The apology of the Church of England, and an epistle to one Seignior Scipio a Venetian gentleman, concerning the Council of Trent written both in Latin / by ... John Jewel ... ; made English by a person of quality ; to which is added, The life of the said bishop ; collected and written by the same hand.

AN EPISTLE Written by the Reverend Father in God JOHN JEWEL, Lord Bishop of SARUM, TO SEIGNIOR SCIPEO A Venetian Gentleman.

In Answer to a Letter of his, in which he complains of the Kingdom of England, for their not appearing in the Council of Trent, nor excusing their Absence by Letters.

SIR,

YOU are pleased to write to me with much freedom, according to the great Acquaintance which hath been between us (ever since we lived together at Padua, where you were im∣ployed in the publick Service of your Com∣mon-wealth,

and I in the Pursute of Learn∣ing) that both your self, and many others with you, in those Parts, do much admire, that seeing there is at this time a General Council call'd by the Pope at Trent, for the composing Controversies in Religion, and the extinguishing all Contentions that have arisen on that account; and that, whereas all other Nations are assembled there, the Kingdom of England alone, has neither sent any Ambassador thither, nor excused their Absence by Envoys or Letters; but in the mean time, without the Consent of the Council, hath chang'd almost the whole Order of their Ancient and Paternal Religi∣on; that one of these things hath the ap∣pearance of a proud Contumacy, and the other of a pernicious Schism; for it is a great Wickedness for any man (say you) to decline the most holy Authority of the Pope of Rome; or to to withdraw himself, when he is call'd to a Council by him. And that Controversies in Religion ought not to be determined any where but in such Conventions, for there are the Patriarchs and Bishops, and the most Learned of all Orders of Men in the Church; at their Mouths the Truth is to be sought, there are the great Lights of the Church, and there the Holy Ghost is ever present, and ac∣cordingly, pious Princes have in every age referr'd all those Doubts which have happen∣ed concerning the Worship of God, to such publick Consultations. That neither Moses, nor Joshua, nor David, nor Ezechia, nor Jo∣sias, nor any other of the Judges, Kings or Priests, did ever deliberate of the Affairs of

the Church any other way, than in a Council of the Bishops. That the Apostles of Christ and the Holy Fathers held Councils; that so the Truth was discovered, so Heresies were suppress'd, so Arrius, so Eunomius, so Eutyches, so Macedonius, and so Pelagius were overcome, and so at this time the Dissentions of the World may be composed, and the Ruins of the Church repair'd, if Men would be pleas'd to lay by their Animosities and Partiality, and come to this Council; but without a Council it is utterly unlawful to attempt any Change in Matters of Reli∣gion.

2. THIS Sir, is almost the whole Sum of your Letter, and as for me, I will not now presume to give you in Answer, on the be∣half of England, an exact Account of the reason of all our publick Transactions; nor do I think it is your Will or Expectation that I should; the Counsels of Kings are con∣ceal'd and secret, and so they ought to be, and this you Sir know perfectly well, that they are not to be reveal'd at random to eve∣ry body, or any body; and yet in compli∣ance with that old and intimate Acquain∣tance that has been between us (because I see you so earnestly desire it) I will shortly and friendly tell you what my Judgment is; but as (another saith) as far as I know and may, which I doubt not, will give you an intire Satisfaction.

3. WE wonder (say you) that no Ambas∣sadors from England are come to the Council. I beseech you Sir, are the English the only Nation who have not come to the Council?

Have you Sir been at the Council your self? Have you taken an exact Account? Have you told them exactly by Poll? Did you Sir, see there all the other Nations come to∣gether from all Parts of the World, except the English? But Sir, if you are so mightily in love with Wondering, why did you not admire this too, that neither any one of the three great Patriarchs of Constantinople, Anti∣och, nor Alexandria, nor Presbyter John, nor the Grecians, Armenians, Medes, Persians, E∣gyptians; those of Barbary, Ethiopia, or the Indies, did not come to the Council too? for is there not many in those Nations who be∣lieve in Christ? have they not Bishops? are they not by Name, and in reality Christians? And Sir, did Ambassadors come from all these Nations to the Council? or will you rather say the Pope did not call them, or that they are not bound by your Ecclesiasti∣cal Sanctions?

