VVE beleue that Ieſus Chriſt concernynge hys diuine Ihon. 1. a &. 17. a nature is the onelye ſonne of god béegotten from euerlaſtynge • nd not made, one withe the father in • ubſtaunce, coeternall and conſubſtan • iall, equall to God his father in all thinges and euerye where.

THis is the onely whom the father hath ordained from euerlaſting 2. Tim. 2. • 2. Tim. • . to vnite him to mans nature, to • hende to ſaue his electe and choſen by • im as foloweth.

GOd is immutable in his counſell • a ſo it foloweth that al which commethRom. 31. c or happeneth to man, hath • bene eternally ordained by him b accordyngeEphe. 1. b. to that we haue ſayde of his pronydence.

THis doth not let but eſtabliſhe the ſeconde cauſes by the whiche all thinges doe come to paſſe. For god in ordaynynge that which ought to • . Sam. 12. c come, ordayneth •• ſo the meanes by y• which it pleaſeth him that ſuch things • hould come to paſſe, yea in ſuche ſorte • hat although there be found ſome vice • r faulte in ye ſecond cauſe, yet is there • o euil in y• euerlaſting counſell of god.

THere ſhalbe ſome • aue • and ſome damned, & all for the glorye of god, as the whole Scripture dothe declare. It foloweth then that for as much as nothing doth happen or come to paſſe at auēture or by chance, & that god doth neuer chaunge hys purpoſe nor mynde, and god hathe not onelye foreſéene but alſo eternally ordained to create man to ſprede for the and declare his glorye a in • . Cor. •• . • ſauing b by his grace thoſe which pleaſeth him, forgetting nothing appart • yningRom 9. c to his iuſtice without the which he cannot be god, and c condemning otherExod. 9. • Rom. 9. c by his iuſt Iudgement.

FOR to execute thys counſell • was neceſſarye that god ſhoulde create nan good and pure, for beſyde this that god himſelfe beinge good he can doe nothinge but that whiche is good, but if man had bene created wicked or euyll, god had not had iuſt occaſion to puniſhe the wickednes wherof h • himſelfe was the authour and maker.

IT was then neceſſarye that man ſhould ſo be created good that not withſtanding he ſhould be mutable and fal from this degrée and that by his owne onely faulte. For if ſinne had not ſo entred into the worlde, Rom. 11. d God had not founde ſuche cauſe to magnifye hys mercye in ſauing thoſe whiche he hathe ordained to ſaluation, nor matter to declare hys iuſtice in condemninge thoſe which he hathe ordayned to hys wrathe to the ende he maye puniſhe them for their demerites.

MAn being ſuche Gen. 2. • . Rom. 5. • did willingly and withoute any • compulſion Ioigne and knite hym ſelfe to the diuel, and therefore became culpable of the firſt and ſecond death withall his poſteritie: & conſequētly hath made himſelfe and all his culpable of all that, whiche leadethe to the one and other of theſe two deathes.

THE corruption of humors wyth infinite other inconueniences deſcendinge and di •• yllynge from the ſynne of Adam by lineall ſucceſſion and hatheReade • . Aug. in the 13. boke de ciuitate dei. 2. 12. 13 & 14-Chap. brought all men vnder ſubiection to the firſt death, which is the ſeperation of the ſoule from the bodye with putrefication of the bodye.

THis death cānot be eternall, for by that meanes the bodye at the leaſt had eſcaped ye eternal death which bringeth wyth it ſorowe and perpetuall puniſhement: and likewiſe it ſhould neuer haue enioyned the eternall felicitie: and ſo by this meanes the eternall coū ſell of god concerning the declaratiō of his mercy & iuſtice ſhuld be made voide.

THe inward corruption of the hole man nothing reſerued the whiche we call originall ſinne a maketh euery man euen from the verye firſt beginningGen. 6. • Phil. 15. b Iohn. 3. a. of his conception the chylde of wrathe and ſubiecte to the ſecond and eternall death. For to ſpeake briefly, this corruptiō maketh vs altogether vnpro 〈…〉 table, yea contrary to all goodnes, and • holly ſubiect to ſinne. Whervpon S. • uguſtine ſaid agreing b with the ſcripturesLi. de perfectione iuſticiae. that the will of man vanquiſhed • f ſynne into whiche it fell, nature was • epriued and loſte her libertye, and a • aine, Lib enchiridion ad laurentium chap. 30. Li. 2. de precatorum meritis cap. 13. that man euyll vſynge frewill • ath loſt it and hymſelfe withall. Item d • en ſaith he labour to fynd what good • ere is in their owne wyll, but knowe • ot howe a man ſhuld finde any.

NOtwithſtanding we denye not a but that men haue ſufficienteRom. i. c light to make them without ex •• ſe. And to ſpoile them not, nor dipriue 〈…〉 em of their naturall faculties and po • ers, as of reaſon, Iudgement, wyll ſuche others to make them ſtockes or • okes, nor yet of frewyll: ſo that they • igne this to it, that al is nothing but darknes and enemitie againſt god, and that by this worde frewyl be not vnderſtand a naturall power to thinke, wy • or doe good or euell, but a wyll not conſtrayned the whiche not withſtanding cannot Ihon. 3. a Rom. 8 p. nor wyll not any thyng but altogether euyll, ſo much is the nature •• mā not being regenerate (that is to ſa • not healed nor reſtored by grace (not onlye wounded or hurt, but vtterly and altogether corrupted and alſo willyngly becom y• ſeruant of ſinne. Therfore ſaid S. Li. de derfectione iuſticia. Auguſtine, that the faulte whych • folowed the ſynne and whiche is the puniſhement hathe tourned lybertye into neceſſitie. Item Li. 3. ad ob • i facium. frewyl as it is bound and thralle is nothinge worthe but to ſynne and fall.

ORiginall ſynne then is a fulle corruptiō of the whole nature of m • the whych corruption is proceded from Adam into all his raſe, and bryngeth forth in man thre maner of ſinnes. The firſt comprehendeth euery inwar • mocion and thought in mannes vnderſtandinge althoughe the wyll gyue not conſent there vnto. For god requireth to • e loued withal the vnderſtāding: & we haue alreadye ſayde that it is vtterlye and altogether corrupted. The ſecond maner of ſynne is when the wil and af • ection doth conſent therto. The third is when men euen enforce them ſelues to • xecute that whiche inwardelye they • aue conceyued and willed.

SO nowe there remayned Rom. 3. c nothing but that all the whole world ſhould runne to ruine and deſtruction, but that God beinge not onely moſt rightu • us, but alſo moſte mercifull had eter • ally ordained a meane to cauſe al thoſe • hinges to tourne to his greate glory, to • ete Rom. 3. d to the greater declaration of his •• finite goodnes towardes thoſe whiche 〈…〉 hath alſo ordained Rom. 8. f and choſen eter • allye to be glorified in their ſaluation, and likewiſe to the declaration of his p • wer d and wrath by the iuſt iudgemen • Rom 9 c and condempnation of the veſſelles 〈…〉 wrathe prepared to deſtruction. For a 〈…〉 S. e Auguſtine ſayde vearye well: if a • Epiſt. 103 ad 〈…〉 . were deliuered, that which were dew • to ſynne by iuſtice ſhould be ſecret an • hidde, and if none were deliuered, th •• ſhoulde not be ſéene whiche grace ha • geuen and graunted.

THis one and all onely meane is th • miſterye of the incarnation of th • ſonne of god with all that which foloweth it, who was from age to ag • promiſed euen from a Adam vnto ſain • Gen. 3. c Deut. • 8 • • . sam. 7. b Ihon was publiſhed and preached b • the patriarkes as prophetes, was all fygured diuers wayes vnder the law as is at large contained in the bokes 〈…〉 the olde Teſtamente, to the ende tha • man moughte be ſaued by faythe 〈…〉 Ieſus Chriſt for to come.

IT behoued the Mediatour of this couenant and reconciliation to be a veryman & without any ſpot of origi • all ſinne or other for thoſe reaſons folowyng. Firſt for as muche as 1. Tim. 2. a. Ihon. 1. b God 〈…〉 iuſt and man was bound and endette • to his wra • he by his naturall corruption as we haue declared heretofore i • the fiftenth Article, it was méete ther • ſhoulds be a very man, in whome thi • ruine and decaye ſhoulde be thorowly • and perfectelye repayred for to pleaſ • God. Secondlye Matth. 3. c Rom▪ 5. d man is bound to accompliſhe and fulfyll all the righteouſnes which god requireth of him for to be glorified: then there muſt be a man for to accomplyſhe perfitelye all righteouſnes to pleaſe god. Thyrdly, Rom. 3. d Act. 20. f all men be couered with an infinite nūber of ſynnes as well inwardly as outwardly, & therfore culpable of y• maledicton of god: of neceſſity there muſt be a man which ſhould ſatiſfie fullye the iuſtice of God for to pleaſe him. Forthlye Rom. 8. a Rom. 5. d no man beyng corrupte coulde in any wyſe beginne to doe the leaſt of theſe thynges, but rather ſhoulde haue néede of a • edemer euen for him ſelfe, muche leſſe then coulde he redeme or deliuer other men, or do any thyng whiche ſhoulde be pleaſyng or acceptable to God.

It was néedfull then that the Rom. 14. d Redemer and Mediator of man ſhoulde be a verye man in bodye and foule, and yet neuertheleſſe perfectlye and altogether pure and cleane from all ſynne.

IT was of neceſſitie y• this Mediatour ſhoulde be verye Iohn. • . b. & other places infinite God and not onlye man, for theſe reaſons folowing. Firſt Eſaye▪ 43. b • if he had not bene very God, he ſhoulde not haue bene a Sauiour, but ſhoulde haue néeded a Sauiour for himſelfe. Secondly, Rom 3. d there muſte be before the iuſtice God proporcion betwene the faulte and the payne thereof: the offence or faulte is infinite, for as muche as he is infinite againſt whoſe maieſtie it is committed: therefore it was nedefull to haue ſatiſfaction that is infinite and conſequently that he which ſhould • do it as very man ſhould alſo be infinite that is to ſaye verye god. Thirdlye d forIohn 14. b • . Cor. 5. d that the wrathe of god is infinite there was no ſtrength of mā or Angell which coulde haue bene able to beare ſuche a burden but it ſhould fal & be ouerwhelmed vnder it, therfore it was néedefull that he which ſhould riſe againe hauing the victorye ouer the deuill ſynne the worlde and death ioyned with the wrath of god ſhould be not onelye perfect man but alſo very god. Fynally god the better to declare his incōprehenſible goodnes woulde make his grace not onelye equall e with our offence, but wouldeRom. 5. c. that it ſhould exceede and ſurmount the treſpaſſe. For this cauſe, euen as the f2. Cor. 15. firſte Adam the auctour of oure offence though • e he were created to the Image of god, yet notwithſtanding was earthy as his frailty and weaknes hathe well declared, ſo on the cōtrary Ieſus Chriſt the ſeconde Adam by whom we be deliuered is in ſuch wife perfecte and very man, that he is alſo heauenly, that is to ſay very god, for as much as the fulnes of Coloſ. 2, b the godheade dwelleth in him bodily. So that if the diſobedience of Adam doth aſtoniſhe or make vs afraid, ye righteouſnes of Ieſus Chriſt ſhould muche more comfort and ſtabliſhe vs, and that we ſhoulde hope for a lyfe obtained vs by Ieſus Chriſt much better then that which we haue loſt in Adam: yea ſo much better as Ieſus Chriſt is aboue Adam.

WE confeſſe that from the firſt inſtāt of this conception Math. 1, c Luke. 1, c the perſon of the ſon was inſeperably vnited with the nature of man in ſuche ſorte that there be not two ſonnes of God, nor two Ieſus Chriſts, but one onely ſonne of God Ieſus Chriſt, very God and very man: yet neuertheleſſe bothe theſe natures abyding and remainyng in their ſeueral properties. For the diuinitie ſeperated from the humanity, or the humanitie deuided or pluckte from the diuinitie, or the one confuſed with the other woulde ſerue vs to no purpoſe.

IEſus Chriſt verye God and verye Math. 1, c Luke. 1, d man, that is to ſay, hauyng a very trewe and humaine ſoule and a very humain body formed of ye ſubſtance of ye virgin: Mary daughter of Dauid by the vertue of the holye Ghoſt, was by this meanes conceyued and borne of the ſame virgin Marye, deliuerance: both after and before her deliuerance: & al this was done for the accompliſhment of our reconciliation.

