraduenture, were contrarie. And then, that he would ioine with them, and that they might send to the east churches, to Cyrill and the rest of the Bishops there, for the true copies of the Nicen councell. The which thing they did. And when they had receiued the very originall and true copies of the Nicen councell: thus they writ to Celestinus, who succeeded Bonifacius, concerning the matter.

Hauing saluted you as becommeth, we earnestly desire you, Epistol. concil. aphric. ad Celest. papā vrbis Rom.that you will not easily admit to talke with any, that shall come from vsus to you; nor that you will not admit any whom wee hauehave excommunicated: because your grauity shall finde, this also decreed in the Nicen councel. For if it be there decreed, of inferiour clergie men, or laie men: how much more wil they hauehave it obserued of Bishops; that they which are suspended from the communion in their owne prouinces, should be restored of your holinesse, either hastely or rashly, or vnlawfully. Let your holinesse also, as it becommeth you, repell the wicked appellations of priestes and cleargie men, which hereafter shall chance: because by no decree of the fathers, this is derogated from the church of Aphrica, and the canons of Nice hauehave committed most manifestlie, both the clergy men of the lower degrees, and also the bishops, to their Metropolitanes. They hauehave most wisely, and iustlie foreseene: that all matters should bee ended in those places, where they began. Neither that the grace of the holy spirit should be wanting to any prouince; by which, equity may be both wiselie perceiued, and constantly maintained of all Christes priestes; especially seeing it is granted to euerie one, if hee bee grieued with the iudgement of them, that shall knowe his cause, to appeale either to the councell of his owne prouince, or to a general councell: Vnlesse perchance there be any man that thinks, that our God may inspire to any one, the iustice of examining causes; and deny it to a great number of priestes assembled in a councell. Or howe can the iudgement beyond the sea bee good, whither the witnesses which are necessarie, p. 262either for infirmitie of age, or kinde, or sexe, or for many other impediments which may chance, cannot bee brought? Neither doe wee finde it decreed in any councell of the fathers, that any legates should be sent from you. Because that, which you sent not long since, by our brother and fellowe Bishop Faustinus, as a part of the Nicen councell: in the truer councels, which were receiued from Nice, from holy Cyrill our fellow Bishop of the church of Alexandria, and from reuerend Attichus Bishoppe of Constantinople, being sent out of the originals, the which also before this, by Innocentius a priest, and Marcellus a Subdeacon, by which they were directed from them to vsus, were sent from vsus to Bishop Bonifacius your predecessor of reuerende memorie, in which we could find no such thing. Therefore send not your clergie hither, as dealers in causes, to aaIt shuld seem to be rather, quibus{que} petentibus: that is, at any mans request, as it is in a copie printed at Paris. 1565.any mighty mē, or at any mans request rather, nor grant that to them, least you seeme to bring in the smoaky pride of the worlde into the church of Christ, which sheweth to al, that would see God, the light of simplicitie and the day of humilitie.

By this historie we may learne manie things. First, that the pope was not then acknowledged supream head, & that S. Augustine & the whole church of Aphrica knew no such superioritie. Secondlie, that the holie spirit is not tied to any one man, and therfore not to the Pope: but that it is present in all countries, to gouerne the church, to decide all controuersies, as Tertullian also witnesseth;De praescrip. haeret. pag. 99. that Iesus Christ, being taken vp into heauen, doth sit at the right hand of his father, and that hee sent (vicariam vim spiritus sancti: qui credentes agat) the power of the holie ghost, as his Vicar, in his roome: which shoulde leade the faithfull. And thirdlie, that this course was then obserued in all causes: First the Metropolitane dealt in the matter; if the partie grieued would not standt to his iudgement, he might secondlie appeale to a prouinciall; and lastlie to a generall councell. And that was the last refuge, there was an ende. 4. They tell the bishop of Rome, that if the Canons of the councell of Nice had béene otherwise: yet he shoulde obserue that which he knew to be true, according to that wisdome God had giuen him. 5. They séemed to appeale to his own conscience, in the matter, that God had ordained no such authority in his worde. 6. They call the authoritie hee challenged, worldlie pompe. 7. They touch pope Zozimus, of forgerie and pride. 8. They say, Christs church sheweth to all men, the light of simplicitie p. 263and humilitie, in all her doings: and so on the contrarie, that Zozimus dealt craftilie and proudlie. 9. They thought then, that the pope might erre in those daies. 10. They shewe, that neither the councel of Nice, nor anie other councell, had taken this prerogatiue from the church of Aphrica, nor from anie other: but that she might end all her controuersies at home, without appealing to Rome. 11. They call the bishop of Rome brother. Here is the true copie of the councell of Nice, the testimonie of 217. bishops, the practise of the church; strong arguments and reasons, against the popes supremacie: and yet shall anie man be so wilfullie blinded, that he will not sée and acknowledge all these? Here is that craft which S. Iude prophecieth of, which pope Zozimus went about to put in practise, which these godfathers espied: and shall we not beleeue them? this testimonie of so manie fathers, this not writing, but presence of Augustine; is enough to ouerthrow quite the popes supremacie.

But yet to make the matter more plaine, least anie shoulde thinke perchance that all these were partiall in their owne cause: you shall heare the plaine testimonie, as concerning this matter, of Gregorie; who was bishop of Rome himselfe,Greg. lib. 4 Epist. 91. when as Iohn bishop of Constantinople, because the imperiall seat was there, (as it seemed) puffed vp with pride, by that meanes tooke occasion to preferre himselfe before other bishops, and to be called vniuersall bishop: Gregory being then bishop of Rome, writeth to him after this maner: Mark I beseech thee, how in this thy rash presumption, the peace of the whole church is troubled, and thou resistest or speakest against the grace, which is giuen to all equally or commonly. In which thou maiest so much grow, as thou shalt in thy selfe decrease: and thou shalt become so much great, in as much as thou shalt bridle thy selfe, from the vsing of the name of pride, and of a foolish worde: and so much thou shalt go forwarde, in as much as thou shalt not arrogate to thy selfe, by derogating from thy brethren. LoueLove therfore (deere brother) humilitie with thy heart, by which the concorde of all bishops, the vnitie of the whole vniuersall church may bee kept. Truly the Apostle S. Paul, when he heard some say: I am of Paul, I of Apollo, I of Cephas; trembling wonderfully at this tearing in peeces of the Lordes body, by which, the members thereof do ioine themselues, as it were to other heades; cried out saying: was Paul crucified for you, or were you baptized in the name of Paul? If hee p. 264therefore eschewed, that the members of the Lords bodie should be particularly subiect to any certaine or other heads, beside Christ; no not to the Apostles; what wilt thou answere to Christ, the head of the vniuersall church, in that strait accompt of the last iudgement, who goest about, by the name of vniuersall bishop, to put all his members vnderunder thee? who is followed as an example, in this froward word? but hee, who despising the legions of angels, ioined fellow-like with him, endeuored to break vp to the top of singularitie; that he would be subiect to none, and alone woulde seeme to bee aboue all. What are all thy brethren, the bishops of the vniuersall church? but starres of heauen, whose both liues and tongues among the sinnes and errors of men, as it were in the darkenes of the night, do shine. To whom while thou doest couet, by a worde of pride to prefer thy selfe, and to tread vnderunder their names in comparison of them, what saiest thou else, but I will ascende vp to heauen, and I will set my throne aboue the starres? And after: Truely Peter is the first member of the holie and vniuersall church; Paul, Andrew, and Iohn; what are they, but heades of particular peoples? And yet they are all members of the church, vnderunder one head.