4. BUT Sir, we have much greater rea∣son to wonder, that when the Pope hath be∣forehand condemn'd us, and publickly pro∣nounc'd us excommunicated as Hereticks, without ever hearing us make our Defence, or alledging any thing against us, he should afterwards call us to the Council; for to condemn and punish men first, and then to call them to Judgment, is a very absurd way of Procedure, a meer 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a Cart before the Horses. But Sir, I would very gladly be inform'd if the Popes Intentions be to con∣sult with us concerning Religion in this Coun∣cil, whom he has condemn'd for Hereticks, as I said, or if he intends we shall stand at

the Bar, and be obliged forthwith to change our Minds, or be immediately condemn'd again? one of these things is new or with∣out Example, and stiffly denied to those of our Perswasion, by Pope Julius the third; and the other is ridiculous, if he thinks the English so silly, as to come to the Council for no other purpose but to be accused, and make their Defence as well as they can, and before his Holiness especially, who is long since accused himself, not only by us, but by his own party, of many great Crimes.

5. BUT Sir, if England only seems so stubborn to you, where are the Ambassadors of the King of Denmark, the Princes of Ger∣many, and the King of Sweden, of the Swit∣zers, of the Grisons, of the Hanse Towns of the Realm of Scotland, and of the Dukedom of Prussia? and now when so many of the Christian Nations are absent from your Council, it is a most foolish thing to speak of none but the English; but why do I speak of them? the Pope himself will not vouchsafe to come to his own Council; and did you not wonder at this too? for what Insolence is this, for any one man at his Pleasure, when he will, to call together all the Chri∣stian Kings, Princes and Bishops, and to re∣quire them to yield Obedience to him in it, and in the mean time, not meet them there himself? Sure I am, when the Apostles call'd a Council at Jerusalem, St. Peter the Apostle of whose Chair and Succession the Popes glory so infinitely, would not be ab∣sent. But I suppose the Pope Pius the 4th. who now sits in that Chair, remembers very

well what betided John XXII. that he had no good Fortune at his Appearance in the Council of Constance; for he came thither a Pope, but returned a Cardinal; and therefore the Popes ever since have very wisely taken care of themselves, and kept out of reach, and at home, and have stoutly withstood all Councils and free Debates for above forty years since; when Dr. Martin Luther was as∣saulted with all manner of Curses and Thun∣derbolts by the Pope, because he had begun to preach the Gospel, and reform Religion by the Word of God and with all Humility; begged that his Cause might be reserved to the Hearing and Determination of a General Council, he could not be heard; for Leo the X. saw very well, if the thing had been refer'd to a Council, that his own Concerns would be brought in danger, and that he might hear what he would not.

6. THE Name of a General Council sounds well, if it be conven'd as it ought, and Men would lay by their Passions, and refer all things to the Word of God, submitting to the Truth only; but if Piety and Religion are openly oppress'd, if Tyranny and Ambi∣tion are confirm'd, if Factions, Gluttony and Luxury are encouraged, there can then be nothing thought of that is of worse Conse∣quence to the Church of God. And all this I have said upon a Supposition, that there is such a Council somewhere as you menti∣on, and yet I heartily believe there is none at last; but if indeed there be any where any Council at all, it must be a very obscure pri∣vate Council; for tho we are at no very

great distance from the Place, yet we could never hear what Bishops were met, nor what was done, nor indeed whether any Bishops at all would meet.* 1.1 And about twenty months since, when this Council was first call'd by Pope Pius, Ferdinandus the Empe∣ror made answer, that tho all other things were agreeable, yet the Place the Pope had chosen did very much displease him, for that, tho Trent was a fine City, yet it was not convenient for all the Nations, and besides, could not possibly enter∣tain that great Number of Persons who did usu∣ally follow a general Council. And almost the same Answer was generally given by all the Christian Princes, and some of them answer∣ed much more sharply; and therefore we thought all these fine Shews, would, toge∣ther with the Council, end in smoak.

7. BUT I pray Sir, who call'd this Council, and assembled the World together? you will say Pope Pius the IV. and why he, rather than the Arch-bishop of Toledo? by what Authority and Example of the Primi∣tive Church, and by what law hath he done this? did Peter, Linus, Cletus or Clemens thus put the World in commotion by their Edicts? this, during the Integrity and Pro∣sperity of the Roman Empire, was a sole Pre∣rogative of the Emperor; but now that the Power of the Empire is diminished, and that the several Kingdoms in Christendom have shared the Imperial Power amongst them, this Power is devolved to all the Chri∣stian Kings and Princes. Now Sir, search all the Annals, and gather together all the Memoirs of Antiquity, and you shall find

that all the ancient Councils, as those of Nice, Ephesus, Chalcedon, and Constantinople, were call'd by the Emperors of Rome, Con∣stantinus, Theodosius the First and Second, and Martianus, and not by the Popes of Rome.