ALl thoſe thinges whereof we haue ſpoken to bee eſtabliſhed and performed by the goodneſſe of God, be in vayne, if there were not certaine people which felt and taſted of the fruict and commoditie hereof. But for as much as Ieſus Chriſt hath an eternall kingdome, 2. Sam. 7 Luke. 1 Pſa. 98 &. 110. he can neuer be without ſubiectes: it was meete then from the beginning of the world, that there ſhould be a church, that is to ſaye, a Congregation and aſſemble of people, ſuch as it hath pleaſed God to chuſe by his grace, ye which haue acknowledged and ſerued the true God according to his wyll, by the meanes of Ieſus Chriſt onely attayned by faith, as it hath bene amply declared. And wee muſt confeſſe moreouer, by the ſame meanes, that his Church and aſſemblye ſhal laſt for euer Pſal. 132 Ierem. 31 Math. 28, what ſoeuer aſſaults that all the Deuyls in hell can inuent or prepare againſt them Eſay 54 Math. 18, Finallye, it muſt be confeſſed neceſſarilye, that wythout Ieſus Chriſte there is no ſaluation. And whoſoeuer dieth, not being a member of this congregation and aſſembly, is excluded and locked out from Ieſus Chriſte, and from his ſaluation Ioel. 2. 3: For the vertue to ſaue, whiche is in Ieſus Chriſt, appertayneth not but to thoſe whiche acknowledge him for their God and onely ſauiour Iohn. 3 Galath. 3.

AS there is but one God Epheſ. 4 ▪ one faith, and one onelye Mediatour betwene God & man, euen Ieſus Chriſte 1. Tim. 2, heade of his Churche Eph. 14. • Cole. 1 1. Cori. 11: So lykewiſe there can be but one Churche.

BEcauſe the churche hath but one onely Lord & ſoueraigne prince Ephe. 4. 3 Colo. 1, all the faithful in what place ſoeuer they be diſperſed, be conioyned & knyt together as ye burgeſies or inhabitants of one communaltie, being all partakers of y• ſame pryuiledges Roma▪ 1 • 1. Cor. 10 &. 12 Colo. 3 Pſal. 49: that is to ſay of the goods and treaſures of Ieſus Chriſt. who for this cauſe is called their head, as they be called the members of hym, for that hee only by his vertue vniting and ioyning them to himſelfe, doeth quicken them, iuſtifie them, and ſanctifye them Ephe. 4 Iohn. 17 Roma. 8 1. Cori. 1: wherfore none maye lawefully vſe thys title head of the Churche but hee onely. And beholde this is it that we call the communion or communaltye of ſayntes: For in the ſcripture this worde Sainte is attributed to all faithfull, lyuing yet in this worlde, for as much as they haue attained to Ieſus Chriſt by fayth, their onely righteouſnes and ſanctification.

IEſus Chriſt head of this Churche, for the reaſon which we haue ſayde wyll haue no companyon 1 Cori. 3 Epheſ. 4, as the wyſe woman in the ſcripture (to the whiche the Church is compared) hath but one Huſbande 1. Cori. 11 Roma. 7 Epheſ. 5, and one body hath but one heade. He hath no néede of any Succeſſor, (for he is God lyuing eternallie Roma. 6) nor any Vycar or Lieuetenaunt, for wée haue all hys wyll by wrytinge Iohn. 15 Actes▪ 20 2▪ Tim. 3. And moreouer being God, hée is euer preſent hym ſelfe in the myddeſt of hys Churche by his infinite power, neuer departing from it, as he him ſelfe hath promiſed Math▪ 28 Iohn. 14 ▪ which neyther Vycar nor Lieuetenaunt can doo. And in déede the blindeſt man in the world may ſee whether thoſe men hée toumbled and fallen beadlonge, which woulde robbe or depr • ue Ieſus Chriſte of this preheminence, where as in déede they haue ſcarce one lyttle •• rner of the worlde to gouerne, in comparyſon of the whole worlde.

THoſe be of the Churche which haue the marke of Chriſtians, that is to ſay faith Iohn. 8. &. 17. Iohn. 4. 1. Iohn. 4.. Thoſe haue faith whych receiue the only ſauioure Ieſus Chryſte as hath bin ſayde b. Flying from ſynne following righteouſnes, Iohn. 3. Roma. 16. Roma. 8 Gala. 5. that is to ſaye, whiche loue and feare only the true and eternall God, and their neyghbours, according to the word of God, without turning or ſwaruing eyther to the righte hande or to the lefte: Iohn. 1. & 2. and 3. not but that there are great infirmites in the moſt perfiteſt, 1. Iohn. 1. 1. Cor▪ 15. Philip. 3. and alſo there is greate dyfference betwene thoſe in whom ſinne reygneth fullye, and thoſe in whome there are yet but rem nantes of ſynne. Roma. 6. 2. Cor. 7. 1. Iohn. 3. Briefe, thoſe ſame be of the true Church in whom the ſpirit (whiche is the gifte of grace proper to the electe and not of nature) ſtriueth againſt the fleſhe, Roma. 7. and all the chap. Gala. 5. and whiche may ſaye with S. Paule, I doe the euill whiche I would not, Roma. 7. that is to ſay, to the which I giue no ſuche conſent. As thoſe doe whiche be not regenerated by the ſpirite of God. Beholde here thoſe which be of the true Churche, but as for the others, of what eſtate or degrée ſoeuer: they bée in the Churche, yea though they were Apoſtles of as good auctoritie as euer was Iudas, Iohn. 6. 1 Iohn. 1. yet bee they not of the churche. But aſſoone as God hath reuealed them, they oughte to be Iohn. 15. 1. Cor 5. 2. Theſſa 3 2. reiected and eſchued of all Chriſtians, ſo long as they be irreformable: for ſuche be not of the churche this day in effect, whiche may be or ſhall be to morrowe, or when it ſhall pleaſel 1. Cor. 2. God, who according to his eternall councell, hath diſpoſed the monethes and tymes, in the whiche he will call his elect to himſelfe. Matth. 20. 1. Cor. 7.

THeſe things conſidered, we be come nowe to declare what is the power and auctoritie of the true Churche, to the whiche wée may aunſwere in one worde, that ſhée conſiſteth in the obedience whiche ſhe oweth to hir only ſpouſe Ieſus Chriſt, as to GOD, Luke. 1. • . •• t. 1. and to giue order for the ſeruice of Ieſus Chryſt: conſidering that y• members be ordeyned for to ayde one an other.1. Cor. 14. Matth. 5. But this ought to bée yet more fully expounded. Wée wyll ſpeake in the fyrſt place of the auctoritie of the vniuerſall Church, and of the particular membres of the ſame, I ſpeake of thoſe whiche haue charge of the miniſtration.

11 Of the auctoritie of the Vniuerſall Councels, and firſt what is a vniuerſall Councell.

THe name of vniuerſall Church comprehendeth properlye the generall aſſemblie and congregation of all the faythfull togither. But for as much as the Lorde did ſeatter and deuyde them into dyuers partes, it was neceſſarye to vſe diſtinction of pariſhes and dioces, for to kéepe a certayne order. Moreouer it is not expedient nor yet poſſyble, that all thoſe which make profeſſion to be of the Church, ſhould be aſſembled togither one by one, when it ſhalbe requiſyte or nedefull to appoynt orders Acts. 14. Titus. • . 1. Cor. • ▪ concerning the whole body of the Churche. We call then the vniuerſall Churche, in this matter y• we haue to intreate of, an aſſembly wherto all the churches (as farforth as may be) be gathered or aſſembled togither: although it happen ſomtimes y• one man do appere in the name of one whole Churche or of one whole nation. When it ſhalbe expedient ſo to do Actes. 15. it muſt then be vnderſtād what is the power & autheritie of ſuche an aſſembly, which they call generall councell.

THe communaltie oughte to be aſſembled by order, and then by authoritye of ſome one elected among them, we doubte not but that it is the offyce of the magiſtrate, to giue order and prouide that the eccleſiaſticall eſtate maye bée well gouerned and ruled in peace, and to encreaſe therein. Timo. 2. Now yf the chiefe Magiſtrate bee a Chryſtian, by his authoritye ſuche aſſemblies ought to come togither, as it hathe euer beene practiſed in the Churche of God without contradiction, vntill ſuche tyme as the ambition of the Patriarkes, and eſpecially they of Rome, hathe reuerſed and ouerturned the whole order. Notwithſtandynge we confeſſe, that for lacke of Chriſtian Princes, or when they ſhallReade al the eccleſiaſtical hiſtory, and ye ſhal finde the Emperoure commaundeth & not pope • bulles to holde generall coūcel • . not do their dutie, then muſt the Paſtors which watche ouer the flocke, take héede to thoſe thyngs that be neceſſarie for the Churche, but in ſuche ſorte as all thinges maye be doone without ambition or diſorder, as wée ſée howe the Churche of Antioche hath practiſed, as it is written in the Actes of the Apoſtles.

WHen it was requiſite, that thyngs ſhoulde be doone extraordinaryly in a Generall aſſemblie, in the name of a whole Church or of a communaltie: as if it were néedefull to ſende one man or diuers, or many men, in the name of a whole pariſhe, Dioceſſe or nation. Although it were ſuppoſed, that thoſe perſons whyche had the ordinarie charges and offices in the Churche, were then the moſte méeteſt to deale with the affaires in councels, whiche was in that time when the offices were gyuen to ſuche perſons as were moſt méete, by a frée eccleſiaſticall election, whyche was then done with faſtyng and prayer. Yet neuertheleſſe, in thoſe dayes there was great choyſe, ſo that all the church with a common conſent had reſpect to chuſe men whyche were indewed with giftes and graces of the holy Ghoſt, as well in lyfe as in learning. As it appeareth in the hiſtory conteined in the Acts of the Apoſtles, concerning the firſt councell holden at Ieruſalem, where the Apoſtles were gathered together. Acts. 15. Muche more nowe when all is ouerturned, and in ſtead of Paſtours, they are Mummers or Maſkers, as all the worde may ſée. Nowe who that woulde chuſe and gather together into one heape and companye, all the fylthye and abhominable rabble of the worlde, let him aſſemble thoſe whiche they now call Prelates of the church, and he ſhall finde that from the greateſt to the leaſt, they bée all bounde by theyrThe forme of the oth is prynted. othe to maynteyne and vpholde the tyranny of him, againſt whom the counſell ſhoulde be aſſembled and gathered. And the whole rabble of them be entred into the Churche by brykes and ſymonie agaynſt the commaundement of God, Matth. • 0 agaynſt the manacyng and threatninge of Sainct Peter, Acts. • ▪ agaynſt all the cuſtomes of the primatiue Churche, againſt all the auncient Cannons, decrées, and Councels, whereby all ſuche perſonnes be excommunicated, and throwen out of the Churche: then muche leſſe ought they to bée holden for Prelates and gouernoures of the Churche whyleſt there is ſuche diſorders. I ſaye, what folyſhneſſeBeſide the hiſtory eccleſiaſticall read the ſynodes and decrees. is it to all ſuche an aſſemblie, a godly or lawful Councel, where ſ • ant one can be founde whyche is a member of the true Churche of God? We ſay then to aſſemble a lawfull councell, thoſe oughte not whiche (be nothyng leſſe than that they be called) to enterpriſe anye thynge on theyr owne authoritie. But the Churches oughte to aſſemble together, wyth faſtyng and earneſt prayer, with a common conſent (where it may be ſuffered or at the leaſt with the beſte order that may be doone) euery churche to elect and appoynt thoſe which be known to be vnreprouable in their lyues, endued with the ſpirite of wyſedome and vnderſtanding, and other giftes méete and neceſſarie to ſuche an office, without reſpecte of croſſes, myters, double crownes, or any ſuche maſkings, vnder the which all the worlde may ſée what knowledge or gifts of the holy Ghoſt dwelleth.