Heere wee may plainlie see, by Gregories testimonies these pointes. First, that all bishops were brethren, were equals: and that by the name of vniuersall bishop, he thought, that the peace of the church was troubled; and that by this equalitie rather of bishops, then by anie supremacie of anie one of them, the vnitie and peace of the church, was kept and maintained. Secondlie, that by this name, the grace of God, which was giuen to all Bishops equally, was gaine saide: as though God had giuen to one Bishop, who should bee the vniuersall bishop, more grace, then to the rest. This (saith Gregorie,) is to denie the grace of God, to be giuen to all alike. This he then affirmed: and the papistes now denie. Thirdlie, that Christ is onelie the vniuersall heade of his church, and that all his members are to bee put vnderunder to none other, no not of the Apostles, and then not to Peter; but to him alone: much lesse then to the Pope. And doth not the pope yet, now challenge this? Fourthlie, that hee is like Lucifer, that challenged that superioritie, who being fellow with the angels, would be aboue them. So are all bishops as starres equall, and that no one ought to set his throne aboue the rest; who so doth, followeth Lucifers example. And doth not the Pope so nowe? Lastlie, that Peter p. 265himselfe, was but the first member of the church; because he first confessed Iesus Christ openlie;As S. Paul cals him a pillar ioining him with the rest: so doth Gregory heere. and not an vniuersall head or Christes vicar, as the pope now challengeth. He was called first in order, of the Euangelistes: because when as one reckons vp manie, there must néedes be one first in order. One may do two thinges at once, as God when as he created heauen and earth, as …ne noteth vponupon Genesis: but one cannot speake two thinges at once; but one must be named before y^e other. So was Peter named first in order, not in honor: herein they were all equall, as Cypriā also herein with Gregorie agréeth.De simplic. praelat. And to make the matter more plaine; Paul, Andrew and Iohn are heades: but particular heads; no vniuersall head, but one Iesus Christ; in respect of whome, all are members, and are vnderunder him. This is Gregories opinion most manifestlie.

But to come nearer, our owne histories proue the same. Eleutherius bishop of Rome himselfe, wrote to Lucius our first christian king here in Englād, that he was Gods vicar here, in this his kingdome. And that he néeded nothing but Gods word, and lawes made agréeing with the same, to gouerne his people by: whose epistle to the king is yet to be séen in the records of the Guild-hall in London, as Stowe in his late chronicle reporteth.Lib. 1. eccle. hist. Gent. Ang. ca. 4. Bede also saieth, that the Brittaines receiued the faith in king Lucius daies, and kept the same inuiolable, whole & perfect, and in quiet peace, till the time of Dioclesian. Fidem inuiolatam, integramque quieta in pace seruabant: These be his wordes. But when Augustine the monke afterwarde came from Gregorie, to conuert the Saxons: the Brittaines after they had receiued the faith thus perfectlie and soundlie in king Lucius daies, almost 200. yeares,Bed. 2. lib. eccl… hist. ca. 2 all this while knewe no superioritie of the Pope. But when this Augustine (I saie) came to them, to perswade them to ioine handes with him, and others that came with him, in vnitie of doctrine and ceremonies, as the Bishop of Romes legates: the bishops of the Brittaines knew no such peremptorie authoritie (as is now taught) that vnlesse they agreed to the Romaines faith and Popes authoritie, they were none of the church, they were damned. But they answered that they would aske counsell of their brethren. And after returning home, and being counselled by an holie Eremite, that gaue himselfe wholy from the worlde to prayers and meditations of the scriptures (as those good monkes and Eremites did in the beginning) p. 266That Augustine if hee were humble and lowlie, then hee was one of Christes schollers; then they should yeelde to him: but if hee were not, then they shoulde not communicate with him. And that they should trie this his humilitie, if he being first in the place, where they should meet, when they came, if hee would rise vp to them and salute and imbrace them brotherlie. This counsell they followed, and because Augu…ne woulde not humbly imbrace them as his brethren: they vtterly refused his fellowship & cōmunion. By this historie we may learne plainlie these two things. First that the popes supremacie vnderunder paine of damnation, was not then acknowledged in the whole church: that all the bishops and learned men of the Brittons neuer heard of it. Secondly, that popish pride then began to spring vp and bud. This Augustine woulde not rise vp to his brethren; and so by degrées, this false catholique doctrine tooke r…ot & sprang vp,Galfrid. Monumet. lib. 8 cap. 9. de gestis Britannorian. and not all at once. One of our own writers of this time writeth thus: In the coūtry of the Britains (saith he) al this time christianitie flourished, which from the Apostles time neuer among them decaied. But after Augustine came he founde in their countrey seuen bishoprickes and one Archbishopricke, guarded or furnished with many learned prelates and many Abbies, liuing with the labour of their owne hands; among whom the Lords flock kept good order. Euseb lib. 3. de demonst euāg. c. 6So that it shoulde seeme by him, that Ioseph of Aramathia first planted the faith in England, or some of the Apostles passing ouer the Ocean sea, as Eusebius witnesseth. By this we may plainlie see, that these Britaines had the catholique faith among them, and yet not so much as hearde of the Popes supremacie.

The Pope a gre… while after, obtained this superioritie of Phocas, that hee might be called the vniuersall bishop. And hee was chosen and elected by the Emperours: vntill Leo the ninth, who being chosen by Henry the Emperour as the former Bishoppes were, Pontacus Burdegal. in Chro. an. Dom. 1048first of all refused his election; and affirmed, that the Emperor had no authoritie to chuse him: but he was chosen by his clergie, and by the people. And if this his saying were true, that the Emperor had no right to chose the bishop of Rome: then all the former bishops were not lawfullie elected, and were no lawfull bishops but vsurpers. And here all men that hauehave any iudgement, may note a strange change or great alteration.1302. The Emperor one thousand thrée hundreth & two years, or there abouts, chose the Pope: and p. 267now since, the Pope is chosen by his Cardinalles; and all those former Bishoppes, by the Popes sentence (who as they saie cannot erre in iudgment) were not lawfully chosen: but were vsurpers, those thousand yeares. And is not this a strange thing, that so manie good bishops, before that time should be vsurpers? Secondly, in the beginning the Emperour chose the Pope: but now the Pope chuseth the Emperour: Is not this a great alteration? This their owne histories testifie, and yet they will grant no alteration in the church: they demand of vsus, when this alteration began. Thus all men maie sée, howe they hauehave plainelie denied the only master of his house, the onelie head of his Church, the only husband of his wife, Iesus Christ, according to Saint Iudes prophesse.