8. POPE Leo, a Man sufficiently kind to himself, and who did not in any thing neg∣lect the Authority of his See, did yet most humbly supplicate Martian the Emperor, that he would be pleas'd to call a Council in Ita∣ly, because that Country did then seem most convenient for that purpose; his Words are these: All the Priests do most earnestly beseech your Clemency, that You would be pleased to com∣mand a General Synod to be celebrated in Italy. But this Emperor, that he might shew that he had the Right of calling Councils, and none but he; commanded the Council to meet at Chalcedon in Bithynia, and not in Ita∣ly, where the Pope did most violently desire it should have been held. And when Ruffi∣nus, in the Contest which he had with St. Je∣rome, alledged a Synod, tell us (said St. Je∣rome) what Emperor commanded it to meet; St. Jerome did not think a General Council of any great Validity, except some of the Em∣perors call'd it. Now I do not inquire what Emperor commanded the Bishops to meet now at Trent; but only whether the Pope (who takes so much upon him) hath consulted with the Emperor about holding this Council, and what Christian King or Prince has he prae-acquainted with his Will? Now to break in upon the Rights of another, and to assume to a mans self what belongs to another man

by Fraud or Force is injurious, and for him to abuse the Clemency of Princes, and to command them as if they were his Servants, is a superlative and intolerable piece of Inju∣ry and contumely, and it would be an equal Injustice in us to confirm and allow that In∣jury and Insolence of his by our Compliance; and therefore if we should only reply, That this Council of yours at Trent is not lawfully call'd, and that nothing relating to it has been rightly and orderly managed by Pope Pius, no man can with any Justice blame our Absence.

9. I shall not here trouble you with an ex∣act account of the Injuries our Nation hath received from the Popes of Rome; that they have snatch'd the Scepters out of the Hands, and plucked the Diadems from off the Heads of our Kings; that they pretend that this Kingdom is theirs, that it is possess'd in their Right, and that our Kings are their Benefici∣aries of Homagers: These are old Injuries; but of late years, they have stir'd up at one time the King of France, and at another the Emperor; and what this Pope Pius has con∣sulted, spoken, done, contrived and threat∣ned against us, need not be remembred here, for his Words and Actions are not so close and secret, but they may be known, and his Will thereby be discovered. And as to the means by which he acquired the Popedom, and the steps by which he climb'd to that heighth of Dignity, I shall say nothing. I do not say that he corrupted the Cardinals, by purchasing their Votes, and by Bargain and Purchase, as by Mines and Ambushes

aspired to the Popedom. I do no say nei∣ther, that very lately, when he was not able to pay the Cardinal Caraffa, by whose As∣sistance he purchased the Votes of the other Cardinals, and to whom, upon that Score, he ow'd a very considerable Sum of Money, he cast the poor man into Prison, and there basely murthered him. I leave these, and such other things as these are, rather to you, who being nearer to them, must needs see them more clearly, and understand them bet∣ter than we do at this distance. And now Sir, do you wonder that we should not come to this bloody man, this Purchaser of Votes, this Bankrupt, and this Simonaical Heretick? It becomes not a wise man (believe me) to throw himself into the Chair of Pestilence, and to consult concerning Religion with the Enemies of all Religion. My Mother (said one) commanded me not to approach to the Infa∣mous; and St. John the Apostle, durst not remain in the same Bath, and wash himself with one Cerinthius a Heretick, lest he should perish with him by a Thunder Clap from Heaven. I have not sat (said David) in the Council of the Wicked▪ neither have I walked with the Workers of Iniquity.