FOr as muche as Hypocrites may deceyue a whole multitude, and alſo the Holy Ghoſt diſtributeth his giftes and graces, to whome hée ſéeth good, 1. Cor. 12. and oftentymes to thoſe whiche bee of leaſt eſtimation, 1. Cor. 1. 8. as it hapned to Hieremie, Ieremy. 11. and to Amos, Amos. 1. at that tyme when all the Prelates of the churche had conſpired againſt the truth of god, and as we ſée in our tyme the great works of God, whiche he dothe dayly by thoſely ſimple ones and moſte diſpyſed in the worlde: we ſaye that the aſſembly of a Councell ought to be ſo appointed to certaine perſons as hathe bin ſayde before: yet notwithſtandyng no man ought to be ſhut out or excluded, but all to be heard, for to knowe yf God woulde reueale anye thyng by hys mouth, without diſorder or confuſion, as it was practiſed in the firſte councell of Nyce. Nicephore in his hiſtory eccleſiaſticall, 8. boke 14. chapter. and • . boke 15. chapter

IF it bée néedefull to knowe who ought to preſede in thys aſſemblie, for togather the voyces, and to gouerne all the whole action of the councell. It is well knowen what order was ſet amonge the biſhoppes, at the firſt councell at Nyce, 6. Canon. 7. but it appeareth by the hiſtorye that at that tyme there was no certentie of this proheminence to prefede or be chiefe, but voluntarily the byſhoppe of Alexandria did preſede amonge the byſhoppes, as it appeareth by the actes of the firſt councell of Nice, and of the firſt and ſeconde Councell of Epheſus. And as concernyng the Biſhoppes of Rome, his Vicars had not out the fourth place in the Counſell of Nice. And where as he preſed in the Councell of Chalcedon, it was of fauoure. As it appeareth by the requeſt, which Leo biſhop of Rome made to Martion the Emperoure, and yet the ſucceſſour of Leo, ſ •• yned not for the firſt place, in the fifth councel of Conſtantinople, agaynſte Menas Biſhop of the ſayde place. And alſo at the Prouinciall Councell of Carthage, Aurelius prefed without • contradi •• ion. There beeing preſent the Vicares of the biſhop of Rome, who at the ſame councell was condemned of falſhoode, in the preſence of Sainct Auguſtine. But notwithſtandyng, Reaſon and Experience teacheth, that to giue this degree to one certayne place, without reſpect of the perſon, is a thyng of it ſelfe moſte vnreaſonable. Althoughe it were that the elections of the eccl 〈…〉 ſticall paſtours were done in ſuch order as appertayned. For as it ought to be he who is moſt méete as far forth as mā may iudge, ought to be preferred before al others, as we ſee y• in the generall counſell of Aquile, S. Ambroſe gouerned without any mencion making of the Biſhop of Rome. Who ſhall aſſure vs y• the greateſt townes hath alwaies ye beſt learned Paſtors although they had reſpect (in choſing them) to learning and godly life? If reaſon do not content vs, come to experience, yea, namely in a time far better without compariſon then this our tyme. Let them reade the Acts of the fowre firſt ſynodes, and they ſhall finde what diſorders be happened of ſuch Prelators of hye pontyficall ſ • ges, let them ioygne to it the falſeho •• of Boniface the. xl. Biſhop of Rome, diſcouered & reuealed in the third counſell of Carthage, about the yeare of God. iiij. C xxi. where as was Saynct Auguſtyne, and ye ſhall ſée what credite the Biſhop of Rome had then in Affryca, euen he whiche ſayde he ought not to be iudged of man, and was iudged there and condemned.Reade the hyſtorie of the fowrth counſell of Carthage, not as it is falſified in Latin, but as it is in the Greeke text prynted at Paris. And yet it cannot be found that this patriarchall preſidence, the which at that tyme contented the Byſhoppe of Rome, dyd ſtretch ſo far as to haue auctoritie to demaunde the ſuffrages, and to haue concluſions, but onely to haue the firſte place amonge the Byſhoppes: where as at that tyme we fynde, that there was no certaine order kepte in the fyrſt Counſels. Alſo it appeareth by the Actes of the. iiii. vniuerſall counſels that the deputies for the Emperour demaū ded the voyce, and gouerned the action of the Counſels, the Emperours beingd Nicephore 13. booke 30. chapter. The actes of the counſel of Chalcedon. but laye men b▪ far was it from them to vſe that tirannye, which encreaſed and ſproonge vp by lyttle and lyttle after the deceaſe of Gregory the nynth. In fyne, we ſay that in the generall counſell (ſet aſyde all ambition, & take thoſe meanes which ſhalbe moſt eaſie to finde, among thoſe whiche ſeeke but the glorie of God onelye) thoſe ought to procéede and be chiefe, which ſhall be founde the moſte meeteſt without reſpect of ſea or trone. And concerning the diſtributions of the ſeates and rankes he which diſtributeth and appoynteth them, ſheweth ſufficiently with what ſpirit he is led.

FIrſt there ought to be put great difference betwene the doctrine of ſaluation, and thoſe things which they eſtabliſh onely for to kéepe the ciuill order required in the church. For the doctrine vnder the which alſo we doo comprehende the Sacraments, do teach the conſcience, & dependeth not vpon man, who is bounde to mayntaine it, vnder paine of damnation, without chaūging, putting to, or dyminiſhing any thing, in no manner of wiſe, as we haue declared heretofore: but the canonicall ordinaunces concerning the manner of doing, is all exterior and outwardlye, according to the cyrcumſtances of places, tymes and perſons: by reaſon whereof they can neyther be perpetuall nor vniuerſall without exception.

For ſuch order and faſhion maye be holden in one place, which can nor maye in no wyſe bee vſed in another place. Such thing alſo is good in one place, or in one time, which ſhoulde be vnprofitable or domageable in another. And for this cauſe there is often tymes contrariety among ye Canons, as it was néedefull to haue reſpect to thoſe which were expedient. For as much then as ſuch ordinaunces be mutable, and made by man, it followeth that they concerne not the conſcience, but in caſes of ſlaunder and dyſorder which ſhoulde bee a let or ſtoppe of the purpoſe for the whiche they were ſet vp, that is to ſaye, the edification and quietnes of the Church, as for example. It was agreed vpon in Ieruſalem by the Counſell where the Apoſtles were, that the onelye grace of God iuſtifieth vs by faith: againſt thoſe which woulde ioyne the Ceremonies of the lawe, with the Sacrifices of Ieſus Chriſte. And moreouer, fornication is forbidden Actes. 15.. Beholde a doctrine which was not newly ſet vp by the authoritie of the Counſell, but with good ryght approued by this aſſemble. For as much as it is the true doctrine reuealed to the worlde from the begynning, and confyrmed by all the preachynges and writinges of the Prophetes. Finally, it is ordained that the Gentiles ſhoulde abſtayne from eating the Sacrifices of Idolles, from bloud and beaſtes that bée ſuffocate or ſtrangled, I ſaye that this is an ordynaunce dyſtiucte from the other going before, the whiche partayneth not to the conſcience, nor to ſaluation ſimplye, but onelye to the exterior and outwarde lyfe, for to attayne an ende more excellent and perfecte, that is to ſaye, that the doctrine of ſaluation myght take place among the Iewes Acts. 15.. For if it had béene otherwyſe, the Apoſtles had béene contrary to them ſelues. For in the begynning they agréede and ſtayed vpon this, that grace onely iuſtifieth by fayth, without the woorkes of the lawe Acts. 15., and alſo they had béene contrarye to the doctrine of Ieſus Chriſt, which wytneſſeth and ſayth, that which entreth into the mouth, defileth not the man Mark. 15.: and Saint Paule which was in this Counſel, ſhould be contrary to him ſelfe Roma. 14. 1. Cor. 8. Coloſ. 3. For ſhortly after he wrote, that the kingdome of God was not in meate nor drinke, and that one mighte eate of al things, without making any difficultie for conſcience ſake. Such prohibitions be diue • liſhe doctrines 1. Tim. 4.: except they be vſed at lybertie, to the edification of their neyghbours. For auoyding ſlaunder Roma. 14. 1. Cor. 7. and. 10., let thoſe then which wyll not vnderſtande this dyfference, declare to vs wherefore they haue aboliſhed the Apoſtolycall ordinaunce, or whether they haue greater power thē the Apoſtles, or elſe whether they wyll geue place to the trueth of God, and ſtudye with vs to ſée that whiche maye ſerue to the glorie of God, in ſtéede to ſerue their owne auarice and ambition, in abuſing falſely the title and authority of the Church Coloſ. 1.

THe thyrde poynte, for as muche as men bee ſo prompte and readye to loue their own inuentions, and to turns the true Religion into ſuperſtition, and alſo the time of the ſhadowes of the law is paſſed, and that God nowe wyll bee ſerued in ſpirite and trueth, and not in outwarde ceremonies Iohn. 4. Galath▪ • . Al the Epiſtle to▪ the Hebrues.: Therefore aboue all thinges ſpecial regard muſt be had that nothing bee brought into the Churche, but that which is profitable and alſo verye meete and neceſſarie. Wherefore concernyng this poynt wee doo content our ſelues with that ſtate which we know was ordained and vſed in the Churche in the tyme of the Apoſtles, and accept that for the moſte pure and moſt holy ſtate: although of a long tyme many traditions haue bene attributed to the Apoſtles, which they neuer thought▪ as Saynt Auguſtine well knew and confeſſed. But certainely the pureſt ſimplicitie is the beſt, and the more Ieſus Chriſt is plainly and ſimply declared, the more it is agreeable to his worde. So on the contrary, theſe other religions whiche feede the worlde with outwarde ſhewes and tryfles (and in deede if the Church of God had neede of ſo manye Ceremonies, wherefore haue they then aboliſhed thoſe of Moſes law, conſydering that they were inſtituted and commaunded by the mouth of God) doo they thinke it lawfull to make newe ceremonies and ſacramentes according to their owne deſyre, for to ſhadow and hide Ieſus Chriſt from vs againe? Such ceremonies then ought to bée abolyſhed as not only vnprofitable, but alſo cōdemned, being directly againſt y• inſtitution of Ieſus Chriſte, and him ſelfe witneſſeth IOhn. 4. Math. 15. Actes. 10.. And S. Paule lykewiſe after him Roma. 14. Coloſ. 1., and to be ſhorte it is at this daye moſt euidentlye perceyued & ſéene in the poore blinde and miſerable ſtate wherin y• moſt part of chriſtendome is now led. Wherefore Saint Auguſtine complayned of his tyme Epiſt. •• 8. ad • auua.. Which woulde haue ſpoke otherwyſe if he had ſéene thoſe thinges whiche were brought in afterwardes, yea and without any authority of the Churche, and ſuch as ſéemed good to them ſelues. But what ſhall then be ſayde of thoſe which be dyrectlye forged and inuented againſt God? And neuertheles, all paſſeth vnder the name of the Church, as though the Church aboliſhed or put awaye the worde of God, or all thoſe which call themſelues the Church were truely ſo in déede. If they wyll not beleeue vs in thys poynte without further declaration let them geue vs the bearing and we wyll declare it to them truly, or elſe let vs dye for it.

BEholde brefely the verie ende and marke whereunto the Councelles ought to haue regarde. But to conclude this matter, wee doo not reiecte the Councels, but take occaſion by this meanes to declare howe great enemies they be to the Counſell, which brag and vaunt them ſelues moſt of the counſels. Wee do not entende to eſtabliſh the authoritie of Counſels in ſuche wyſe, that our faith be grounded therupon. For S. Paule declareth that he woulde not enterpriſe this preheminence, which appertaineth to the only Lord and maiſter of the church Ieſus Chriſt 1. Cor. 7., but firſt we muſt conſyder what Counſels they alledge: Howe they haue bene conuocated and aſſembled: In what tyme, in what place, and who were the Iudges: To what ende and purpoſe. But principally the doctrine muſt be conſidered whether it be conformable to the woorde of God, and as it was heretofore in the Apoſtles time by the doctrine of Saint Paule, as S. Luke doth wytnes Actes. 17., and as Saint Paule him ſelfe ordayned 1. Theſ. 5.. In fyne we holde and agrée with the teſtimonye of the Church, ſo that it accordeth with the word of God, & that it be the true church and none otherwiſe. And as I haue oftē ſayde, ſo farre is it from vs to reiect the auncient counſels, that on the contrarie if wee had none other defence for our ſelues we hope to declare before GOD & the world, that there is no more greater and open enemyes to the Counſels, then thoſe whiche make the poore i • n • rants to beleeue, that they be the pillers of Chriſtendome, and for this cauſe do ma 〈…〉 and kéepe the world in ignoranc • and •• yndnes 〈…〉 .