S. Augustine, to make the matter more plaine, and that wee maie sée, what was the first faith once giuen to the saintes:In psal. 44. thus describeth Christ and his Church, the bride, and the bridegroome. He is the king of kinges (saith he,) And they are also kinges, of whom it is said, you shal sit vponupon the twelue seates, iudging the twelue tribes of Israell. They preached the word of truth, and they begat sonnes, not to themselues: but to him. To this belongeth the mysterie of the lawe: If the brother shall die, let the brother take his wife, and raise vp seede to his brother. Christ is dead, he is risen againe, he is ascended, he hath absented himselfe in his body, his brethren hauehave taken his wife, and by the preaching of the gospell, are about to get children, not by themselues; but by the gospell, for the name of their brother. Therefore raising seed to their brother, those whom they begat, they named not Paulians or Petrians: but Christians. Here first Christes absence with his bodie taketh awaie their reall presence in the sacrament. Secondly, if christians maie not be called Petrians or Paulians, then not Dominicans or Franciscans. The brother must beare the name: therefore all Christes séede must be called Christians. Here maie be noted, that christians tooke their name of Christ, as he was called the annointed, and not as hee was called Iesus; because all were partakers of his annointing of the holie ghost: but as he was called Iesus, in the office of his saluation, none were ioined with him: and therfore in those daies, none were called Iesuites. This name is a newe and vsurped name. And a little after: In thy honour, kinges daughters hauehave delighted: the daughters of kinges, the daughters of the Apostles: p. 268but in thy honour, because they raised that seede to their brother. Yea those which he had raised to his brother, when Paul sawe them runne to his name, he cried out, was Paul crucified for you? What saith the lawe, let him that is borne, hauehave the name of the dead, let him be called by the name of him that is dead. This point of the law Paul kept, &c. Contrarie to that master Harding writs: The church of Rome is the vniuersall church: is the onelyonly church of God.And after: behold Rome, behold Carthage, behold diuers other cities, they are kinges daughters: and they hauehave delighted their king in his honour, and of them all is made one Queene. Why then, the church of Rome (by Augustines iudgment) was not then accounted the catholique church. She was but a member of the church. She, with the rest of her sisters, made that one Quéene, that one catholique church, that one spouse of Iesus. And after he describeth the garments of this Quéene; And what (saith he) be the garments of this Queene? It is pretious, it is diuers: The mysteries or sacraments of the doctrine,Saint Austen here makes the Aphrican tongue no barbarous tongue. in all, in diuers toongs. There is y^e Aphrican toong, the Syrian toong, the Greeke toong, the Heb. toong, and diuers other toonges. These toongs make the diuersitie of the garments of this Queene. But as all the diuersitie of the garments, agreeth in one: so all these toongs are to one faith: In this garment there is diuersitie: there is no rent: there is no diuision. So that the scriptures were then, in all languages. And this was the garment of diuers colours most glorious, which the church then ware: but since that time, the Pope hath changed her coate: she goeth nowe in a coate of one colour, all must be in latine, in his kingdome. This garment of diuers colours, he cannot abide. In Augustines daies the came clothed in a garment of diuers colours, but in vnitie of wisdome. It was the same golde, the same wisedome, in all these tongues, as he there saith.

And as he describeth the husband, the person, the vesture of this Quéene: so he describeth her beautie also. The king (saith he) hath greatly desired this beautie. What beautie? but that, which he made. He hath desired thy beautie, what beautie? of a sinner, of one that is vniust among her owne people? No, but that whereof it is said, who is this that ascendes, being made white? Before therfore, she was not white: but afterward she was made white. And a little after: Thou art married to God the king; being endowed of him, being beautified of him, being redeemed of him, being healed of him. What soeuer thou hast, by which thou pleasest him, thou hast it of him. Thus Augustine also condemnes their frée will. We hauehave no goodnesse, not p. 269a droppe of our selues; no beautie, not a sparke: but from him. And after he describes the state of the Church. The daughters of Tyre, shall be there with their giftes. The king commeth (saieth he) and he will hauehave giftes. But what giftes, almes, &c. And also he describes her gouernours. For fathers (saith he) thou shalt hauehave sonnes. The Apostles hauehave begotten thee: but can they be alwaies in body present? No, one of them said, I desire to be loosed, and to bee with Christ, Therfore by their departure, is the church forsaken? God forbid. For fathers, thou hast sonnes borne to thee. And what is that? The fathers are gone, that is, the Apostles: and for the fathers, sonnes are borne to thee, Bishops are constituted. So that in the Apostles place, Bishops succéeded, and they gouerne the church throughout all the world. And this is the catholique church, (saith Augustine) sons borne to the church, whome she shall make princes ouer all the world: that is, Bishoppes gouerning the church throughout all the world: This is the Catholique Church, saith he.

Chrysostome also teacheth vsus the same faith of the Greeke church, concerning this matter, in his daies.Hom. 20. ad Popul. Ant. Speaking of the Emperours louelove towardes the citie of Antioche, hee saith thus: HaueHave I not euer preferred this citie before all others, and accounted it more deere then my countrey? If Rome had béene the catholique church, the Emperour had béene too blame, to hauehave preferred Antioche before it. And of the Emperour himselfe, after in the same Homilie, thus hee writes: Oh howe great is the power of Christianity: the man (meaning the Emperour) vppon earth, hauing none equall vppon earth vntounto him, hath bridled and restrained his power, of destroying and ouerthrowing all thinges, and hath taught such Philosophie, as a priuate man woulde not hauehave shewed. Truely great is the God of the christians, which maketh of men Angels, and setteth them aboue the necessity of mans nature. If the Pope had béene aboue the Emperour, Chrysostome had béene both a lyar, and a flatterer, in preferring the Emperour before him: which I trust, no true catholique will affirme. And after: In this also, the city hath not a little honoured their king, when as they sent no embassadour vntounto thee. For they gaue a most excellent and honourable speech of thee,**Qui omni principatui tuo subiectos Dei sacerdotes praehonoras. that thou honourest very greatly all the priestes of God, which are subiect to all thy dominion, and principality, though they be neuer so simple. If priestes were not subiect to the Emperors rule and gouernment, this had béene a false spéech, p. 270which the whole cittie of Antioche had giuen of him. One maie perchance make a lie: but it is not likely, that a whole citie should make a lie. Here the Romish catholiques maie sée, howe manie liars they must néedes make, if they will maintaine the prerogatiue, either of their Pope, or of their Rome. First the Emperor, 2. then Chrysostome, 3. then the whole citie of Antioch. And in another Homilie,Hom. 18. thus he writeth of the citie of Antioche. Thou art sorie that the worship of the citie is lost. Learne what is the worship of the cittie: and then thou shalt surely know, that if the inhabitants doe not betray it, no man else can take away the worship of the citie: Not that it is the mother citie, nor that it hath stately buildings, nor many pillars, and porches, and walkes, not that it is commended before other cities: but the vertue, and religion of the inhabitantes; these are the worship, and ornaments, and defence of the citie. And a little after: What is the worshippe of our citie? It chanced first at Antioche that the disciples were called christians: This priuiledge, of all the cities that be in the world, none hath. Neither that same citie of Romulus, for this cause may looke aloft, against all the world; because she hath the fire of the louelove of Christ; for this trust, for this vertue. See here howe he preferreth plainlie Antioche before Rome, and he calleth it Romulus citie, as it were in contempt, in respect of Antioch: which he would not hauehave done, if he had beleeued that Rome had béene his mother church, as our catholiques now teach. No doubt Chrysostome would hauehave spoken more reuerentlie of his mother. And after he concludeth, that although Antioche were in some displeasure, with the Emperour: yet hee hoped, that shee should resume her former countenance, and bee in her former preheminence.

Of the Emperors authoritie also, agreeing with Chrysostome, Tertullian writes thus: We worship the Emperour (saith he) so as we may, and as it is expedient for him, as a man next to God, & whatsoeuer he is, hauing obtained of God, lesser then God alone. This also he willeth: Apol. ca. 30.For so he is greater then all others, when as he is lesser, then the onelyonly true God. And in another place: The Emperours knowe who gaue them their Empire: They knowe what are men, they perceiue who are soules or spirits, that he is God alone, in whose power they are alone, from whom they are second, next whom they are first, afore all and aboue all Gods. And after: Moderating the maiestie of Caesar vnderunder God, I commend him more to God: to p. 271whom alone I make him subiect. I put him vnderunder, to whom I doe not make him equall. Thus we maie see plainlie, by thrée euident testimonies, that in Tertullians daies, the christians beleeued that the Emperour in this world, was the next man to God. For thus he writeth in their apologie or defence, in the person of them all. And after: least anie should thinke, hee flattered and had forgotten the danger that followeth flatterers, thus he writeth.Cap. 34. If flatterie be not ashamed of lying: yet let it feare cursing. He speaketh of those flatterers which called the Emperour a God. Ferus also writeth thus vponupon the 6. of Iosuah. By this also (saith he) is shewed that there are three orders necessary in the church. In the first order, are the secular princes: these must go before, and make a waie for the priestes with the Arke: And therefore armour is permitted vntounto them. In the second order, are the priestes, and to these belong not weapons but the trumpet, and the arke. For none is to be compelled to the faith with armour; but by preaching of the word: and they which are the Lordes souldiers, must not entangle themselues with secular affaires. In the thirde order, are the common people, and they must obey the secular power and heare the priests.