10. WELL, but be it so, for this time let it be granted, that the Right of calling Councils belongs to the Pope, and that he can (in this point) command the World; and let whatever we have said concerning the Power of the Emperor, and the Right of Kings be taken for false and vain, and let Pi∣us be supposed too to be a good man; that he was rightly and lawfully chosen Pope, that

he has not sought the Life of any man, that he has not murthered Caraffa in Prison; yet it is fit that Councils should be free after all this, and that who pleaseth may be there, who cannot conveniently, may on the other side be absent; this was the equity and mo∣deration of better men: Princes then were not treated with so much Violence and Rude∣ness, so that if any person happened to stay at Home, or did not send Ambassadors to the Council, he should presently be noted by the Eyes and Fingers of all men. I be∣seech you Sir, what Observer kept count who was absent from the Councils of Nice, Ephesus, Constantinople and Chalcedon? but there was in none of these any Ambassadors from England, Scotland, Poland, Hungary, Spain, Denmark, nor any part of Germany. See, read and consider the Subscriptions, and you will find what I say is true. And why do you not rather wonder that the Britans did not come to those full, famous, celebrated and frequented Councils? Or that the Popes then were so wonderful patient, that they did not presently censure them for Contuma∣cy? But this Papal tyranny was not then grown up, it was then lawful for Pious Bi∣shops and the Holy Fathers, without any Prejudice, to stay at Home. Paul the Apo∣stle, would not trust himself to the Council of Jerusalem, but appealed unto Caesar; and tho St. Athanasius the Bishop was call'd to the Council at Caesarea by the Emperor, yet he would not come; and he also, when he per∣ceived the Arrian Party the strongest in the Council of Syrmium, would not stay, but

presently withdrew and went away; and the Bishops of the West following his Exam∣ple, refused to come to that Council. St. John Chrysostom did not come to an Arrian Coun∣cil, tho he was invited both by Letters and Messengers sent by Arcadius the Emperor. When the Arrian Bishops in Palestine were met together, and had the greatest part of the Votes on their side, Paphnutius an old man, and Maximus Bishop of Jerusalem de∣parted out of the Convention and went away. Cyrillus a Bishop, appealed from the Council of the Patropassians; Paulinus Bishop of Treves, would not come to the Council of Millan, because he saw, by reason of the Fa∣vour and Power of Constantius the Emperor, every thing plied under, and was over-rul'd by Auxentius an Arrian Bishop. The Bishops who came to the Council at Constantinople, would not afterwards come to that which was holden at Rome, to which they were call'd also, which yet was no prejudice to them, tho they were commanded to attend there by Letters from the Emperor; it was then thought a sufficient Excuse, that they must attend the Reformation and Care of their own Churches, tho they saw that the Arrians then prevail'd every where, and that their Presence might have been of a mighty consequence for the abating their Rage.

11. WHAT if our Bishops should now make the same Answers, that they can spare no time from the sacred Ministry, that they are totally taken up in restoring and reforming their Churches, that they cannot be spared from home five, six, or se∣ven

years, and especially in that place where they can do no good? for our Bishops have not the same leisure with those who luxuri∣ously spend their time in Palaces at Rome, and depend upon the Cardinals, and lye at the catch for rich Preferments; for our Churches are so miserably ruin'd and per∣verted by the ill Management of these men, that it is neither a small time nor an ordinary Diligence that can reform them. And now we see plainly that they design a Diversion and mis-spending of our times, that when there is no need of it, we may be drawn from Home, and so may neither promote the Reformation at Home, nor be suffered by them to do it in the Council.

12. For the Pope indeed does but dissem∣ble with the World (that you may not be de∣luded) he intends no Council: nor are you to think that he acts any thing sincerely and truly. He that knows not how to dissemble (said Lewis the 11th. to Charles the 8th. his Succes∣sor) knows not how to Reign: And much more he that knows not how to dissemble, and conceal his Counsels under the Gravity of his Looks, as things go now, will never be able to act the part of a Pope, for that See is supported meerly by Hypocrisie; and is forced to supply the Defects of a natural Strength with pretended Colours and Shews. For if the Popes did indeed think that a General Council was of such wonderful efficacy for the suppressing Schisms, why did they so very long delay so necessary a means of it? Why did they sit still thirty years, and suffer Lu∣thers Doctrine to take root? Why did they

not presently call a Council? Why did they at last call the Council of Trent with great unwillingness and reluctancy, and more by the Impulse of Charles the Emperor, than by their own free Wills? and when the Council had sit almost ten years at Trent, why after so tedious a Consultation, was nothing brought to an Issue? Why did they leave their Business undone? Who hindred them? Who withstood them? Believe me in this my Brother, the Pope has no design now that a Council should meet, or Religion be reform'd, which they perfectly despise. All their Business, Desires and Contentions, aim at nothing but the deluding the Minds of Re∣ligious Men, and the whole World, with the Expectation of a General Council.