THe charge and offyce of thoſe in generall, and namelie of paſtors, is to be diligent, & take he de to their doctrine Actes. 6. 1. Timo. 4 (vnder the which alſo we comprehend the ſacraments) & to praier vnder the which alſo we vnderſtand the bleſſing of mariages of the faithfull, accordyng to the auncient cuſtome of the Church: although often tymes the deacons haue ſupplied that office, of the adminiſtration of the ſacramentes 1. Cor. 1., and alſo that which concerneth mariages: al the which things Ieſus Chriſte dyd vnderſtande by byndinge and lowſynge, ſhutting and opening, and by the keyes of the kingdome of heauen Math. 17., which is a matter verye euyll vnderſtoode, & as yet much worſe practiſed. For aſmuch then as Heauen is propoſed and ſet open to vs as a perpetuall dwellyng place, and there is none other waye to go, nor other gate to enter in, then Ieſus Chriſte Iohn. 14. and. 10.: And for ſo muche as the onelye meanes to haue Ieſus Chriſte is fayth Colloſ▪ • ., the which is created and preſerued in vs by the holy Ghoſt, thorow the preaching of the Goſpell Roma. 10. 1. Peter. 1., and the Sacramentes, as it hath bene ſayde heretofore Actes. 8. Roma. 4.: Behold then wherfore it is ſayd that the paſtours or doctours, to whome this worde and adminiſtration of ſacramentes is committed, haue the keye of the kingdome of heauen Math. 17.. Becauſe that by theyr preachings, the worlde may be brought to eternall life, hauing in their mouthes the word of reconciliation and trueth. Moreouer, becauſe that our ſinnes hold vs bound. And the preaching of the Goſpell annexed with the Sacramentes, • 2. Cor. 5. declareth to vs the delyuerance from ſinne, from death, and from the deuyll Actes. 26.. For this cauſe it is ſayde, that the Miniſters haue power to looſe and to bynde, with the authoritye of God. But here muſt be noted the poynts that foloweth.

THe fyrſt dyfference betwéene Paſtours and doctours, conſyſteth in this, that the doctours ought to expounde the ſcriptures ſymplie • . Cor. 2. & truly▪ for to haue the true vnderſtanding and ſence, and alſo to examine the Cathacuminie, that is to ſaye, thoſe which be yet learning the principles of Chriſtian religion. As Origen dyd in the Church of Alexandria. But the paſtors office extendeth yet further, which is to miniſter true doctrine by preaching for the neceſſitye of the Church, to teach, to reproue, to comfort, and exhort Actes. 6. Roma. 12. 1. Corin. 14. 1. Timo. 4 2. Timo. 4 Titus 1., accordyng as is requiſite, publikely and particularly, making common prayers and alſo watchinge daye and nyght ouer theyr flocke whiche they be charged with, to feede publykely • and particularlye Actes. 20. with the worde of lyfe.

THe ſecond is, that neither of them dyrectly, doo eyther bynde or loſe, nor open nor ſhut the kingdome of heauen, for it appertaineth to god only which hath made our harts, to chaūge them Pſal. 501., and to drawe them Iohn. 6., it is hée onelye that geueth remiſſion of ſinnes Mark. 2. ▪ to ſaue and dampne bodye and ſoule Luke. 12.. But for as muche as hée is ſerued with men to declare his worde, and myniſter his Sacramentes 1. Cor. 4. 2. Cor. 5. who be as troonckes or conduites thorow whom he deſtilleth and powreth his grace, into the hartes of his electe: ſo it appeareth that this is the cauſe that ſo excellent tyttles and teſtymonies haue bene attrybuted to the faithfull miniſters of the Goſpell Iohn. 20. Actes. 26. Math. 5.. Chriſte him ſelfe ſayth: He that deſpiſeth you deſpiſeth me Luke. 10. hauing reſpect to him that worketh in them and by them. 1. Cor. 15. Galath. 2. 2. Cor. 3.. As for the miniſters being conſidered a parte by them ſelues, it muſt come to this which Saint Paule ſayde 1. Cor. 3.: he that planteth & he that watereth, is nothing, but God which geueth the encreaſe, ther muſt alſo be a reſpect that the Miniſters of God ve not deſpiſed: and on the contrary not to extol them into Gods place nor ſet them in his ſteede, as men do often times. Yea euen thoſe which be nothynge leſſe then the Miniſters of God, how ſhall we do then? Let vs follow S. Paule, who in ſpeaking of Paſtors and doctors ſaide: let euery one ſo eſtéeme of vs as the miniſters of Ieſus Chriſt, and diſtributers of the ſecretes of God 1. Cor. 4..

THe thyrde poynte lyeth in thys which S. Paule ioyneth in y• ſame text, the whiche is required alſo on the Miniſters parte, that euerie of them be found faithfull 1. Cor. 4.. Now we accoumpt not them for faithfull, and ſo by conſequent worthye of the honour due to the miniſters Roma. 6. Galath. 5. 1. Iohn. 1. 1. Tim. 5., nor yet to be accepted as miniſters Philip. 3. 1. Timo. 6., which haue not receyued ye office and charge of the Lord, that is to ſay thoſe which haue bene thruſte in without conſent, as is appoynted by the Church. And namely when the Lord geueth this grace in the worlde, that there is a Churche erected, (excepte God doth ſtur vp ſome one or two extraordinaryly, as he hath alwayes done when it ſéemeth good to him). For howe ſhall they preache ſayth Saynt Paule, if they bée not ſente Roma. 10. Ierem. 2. 3.? And to ſaye trueth what earthly Prince is there that woulde allowe thoſe thinges within his Realme, which bee done without his commaundement?

Wherefore we doo exhort all faithfull to take dillygent heede and beware of thoſe whiche contempne the ordynarie meanes of a lawfull and godly election, which importeth a true and free examination of manners, learning, and doctrine without ambition or wicked meanes, whenſoeuer it ſhal pleaſe God to erect his order in any place of the world. For when this order by gods iuſt iudgemēt cānot be kept, it wilbe folly to hope for any reformation confirmed by them who be the very enemies of the Church.

Alſo all extraordinarie vocations ought to be ſuſpected, and in no wyſe to be admitted, when God hath opened the waye to ordinarie meanes, except there appeare euident and manifeſt cauſes. Alſo theſe be falſe paſtors which be not able or méete to execute the offyce and charge 1. Tim. 3. Titus. 1.. Item all ſuch as be defamed, and ſlaunderous perſons. Item thoſe which execute not their offyce and duty, for hée is no Paſtor that feedeth not his flocke. Item thoſe which excéede their commiſſion, that is to ſay, which expoūd not faythfully the worde of God, eyther chaunging, putting to, or diminiſhing Galath. 1. 1. Cor. 4., but declare their owne fantaſies or other mennes traditions in ſteede of the worde of God: all ſuch perſons I ſaye be holden and declared namely by the auncient canons for falſe paſtors and miniſters of Sathan, and not of God. Wherfore all that euer they can ſay or do contrary to this order, is in vayne and fryuelous before God, although they had fiftie crownes vpon their heads, and as many Buls: Pſal. 110. Iohn. 9. Acts. 4. 1. • or. 4. • a •• . 6. for the power to bynde & loſe, to open and ſhut, is appoynted & lymitted to the miſterie of the worde Math. 28. of God, and pertayneth not to thoſe which holde the place of Lordly Paſtors, but to thoſe which be true godly Paſtors. And if Magiſtrates in ſtéede to chaſtice ſuch, doo maintayne them, it foloweth y• God doth not allowe them nor theyr deedes, but reproueth them.

BEſyde thys amonge the olde wryters, there is mencyon of three degrees, whiche afterwarde were called Minores ordines, although ſome count of fowre, and other count more. There was alſo Porters, or Vſſhers, which were called Oſtiarii, who kept at the gates of the Churche to open and to ſhutte, eſpeciallye becauſe of the Cathacumines, the excommunicated, and the penytentes whiche were not permytted to be preſent at the myniſtration of the Sacramentes Canon. 9. the fowrth counſell of Carthage.. There were thoſe alſo which followed the Paſtour ordynarylye, as well to doo hym reuerence and honour, as to be wytneſſes of thoſe thynges whiche hee dyd or ſayde, and alſo to acquaynt and make them ſelues knowen to the church, and alſo to learne to knowe and exerciſe their offyces, and thoſe they called Acolites, that is to ſay, following, and alſo they dyd vſe to ſet them to other ſmall affayres néedeful in the aſſemblie Canon. 6. the aforeſayde.. Moreouer there were thoſe which they called Lectors who dyd reade openly the textes of the ſcripture which the paſtour or doctour afterward expounded in the Church Canon. 7. the ſame counſell., they ioygned to them Exorciſtes, that is to ſay, coniurers, the which office as I think is now ceaſed, or at the leaſt ought to ceaſe in the Churche with the gyft of myracles, which was not but for a time, for to confyrme and ſtablyſhe the veritye of the word of God, newly declared and reuealed to the world, they ſerued for all thoſe ſmall affaires, which concerne the eccleſiaſticall ſeruice. To trye and proue by lytle and lytle thoſe whome they myght afterwardes appoint to offyces of greater importaunce. And whenſoeuer good orders ſhall be ſet vp and appoynted in the Church, for ſuch or ſo good purpoſes, wée wyll not gaynſaye or refuſe them: prouided that they haue reſpecte to that which is neceſſary to edification.

THe thyrde eſtate of eccleſiaſticall offices lieth in the ſpiritual iuriſdiction, ye which was committed to thoſe, who were called in the wryttinges of the Apoſtles & auncient Doctours both counſels, and canons, partycullarly preſbiter, that is to ſay, Senior or Elder, which alſo ſomtimes be called gouernours by ſaint Paule 1. Cor. 12. Roma. 12., and were choſen not onelye by the clargye, but by all the body of the Churche, as it appeareth euidently by the complaynt whiche ſaint Ambroſe S. Ambro • e in the fyrſt Epiſt. 5. c. to Timothe. 5. Epiſtle. 2 booke. epiſtle, item 10. 14. 15. & other following the. 3. booke. made, that euen in his tyme certayne perſons tooke vpon themſelues this offyce. And by that which S. Cyprian c hath wrytten, wherein it is eaſye to gather, that the Byſhoppe proſeded and was chiefe in this companye, not for to rule and raygne ouer them, but to doo nothyng without the aduyſe of the Church. Now this iuriſdiction lyeth not in worldlie & temporal thinges, but altogether in thoſe thinges whiche concerneth the conſcience. So that it is fully diſtinde from the offyce of a cyuill magiſtrate, according as the lord Chriſt not only ſaid to his Apoſtles, but practiſed Luke. 12. Iohn. 18. Acts. 6., and S. Paule after him 1. Cor. 10.. True it is that in the tyme when there were no magiſtrates, which made profeſſion or vowed openly to be Chriſtians, ſ. Paule would that for to eſchew ſlaunders and offences, the faythfull ſhould decyde and ende all controuerſies among themſelues when neede required, but this was but for a certaine tyme. And ſurely asf▪ 1. Cor. 6. I thinke ſuch perſons were but as arbitrers, choſen by the parties, or at the leaſt was an offyce diſtincte from thoſe which we ſpake of. Alſo it is certayne that euen vnder Chriſtian Emperours the good Byſhoppes haue beene maruelouſlie letted and troubled, about the ending of controuerſies, but it was more for to appoynt and agree the partyes by amiable and friendlye abytrement, then to meddell the ſpyrituall Iuriſdiction with the temporall. And Saint Auguſtine ſheweth plainely in many places, how it gréeued him for that he was conſtrayned to employe, and beſtowe ſo much tyme for the importunitie of the people. All Byſhoppes haue not ſo done, but rather haue deſyred nothing more, then to ſerue theyr ambition vnder the ſhadowe of holynes, whereof it came to paſſe that the Emperours haue graunted to them more in this caſe then was needefull or appertayned to them, or the profyte of the Churche required.

THe cauſe and purpoſe of the eccleſiaſticall, iuriſdiction tendeth to one ende, that is to ſaye, that all the body of the Church in generall, and euery member of the ſame in particular, bee p • eſor • ed and entertained in doctrine and wel doing according to the wyll and word of God. Now the continuance hereof conſiſteth in good lawes, and in the good obſeruation of the ſame. And that ye lawes eyther be made, touching the doctrine of ſaluation generally, that is to wéete, concerning their duetie which they owe to God and their neyghbours, or concerning the regiment or manner of doing, which euerye one ought to kéepe in his charge or office. It followeth then that this iuriſoiction ought to be deuided into two principall partes. The firſt is concerning the authoritie to ordayne & appoint thoſe thinges whiche concerne as well doctrine and manners, as the regiment which euery one ought to kéepe in his degrée. The ſecond in the puniſhing of thoſe which offend, in the obſeruation of any of theſe two things, But concerning the firſt parte, which lyeth in the power to decrée or ordayne, we haue alreadye declared here aboue, that God hath receyued to him ſelfe, fully and entirelye to preſeribe lawes pertayning to the conſcience, for vs to walke in them vprightly before God and man. Wherfore there reſteth no more but the other part, which concerneth the diſcipline and regimēt which is required, that all thinges be done by good order, as we haue treated amply in ſpeaking of the authority of the body of the Church.