Augustine also in an Epistle he writes to Casulanus, Epist. 86.concerning the fast of the Iewish Sabaoth, or our satterdaie, that we ought not then to fast, declareth his opinion of the authoritie of y^e church of Rome. It should séeme that the Church of Rome, fasted on the sabaoth, and that this Vrbicus, against whome he writes, vrged this authoritie of the church and Bishop of Rome, for his defence, to whome Augustine answereth thus: In this opinion (saith he) he blasphemeth the church dispersed ouer the whole world, except the Romaines and a fewe westerne churches. But (he saith) it is certaine, that the life of the sheepe **Ex arbitrio pendere pastorū.depend of the iudgment of their pastors. But wo to them that call good euill, and euill good. &c. What mean these wordes saith Augustine, I cannot tell: for if as you write, Vrbicus saith thus, the people depending of the iudgement of their pastor, doth fast with their Bishop on the sabaoth day; If he hauehave writtē these things thus vntounto you, because in your Epistle you hauehave put such a like matter: let him not perswade you, so to praise a Christian city fasting on the sabaoth, that you may be compelled to condemne the whole christian world, that day dining. For when as he saith wo to them that call good euill, and darkenesse light, &c. meaning the fast on the sabaoth to bee good, light and sweete; and the dining on the p. 272sabaoth day, to be euill, darkenesse and bitter: who doubts but that he condemnes the whole world, in all christians, dining on the sabaoth? Here wee maie see plainlie, that Augustine counted Rome, but a Christian citie, and not the whole church; nor that the bishop of Rome with his Church,Videant Romani quid faciant, saith he. could or ought to preiudice or controll the whole world, though he fasted on the sabaoth daie.

But that, which followeth in Augustine, makes the matter more plaine. If (saith Augustine) it be answered, that Iames taught those at Ierusalem & Iohn at Ephesus, and other in other places, that Peter taught at Rome, that is, that they should fast on the sabaoth day; and that other countries hauehave erred from this doctrine, and that Rome continued in it: and on the contrary it is replied, that some places of the west, amongst which Rome is, hauehave not kept that, which the Apostles hauehave deliuered; and that the countries of the east, from whence the gospell began to be preached, hauehave continued, and remained without any varying, in that which was deliuered of the Apostles, and also of Peter himselfe, that they should not fast on the sabaoth: This is a contention without end (saith Augustine) engendering quarrels, not ending questions. So that here by Augustines iudgement, the church of Rome maie erre, euen in kéeping of traditions, whereas the Catholiques at this daie saie, she cannot erre. And that to appeale to her, as to an vndoubted piller of truth, or to anie one church, either of Ierusalem, or anie other, is as a contention without end. And after hee calleth Rome the seate of the most famous Empire. Ierom. Part. 3. Epist. 9. ad Euag.To this also agreeth Ierome in his Epistles, who also plainlie makes a difference betwéene the church of Rome, and the vniuersall church of Christ. It should séeme that deacons were preferred before priestes, amongst certaine in those daies, being lead by the custome of the church of Rome; concerning which matter Ierome writes thus: Neither must we thinke (saieth hee) the church of the citie of Rome, to bee one; and the Church of the whole worlde to bee another: as though Rome should controll the whole church. Grat. 1. Part. Dist. 93.Or (as the Glosse also expoundeth the same place) that the custome of the church of Rome is to bee taken necessarily for an example. The Churches of France, of Brittaine, and Affrica, and Persia, and the east countrey, and India, and all barbarous nations, worshippe one Christ, obserue one rule of truth: If we respect authority, the whole world is greater, then a city. Here we maie see plainlie, the church vniuersall distinguished frō the church of Rome, in boundes and lymites, and also in authoritie. p. 273And also of the Bishoppe of Rome, and of Constantinople, and of Alexandria (whome he makes all equall concerning their offices, and priesthood, or bishoprickes) he writes thus: Whersoeuer a Bishop shal be, either at Rome, either at Eugubium, or at Constantinople, or at Regium, or at Alexandria, or at Thanis: he is of the same desert, he is of the same priesthood. That is, he is all one. And he addeth, what makes them seeme greater? For some might obiect: Is the Bishop of Regium in Sicilia, or of Thanis Metropolitane of Egypt, as good, and of as great power as the Bishop of Rome? Ierome answereth,aaPotentia diuitiarum & paupertatis humilitas. The power of riches, and the humility of pouerty, makes a Bishop either higher or inferiour. But they are all, successors of the Apostles. So that then, all Bishoppes are equall concerning their offices. They succéede the Apostles all alike, euen the Bishop of Rome with the rest. But they are higher by reason of their riches and power: and that also aduanced the Romaine Bishoppe, not anie authoritie or preheminence from Christ or Peter. And after hee obiectes, But you say, Howe at Rome are priestes made at the testimony of Deacons? Hee answereth, What bring you me the custome of one citie? What the fewnesse (that is) of Deacons, whereof this pride is sprung vppe? Thou encrochest against the lawes of the church. Here wee maie plainlie see, what account Ierome makes of the church of Rome, how he accountes it but the church of one citie: and how he opposeth the vniuersall church against it; and howe he makes the Bishop of Rome, equall with other Bishops. And in another Epistle, he preferreth Bethlem before Rome:Part. 2. Ep. 59. And I thinke (saith he) speaking of Bethlem, that this place is holier, then the Rocke of Tarpeia, (meaning Rome) which is often reported from heauen that it hath been striken with thunder boults, because it displeased the Lord. Reade the reuelation of S. Iohn, and marke what is said there, of the woman cloathed in purple, and of the blasphemie written in her forehead. Of the seauen hilles, many waters, and the departing out of Babylon: God out of her (saith the Lord) my people, and be not partakers of her sinnes, and doe not take part of her plagues. And looking backe to Ieremie, marke also howe it is written, flie out of the middest of Babylon, and eueryevery man saue his owne soule: for great Babylon is falne, it is falne, and is become the dwelling of deuils, and a cage of euill spirites. There is there truely, the holy church; there is there, the ensignes of the Apostles and Martyres; there is there, the true confession of Christ; there is there, the faith commended of the p. 274Apostles; and Paganisme troden vnderunder foote, the name of christians eueryevery day aduancing it selfe on high: but ambition it selfe, the power and greatnesse of the citie, to see and to be seene, to salute and to be saluted, &c. are far off, and not conuenient for the purpose of Monks. This is Ieroms plaine iudgment concerning Rome. Here hee plainlie confesseth, that the church of Rome maie erre: Nay that it shall be that Babylon, Saint Iohn speaketh of, and of the seate of Antichrist. He toucheth their monasteries and Celles, calling it out of Ieremie, a cage of vncleane spirits, and also the crueltie of the Pope and his cleargie, affirming, that it is become not a habitation of pastors: but a dwelling of deuilles. Now the Deuill was a murtherer from the beginning, as our sauiour teacheth vsus. Now such deuilles hauehave a long time dwelt in Rome, as who séeth not? He acknowledgeth the priuiledges of Rome, their faith commended of the Apostles, Peter and Paul (as it should séeme) dying there, and planting the faith there euen with their bloud. But yet for all this, he thinkes that Rome shall degenerate, shall become Babylon: naie euen then in his time, in her greatest glorie, hee accountes Bethlem holier then her. What can be more plainer then this? vnlesse anie one will wilfullie shutte his eies, against the truth. Who will venture his soule nowe, vponupon the church of Rome, of which Ierome thus writes? I would to God euerie one would marke here, out of Ierome, as well her blacke legges, as her white necke: and so leaue her and forsake her.

