The Buckler of the Faith, Part · Article 30
THE XXX. ARTICLE. Of the Rule and dominion of the Prelates of the Church of Rome.
We beleeue, that all true Pastors (in what place soeuer they be,) hauehave one selfe same authority and equall power, vnderunder one Iesus Christ; and for that cause, that no Church ought to pretend any dominion or signeurie ouer other.
ARNOVX.
Section. 124 This Article introduceth anarchie, diuision, disobedience, and disorder into the house of God, and ouerthroweth the manner to gouerne, established by diuine Law in S. Mathew 16. and S. Iohn 20: by contempt of vnion, and subordination, which cannot be without some visible head, such an one as by these words is promised, There shall be one sheepfold, and one sheepheard.
MOVLIN.
Experience confuteth this accusation. The Churches of France which presented this Confession to King Francis the second, hauehave liued and do liue peaceably and without confusion vnderunder this gouernment. This order because it is not a Monarchie is not therefore an Anarchie, seeing that each Pastor conducteth his flocke, and that the Pastors are subiect to a Synod, and the Synod is conducted by one Moderator.
It is false that equality ouerthroweth the forme of gouernment established in Matth. 16. and Ioh 20. for in those places, there is nothing spoken of superiority or of subordination. These are the ordinary falshoods of this Doctor.
Whereas he saith, that a visible head of the Church is promised by these words, There shal be one sheepheard and one sheepfold, he doth it rather to mocke the Scripture, then to serue his turne therewith. This onelyonly Pastor is not the Pope, but Iesus Christ. This sheepfold gathered together vnderunder one Pastor, is not the Church of Rome, but the Christian Church composed of Iewes and Gentiles.
And we must know that the equality of Pastors, touching the preaching of the word of God, & the administratiō of the Sacraments, & as concerning the vse of the keyes, is esteemed to be necessary among vsus. For Baptisme, & the holy Supper, & the pronouncing of the remission of sins, are of equall dignity in the mouth of all Pastors, whether they be of great or small authority. But as touching Ecclesiasticall policie, we do not refuse to acknowledge those for pure and true Churches, where this equalitie is not obserued: because we esteeme not this order to be a point of faith, nor doctrine tending to saluation. We liue (God be thanked) in brotherly concord with the neighbour Churches, which obserue another forme, and where Bishops hauehave some superiority.
I know that vnderunder pretence, that the Church of England hath an other forme of discipline then ours is, our aduersaries charge vsus that our religion is diuers. But experience confuteth this accusation; for we assemble with the English men in their Churches, we participate together in the holy Supper of our Lord: the doctrine of their Confession is wholly agreeable vntounto ours. England hath bene a refuge for our persecuted Churches, who, notwithstanding the difference of Ecclesiasticall policie, hauehave not receiued lesse entertainment. The excellentests seruants of God, in our Churches, as Peter Martyr, Caluin, Zanchias, and Beza, hauehave often written letters full of respect and amitie to the Prelates of England.
He abuseth himselfe which beleeueth that the word Bishop vsed in the holy Scripture, is odious in our Churches. And our aduersaries vniustly accuse vsus to be enemies of the Episcopall order. For we must be altogether ignorant in Histories, if we do not know that all antiquitie speakes honoably of that degree. Eusebius in his Chronicle witnesseth that a yeare after our Sauiours death, Iames our Lords brother was established Bishop of Ierusalem, and that 10 yeares after, Euodius was created bishop of Antiochia; and that after Iames, succeeded Simon in the bishopricke of Ierusalem, from whence desended the succession of the Bishops of Ierusalem. Saint Hierome in his booke of Ecclesiasticall Writers, saith that Polycarpus (Saint Iohn the Apostles disciple) was by the same Apostle made Bishop of Smyrna. In the same booke he saith, that the Apostle Saint Paul established Timothy Bishop of Ephesus, and Titus Bishop of Candie. And Tertullian in the 32. chapter of the booke of Praescriptions, calleth those Churches Apostolicall Churches, and buds or sprigs of the Apostles, whose Bishops were established by the Apostles. Of this function and degree in the Church, were the Fathers, whose writings we hauehave, as Gregorie Nazianzen, Gregorie Nissen, Basil, Chrysostome, Cyprian, Augustine, Hilarie. &c. Of whom whosoeuer doubteth that they had not some superioritie, and that to them particularly gouerment of Ecclesiasticall causes did not appertaine, hath no knowledge of Antiquitie.