FOr the fyrſte poyncte, wée neyther fynde it a cuſtome nor yet reaſonable in the Churche of God, that be which ſhoulde ſerue a Churche, already erected, can bee elected without the good wyll of the ſame Actes. 14.. Yet neuertheles according to the places and the conditions of the people, it is requiſyte that the eccleſiaſticall gouernours haue fyrſt a reſpect to thoſe and appoynt moſt méeteſt, & then to aduertyſe the people who oftentymes the greateſt parte be ignoraunt who are méeteſt for them Acts. 1.. And in the primatyue Churche it happened ſometyme that good Byſhoppes haue named thoſe which they deſyred to haue for theyr ſucceſſors, but it was without reſpecte of their owne priuate or partycular affections. And this nomination was none otherwyſe then a declaration of theyr opinyon, which incontinent after was conſydered and examyned by the whole Church Reade the actes of the counſell holden at rome in the tyme of Pope Hilarie., as we ſee by the example of S. Auguſtin Epiſt. 110., and of Anaſtaſius Theodorete in the eccleſiaſticall hiſtory. 4. lib. c. 20.. Moreouer the eccleſiaſticall rulers ought to take order, to preuent all things which may be a let or hyndrance that the election be not fréelye done as it appertayneth. And firſt to be authoriſed by the Chriſtian magiſtrate, when God ſhall appoynt him after by good delyberation and admonitions. But without the approbation and conſent of the body of the Churche where they be, the election cannot be lawfull Leo epiſtle 60. and. 52. Nulla ratio.. Alſo good he • de muſt be takē, that this approbation and election of a multitude, bee done without confuſion. As it was ordayned and decreed in the counſel of Laodicia Canon. 13. of the counſell of Laodicia.. The ſame order we ſee was kept in the election of ſaint Mathias Acts. 1., & of the deacons, Actes. 6. by the Apoſtles. Such order alſo was dillygentlye kepte and obſerued in the Church by a long ſpace, as it appeareth by all the auncient wryters, eſpeciallye, when there was occaſion to receyue any into the clergye, as it appeareth by y• S. Cypriā Reade Cyprian. 4. Epiſtle, fyrſt booke, and. • Epiſtle. • . booke. wrote And concerning prieſts that is to ſaye Elders, there is a playne Canon for them which hath the tytle of Anaclete, whiche they coumpt for the fowrth Byſhop of Rome. Item Leo firſt of that name in his Epiſtles, hath expreſſed the ſame in a doſen places, at the leaſt Epiſtle. 87. and others often.. S. Gregorie in his Epiſtles writeth the lyke 1. Booke. 5. Epiſtle, and 2. booke. 9. Epiſtle.. And alſo let them conſyder the maner of electing the Pope him ſelf, which Nicolas the ſecōd Diſt. 28. c In nomine. ordayned about a fiue. C. yeares paſte, & they ſhall find that the conſēt of the people was among them although the Emperour dyd ratifie and allow altogether afterward.

AS concernynge the conditions requyred in thoſe whiche ſhoulde be elected and choſen, it is manyfeſtlye declared at large by the ſpyrite and worde of God Acts. 1. 1. Timo. 3. Titus. 1. 1. Peter. 5.. Wherefore we maye conclude that hee which wyll dyſpence with any for money or rewardes cannot be led but with the ſpirite of Sathan.

COncerning the manner to elect, wée find that faſting & prayers were the beginning of the electiōs, the which don Actes. 13. and. 14. ſhortlie after in the moſt beſt and wyſeſt maner, they gaue their voices in the great feare of God, after they had examined the lyues and ſufficiencie of thoſe which were named, according as God ordained by Saint Paule 1. Timo. 3. Titus. 1..

COncerning the confyrmation & conſecratiō of the perſon elected it was done by laying handes vpon the head of him which was elected, & commendyng him to the Lord by the prayers of all the Churche whiche were there aſſembled: which ceremony hath ben vſed from the law of Moiſes & after retained and vſed by Ieſus Chriſt & by the apoſtles Actes. 6. 1. Timo. • . and. 5.. Neuertheles in the election of biſhops, this was added by the auncient Canons that the nexte Byſhops ſhould be there at the leaſt, to the number of thrée with the metropolitane.

THe ſeconde parte of the offyce of the eccleſiaſticall Senators, is to reproue thoſe which breede trouble in y• church, wherin it is to be noted: Fyrſt, the maner to puniſhe which the Churche vſeth, is contrary to the ciuyll puniſhments. For the Church vſeth no priſonmentes, nor amerciamentes with money, nor corporal paines, but onely with the pure word of God, as it ſhalbe ſayde hereafter Luke. 22 Iohn. 18. 2. Cor. 10.. And if the apoſtles did at any time procéede with corporall paines Acts. 5, it was by an extraordinary power becauſe that at y• tyme, there was no Chriſtian magiſtrate. Secondly, all the eccleſiaſtical cauſes maye bée deuided into thrée kindes, the one concerning the doctrine: The other concernynge the manners of Chriſtians, the thyrde touchinge the order which al men ought to kéepe in their eſtate, accordinge to the eccleſiaſticall lawe. Concerning the doctrine, they maye fayle and erre by Ignorance, or by malyce, or by thē both. Alſo malyce bringeth foorth his fruytes accordinge to his quantitie, and according to that artycle of faith which it enuyeth againſt. In all ſuch caſes, firſt there muſt be vſed y• moſt eaſieſt meanes. As in teaching the ignoraunt, and reprouing the faulte of thoſe whiche offende by malyce or purpoſe, accordynge to the quallytie and greatneſſe of theyr offence, and ſo to beare with them, if it bee poſſible to wynne them by admonitions, both particularly and publikely, & alſo to call them before the eccleſiaſticall ſenators, if it be needefull. Not to confound them but to bring thē againe into ye right way, if it be poſſible Roma, 14. and. 15. Epheſ. 4. 1. Timo. 2.. If al this wil not ſerue, then they muſt procede to the laſtremedy which is againſt the ſtubborn and incorrigible, of the which we ſhall ſpeake hereafter.

Concerning behauour & maners there ought to be a difference betwene the offences commytted againſt a particular perſon, and publike offences, & betweene the offences which be publikely committed. And alſo he which enforceth himſelf to doo euyll, who deſerueth to be otherwiſe dealt with all then he which is fallen by humane infirmitie.

Concerning particular faults, or wher the offence is not manifeſt, our Sauior Chriſte hath ſet an order which ought to be kept in all degrées Math. 18.. Concerning publike offences, S. Paul wylleth that they ſhould be reproued publikely 1. Timo. 5. for to redreſſe the ſlaunder, and alſo practyſed it him ſelfe in reprouing S. Peter Galath. 2.. If the moſt eaſieſt meanes can profite, it ſufficeth: if not they muſt procéede frō degrée to degrée, vntyl they come to the laſt remedy Math. 18. 1. Cori. 5. 1. Tim. 6. 1. Timo. 4. Titus. 3. 2. Iohn. 2. 1. The • . 3. wt ſuch diſcretion that principally the honour of God may be kept, & that all maye be done to the edification of the body of the Churche Coloſ. 5. 1. Cor. 2.. As for offences which concerne the eccleſiaſticall order, there be aūcient canons ordayned, from degrée to degrée, yet neuertheles the rygour ought to bee moderated, and out of them to choſe thoſe which bee moſt connenient for to edifie.

THe eccleſiaſticall corrections hath to degrées, the firſte is admonition. Sometime eaſye and ſometime ſharpe, according as the offēce of the caſe requyreth. The ſecond and laſt degrée is that we call excommunication, wherin muſt be noted the poynt folowing.

Firſt what is excommunication? We cal excōmunication 1. Cor. 9. a ſentence wherby the eccleſiaſticall Seniors after lawfull knowledge of the cauſe, dooth declare in the name and authoritie of God and his holy word, that ſuch or ſuch, one or many be iuſtlye excluded and ſeperated from ye company or communion of the Saynts that is to ſay ye Church of God, & by conſequent delyuered to ſathan, for aſmuch as without the Church there is no ſaluation: yet not to continue for euer, but ſo long as they continue vnreformed, and vntil that they haue ſatiſfied for the ſlander or offence geuen.

Secondly, it muſt be vnderſtande that ſuch a power is not groūded vpon man, for man hath no manner of power ouer the ſoule, but by the authoritye of God, who vſeth them in the Churche as organes and inſtrumentes by whome hee ſpeaketh, & therefore it is not to be doubted, but ſuch ſentences be ratified and confyrmed in heauen. For as muche as Ieſus Chriſt hath ſo ſayde and promiſed to all his church in the perſon of hys xii. Apoſtles, vnder the name of keies of the kingdome of heauen Math. 18. and to bynde and vnbinde, as alſo S. Paule practiſed the lyke with the Churche of Corinthe and others 1. Cori. 5. 1. Timo. 1. Yet neuertheles, the Churche ought after lawful ſatiſfactiō, to receyue him again which hath bene caſt out, that is to ſaye, if afterward be ſhall ſatiſfy to the Church, & make amends for the publyke offence, according to the ordinaunce of the Church & ſufficient proofes had of true amendment, as farre foorth as man may iudge. And there is no doubte but ſuch abſolutary ſentence is ratifyed and confirmed in heauen 2. Cor. 2. Ciprian, 1. booke. 2. Epiſtle, and 1. booke. 14. Epiſtle &. 16.

Thirdly it is to be noted diligently that ſuch authoritie neuer pertayneth to one man alone (except God worketh at any tyme extraordinarilye) but to the whole eccleſiaſticall ſenate Math. 18. 1. Cori. 5..

Fourthly, this is not geuen to al thoſe whiche call them ſelues of the Churche, but to the true eccleſiaſtical ſenate lawfullye and cannonicallye elected, as wee haue ſayde for to gouerne the affayres of the Church.

The fift poynt is, y• the very true eccleſiaſticall ſenate, cannot, nor may not vſe it at their wyls, as we ſee al men be ſubiect to many infirmities. But this power is lymitted & appointed by the worde of God. And for this cauſe Ieſus Chriſt and his Apoſtles deſpiſed the excommunications of the Scrybes & Phariſees Iohn. 16. and. 10. And according to ye ſame, Irene a moſt auncient Biſhop of Lyons, reproued verye ſharplye the temerious excommunication which Victor Biſhoppe of Rome made, about the yeere of God, a hundred nynetie and eight, which declareth very well what was the primatiue or firſt be gynninge of the Byſhoppes of Rome, where as then they walked in vpryght conſcience. And there were other Byſſhops y• vnderſtoode their office: and one of the cauſes that the prouincial and nationall counſels were ordained and holden for, was to heare and decide the cauſes of thoſe whiche complayned of theyr paſtors Canon. 5. c firſt counſell of Nice.. Alſo it appeareth ſufficiently thorowout the whole eccleſiaſticall hyſtorye, howe the Byſhoppes in theſe caſes ought to helpe one another to edyfye without ambition. Beſide this the Metropolitans ought to be content thē ſeues with their lymites, and ought to doo nothyng without the deuiſe of theyr brethrē in their Iuriſdiction Canon. 116. of the fyrſt Counſell of Nice, and. 9 Counſell of Antioche.. But ambition hath ſo wrought, that of longe tyme the Biſhops of the principall townes, (and aboue all hée of Rome) hath drawn all to themſelues: witneſſeth the falſehood of Boniface whiche was diſcouered and reuealed at the Counſell ofThis counſel was holden at Carthage, about the yeere. 422 Carthage, where as was S. Auguſtine, where it was ordayned that thoſe of the Clergie of Affrica, which appealed ouer the ſea to Rome, ſhould be depoſed from theyr office.