Epist. 3.Of the supremacie Ignatius writes thus: Some (saieth he) call their pastor by the name of Bishop, and doe all things without him. To such Christ himselfe saith, who is the true and chiefe Bishop, and onelyonly by nature a Bishop, why doe ye call me Lord, Lord, &c. Sée howe he giueth these names of chiefe Bishoppe, onelie to Christ. And of the authoritie of euerie Bishop in his seuerall Diocesse, he writes thus to the Magnesians: It becommeth you to obey your Bishop, and to gainesay him in nothing. For it is terrible thing, to contrary him. For a man despiseth not him, whom he here seeth: but they despise him, that inuisible one, which may not be despised of any. For he is not promoted to this dignity of man; but of God. For so saith God to Samuell of his contemners: they hauehave not despised thee; but me. And after: Let vsus all louelove together in concord, and let no man consider him that hath the charge of him after the flesh: but according to Iesus Christ. Let there be no cause, that may moue you p. 275to be separated: but be you knit to your Bishoppe, being subiect to him, through God in Christ. And euen as the Lorde did nothing without the Father; for saith he, I can do nothing of my selfe: so neither you, without your Bishop, whether you be presbyters, deacons, or lay-men. Therefore let nothing seeme reasonable vntounto you, without his sentence; for that is vnlawfull and odious. And of the vnitie of the Church, hee writes thus to the Philadelphians, Wherefore I write to you boldly in God, to your worthie charity, exhorting you, that you continue in one faith, in one preaching, vsing one giuing of thankes: for there is one flesh of our Lorde Iesus Christ, and one bloud, which was shedde for vsus, and one bread broken for all, and one cuppe of the whole church, and one Bishoppe together with presbyters and deacons my fellow seruants, because also there is one only not begotten God the Father, and one only begotten sonne God the word and man, & one comforter the spirit of truth, one preaching also, and one faith, and one baptisme, and one church, which the Apostles hauehave founded from one ende of the world to the other, in the bloud of Christ, with their owne paines and labour. And it becommeth you, as a priestly people, and a holy nation, to be perfected all of you in the vnity of Christ. Here we maie note, that Ignatius would hauehave y^e church vse one manner of giuing of thanks, nor to change that, which then was vsed; which, by the papists own confession, since his time hath béene changed. And againe, he distinguisheth betweene the body and bloud of Christ shed on the crosse, and the bread and the Lordes cuppe deuided in the church. Where it is also to be noted, that he faith, there is one cuppe of the whole church: The cuppe was giuen to all in his daies. And that there is one Bishoppe in euerie Church, as there is one God, and one onelyonly begotten son Iesus Christ, and one holie Ghost. For thus he writes not of the Bishoppe of Rome, but of the Bishop of Philadelphia, whome he calles his fellow seruant: and that there is one church through the whole world, planted by the Apostles, not at Rome onelie: and that all the saintes must bee consummated and vnited in Christ as in their head. Here séemes to be the whole summe of Christian religion, briefely knitte vp together: from faith and baptisme, the verie first entrance of Christian religion, to Iesus Christ the heade and finisher of the same. And againe: Let no man without the Bishop doe any thing, of those things which concerne the church, of ecclesiasticall matters. Let the Eucharist be p. 276accounted sure, which the Bishop grants. Where the Bishop is present; let the people be there assembled: like as where Christ is, all the heauenly souldiours are present, as to the captaine of the Lords warfare. And he is the steward of all the spirituall nature. Wherefore it is not lawfull without the Bishop, neither to offer, nor to sacrifice, nor to celebrate Masse. If it shall seeme good to him, according to the pleasure of God: then it shall be safe and sure. And after: No man is more excellent then God, nor like to him, nor more honourable then the Bishoppe in the church, exercising the priesthood to God, for the saluation of the world. Neither who is like to the king in the host? deuising peace, and louelove to all his princes. And againe: O ye Princes, be subiect to Caesar; and ye souldiers, be subiect to your princes. Let deacons be subiect to the presbyters, as the ministers of holy sacraments. But the presbyters and deacons, and all the cleargie together with all the people, souldiers, and princes, and also Caesar: let them obey their Bishop, and the Bishop Christ, as Christ his father. And so vnitie may be kept in all pointes. Here we maie plainly see, in Gods affaires, in ministration of the sacraments, in preaching the word; he makes the bishop in euerie congregation in Christs stéede: and he willes all men to obey his precepts, out of the word of God, euen as Christ obeyed his father. In the host and in the common wealth, he giueth the superioritie to the prince. In the host (saith he) who is like to him? He giueth not both the swordes to the Pope, as the Church of Rome nowe imagineth. So that not anie one Bishop ouer the whole world, but euerie Bishop in his Church, is Christes Vicar, by Ignatius iudgment. And here though he name the masse, yet hee ouerthroweth the nature of it: he makes the cuppe common to all the people.Epist 7. ad Smyrnenses. He calleth the bishop the dispenser of the intelligible nature: not making any corporall nature of Christ there present, as the papistes nowe doe. Also heere appeareth what the presbyters were in times past, not gouerning elders (as some would hauehave) but ministers of the sacraments. And as before, hee would hauehave all vnitie to be consecrated in Iesus Christ:Apol. 1. agreeing with Cyprian concerning the bi…hops authoritie, and of the Emperours with Iustine; whereof Iustine writes thus: And that I testifie the truth of our conference, if such spéeches of our disputations, hauehave not béene brought to you; I am readie (to confirme the matter) to conferre with him againe before you of these matters: And this truely is a worke worthy your p. 277Empire. And after: You truely are called religious, Philosophers, keepers of Iustice, and louers of learning: that you are so called, yee heare in eueryevery place; but whether you be so, the thing it selfe will declare. And after: The tributes and contributions which are ordained of you, to your collectors wee bring first of all, as we are taught of Iesus Christ. For at that time some came asking him, whether tributes were to be paied to Caesar or not? To whom he answered thus. Tell me (saith hee) whose image the money hath: who when they had said, Caesars. GiueGive therefore (saith he) to Caesar the things that are Caesars, and to God the things that are Gods. And therefore we onelyonly worship God: but as concerning other thinges wee serue you willinglie, confessing that you are kinges and rulers of men, and praying that you may hauehave with your Emperiall authoritie a right iudgement. Here is plainlie the Emperours authoritie put downe, to heare matters in religion, to bee religious, a maintainer of religion and iustice: to impose tributes. Heere is the duetie of all christians, to yéelde to God worship, and the thinges y^t belong to God: And to their Emperor to yéeld all other things willinglie.

And to conclude, of the church of Rome Ignatius puts down his iudgement plainelie thus; of the preheminence of the Romaine church, writing thus to the Romaines, Ignatius, who also is called Theophorus, to the church sanctified and lightened by the will of God, who hath made all thinges, which are according to the faith and louelove of our Lorde Iesus Christ, hauing obtained merciemercy through the might of the most high God, the father of Iesus Christ, his only sonne: to the church, aaQu…e & praeside… in loco Regionis Romanorūwhich beareth rule, in the place of the countrie of the Romaines, worthie of God, bbEminētiadignaeworthie of authoritie or preheminence, worthie of blessednesse, worthy of praise, worthy of faith: founded in the louelove and faith of Christ, hauing the name of the father, bearing the spirit, whō I salute in the name of God almighty, and Iesus Christ his sonne. Here we may see excellent priuileges giuen to the Romaine church: but her principalitie which she had, was onelie in locoregionis Romanorum, in the Romaines country, not ouer the whole world. This was her principality, that Irenaeus Cyprian and other fathers speake of.