It is hard in all Antiquitie to finde three or foure examples of two Bishops in one towne; for generall custome was against it,These examples are found in my booke of the Vocation of Pastors, l. 1. c. 4. which permitted not two Bishops to be together in one towne: as Theodoret, Chrysostome, and Hierome vponupon the first chapter to the Philippians witnesse, and Augustine in his 110. Epistle.
But because we hauehave no expresse commandement for this superioritie in the new Testament, and for that, as experience hath shewed, it hath bene as a match to kindle pride, and hath degenerated into Papall tyranny; as also because the Church of Rome hath changed her bishopricke into a temporall Principalitie: & hath made Episcopall dignitie subiect to the power of the Pope, to whom, for many yeares past, eueryevery Bishop at his admission tooke an oath of obedience and fidelitie; for these causes, the faithfull seruants of God, which hauehave trauelled and taken paines to abolish and to purge Papistry in France, in the Netherlands, and in Switzerland, hauehave sought to reduce the sacred Ministery into the Church, and to abolish the papal Hierarchie. But in England, where God hath vsed Bishops to striue against and to resist Papistry, & where God hath giuen them soueraigne Princes, which maintained and vpheld them by their powers, Episcopall order continueth, flourisheth at this day. And God hath there raised vp and and still doth, excellent Bishops, both for learning and pietie, which couragiously maintaine Gods cause, both by word of mouth and writing: and some of them also hauehave receiued the crowne of martyrdome for the confession of the Gospell.
And euen as equalitie is receiued among vsus, to shunne ambition and tyrannie, so England hath reiected this equalitie, to auoyd confusion and contempt of the Ministerie. They say, and that with good reason, that no societie, no family, nor common-wealth, can prosper without some degrees of superioritie: and that it is so among the Angels, and in the gouernment of the vniuersall world. That God established degrees of superiority in his Church vnderunder the old Testament. They say, that to place a man of little capacitie, and newly receiued into the Ministerie, in like degree with an ancient Minister of the Church, whom God hath endowed with more gifts, and which hath serued long time in the Ministerie with commendation, is a meanes to nourish pride in the yonger, and to dishonour those whom God hath honoured, and to induce confusion: as also that thereby, the Ministerie among vsus is become contemptible. And that the superiority of the Bishops of England hath bene approued by the most worthy pastors of our Churches, namely Peter Martyr and Bucer, expresly called into England to helpe them in their reformation.
All these allegations tend to three ends: one is to shew, that notwithstanding the diuersitie of Ecclesiasticall policie, two particular Churches may liue in peace and concord, and vnderunder the band of one selfe same faith & religion. The second is to shew, that if sometimes we speake against the authoritie of Bishops, we condemne not Episcopall order in it selfe, but speake onelyonly of the corruption which the Church of Rome hath induced into the Bishopricke, making it a temporall principalitie, depending vponupon the Papall Throne. The third is to shew, that there shall neuer be any forme of discipline which hath not some dangers euitable in it, and which hath not some discommodities. That therefore is the best which approcheth nearest to the simplicitie of the Apostles and the discipline of their times; and which in such sort shunneth ambition, that thereby order may be maintained, and the dignitie of the Ministerie no way contemned.
ARNOVX.
Section. 125 Places of Scripture noted in the Margent of the Confession. 2. Cor. 1.14. Not that we hauehave dominion ouer your faith, but we are helpers of your ioy. Matth. 18.2.3 4. Iesus hauing called vntounto him a little child, and set him in the middest of them said, Verily I say vntounto you, Except you be conuerted, and become as little children, you shall not enter into the kingdome of heauen. Whosoeuer therefore shall humble himselfe as this little childe, the same is the greatest in the kingdome of heauen. And 20.26. But it shall not be so among you, but whosoeuer will be great among you, let him be your seruant. And 1. Peter 5.3. Not as though ye were Lords ouer Gods heritage, but that you may be examples to the flocke. All these places recommend humilitie in those which are called to Ecclesiasticall functions.
MOVLIN.
That is true; but by recommending humilitie, he bindeth vsus to shunne all occasions of pride, and by consequence, Lordly dominion and rule ouer our brethren.