For the ſixt poynt it is to bee noted to what end excommunication was ordayned of God. Firſt that the church of God ſhoulde he as pure as might be poſſyble, and that there myght be no occaſion to think, that it ſhould be a refuge or den of the wicked 1. Cor. 5. Secondly for feare that the infected ſhoulde not defyle thoſe whiche were whole. 1. Cori. 5. Thirdly if it were poſſible y• the ſynner might bée brought home tol 1. Cor. 5. 2. Theſ. • . 2. Timo. 1. the flocke againe. It followeth then that this puniſhment muſt be applyed and vſed for to edifie, as may be expedient, and that there be good héede taken, leaſt they confounde the ſinner by too much heauynes and ſorowr, when he geueth a ſgyne of repentaunce, but ther to mitigate the puniſhment when néede ſhall require▪

IT reſteth nowe to ſpeake of Magiſtrates, which bee in their eſtate the pryncipall members of the Churche ordained of God, yea namely aboue al others in their eſtate Roma, 15.. To theſe appertayneth the doing & execution of ciuyll and temporall affayres, ſo as their ſubiectes maye lyue in peace. By reaſon whereof the taxes, and ſubſidies, are due vnto them Math. 22 Roma. 13., and to them appertayneth to vſe the ſwoord which God hath geuen thē Roma. 13., for the preſeruation aſwell of the countreyes which be committed to them, as alſo for the defence and mayntenaunce of good lawes, and puniſhment of the euyll and wicked doers. Secondlye, the duetye and offyce of the magiſtrates is not to regarde ſimplye the peace and concorde of ſubiectes, but principallye for thys ende, that the peace and concorde maye tende to the honour and glorie of God, that all men maye lyue not onelye in a certayne ciuyll honeſtye, but alſo with pyetie and true worſhyppe of God▪ as wytneſſeth Saynte Paule 1. Timo. 2.. For thys cauſe eſpeciallye it appertayneth to the Magiſtrate, that the Lawes whiche hée vſeth and executeth maye bée conformable to the wyll of God: and pryncipallye to geue order that the relygyon bee perfecte and holye, and that all the Churche bee ordered accordynge to the woorde of God, forbyddyng and punyſhynge, as the caſe requyreth, All thoſe which trouble the Churche or concerning the diſcipline thereof. Alſo Dauid diſcribed the eſtate of a faithfull Prince Pſal. 108 and many other textes., as himſelfe hath vſed, with all thoſe which haue wyllinglye done their duetie, as Salomon, Ezechias, Ioſias & other faithful Kinges and Emperours.

AS there is no faythfull man exempt from the obedience whiche be oweth to Ieſus Chriſte, reigning in his Church, be it king, prince or ſubiect, ſo ther is none from the greateſt to the leaſt which oweth not voluntarie obedyence to his Magiſtrate, as ordayned of God Roma. 13 Titus. 2. 1. Peter. 2▪ . Yea, although the Magiſtrate were a tirant, except in one point onelye, that is to ſaye, if he commaunde to doo things which were againſt Gods woorde. For in this caſe as the Apoſtles ſaid, we muſt rather obey God then mā, for otherwiſe we extol mē aboue God Acts. 4. It is not then rebellion to diſobey Princes, when they woulde cauſe vs to doo that which God forbyddeth, or to defend • or forbyd that which God commaūdeth. But in this poynt • there muſt bee ſuche a meane kepte, that they doo not paſſe or excéede their vocation. For the Apoſtles obeyed not to thoſe which for bad and defended them to preach Ieſus Chriſte, as alſo they tooke to them no weapon or armour, which appertayned not to them. Alſo we muſt note, that there is difference betweene doing wrong to another and to ſuffer wrong done to vs. Nowe for the firſte, it is forbydden vs▪ neuer to doo wrong: But eſpecially commaunded vs to ſuffer the iniuryes done to vs for the honour of GOD 1. Peter. 2., as much as maye or can bee done wythout preiudice, or againſt our vocation, as we reade that Ieſus Chriſte although hee were free, neuertheleſſe payed trybute wyllynglye Math. 17. It is then a manyfeſt and falſe ſlaunder to ſaye, that the doctrine which we teach and vſe bringeth men to bee ſedicious, and diſobedient to kinges and ſuperious. But cleane contrarie, the Goſpell eſtabliſheth their power. But this is impudently done of thoſe which haue notoriouſly exempted themſelues from the ſubiection of Princes, & which do vnderſtand no otherwiſe by the lyberties of the Church, then that which they haue vſurped vpon Princes, againſt all right both diuine & humaine: and yet haue no ſhame to burdē vs with that wherin they them ſelues be notory •• ſlie culpable and offenders.

WHo ſo euer knoweth what the Popyſhe Relygion is, and conſydereth well this here aboue wrytten, ſhall eaſelye knowe whether it be with good right and iuſt occaſion that we be ſeparated from them, and ioyned vs to this Churche of God according to his woorde.

And moreouer they ſhall fynde thoſe men to abuſe them ſelues verye muche, which thinke that our dyfference onelye lyeth in certayne lyght abuſes concerning the maners of lyfe. But ſo it is that the principall dyfference is concernynge the ſubſtaunce of the doctryne wherein conſyſteth our ſaluation, the which I wyl ſh • we plainly by the way. Although the matter requyreth well a Treatyſe wholy by it ſelfe▪ for to be dylated as it requireth▪ I ſaye then that the blacke is not more contrarye to the whyte▪ then the Relygion of the Papiſtes is to this Religion of the Churche of God. And to declare the ſame, I wyll not ſtaye nor grounde mee vppon the fylthie ſtynking lyfe of thoſe of their owne Church, from the leaſt to the greateſt: But I wyll come directlie to their doctrine. And when there ſhall bee none other thinge to declare and ſhewe that theyr Relygion is proceeded from the Prince of darkneſſe, but this one that they wyll not ha • e the woorde of God to bee vſed and vnderſtande of all people, and alſo that they Iuggell foorthe all their myſteries in an vnknowen tongue, to the moſte parte of the people, yea to themſelues, namelye, that vttereth them. This ſhoulde bee a ſuffycyente teſtymonye of my ſayinge to all menne of an vpryght iudgement: but we wyll go further with them.

Fyrſte concerning GOD, I ſaye▪ that where as they doo ſet foorth the meryts of any creature to pacifie his wrath, they ſpoyle and robbe him of his perfyte righteouſneſſe, the which by this meanes can not bée perfyte, if hee take for payment eyther all or part of that which maye procéede from a ſinner. Although I denye not but the good lyfe of a faythfull perſon is acceptable to God, but not to obtaine ſaluation and eternall lyfe by this tytle.

Item, they robbe and ſpoyle hym in ſo dooynge of hys perfyte mercie. For conſider: if we can ſatiſfie to GOD in any part or péece, it followeth that he doeth not quitte, or forgeue vs all, but the reſt which remayned. Wherefore I conclude, that in ſteade of the true God, who is perfitely ryghteous and perfitely mercifull in Ieſus Chriſte, onely as wée haue declared, they worſhippe a dreame and fantaſie of their own bead, to whom they haue geuen the name and tytle of God.

ITem, concernyng Ieſus Chriſte, by whome only we haue ſaluation whether wee conſider his perſon, or that we regard his office of mediator: I ſaye that in ſteade of the true Ieſus Chriſte, they worſhippe a Ieſus Chriſte which they haue made and forged. For concerning his perſonne, although they ſaye well that be is verie God and verie man, yet neuertheleſſe when they geue him an inuyſible bodye, a body which can not bee touched, which holdeth or occupyeth no place, doo they not ſpoyle him of his humanitie? And when they ſaye hee maye be in many places at once, is it not to bring his body to be infinite, and conſequently to turne his humanitie into diuinite?

ANd concerning his offyce, it conſyſteth in this, that he is onelye King and gouernour vniuerſally. The onely Prophet and declarer of the wyl of his father, and the only eternal ſacrificator or hie prieſt, ye which prieſthood lyeth in two poyntes, that is to ſaye, in the oblation whiche hée hath made once in his owne perſon for to ſanctifye the Church for euer Hebre. 10., & in the interceſſion towarde God his Father, the which continueth to this daye, and ſhall do Hebre. 7. 1. Timo. 2.. I conclude then that the doctryne of the Pope wypeth away all this.

Nowe for the begynning of the fyrſte point of prieſthood, if it be ſo that Chriſte muſt bee offered vp by the Prieſt euerie daye for the quicke and for the deade, is not that as muche to ſaye, as that the oblation whiche hée hath made him ſelfe once for all in his owne perſonne, is not ſufficient?

Moreouer, if the death and paſſion of Ieſus Chriſte bee ſufficient to ſaluation and if he be the true Ieſus, that is to ſaye, true and onelye ſauiour, howe then ſhall that be true which they ſaye, that there is but the faulte or offence pardoned? and concerninge the payne, that it is onelye chaunged from eternall into temporall, in ſuche ſorte that we muſt paye it in this worlde, or in another. But if this bée falſe, as it is moſt falſe, what grounde haue they then to buylde theyr meryte and ſatiſfaction towardes God, their Purgatorie and indulgences and ſuch lyke?

Item, if man ought to ſatiſfye and paye of his owne, for the payne due for his offences, the which can not bée done without the merytes and ſuffrages of other by reaſon whereof hée muſt bée in the fyre of Purgatorye, vntyll ſome other haue payed for him and in his name: From whence then commeth the merites of Saintes which the Pope ſelleth to vs? and howe can they dyſcharge other, whiche ceaſe not to augment theyr owne debte daylye? And what notarie hath made or written any ſuch couenaunt or contractes? Beholde many of the auncient doctours condemned this opinion, as S. Cyprian againſt Dimetrian in the fyrſt Traycte, Saynt Therome vppon the ſyxthe Chapter of the Epiſtle of Saynte Paule to the Galathes. Saynt Chryſoſtome in the Sermon of Lazarus, yea namely Saynt Gregorye in the fowrthe Booke of hys Dialoges nine and thyrtie Chapter leaueth not to be purged in Purgatory the leaſt offence.

Item, if they muſt yet go to purgatorie, wherefore ſerueth their confeffion and abſolution?

Item if Ieſus Chriſte be the Lambe, which only taketh away all the ſinnes of the world, when did be reſigne this office to holy water, and an infinite number of ſuch other toyes?

ANd concerning the other poynt of this prieſthood of Ieſus Chriſte, y• is to ſay the interceſſion towards God his Father, although y• papiſtes put Ieſus Chriſt alwayes before as y• principall, and without whome they can no thing do (as they ſaye▪) neuertheles is he not ſpoyled by them of his honour when they be not contented with him onelye? And in ſtead to go directly to him, which • yddeth vs come to him ſo louynglye, they runne to others (yea whiche often tymes bee rather in hell then in Heauen) as if there were ſome creature in Heauen or in earth, whiche might beare vs more affection, or that were more redyer to heare vs, or who might be more acceptable to the Father, then the onelye ſonne of God Iohn. 14.. It is he only which gaue him ſelfe to death for vs: whiche is with vs, & continuallye dooth as it were deſire vs by his holy word, to aſſure our ſelues of his loue, and to prepare vs to him, as to the onelye waye to go ryght to the father. But there is yet a worſe, which is yt they wyll make Ieſus Chriſte ſubiect to his mother. In crying out with a lowde and hie voyce, Roga patrem, iube natum: that is to ſay, pray the Father, commaūd thy ſonne, and iure matris impera, that is to ſaye, commaunde as a mother. And in briefe, there is ſcant one tytle geuen to Ieſus Chriſt nor propheſy of him which they doo not attrybute to her, calling her Quéene of Heauen, porter of Paradiſe, theyr lyfe, theyr ſwéetneſſe, treaſourer of grace, ye refuge and aduocate of ſinners, in diſhonouring him all that they maye, and alſo making the poore people to vnderſtand that they honour her, contrary to all the worde of God, and to the wrytynges of the moſt auncient Doctours: wytneſſe that which Epiphanius wrote againſt the heretikes, which they call Colliridians, Saint Chriſoſtome in the Homelie of the Samaritane, S Auguſtine in the laſt Chapter of the true Relygion. Saynt Ambroſe vppon the fyrſt Chapter of the Epiſtle to the Romaines.