And concerning the authoritie of bishops,Cyprians iudgement concerning the supremacie. Cyprian also writes thus: There is one body, & one spirit, and one hope of our calling, one Lorde, and one baptisme, and one God; which vnitie wee bishops, which beare rule in the church, ought to keepe surely, and to striue p. 278for that, that we may approue also our Bishopricke to be one, and not deuided. Let no man by lying beguile his brother: let no man corrupt the truth of the faith by vnlawfull trespassing. There is but one Bishopricke, De simp praelat.whereof euerie one of vsus holdes a part wholy and equallie as his owne. And there is but one church spreade ouer the whole world, &c. And againe: Therefore deerely beloued brother, the bodie of priestes is many, knit together by the glewe of mutuall concord, & with the band of vnitie, that if any of your colleagues should goe about to make an heresie, and to teare and spoile the flocke of Christ; the other should helpe, and as good and mercifull shepheards should gather the Lordes sheepe into his fould. As in the sea, if any hauen (her bulwarkes being broken) shall be dangerous to the ships, will not the Mariners direct their ships to the next hauen, where they may hauehave safe and sure entrance, standing in securitie? &c. See how Ciprian makes here but one bishoprick ouer the whole world,Lib. 3. epist. 13 as there is but one church, and euerie bishop hath a part of this bishopricke allotted to him. And after: hee calles this multitude of bishops a college of priestes, knit together through louelove. And hence no doubt he calles Cornelius bishop of Rome Colleague or fellow bishop. And hee addeth that in schismes, if anie Bishoppe shall swarue from the truth, that not anie one is to deale in the matter, no not the bishop of Rome; but that they altogether, and especiallie they which are next to him: As mariners, if any hauen be dangerous, will land at the next hauen. And after he writes thus, Although we be many pastors, yet we feede but one flocke. And wee ought to gather together the sheepe, which Christ redeemed with his owne bloud, Lib. 1. epist. 3&c. And againe, Seeing it is decreed amongst vsus all, as also it is meet and right, that eueryevery mans cause should there be heard, where the faulte is committed, to eueryevery pastor a portion of the flocke is allotted, which eueryevery one must gouerne, giuing account of his doings to the Lord. And in an other Epistle: I hauehave answered your letters according to my habilitie, Lib. 4. epist. 7and hauehave shewed what wee thinke as much as lieth in vsus, prescribing to none, that he may not determine, what eueryevery one thinkes good, as who shall giuegive account to the Lorde of his doing. By all these places it appeares, that there was one bishoprick ouer the whole world, by Cyprians iudgement: and that euerie bishop had a part thereof equallie allotted vntounto him; for the which he was to giuegive account to God. And herein he agreeeth with Ignatius; that euerie bishop here on earth, amongst his p. 279stocke, was in Christs stead, was Christs vicar.

Of Peters authoritie also Cyprian writes thus:De simp praelat. The deuill found out heresies and schismes, wherewith he might subuert faith, breake in sunder the truth, and cut in peeces vnitie. Those whom he coulde not detaine with the blindnesse of the olde way: hee hath beguiled and seduced, with the error of the new way. He snatcheth men frō the church her selfe, and whilest they seeme to themselues to come neare to the light, and that they hauehave escaped the night of the worlde: hee againe powreth other darkenesse to the ignorant; that notwithstanding, with the Gospell of Christ, and with obseruation of it, and the lawe, they might cal themselues christians; yet walking in darkenesse, they shoulde thinke themselues to hauehave the light, (the enemie flattering & beguiling them): Who according to the saying of the Apostle, hath changed himselfe into the likenesse of an angell of light, and doth set his seruants out, like seruants of righteousnesse, affirming night for day, destruction for saluation, desperation vnderunder a pretence of hope, falshood vnderunder the color of faith; Antichrist vnderunder the name of Christ, that whilest thinges seeming true, are counterfeited, they might make frustrate the truth with subtletie. This is done hereof (beloued brethrē) whilst that we return not vntounto the beginning of truth, nor seeke the head, neither in that we keepe the doctrine of our heauenly master, which if any would consider and examine, there need no long discourse or argumentes. The triall vntounto the faith, with the compendiousnesse of the truth, is easie. The Lord speakes vntounto Peter, I say vntounto thee (saith he) that thou art Peter, and vponupon this rocke will I build my church, and the gates of hell shall not ouercome it. I will giuegive to thee the keyes of the kingdome of heauen, and what thou shalt bind vponupon earth shall be bound in heauen also, And whatsoeuer thou shalt loose vponupon earth shall bee loosed in heauen. And to the same he saith after his resurrection: Feed my sheep. And although he gaue like power to all his Apostles, after his resurrection, and saide; as my father hath sent me, I also send you, receiue ye the holy Ghost; whose sinnes ye shall remit they shall bee remitted vntounto him; whose sinnes ye retaine, they shall bee retained: Notwithstanding that hee might make manifest vnitie, by his owne authoritie, he hath disposed the originall of the same vnitie beginning of one. And the selfe same thing truely were the other Apostles that Peter was, indued with the like fellowshippe both of honour and power: but the beginning sprang from vnitie, that one church might bee shewed. Which one p. 280church also the holie ghost in the Canticles, in the person of the Lord, doth meane and say: One is my Doue, my perfect one, shee is one, chosen to her mother. Doth he beleeue that he holds the faith, which holds not this vnitie of the church? He that striues against and resistes the church, doth he trust that he is of the church? Here we may see by Cyprians iudgement, why Christ spake to Peter alone, not to preferre him before the other Apostles; but to declare the vnity of the church: which should be one through the whole world: Which vnitie who holds not, is none of Christs. This vnitie was common among all bishops: For thus he writes to Cornelius, Those things especiallie we do, and ought to bee carefull of: that the vnitie giuen vsus of the Lorde and his Apostles, as much as wee can, we maintaine. This vnitie was not giuen to Cornelius or his successors; but to the whole church; nor by Peter onelie, but by all the Apostles. 2 lib. Epist. 10. ad Cor.

Tract. 1. in Mat.Origen also of y^t priuiledge which séemes to be giuē to Peter, writes thus: If we shal say also that which Peter said, Thou art Christ y^e son of the liuing God, as it were by reuelation (not receiued either of flesh or bloud, but of the light shining into our hart, from the father which is in heauen) wee are made Peter; and it shall bee saide vntounto vsus that followeth this speech: Thou art Peter, and so forth, as it followeth in that place: for he is a rocke whosoeuer is Christes disciple, of whom they dranke the spirituall rocke following them: And vppon such a rocke all ecclesiasticall doctrine is builded, and according to the ordinance of life. For in eueryevery perfect man, hauing the congregation of those wordes, deedes, and fences, which fulfill blessednesse, is the church, which is builded of God. But if you doe thinke that the whole church is builded vponupon that one Peter only, what will you say of Iohn the sonne of thunder, and of eueryevery one of the rest of the Apostles? But otherwise, shall we be bold to say, that the gates of hel shall not preuaile against one Peter: and that they shall preuaile against the other Apostles, and perfect men? And not rather in all and eueryevery one of them, of whom it is spoken before, that is done which is saide: And the gates of hell shall not preuaile against it? And also that vponupon this rocke will I builde my church. Or truely were the keyes of the kingdome of heauen giuen to Peter onelyonly of Christ? Nor that anie of the other blessed Saintes receiued them also? But if this saying, I giuegive to thee the keyes of the kingdome of heauen, bee p. 281common also to the rest: why then not also all thinges, both those which were spoken before, and also those which follow, (as it were spoken to Peter) are common to all? For heere, and that seemed to bee spoken as it were to Peter: Whatsoeuer thou shalt binde vppon earth, shall be bound in heauen; and the wordes that follow. But in S. Iohns gospell, our sauiour giuing the holie ghost to his disciples, by breathing vponupon them (he saith) Receiue ye the holy ghost, &c. Whatsoeuer we eate (saith Austen) we conuay into our bodies: This doth the church by the saints, all those whom she winnes vntounto her, after a maner, shee eates; whose person Peter represented: Kill and eate ô church, that is ô Peter. Aug in Psal 30.