13. THEY see long since that their Re∣venues are diminished and ruin'd, that their Arts have not the same success they have had heretofore, that an Incredible number of men do every day fall off from them; there is not now that vast concourse of People to Rome; men do neither esteem nor purchase their In∣dulgences, Interdictions, Benedictions, Absolutions, and vain Bulls at the Rate they have done; the Sales of their Ceremonies and Masses, and all that Whorish Paint is not much valu∣ed; so that a very great part of their Pomp and Tyranny is fallen, their Incoms reduced to a lower Ebb than ever; they and their Par∣tizans are become the Scorn of Children, so that now their whole Concern is at the Stake: Nor is there any wonder that those things should fall, which were supported by no roots. Our Saviour JESUS CHRIST

hath put an end to them, not by Arms or the force of Soldiers, but by an Heavenly Im∣pulse, and the Breath of his mouth; and he will intirely consume and abolish them by the brightness of his coming: such is the force of the Word of God, the Power of the Gospel; and these are the Weapons which will bring down every high thing which is built up or exalted against the Knowledge of God. This Doctrine shall be preached in spite of all throughout the World, and the Gates of Hell shall not prevail against it; the Merit-mon∣gers Shops at Rome do now lye desolate; their Wares (Like the Goods of Porsenna) are cried at a low price, and there is scarce any to buy them; a poor Dealer in Indulgences does now wander about, and rarely finds a Fool that will purchase one. This Sir, is the great Concern; from hence spring the Papal Tears and Cares; they see this Light sprung out of one small Spark, and what now may be the Event when there are so many Fires kindled every where on the Earth, and so many Christian Kings and Princes own and prosess the Gospel? for these men do no serve our Lord Jesus Christ, but their own Bellies. There goes a Story, that when Carneades the Philosopher was at Rome, and made that me∣morable Oration against Justice, amongst other things, he added this, That this Virtue, if it was a Virtue, was not of less use to any part of Mankind, than to the Romans; for they, by Force and Stealth had subdued those Kingdoms to themselves, which of right belonged to other men, and by a most flagrant Injustice had arriv∣ed to the Empire of the World; and that if now

they should fall to the Exercise of Justice, all these must be restored to the right owners, which they possess'd so unjustly; and so they should be re∣duced to their Shepherds Cottages, and poor cold Sheds, which was all they had at first. And so now these, if they should lay aside their Dis∣simulation, and act sincerely, and do their Duty, and give every one what was truly their own, they must then return to the Staff and Scrip again, to Sobriety and Modesty, to the Labours and Duty of a Bishop; for they have heard what St. Augustin said, Bishop, is a Name of Labour, and not of Honour: and that they were no Bishops who sought more to be over the People, than to do them good, and therefore they see that the spreading of the Gospel is of less advantage to them than to any other men in the World; for if ever they should entertain a thought of reforming, they are undone, and therefore now they fill the World with Tumults and Disorders; as Demetrius the Silver-Smith heretofore did, when he saw his Trade was going down. And this is the true cause why Councils are now call'd, and the Bishops and Abbots are assembled; for this seems now the cunningest way, to prolong the time for some few years, by suspending the minds of men with Expectation: and in the interim, many things (as is usual) may happen, a War may break out, some of the Princes may dye, and the strange Inclinations of Men towards the Reformation, may be blunted by delays, and languish by degrees, and in the mean time (as one said) I hope something will be done.

14. OF old, when the Athenians (after they had beaten the Persians out of Greece) began to rebuild their Walls, which they themselves had levell'd with the Ground dur∣ing the War. And the Lacedemonians, that they might still have the Athenians at their Mercy, did severely prohibit them not to do it: Themistocles the General of the Athenians, promised that he would go to Lacedemon, and deliberate with them about this Business; and accordingly, when he had began his Journey, that he might gain time, first he pretended a Sickness, that he might stay a while by the way; and when at last he got to Lacedemon, he began one Delay after ano∣ther, one while the Articles did not please him; another while, he must consider of them a while; now he must stay for his fel∣low Ambassadors, without whom he could do nothing; and soon after, he must send Messengers to Athens, to know their Plea∣sures, and in the interim, whilst he was spinning out the time, the Athenians fortified their City, that in case any Force were im∣ployed against them, they might be in a con∣dition to repel it: and just thus our Adversa∣ries, by gaining one day after another, and pretending to refer all thins to a Council, in the mean time build their own Walls, whilst we sit still and expect I know not what Wonders from them, and in the end; when they have taken their Measures, and put their Affairs out of danger, then they will shut us out of doors, and tell us that no Council can be held, nor any thing else done.