COncerning the office of Kinge and gouernor of the Churche, of which Ieſus Chriſt is head both in heauē & in earth, ſytting on the ryght hande of God his father, and yet neuertheles preſent in his Church, by his ſpirituall vertue, from whence commeth it then, that they wyll appoynte him a Uycar in his preſence? conſidering principallye that it is directly againſt the word of God, agaynſte the Metropolytans iuriſdiction, ordayned by the firſt counſell of Nicene,Looke the Epi. of S. Gregorie 32. 34. 36. 38. 39. The 4. booke and the. 24. 28. 29. 30. The 6▪ booke. againſt all the hyſtorie of the primatiue Church, yea againſt ſainct Gregory himſelfe, whiche wytneſſeth in many places that the name of vniuerſall Byſhoppe, ought not to be vpon earth, but to Antechriſt. Moreouer put the caſe yet that he were Uicare of Chriſte, in the vniuerſall gouernement of the Churche, from whence commeth▪ thys power to dyſpenſe with the worde of Ieſus Chriſte, and to abrogate the doctrine of the Apoſtles, and namely of Sainct Peter? And yet neuertheles are not aſhamed to ſaye that they are his ſucceſſors? ſaint Peter was he not ſent to H • eruſalem Acts. 8. &. 1 • ▪ by the Churche? refuſeth he to render accompt of his office? and what dyd he teache to others? I (ſayth he? beſéech the Prieſts 1. Peter. 5. (that is to ſaye, thoſe which haue office in the Church) I which alſo am a Prieſt with them, & a witnes of the afflyctions of Chriſt, and partaker alſo of the glorye which ſhall be reuealed: Féede the flocke of Chriſte as much as ye may, watching ouer it, not by conſtraint, but willingly, not for diſhoneſt gayne, but with a ready wyll, and not as hauing lordſhip ouer the cleargy, (that is to ſay, ouer the heritage of the lord) but ſo y• ye be examples of the flocke: & when the principal paſtor ſhall appeare, you ſhall receyue a crown of incorruptible glory. Behold y• proper words of ſ. Peter which are far of from appropriating to himſelfe y• ſegniory or lordſhip of Italy, & ſuperintendēt aſwell of Kings & Princes, as of all other churches. And briefly, if they looke well, they ſhal finde, that there is nothing agréeing or any compariſon betwéene S. Peter & theſe which falſly cal themſelues his ſucceſſors, but in one thing, y• is to wete, the denying of Ieſus Chriſte, for the which S. Peter repented, but theſe do not.

IT is no maruell though ſuche people vnderſtande not the offyce of Chriſte our onely ſauiour: for they know not howe deadely theyr ſickneſſe is, nor by what meane Ieſus Chryſt our only medycine, is applyed and vnyted to vs. For firſte in ſteade to declare, that man is altogether dead by originall ſinne, otherwyſe called naturall corruption, they teach that the vnderſtanding and wyl of man, is ſo ſore hurte, that the fyrſt grace doeth but onely eaſe and comforte vs in our infyrmitie. So that if this doctrine • e true, our regeneration procéedeth not onely of grace, but there is a participation or concurrence betwéene grace, & that which they call fréewyll, of whiche is ſpoken amplye in the 13. 14▪ and 15. Articles of the thyrde poynte. Moreouer, to ioygne and heape together errour vpon errour, they wyll haue a certayne diſpoſition procéeding from the nature of mā, to receyue the fyrſt grace, and that God maye be prouoked by our merites, for to geue vs the ſeconde grace.

Item, that the concupiſcence whiche continueth after Baptiſme, is not ſinne of it ſelf before God. Item that al ſmnes deſerue not eternall death, for there bee ſome whiche they call venyall ſynnes. Item, if our ſaluation be grounded vpon our good workes, in all or in parte, to what ende doth grace ſerue vs then, but as an inſtrument to helpe our frée wyll • o ſaue our ſelues? Which be all execrable errours, wholy abolliſhing the benefites of Ieſus Chriſte, and the vertue of the holy ghoſt in vs.

WE haue declared that the lawe of God is the onelye perfyte rule of iuſtyce before hym, and that it pertayneth to one onely God, to bynde the conſciences. But theſe here on the contrarie ceaſſe not to heape lawes vppon lawes, not onelye aboue, but alſo againſte the lawe of God, whiche they make voyde by their owne ordinaunces. We haue alſo declared by the manifeſt Scripture, that the yoake of the ceremoniall lawe, is put awaye by the comming of Ieſus Chriſte, in whome lyeth the fulfilling of all that was fygured by the ceremonies of the lawe. But theſe felowes haue on the contrary, ſo abolyſhed the Ceremonies of the lawe, that they haue made a C. for one, yea of their owne fantaſye, notwithſtanding that the Apoſtles, yea, namely thoſe of whome they vaunt and boaſt to haue their auctority, haue clearlye determined the contrarye. Acts. 15. 1. Cor. 7. Colloſ. 2. Timo. 4. Timo. 3. Item, where as the lawe is not geuen vs for to ſéeke our ſaluation therein, but for to declare to vs our condempnation, and that wée ſhoulde ſéeke health and lyfe in Ieſus Chriſte onelye (beſyde other exerciſes of the whiche wée haue ſpoken in other places) theſe cleane contrarye doo not onely ſeeke their ſaluation (whiche is as muche as if they ſoughte theyr lyfe in the death) but muche worſe, as if the commaundementes of God dyd not condempne vs inough, they haue ioyned & put to them, and doo ioyne dayly newe lynkes and ſnares, to ſtrayne the poore conſcience. Yet notwithſtanding haue no ſhame to ſaye, that thoſe which holde them to the pure woorde of God and hys doctrine, ſéeke a carnal libertie, but God 〈1 page duplicate〉 〈1 page duplicate〉 and his angels be wytnes whether they ſéeke it or we. If y• abuſe be great in the vſe of the lawe in vs, yet is it worſe on ye other part in ye ignorance & malice of the word of God, which we call goſpell, that is to ſay good newes, for aſmuch as it ſet teth forth & declareth to all beléeuers, a righteouſnes fréely in the blood of Ieſus Chriſt, which only delyuereth vs from ye curſe & malediction, which the lawe pronounceth vs culpable. But theſe people be very diligent to ſyng it by peeces, and chop it in a language which they vnderſtande not, & to ſenſe him y• pronounceth it, and to hang it about their necks after the manner of Sorcerers: but to preach it, or make it to be vnderſtande diligentlye and purelye., this ſhoulde be founde verye ſtraunge. Excepte ſome one certayne daye in the yeare, that one doo preache that ſéemeth good to him ſelfe, to kéepe an order in theyr couent. Moreouer they thynke, that the Goſpell is no other thing, but an other lawe more perfecte than the olde lawe, and ſo they abolyſhe entierly the vſe of the Goſpell, ſending vs to our owne workes.

THe errour is not leſſe in this which concerneth the fruites of faith, than in that whiche toucheth the faythe it ſelf. For it apeareth by that which we haue declared héere before in the articles 14. 15. 16. 17. 18. and. 19. of the fowrth poynt that we entend nothing leſſe than to reproue good workes, when on the contrarie, we maintaine that regeneration from whence good works doth procéede, is inſeparable conioygned with fayth in ſuch ſort, that he is a lyar which ſaith he beléeueth in God, and notwithſtanding, ſtudyeth not to lyue after ye rule of God. But theſe perſons contrariwiſe, neither know from whence ſpringeth good workes whiche he acceptable to God, nor what they be, nor to what purpoſe they do ſerue. And notwithſtāding, they wyll ſay (to them that lyſt to heare them) that they be the aduocates of good workes.

But we beleeue that whoſoeuer wyll looke narrowlye to their doctrine, or to their lyfe, or to bothe, wyll confeſſe that it beſeemeth them as well to ſpeake of good workes, as for common harlottes, to diſpute of the nature and excellencie of chaſtitie.

But principallye howe haue they turned into an execrable blaſphemye, the moſt excellent worke, y• is to ſay praier? For ouer and beſide the aboliſhing of the paſſion of Ieſus Chriſt they vſe to ioyne and accompanye it with the merytes of whome they lyſt, and ſowe together the textes of the Scripture at their pleaſure without any reaſon: hyerynge other toBy •• ades they count their praiers to God, and at length bring God theyr det. pray for them, babling in an vnknowen language (to the moſt part of them whiche do pray) as the popingaies ſpeake in a cage: and would paye God by co • nt or by tale. Yea they wyll aduaunce and ſet foorth all this for ſatiſfaction and paimēt for ſinnes, as well of the lyuing as of the dead.

What is all this any other thing than to mocke God openly, what ſo euer good intent or cuſtome they can alleage?

A Monge al the horrible corruptions which are ſeene in the papiſtry, this of the Sacraments is maruellous, as I hope that thoſe wyll confeſſe which haue wel conſidered that which we haue ſummarily ſayd here before. Now for to declare here all the abuſes, it ſhoulde be a matter to long, for the which me thinketh it ſufficient to touche the principall poyntes.

Fyrſt theſe great Theologians know not well what a Sacrament is, nor to what ende God hath ordained the ſacramentes, for all his Churche. Neyther be contented to haue polluted the holy baptiſme, and aboliſhed the holy Communion of our Lord, as we ſhall ſay hereafter, but alſo of a ſymple Ceremonye of the laying on▪ of handes, they haue made fowre Sacraments: that is to ſaye, confirmation, penance, the orders, & annealing. And moreouer becauſe the number of 7. pleaſeth them very wel, they would alſo haue mariage a ſacrament, wherof we wyll ſpeake ſomething briefly.

COncerning thoſe whiche ought to wayte and watche vppon the doctrine and prayers, let vs come firſt to the diſpenſation of the goodes of the poore, for the which it was declared, that the Deacons were principallye eſtabliſhed. Alſo in the Papiſtrie, what examination, what election, or what order is there in the making of Deacons, and Subdeacons, what charge alſo is geuen them? Forſoothe to bee able to iuggell in theyr mommerie, to bee aſſiſtaunt at the renouncinge of the ſacrifice and interceſſion of Ieſus Chriſte, as hath bene declared before in the thyrde and fowrth Article, to ſyng a gobbet of the Hiſtory of the Goſpell, or of an Epiſtle in an vnknowen language, and without expoſition, to handell the Challice, to holde the Crewetes, to receyue the offeryng, whereof the poore ſhall haue nothing, to geue the Pax • , to ſaye Ita miſſa eſt in a hye Maſſe. But in what Churche? forſoothe where they maye. And for howe long? Untyll they them ſelues maye be Prieſtes euen the firſt day. And becauſe that long time before he be a Prieſt, that is to weete, before hée haue the office of doctrine, or of eccleſiaſticall iuriſdiction, according to the olde Canons, be muſt be for a tyme exerciſed and proned in theſe baſe offyces. Therefore it was néedefull for theſe Maiſter Apes, to worke ſome inuention for to ſaye they kéepe the auncient decrées. Nowe I praye you theſe thinges conſydered, by what title dare theſe wycked wretches bée called Deacons, againſt the teſtimony of the ſcripture, againſt all the auncient decrées and Doctours? For the which they ſpake of the offyce of the Deacons, in the miniſtration of the Sacrament of the ſupper, howe can it agree with that which is dyrectly againſt it? And eſpecially of Archdeacons, by what tytle are they called by that name, conſyderinge they haue not followed one iotte of their office? And for the admyniſtration of the goodes of the Churche, where is the diſtrybution of fowre partes, ordayned by auncient Counſelles, as it hath bene amplye declared, in the thyrtie Article of the fyfte poynt?

From whence commeth that euerye Benefyce as they call it, hath hys reuenue a parte? But that the Lordes coate whiche the Souldiors woulde not teare, is by them parted into infinyte peeces?

Where is the fowrth parte committed to the Byſhoppe, and howe is it dyſtributed? I report mée to theyr whoores, to Bawdes, to Dogges, to Hawkes, Popengayes and Byrdes, to Horſes and Cookes. Where be the Cleargye that ought to be noriſhed with his fowrth portion? But rather in what Churche haue they any learned Clarkes or Schollers? I report mée to the Cathedrall Churches and Collegyalles, as they doo call them, where the bootye and ſpoyle is parted. Where is the fowrth parte of the poore? I reporte mée to thoſe whiche kéepe the accoumptes of Hoſpytalles, howe muche they be holpen by the part of thoſe which haue the goods of the Churches?

Where is the fowrth part for the reparation, not of theyr ſuperfluous Palaces, vnméete for Chriſtian men, and yet leſſe for the entertaynement of ſuch horryble Idolatries? But to mayntayne the buyldynges neceſſarye for the congregations, I report mée to thoſe that ſée it. Beholde in ſumme the godly order of this Eccleſiaſtical Hierarchie in theſe poyntes.

IF it bée néedefull to ſpeake of the abuſe whiche is commytted in the thyrde part of Eccleſiaſticall offyces, of the which hath bene ſpoken in the fifte poynt, in the Artycles. 32. 33. 34. and other following, by what ende maye we begynne to enter into ſo great a confuſion?

Fyrſt, by what authoritie haue they chaunged (for the moſte parte) the nature of the ſpyrituall iuriſdiction of the Churche into a m • ere temporalitie, appertayninge onelye to the Ciuyll Magiſtrate, by all ryght both diuine and humaine?