To these places we must adde, Matth. 23.8. But be you not called Rabbi, for one is your Doctor, to wit, Christ, and yee are brethren. And Luke 22.24.25.26. And there arose also a strife among them, which of them should seeme to be the greatest. But he said vntounto thē, The kings of the Gentiles reigne ouer them; and they that rule ouer them are called Bountifull. But ye shall not be so, but let the greatest among you be as the least, and the chiefest as he that serueth.
ARNOVX.
Section. 126 These places (as it appeareth by the onelyonly reading of them,) presuppose a superioritie, which wanting, such aduices should be giuen in vaine.
MOVLIN.
Those aduices which forbid the affectation of superioritie do not necessarily presuppose that there is a superioritie. By the same reason, prohibitions to commit adulterie, should presuppose, that necessarily there must be adulterers.
ARNOVX.
Section. 127 Contrary places of Scripture. Matth. 13.11. Our Lord speaking to his Apostles the true Pastors, said, He that is greatest among you, let him be your seruant.
MOVLIN.
This place is falsely quoted, there is no such thing in the 11. verse and 13. chapter of Matthew. It is a place taken out of the 20. of Matthew, but set downe in other termes, This is the place cited truly: Ye know that the Lords of the Gentiles hauehave dominion ouer them, and they that are great, exercise authoritie ouer them: but it shall not be so among you. But whosoeuer will be great among you, let him be your seruant: and whosoeuer will be chiefe among you, let him be your seruant.
He that alledgeth things vponupon other mens reports, is subiect to fall into such faults. But let vsus see what he will inferre vponupon this place.
ARNOVX.
Section. 128 Do you not see, that these two things are not vnlike to be the greatest of all, by reason of the charge which authorizeth commandement? and yet seruant vntounto all, in regard of humilitie and charitie, whereby he that hath that charge, not preferring himselfe in his heart before any man, doth sacrifice himselfe for the good and welfare of those which are committed to his charge.
MOVLIN.
Saint Matthew saith not, He that is the greatest, as M. Arnoux makes him say, but, Whosoeuer will be the greatest; and say it were, He that is the greatest, that may be vnderstood of him which is the greatest in knowledge, or in age, or in order of sitting, without superioritie of iurisdiction.
I confesse, that greatnesse and humilitie agree very well; he that hath attained to soueraigne greatnes, hath no other meanes to increase the same but by humilitie: for that his humilitie is so much the more commendable, because he hath more temptations to pride. But his humilitie must not be ambitious, seeking by contempt of honour, to make himselfe more honourable. Such is the Popes humilitie, which washeth poore mens feete, and makes Emperours kisse his feete; which calleth himselfe seruant of se…uants, and makes himselfe king of kings, giuing and taking away kingdoms. Which calles himselfe Christs Vicar, and sets Christs Crosse vponupon his pantofle. Which falleth downe before the host, and makes it to be carried about in procession vponupon a little nag or curtall horse, whereas himselfe is carried vponupon Princes shoulders. If that be called humilitie, a man can hardly tell what pride is. But to imitate M. Arnoux eloquence, I aske if the Pope behauing himselfe in that manner, doth sacrifice himselfe for the welfare of those which are committed to his charge; doth not our Doctor with his childish eloquence, rather sacrifice himselfe to the publike laughter of all men?
Of Saint Peters Supremacie.
ARNOVX.
Section. 129 And Mathew 10.2. Now the names of the twelue Apostles are these: The first, Simon called Peter. Could he more formally speake against the Article which establisheth equalitie?
MOVLIN.
Saint Peter might be the first in age, or in zeale, or in knowledge, or in eloquence, or in vertue, or in prioritie of order, & precedence: without power of iurisdiction ouer the rest of the Apostles. We reiect not this inequalitie, and our Article saith nothing against it.
Now, that Saint Peter had no superioritie nor power of iurisdiction ouer the other Apostles, neither was head of the vniuersall Church, the Scripture sheweth it so clearely, that he that denies it must striue against his owne eyes, and belie his owne sence and reason.
1 We hauehave two Epistles written by Saint Peter, wherein there is not one word which soundeth or sauoureth of his soueraigntie. His manner of phrase therein is not the phrase of a maister or of a superior. He giueth himselfe no other title, but an Apostle of Iesus Christ, and an Elder. Doth a Soueraigne write long Letters to his Subiects, without once shewing himselfe to be a Soueraigne, without taking any quality of a Prince vponupon him, or without any command?