15. FOR it is worth the while to consi∣der their Arts and Stratagems; how often have Councils been call'd, and yet have not met? how often has a small flying Rumour defeated all their Preparations, and other mens Expectations? How often have the Purple Dons slipt home, without doing any thing, and adjourn'd the next Session to the ninth or tenth year? How often has the Weather, Provisions, the Place, or the Time not suited with their Humors? For the Pope alone calls the Councils, and dismisseth them when he will: if any thing doth not please him, or things begin to go cross to his Inter∣est, presently you hear his Valete & Plaudite, Clap your Hands and farewell. A Council was call'd at Basil, great numbers assembled from all Places, many things were seriously debated: Pope Eugenius is condemn'd as an Heretick and a Simonaical Prelate by all the Votes; and Amideus, Duke of Savoy substituted in his place. Eugenius, as he had reason, takes this ill, as a thing of bad example to Posteri∣ty; his Power being very much above all Coun∣cils: no Council can meet (said he) but by his Order, nor determine any thing against his Will, therefore it is a lewd thing to search into his Life in a Conventicle of Bishops. So without delay, he calls the Council first to Ferrara in Italy, and then translates it to Florence. What is the matter I pray? did Pope Eugenius think the change of Air would produce a change in their Minds, or that the Holy Ghost would give Answers more wisely in Italy, than he had in Germany? No, he did not seek Christ in all his Changes, but his

own dear Interest; he saw that in Germany, Sigismund the Emperor was his Enemy, and that his authority, and the Favour he had there, was too great; and he thought that if these Fathers were transplanted from those cold Climates into Italy (they might like trees removed) become more mild, and their Fruit more pleasant: for (O immortal God!) that is not now any part of the Business of a Council to find out the Truth, or suppress Falshood; the only Business of Popes in Councils in these latter Ages, has been the confirming the Roman Tyranny, the promot∣ing Wars, the imbroiling the Christian Princes, and engaging them one against another; the Le∣vying Mony, sometimes for Expeditions into the Holy Land, at other times for the building St. Peters Church; sometimes for I know not what other Uses, or rather Abuses, which all tended to promote the Luxury and Lusts of a few ill men: and these were the only Aims of all the late Councils, for as for the Errors and Abuses, as if there had been none, no∣thing could ever be handled.

16. Petrus Alliacensis complain'd much in the Council of Constance, concerning the Ava∣rice and Insolence of the Court of Rome: But what did he gain by it? What part of their Avarice or Insolence was ever restrain'd by the Authority of any Council? and he moved too that the number of Holy Days, and the Herds of lazy Monks might be diminished; and another (in a certain Work which is call'd the Tripartite, and is put in the end of the Council of Laterane) saith, that the whole World is scandalized, and speaks against the vast

Multitude of begging Fryars, and the Fathers in that Laterane Council say, We command all men streightly for time to come, not to invent any more new Religious Orders. From these times to ours, what has been done concerning Holy Days I know not, but it is highly probable there hath been no diminution of them: but the Order of Monks hath been infinitely encreas∣ed; for the late Popes have added the Jesuits, the Capuchins, and the Theatins, as if we had not had before a sufficient Swarm of Idle ••el∣lies. John Gerson, Chancellor of Paris offer∣ed to the Fathers of the Council of Constance a Catalogue of LXXV. Abuses in the Church of Rome, which he earnestly desired might be re∣formed; but now of so great a number, what one Abuse have they since reformed? Johan∣nes Picus Mirandula writes to Pope Leo, that he would diminish the number of vain Cere∣monies, and curb the Luxury of the Priests. Af∣ter this, a great number of Bishops met in the Laterane Council, with a mighty expecta∣tion of the whole World; but what one Cere∣mony did they cut off? What one Priest did they punish for Luxury and Wickendess? the Poet Mantuan complained (by name) of the Manners of the Church of Rome. St. Ber∣nard the Abbot wrote thus to Eugenius the Pope, your Court sometimes receives good Men, but it makes none: the bad do there thrive, the good are ruin'd. And concerning the misera∣ble state in which the Church then was, he writes that from the Crown of the Head to the Sole of the Foot there is no soundness. And a∣gain, where is he that preacheth the acceptable year of the Lord? they do not (saith he) in these