Secondly, although the Prieſtes or Elders be eſpecially ordained to do their offyce by Gods woorde, from whence commeth it, that it is ſo out of vſe in all the Papacie? For I doubt not of that I ſpeake, and alſo it is manyfeſt throughout the Scripture, and by all the auncient Counſelles and Doctours, that thoſe which be called Prieſtes at this daye, be no more lyke that they beare the name of, then blacke is lyke whyte. For after theyr manner, what is it to bée a Prieſt? It is to haue authoritie to Sacrifice and to offer vp Ieſus Chriſte for the quycke and for the deade: that is to ſaye, in one worde, to turne the rootes vpwarde, as much as in them is, of all the grounde of our ſaluation, as in other places hath bene ſayde. And from thence is it ſprong that of Gouernours, they haue made hyreling Sacrificers for wages. And ſo there is become two ſortes of Prieſtes, that is to weete the Beneficed, and the poore hyrelinges, whiche lyue vnder the other, and bée more buſyed in offeringes aſwell in their dayly butchery for mony, as Iudas was, as alſo affyrming theyr office to ſaue and dampne for money, yea of thoſe which be ſo occupyed to dampne them ſelues, that they are forced to haue Uicars vnder them to dampne others. And to aduaunce this occupation, they muſte yet haue goodlye Bulles and Diſpenſations, to dyſtribute to all that commeth, paying honeſtly for it: to the ende that thoſe which lyue to eate vp, deuour, and dampne all the worlde, as muche as in them lyeth, alſo maye deuour and dampne one another by priuiledge. For truelye it is eaſye to ſée in this confuſion whiche is apparaunt to all the worlde, and to thoſe whiche bée of the beſt of them, if theyr bellye doo not ouercome theyr conſciences, that the Diuell fyndeth hym ſelfe as it were combered and ouerladen to receyue ſo manye at once, and woulde inuent ſome maner of way, that eache maye come in bys ranke and order, drawing and tollyng after him his companie: a thyng certaynly moſte miſerable and pitifull amongſt the Chriſtian people.

Notwithſtanding, who hath this iuriſdiction whiche deuowreth the quycke and the deade, vnder the name of the Churche? I wyll not enter here into the great bottomleſſe court of Rome, but I leaue it to be ſcanned to Saint Barnard in his bookes De conſideratione, to Pope •• gene: although that which they then dyd, was nothyng, in reſpecte of this whiche is nowe. But I wyll ſpeake of the Ordinarie.

Fyrſt, my Lorde Byſhoppe, maiſter Offyciall, maiſter Uicar, theyr Promoters, Procurers, and ſuche lyke haue taken the place of my maiſters the Sacrificers. On the other ſide, the Canons as well in theyr Chapiter, as in theyr dygnities Capitularies, lykewyſe haue taken theyr part▪ Nowe for the firſt, that is the Officialles and their ſequell, who hath ſet them in thys degrée? Truelie. the ſame Spyrite that doeth conducte them, as the experyence declareth. For as I haue ſayde in other places, it was not poſſyble to haue brought them into the Churche of God, vntyll they had driuen him out, which is the onely maiſter, euen our Chriſt. And there is neyther holye Scripture, neyther Counſell, nor Decrée, nor any auncient Doctor whiche euer dyd know ſuch monſters.

Concerning Chapiters, there is ſome more apparaunce: For the name onelye of Cannons, and Prebendes declareth that they haue ſuccéeded in the Cleargie, of thoſe that were noriſhed of the fowrth parte of the goodes of the Church, among whome were choſen wyllinglie, thoſe whiche were employed to charge an office, and to thoſe whiche had with the Biſhop the ſpiritual gouernment, wher of hath béene ſpoken in the. 32. Artycle of the fyfte poynt. But notwithſtanding what is the office of Canons? trulie nothing leſſe then to gouerne a Church? For namely, the Biſhoppes woulde neuer ſuffer them, and in déede they coulde not. And if we ſhall come to ſpeake of the lyues of thoſe Gentlemen, I woulde knowe if there be any man that hath his naturall wytte, that can tell what dyfference there is betweene the moſt part of Cannons and the Hogges. This queſtion auoyded, they ſhall haue a reſpecte what order they keepe in their Hierarchye.

It hath bene ſpoken of the perſonne of thoſe Lordes the gouernours of the Church who hauing ſo good a foūdation▪ it is eaſie to perceyue what may be theyr gouernment.

Fyrſte if they woulde, or dyd vnderſtande howe to doo it, were it lawfull for them, or eyther Archbyſhoppe or Byſhoppe to reforme the doctrine? No, for that appertayneth to the Theologians and Diuines. And as for them I confeſſe they bee no ſuche. And certaynlie there may be perceyued in the ſame onelye the iuſte Iudgement of GOD, agaynſte thoſe whiche haue contempned ſo excellent an offyce, as to declare the the ſecréetes of GOD to men. Yet the Archebyſhoppes and Byſhoppes whiche onelye wyll haue theyr voyce delyberatiue in the Counſelles, notwithſtanding muſte come behynde bothe in ſyght and knowledge, of thoſe whiche haue not remooued out of the puddell of one popyſhe ſchoole, and ought of right themſelues to be ordered by the Byſhoppes, accordinge to all good order. For where was it euer ſéene that the Doctour (put the caſe that ſuch were Doctours, which neyther • To the Sorboniſts doctours of Paris, and Inquiſitors of Spaine. haue doctryne, neyther flocke to teache) ſhoulde go before the Paſtour? And yet notwithſtanding, ſome of theſe Gentlemen, taketh no leſſe vppon them ouer their natiue kyngdomes. Yea the Pope him ſelfe, attrybuting to them the knowledge of doctrine in ſuche wyſe, that it is not lawfull for to gaynſaye them, vnder paine to bée iudged and puniſhed for an heretike.

Concernyng manners, who is hee that wyll meddle with it among them? For there is nothinge in the worlde that they feare more, and principallye in that whiche concerneth the ſeruice of GOD. For they can doo no otherwyſe without periurie, then to mayntayne and augment all the tyrannye of the Romyſhe courte.

Concerning elections, howe is it among them vtterly aboliſhed, and chaunged into this horryble and abhominable marchandiſe of Symonie, whereof hath bene ſpoken here before, and eſpeciallye, in the elections of Canons & Moonkes, as they bée accuſtomed to elect? Who ſhall call this a lawfull election, where as is not but an open moſt execrable poluting of that which is required in the true elections, according to the word of God, and all the auncient decrées?

Concerning confyrmations of Offycers elected, what other thyng is it then a very apiſh playe, from the hyeſt degrée whiche is the Metropolytane, vnto the laſt whiche is to bee receyued into the Clergie?

As for Eccleſiaſtycall cauſes, and namely in corrections, where is the Eccleſiaſticall Senate? Where is the lawfull iudgement to teache the ignoraunt, to call ſynners with meekeneſſe lowly to repentaunce? Where is the woorde of God? Where is the auncient Counſelles and Cannons, for to vanquiſhe and conuince Heretickes? Which bee thoſe that haue the charge and offyce to excommunicate?

Where be the perſons excommunicated? What be the cauſes Excommuncation? How be they ordered? What abſolutions haue they? What ſatiſfactions to the Church? Hereby ye may plainly ſée what their Succeſſion and Hierarchy is, of which they boaſt ſo much, and conſequently what is the whole gouernment of the Church.

THe impudentie of thoſe whiche burden vs to be rebelles againſt kings, Princes, or other Magiſtrates, is to much, and to extréeme. For concerning our doctrine, it is cleane contrary, as we haue declared in the ſixt poynt. And for experience, wee make Iudges (with our Princes and Lords) all the whole world, yea euen our cruell perſecutours. But if there be Anabaptiſts & lybertines, which do • owe abroade the contrarie to defame the verity of the goſpell, be we in ye fault? It is we onely that at this day do ſtryue & inueigh againſt them, more firmly and lyuely then all the reſt of the world. But what neede is it in this caſe to attrybute it to the Anabaptiſtes? For there be no people in all the worlde leſſe ſubiectes to kings and princes, then thoſe which burden vs falſely and againſt the truth. For who is he that abaſeth & bringeth down kinges and Emperours vnder his féete? And namely, is there euer ſo vilaine a Moonke, or ſo wicked a Prieſt in ye world that is not exempt from the iuriſdiction of the ſecular magiſtrat, as they cal him? Let thoſe here anſwer vs, in ſtéede to accuſe vs: For conſider what we ſaye and maintaine, for aſmuch as Ieſus Chriſte himſelf hath practiſed (although he were exempt being the ſonne of God) Math. 17. and the Apoſtle expreſly cōmaūd that Roma. 13. euery perſon ſhalbe ſubiect to the ſuperior powers with a threate, that hee whiche reſyſteth them, reſiſteth God. Alſo S. Peter 1. Peter. 2. hath ordained & declared largely as foreſeeing that which thoſe ſhould doo, which falſely woulde be called his ſucceſſours. From whence think ye doth come their exemptions which they cal eccleſiaſtical, & theſe their temporall iuriſdictions which haue deſtroyed the Church? Thoſe which now a dayes mayntayne & thinke that in ſuch things conſiſteth the preheminēce of the Church, be they not the ſame of whom ſ. Iude Iude. 8. hath ſpoken, which folow ye fleſh, walking after their old filthy luſtes, contempning powers & ſeignory? which alſo bee audatious & pleaſers of them ſelues, not hauing any fear or ſhame to cōtemne and diſpiſe rulars & powers. If they wyl not beleue vs, nor experience at the leaſt let them heare what is written. S. Chri.e Chrisoſt▪ on the beg •• ning of the 13. chapter of the Epiſt •• of S. Paule to the Rom. expoūding theſe words of S. Paul: let euery perſon be ſubiect to y• hyer powers, this ſayth he is ordained to the eccleſiaſticals & clergy, and to Monks, and not only to the ſeculars or laity, although y• were Apoſtle, Euangeliſt, or Prophete, or any other whatſoeuer it be. For thy obediēce & ſubiection doth not alter thy ſeruice towards God. Behold alſo what S. Bern. S. Bernarde in the boo • es, De conſider ••• one, writter • to Pope Eu • ene. hath written: by what title ſaith he is it, (ſpeaking of the temporal ſword) that the Pope ſelleth theſe thinges? It is not according to the ryght vſe Apoſtolicall. For Saynt Peter coulde not geue that which he him ſelfe had not, but he hath left to his ſucceſſours that which he had, to wete the care of the Churches. Item ſayth, he, your powers are not ouer poſſeſſions, but ouer the ſynnes, for as muche as ye haue receyued the keyes of the kingdome of heauen, not for to be great Lordes, but to haue the correction of vices. Whiche dygnitie ſéemeth greateſt to you? To forgeue ſinnes, or to diſtrybute poſſeſſions? There is no compariſon. Theſe earthly ſuperiorities haue theyr Iudges, which be Kynges of the earth: and wherefore vſurpe you the office, dignities & lymittes of other men? Learne ſayth he, to haue a ſpade to delue, and dreſſe the Vineyarde of the Lorde, and not to beare a Scepter. And yet more, it is a cleare thing ſayth he. that all Lordſhyppes is forbydden to the Apoſtles. Go then thou which vſurpeſt the tytle of an Apoſtle in ruling Lordlike. Go where as the authoritie and power is ſet in the Apoſtolyke ſeate. Beholde the proper words of Saint Chriſoſtome, and Saynt Bernarde, whiche hearde not the blaſphemies of Boniface the eyght, and other ſuch Monſters. And if this ſufficeth not, let them adde to it the Epiſtles of ſaint Gregorie to the Emperor Maurice, & the aunſwere of Pellagius Pope, to Chyldebert. 25. queſt. 1. Chapiter Satagendum, and lykewiſe the aunſwere of Leo the fowrth. 2. q. 1. Chapiter nos ſi incompetenter. By this ſhall appeare more cleare then the daye, from whence theyr tyranny doth come, whiche at this daye hath brought vnder them, the kingdomes of the earth. It ſerueth them to no purpoſe to alledge the donations and gyftes of Kynges: beſydes that whych they haue forged, and make men beleeue what they lyſt. It is certaine that kings maye not, nor ought not to chaunge the order, whiche is eſtablyſhed of God, that which hath deuyded and ſeparated theſe two iuryſdictions. And alſo they cannot alledge preſcription. For there is no preſcription againſt God. Beſydes that in them there is nothing to be had but moſt euyll conſcience and infidelitie.