In the celebration of the councell of Nice,Euseb. in vita Constant, was the plain practise of all these authorities, that is, of the Emperors authoritie, and of the equalitie of the bishop of Rome with the other bishops. First the Emperor called this councel. Neither was it onelyonly a simple or plaine commandement, It may seeme, that the donation of Constantine, was not thē made: Rome was thē the Emperours citie: no nor that it was neuer made by Constantine. For his successor Constantius the Arriā, cals it his cit… also: euen to Liberius, bishop of Rome, because (saith he) thou art a christian, and a bishop of our citie, &c. Hist. tripart lib. 5. ca. 17. 2. Lib. a. 5(saith Eusebius) but the kinges pleasure and will was adioined. Here was an assembly of many bishops, as a garland compact of many flowers. But the bishop of the Emperours citie (saith Eusebius) being hindered by age, could not be present; but Presbyters fulfilled his roome. Here we may note what the Bishop of Rome was accounted of in those daies, but a Bishop like the rest. And Rome was not accounted the whole church; but the Emperors citie. In the councel when as they were al set in their places, they all in silence waited for, and ratied the entrance of the king. There came in before, one or two of the kinges noble men: Then after a signe being giuen, they all arising, he himselfe (as some messenger sent from God) went in the middle, &c. Hee sate in a low chaire of gold, prepared for the purpose; and such was his humilitie, that he would not sit down, till the bishops gaue a signe: Then hee that sate at the vpper ende, of the right side of the bishops, rose vp and made a short oration to the king: And afterward gaue singular praises to God almightie in a hymne. This was not the Bishop of Romes legate, but some other. Theodoret in the tripartite historie seemes to affirme that it was the Bishop of Antioch, in these wordes: The Emperor sitting downe, the holie assemblie there sate downe with him. First Eustathius that bishop of Antioch, &c. He adorned the Emperor with praises, and thanked God for the care that he had concerning holy thinges. The Emperor after, with a cheerefull p. 282countenance, gathering his spirits together, as chiefe of the councel, began thus with a curteous and gentle voice: It was not the least part of my wish or desire (ô friends) that I might enioy your companie, &c. And after he heard both partes of them, that were at discord courteouslie: perswading these, entreating those, and mouing all to concorde.

Trip. lib, 2. c. 17And after we read that Eusebius and Theogonius being banished by the same councel, sent books of their repentance to the aaSūmis episcop.chiefe Bishops, and were called home againe by the Emperours commandement. Nowe the chiefe bishops are thus reckoned vp in order: Macharius of Ierusalem, Eustachius gouerning Antioch, Alexander of Alexandria, Lib. 2. cap. 1and Iulius of Rome. All these were chiefe Bishoppes, no one was then chiefe bishop: and here the bishop of Ierusalem among them is reckoned first. And it was decréed in the same councell, that the ancient prerogatiue of honour giuen the bishop of Ierusalem, Euseb. li. 10 c. 6should bee obserued, bbManente nibilominus metropo litani ipsius prouinciae dignitate.besides the dignitie that hee was Metropolitane. It should seeme then that he was accompted the first Patriarch. For of Iames first bishop of Ierusalem, Epiphanius writes thus. Iames first tooke the chaire of bishoply authority: to whom the Lorde committed his throne vponupon earth first: Hee also was called the brother of the Lorde, &c. Epiphanius here plainelie affirmes,Haeres. 78. Lib. 2. cap. 10 that the Lord committed his throane first to Iames Bishop of Ierusalem, and not to Peter. And then if any were Christs vicar generall, Iames shoulde hauehave béene, and his successors, the Bishops of Ierusalem. And to the same effect writes Eusebius: This Iames (saith hee) who was called iust of our fore fathers, for the merit of his virtue, and for the priuiledge of his famous life, first of al, histories report, that he tooke vponupon him the seat of the church, which is at Ierusalem. As Clemens also in the sixt booke of his Ordinances affirmes, saying, Peter (saieth hee) and Iames and Iohn, after the assumption of our sauiour, although they were almost preferred before all other, yet ccNon sibi vindi cabant primatus gloriam.they took not to themselues the glory of this primacy, but they ordained Iames, which is called iust, the bishop of the Apostles. Here we may plainelie see, by the mouthes of two witnesses, Eusebius and Clemens, first that not onelie Peter; but according to S. Paules saying, Peter, Iames and Iohn seeme to bee preferred aboue the rest, among the Apostles: They seemed pillers, as Saint Paul saith.Galat. 2.9.Gal 2:9 Secondlie, that they tooke not this glory to themselues anie of them: but resigned it to Iames the Lordes brother, p. 283which for the innocencie of his life was most famous amōg them. So that if Peter had anie supersoritie or right in this matter, by Clemens testimonie he yéelded it to Iames. And therefore, hee thus resigning it to another, the Pope cannot nowe iustlie chalenge anie, as from him. Nay that which followes, quite ouerthrowes the Popes supremacie. For Eusebius saieth, that in his seuenth booke, the same Clemens addeth of himselfe these thinges. To Iames which is called iust, and to Iohn, and to Peter, the Lorde after his resurrection, gaue all knowledge, and they to the rest of the Apostles, which Apostles gaue it to the seauenty disciples, whereof Barnabas was one. Why then, Peter alone receiued not all knowledge, as the Pope now braggeth that hee hath all knowledge in the closet of his breast, and that hee cannot erre. But Peter receiued knowledge, equall with the rest: wherefore in this point, the Pope challengeth more, then euer Peter had by Clemens own testimonie? who as they saie, was after bishop of Rome: and therfore could not erre.

Eusebius also of the vnitie and gouerning of the whole Church writes thus. Before the birth of Christ, some ruled ouer Asia, Oratione de laudibus Constant.others ouer Macedonia, others ouer Aegypt, and others ouer Arabia. Syria was subiect to the Iewes. In euerie village, citie, and place, then raging were wont to kill one another, to bee mad one against another, to make warre continually one against another. But all these quarrels, two notable powers, running out of the same lystes (as it were) brought to concord and vnitie: whereof one was the Empire of Rome, gouerned by the authority of one: The other was the doctrine of Christ, which two began both at one time to florish together. And as the power of our Sauiour tooke away the manie kingdomes of the Diuell, and his diuers worships of many gods, and preached one God to Greekes and Barbarians, and to all others, euen vntounto the ende of the worlde: So the Romaine Empire, hauing taken away the causes of many Empires, hath put vnderunder her iurisdiction all kingdomes that man coulde attaine to: and hath taken great care, that all mankinde should bee knit together in bondes of peace and concorde, &c. For now as children begotten of one father, that is of our God; and of one mother, that is, of true religion, for therewith they hauehave imbraced peace among themselues, and hauehave kept it from time to time, that from that time the whole worlde doth differ nothing from a familie, gouerned and knit together, with good lawes p. 284and ordinances. So that now eueryevery one may at his pleasure, trauell where he will, without perill and danger. Eusebius placeth the vnitie of the Church in the vnitie of religion, neither placeth hee one spirituall Monarke, ouer the church: as hee doth one temporall, ouer the common wealth.