times keep but corrupt the Spouse of Christ; they, do not keep, but kill and devour the Lords Flock. Pope Adrian the VI. when he sent his Legate into Germany, did ingeniously and truly con∣fess that the state of the whole Clergy was ex∣treamly corrupt: all we, the Ecclesiastical Pre∣lates (saith he) have declined every one into his way, and there is not now one that doth good, no, not one. Albertus Pighius confesseth, that in the very Mass, which they will have to be most sacred, and in which they place the Center of all the Christian Religion, there may be found Abuses and Errors. And why should Words be multiplied? I omit other Witnesses, for they are almost infinite; ma∣ny Councils have been held since that time, and Bishops assembled; and the Synod of Ba∣sil was expresly call'd, as they then pretended, for the Reformation of the whole Clergy; but notwithstanding, from that time for∣ward, Errors increased every where, and the Corruptions of the Clergy became twice more than they were before.

17. THE Cardinals who were nominated and chosen by Pope Paul the III. to consider the State of the Church, gave in this Answer, That there were many things faulty in the Church, and especially in the Manners of the Bishops and inferior Clergy; that the Bishops were lazy, and did not teach the People, feed the Flock, or take care of the Vineyard; that they lived in the Courts of Princes, and were rarely resident; that there was sometimes three, and at others, four Bishopricks held in commendam by one Cardi∣nal, which tended very much to the Dammage of the Church: for those multiplied Offices (as they

said) were not compatible or to be held together (nor could be well managed by any one person) and that all the Cloystered Orders should be banished out of the Church. After this, there was a Council at Trent; but did the Bishops from that time begin to feed the Flock? or did they cease from their former Non-residence, or abstain from frequenting the Courts of Princes? did the Cardinals cease from multiplying Bishop∣ricks? or was any care taken that the Church might have no dammage by it? were the Conventual Orders diminished? is Religion reformed amongst them? what occasion then was there that so many Bishops should be assembled from very distant places, or should to no purpose deliberate so many years concerning the Reformation of the Church? this in truth is just as if the Pharisees should pretend to restore the Temple of God to its former Sanctity.

18. THEY confess the errors and Abu∣ses, convoke Councils, fain a great care of Religion and Piety, promise their utmost Labour and Industry for the restitution of whatever is fallen into decay, and that they will joyn with us in this Work. That is, just after that manner as the Enemies of the People of God of old said, that they would, together with Nehemia, help to build the Temple of the Lord; for indeed their design was not to promote the building of the Temple of the Lord, but to hinder it as much as they could possibly: they would willingly make a Peace with us, but it is upon the terms offer∣ed by Nahash to the Jews of Jabesh, if we will suffer them to bore out our right Eyes; that

is, if we will suffer them to deprive us of the Word of God, the Gospel of our Salvation.

19. FOR have they any concern for Re∣ligion? do they take any care of the Church of God, who never regarded the Wrath of God, nor the Salvation of the People, nor any part of their Office? they say, let Pan take care of his Sheep. They in the mean time mannage Wars, Hunt, take their Pleasures and fare deliciously. That I may not mention any thing that is more base. O immortal God! who can think that these men ever think on the Church of God or Religion? when or what Errors will these men ever remove? what Light will they afford to us? what∣ever you say, tho you could bring the Sun it self in your hands, yet they would never the more see. They excuse, paint, and comb as much as ever they can, the most manifest Errors, as Symachus or Porphyrius heretofore did the Heathen Errors and Follies. All their business is to perswade the World that they have not deceived the People, and that they have not err'd in any thing; or if they sometimes prevail upon themselves to reform any thing, which they never, or very rarely and sparingly do, they imitate Alexander the Roman Emperor, who not being totally averse to the Christian Religion, is reported to have worshiped Christ and Orpheus in the same Chappel; or as the ancient Samaritans re∣tained together the Worship of the true God, and the Service of Idols; so they will some∣times perhaps receive some part of the Gospel upon condition that they may at the same time retain their Superstition and their doting

Errors; they receive some Truths, upon condition they may hold some other things which are false; they do so approve ours, as not to disapprove their own; and so they do not take away Abuses, but colour them over, and only new case the old Pillars.