2 And when the Apostles stroue among themselues, about the Supremacie the day before Christs passion, the Lord said not vntounto them, Why do you dispute about Superioritie, seeing you may remember that I hauehave already giuen the Supremacie to Saint Peter? But he onelyonly said vntounto them; The Kings of the Gentiles reigne ouer them, but it shall not be so among you, Luke 22. Then was the time, or neuer, to command the Apostles, eueryevery one to keepe in his order, and not to disturbe Saint Peter in his Supremacie. But in the 23. of Saint Mathew he saith, But be you not called Rabbi, for one is your Doctor, to wit, Christ, and ye are brethren.
3 In Acts 8. the Apostles sent Peter and Iohn to preach in Samaria. Would the Pope at this day take such a commission? would he subiect himselfe to other Bishops that should send him to preach in Swizzerland or in Poland?
4 How many times in the Scripture are the other Apostles set before Peter? as 2. Galathians, Iames, Cephas, and Iohn which are esteemed pillars. As also Saint Iohn 1.44. putteth Andrew before Peter, saying, Philip was of Bethsaida, the Citie of Andrew and Peter. And 1. Cor. 9.5. The Lords brethren and Cephas: a manner of speaking which at this day would be hardly taken, if we should put the Bishop of Paris before the Pope of Rome.
5 And 1. Cor. 3.4. it is said, that among the Corinthians some said, I am of Paul; another, I am of Apollos; others, I am of Peter. An euident proofe, that neither Paul nor Apollos had taught the Corinthians to acknowledge Peter to be the head of the vniuersall Church. For those that say, I am Pauls, without doubt would hauehave beleeued Paul, and by consequence would hauehave acknowledged Peter for head and superior by Paul. For Paul would hauehave taught them to honor Peter more then himselfe.
6 Which appeareth by the reproofe which Paul gaue them thereupon; for he said not, why do you say that I am of Paul rather then of Peter, seeing that Paul told you that he was subiect to Peter? But he sends them to Iesus Christ, the only head of the Church, saying, Is Christ deuided? was Paul crucified for you? or were you baptized in the name of Paul?
7 The same Apostle, 2. Cor. 11.5. saith, verily I suppose that I was in nothing inferiour to the very chiefe Apostles. Saying in nothing he excepteth nothing, to the end that men should not say▪ that Saint Paul vnderstood that he was not lesse then Saint Peter in doctrine, or in the charge of preaching the word, or administing of the Sacraments. Therefore Saint Hierome in his Commentary vponupon the second to the Galathians,In nullo sum illo inferior, quia ab vno Deo sumus in ministerio ordinati. bringeth in Saint Paul comparing himselfe in this sort with Saint Peter: I am nothing inferior vntounto him, for we are established in the ministerie by one and the same God.
8 Saint Paul in Gal. 2.6. saith, For they that are the chiefe, did adde nothing to me. Saint Peter therefore gaue not power to Saint Paul, nor conferred any authority vponupon him.
9 The same Saint Paul saith, That the preaching of the Gospell of the vncircumcision was committed vntounto him, as the Gospell of circumcision was committed to Peter. Therefore those two Apostles parting that labour betweene them, the one preached to the Iewes, the other to the Gentiles. It would be a notable example, and worthy of Apostolicall humility, if a Bishop would diuide halfe the charge with the Pope. And yet the charge that fell to Saint Paul, was of more importance. For what comparison was there between a handfull of Iewes committed to Saint Peters charge, with all the rest of the world? Which by the way sheweth, that Saint Peter did not reside in Rome, for then the Iewes were banished frō thence, as Saint Luke witnesseth, Acts 18.2. And Saint Peter would not hauehave chosen a towne to reside in, and to preach to the Iewes, where there were no Iewes.
10 And a little after in the ninth verse the Apostle saith, That Iames, and Peter, and Iohn, which are accounted to be pillars, gaue him and Barnabas the right hands of fellowship, that is, they receiued them for companions. Is there any Prelate at this day that dares call the Pope his companion? Note also, that Peter is not onelyonly named after Iames, but also that Iames and Iohn are esteemed pillars of the Church as well as Saint Peter. As also in the Councell of Ephesus there is an Epistle of the Councell of Alexandria inserted, which saith, that Peter and Iohn are of equall dignitie one as the other.