But some will obiect, that the Fathers attributed much to the Apostolique seaes. It is verie true: but yet they accounted no one of them, ladie or mistresse ouer all the rest, as appeareth by Augustine, Epist. 55.who writes thus: That most mighty Champion of our faith, hath fenced his church with famous assemblies, of all people, and nations (meaning generall councels) with the seaes Apostolique, as with towers of authority: and also with strong and inuincible reasons of the godly and learned. Where he preferreth councels, before the apostolique seaes. And after also concerning the apostolique seaes,Epist. 42. he writes thus: You see (saieth he) howe many are cutte off from the christian society, which by the apostolique seates and successions of Bishops, by most certaine propagations, is spread ouer the whole world. No one apostolique sea, was the whole church, no not Rome her selfe, by Augustines iudgment: but by them, all the Church was begotten, and spread ouer the whole world; they were mothers or rather midwiues vntounto it. Of a vine the prophet Dauid speaketh:Psal. 80.8.Ps 80:8 Thou hast brought a vine out of Egypt; thou hast cast out the heathen and planted it. And when it had taken roote, it filled the land. This vine is, no doubt, the Catholique Church of Christ, the Lord himselfe brought it out of the spirituall Egypt, of sinne and ignorance, by sending his holie spirit. The Apostles and all the apostolique seaes, were but planters of this vine: as S. Paul saith, Paul hath planted, and Apollo hath watered; but God hath giuen the encrease: 1. Cor. 3.6.1 Cor 3:6so that neither he that plants is any thing, or he that waters, but God that giueth the encrease. He that planteth and watereth is all one, that is, in effect is nothing: But God is all in all. Nowe shall we saie, that anie of these planters of this vine, is anie thing, is the vine it selfe? That were to gaine saie the Apostle.Io. 3.29.John 3:29 S. Iohn the baptist said of Christ, and of himselfe: Hee that hath the bride, is the bridegroome: but the friend of the bridegroome standes by, and heareth him; and reioiceth greatly at the voice of the bridegroome; and this my ioie is now filled: Euen so we maie saie of the apostolique seaes, and of the vniuersall Church. None of them was the bride, but they were all handmaides, waiting on p. 285the bride; and they all reioice at her glorie, and their glorie is fully perfected, seeing her spread ouer the whole world. None of them dare presume to take her person vponupon her, no not Rome her selfe: if she doe, she is Agar, she is a rebell against her ladie & mistresse. And of these apostolicall seaes, Rome was not the first in order (as appeareth) till Iustinians daies. And here we may marke, how his sea by little and little, crept vp to her supremacie:Part. 2 Tit. 16. Ca. 1. prima sedes dicebatur quae a nemine iudicaretur. First it was thought, that the first sea should bee iudged by none of the other seaes. This preheminence they thought to giuegive to it aboue the others: as appeareth by Antoninus in the decrées and actes of Pope Nicholaus. But yet this sea was not Oecumenicall or generall gouernour, of the Church ouer the whole world: as appeareth by the Councell of Carthage, where it was decréed,Conc. Car. 3. ca. 26. that the Bishop of the first sea, should not be called prince of priestes, or high priest, or any such like; but aaThe Romane church, was in Pope Nicholas daies, called but prima sedes.only the Bishop of the first sea. Whereas also is plainly gathered, by the conferring of these two places, what is meant by the Bishop of the first sea, that is the Bishoppe of Rome.

Cyprian not much dissenting from these,Lib. 1. Epist. 3. and yet as a nearer neighbour, giueth more priuiledges to the Romaine church: hee calles it, principalem ecclesiam, the chiefe church: from whence priestly vnitie began, whose faith the Apostle Paul praised, and to whome infidelity cannot hauehave accesse. And here we maie note by the waie, what certaintie it is, to builde our faith on the fathers, when as Ierome saith plainlie, that Rome shall bee that Babylon, which S. Iohn in the Reuelation bids all christians flie out of, as hath beene prooued before. Now Cyprian saith, that infidelity shall not hauehave accesse vntounto it. Whether of these should one beleeue? But Ierome groundes his assertion; vponupon the scripture: Cyprian speakes his owne opinion; and therefore is lesse credible. And Prudentius an ancient writer agréeing with Ierome, preferreth Bethlem before Rome, or anie citie in the world.bbO sola magnarū vrbium maior Bethlehē: cui contigit ducem salutis coelitus incorporatum gignere. Prudentius hymno Epiphaniae. O Bethlem (saieth he) greater then all the cities in the worlde, to whome it chanced to bring foorth the captaine of our saluation incarnate. And after, all nations reioice,

GAudere quicquid gentium est,

Iudea, Roma, & Graecia,

Aegypte, Thrax, Persia, & Scytha,

p. 286Rex vuus omnes possidet.

Laudate vestrum principem

Omnes beati, ac perditi,

Vini, imbecilli, ac mortui:

Iam ne… post hac mortuus.

The same in English.

REioice ye nations eueryevery where,

lift vp your voice and shoute;

Beginne ô Iewrie, thou which art

most holy and deuout:

Come not behinde, thou famous Rome,

and Greece, doe thou the same:

Thou fertile Egypt doe the like,

and herein beare no blame:

Thou Thracian bold, renowned farre

for feates of chiualrie:

Thou Persian stout and Scythian rude,

men liuing barbarously;

Reioice, againe I say reioice,

breake foorth aloud and sing.

For why? our God omnipotent

of all the world is king.

Extoll your prince, ye men of place

and men of lowe degree,

Ye which are liuing on the earth,

and which in graue doe lie:

For none hereafter counted lost,

nor counted dead shall be:

For eueryevery one shall liue for aie

and endlesse life shall see.

Beatus Rhenanus in his argument of Tertullians booke of prescriptions against heretiques, writes thus of Tertullian: That Christ whilest he was here on earth, taught aboundantly whatsoeuer was necessary. And that he chose twelue disciples, whome after his resurrection, he commanded to goe, that they might teach the Gentiles. p. 287And those Apostles, first ordaining churches in Iewry; after that, they went into all the world; and that they ordained churches in eueryevery citie, which were called apostolique churches, from which all the rest, (as it were) borrowed their doctrine. Furthermore, that there was aaVnam prim…m Apostolicā, à qua reliquae.one chiefe apostolique church, from which sprang all the rest. He bbHanc nulli loco affigis.appointes this to no one place. Let vsus marke, howe Tertullian here affirmes, that Christ taught all thinges aboundantly, while he was here on earth. And therefore, left nothing hereafter to be taught, as new and strange doctrine, by the holie ghost, which he himselfe had not taught before. Secondly, that there is one chiefe apostolique church. But this, Tertullian fasteneth or tie…h to no one place. Why then not to Rome? And after: Beatus Rhenanus writes his owne iudgment. As by this booke it may plainly appeare to the reader, if he be not very simple, by what meanes the bishop of Rome hath come to this authority, which at this day hee hath. Although Tertullian doe highly commend the Romane church: yet notwithstanding, he makes not so great account of her, as we see is made at this day. For he reckons her among the other apostolique churches. He doth not make her the onelyonly apostolique church, ccSummatem facit non summā.he makes her one of the chiefest, not the chiefest of all. And he writes to the same effect, in his fourth booke against Marcion in these wordes: To be briefe, If this be certaine, that that is truest which is first; and that first, which was from the beginning; and that from the beginning, which was from the Apostles: then also it shall be manifest, that was deliuered of the Apostles, which was kept as holy of the apostolique churches. Let vsus therefore see, what milke the Corinthians sucked from Paul, by what rule the Galathians were reformed againe, what the Philippians, Thessalonians, and Ephesians doe reade, what also the Romaines, our next neighbours doe found foorth, to whom Peter and Paul left the gospell, sealed also with their owne bloud. We hauehave also the churches, Iohns schollers, &c. If Tertullian were aliue nowe, he would hardly say thus, without punishment. Thus much Beatus Renanus plainlie writeth, of the authoritie which the Fathers gaue to the Romaine church. And hee not onelie affirmeth; but prooueth his assertions substantiallie, out of Tertullian. And now who will not beléeue these two witnesses, and condemne rather the church of Rome, with Renatus, then Tertullian? who if he were aliue againe, and wrote thus, Renanus affirmes would nowe condemne him. Aeneas Siluius, who was after Pope, confesseth; that before p. 288the councell of Nice, Epist. 301.there was little regarde made of the Church of Rome: Then by his opinion, the supremacie thereof was not that first faith giuen to the saints.