20. THIS is their way of reforming the Church of God, thus they celebrate Conventi∣ons and Councils; the Truth is not served, but Affection, the better part is brought under by the greater; the very Name of a General Coun∣cil is beautiful and glorious, but Poison is of∣tentimes given in a beautiful Cup: for it is not sufficient that some Bishops and Abbots meet in one place; the efficacy of a Council is not placed in Miters and Purple Robes; nor is whatever a Council decrees, presently to be taken for an Oracle. It was a Council of which the Prophet Isaiah writes thus,* 1.2 Wo to the rebellious Children, saith the Lord, who assem∣ble a Council, but not by me; take Council, saith he, and it shall come to nought, in another place. It was a Council of which the Prophet David saith thus, The Kings of the Earth stand up, and the Rulers take Counsel together against the Lord, and against his Christ. It was a Council which condemn'd the Son of God Jesus Christ to the Cross; it was a Council, and celebrated at Carthage under St. Cyprian, which decreed that those that were baptized by Hereticks, when they returned to the Church should be rebap∣tized; which Error was afterwards forc'd to be repeal'd by so many Councils and Writings of the Fathers. And: what need is there of so many Words? The second Council of E∣phesus was openly for Eutyches, that the Hu∣mane

Nature of Christ was changed into the Di∣vine. The second Council of Nice decreed a manifest Idolatry in the Worship of Images. The Council of Basil, as Albertus Pighius saith, decreed against all Antiquity, against Na∣ture, against Reason, and against the Word of God. The Council of Ariminium wickedly decreed for Arrius, that Christ was not God; and to conclude, many other Councils afterwards erred too, as the Selucian, and the Syrmian, which did both condemn the Homousians or Catholicks, and also subscribed to the impious Heresie of the Council of Ariminium. Why do you doubt? the very Council of Chalce∣don, which was one of the four which Pope Gregory compar'd to the four Evangelists; Pope Leo made no Scruple to accuse that very Council of Temerity of Rashness.

21. THUS we see some Councils to have been contrary to other Councils; and that as Pope Leo quash'd the Acts of Adrian, Stephen of Formosus, John of Stephen; and that as Pope Sabinian commanded all the Wri∣tings of Pope Gregory to be burnt as perverse and wicked; so very often a latter Council has abrogated all the Decrees of a former. The Council of Carthage decreed, that the Bishop of Rome should not be call'd the highest Priest, or the Prince of the Priests, or by any other such like Title: but the latter Councils have not only call'd him the High Priest, but the Great Pon∣tiff, and the Head of the Universal Church. The Eliberitan Council decreed, that it should not be lawful, that what was worshipped should be painted on the Walls of the Churches. The Council of Constantinople decreed, that Images

were not to be endured in the Christian Churches; on the other side, the second Council of Nice did allow them not only to be erected in Churches, but also to be worshiped. The Late∣rane Council under Pope Julius the II. was call'd for no other purpose but to rescind the Decrees of the Council of Pisa: thus the lat∣ter Bishops frequently oppose the forgoing, and some Councils damm up the Lights of o∣thers; and these men will not be bound, e∣ven by their own Councils, any farther than they please and is for their Convenience, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, brings Grist to their Mill. The Council of Basil decreed, that a Council of Bishops is above the Pope; but the Laterane Council under Pope Leo, decreed the Pope to be above a Council. And the Pope doth not only carry himself so as if he thought so; but also if any man is of the Opinion of this Council, he commands him to bo reputed a Here∣tick. I pray Sir, what would you do here? whatever you say or think, either the Pope or the Council will make you a Heretick, and all the Popes for some Ages, have op∣posed these Truths of the Council of Basil; and therefore in the esteem of the Council of Basil, all the Popes, for all these last Ages, are Hereticks. The same Council with one Voice, deposed Pope Eugenius for Simony and Schism, and named Amideus for his Suc∣cessor. But yet Eugenius did not regard the Decree of the Council, and altho he was a Simonist and a Schismatick, yet he did not cease to be the Successor of St. Peter, the Vi∣car of Christ, and the Head of the Catholick Church, and in spite of all, retaind his former

Dignity, and was born as before on the shoulders of Noble Men magnificently and loftily. And Amideus, a simple man, like one unhorsed, walked upon his Feet, and thought himself happy enough, that of a Pope he was become a Cardinal. The late Council at Trent made a Decree, that the Bi∣shops should teach the People, and that no one of them should at the same time have two or more Bishopricks: they on the other side, contrary to the Canon of their own Council, enjoy Pluralities, and teach no∣thing, and so they make such Laws as they will not be bound by but when they please; at this rate have they ever valued their own Councils and Decrees.

22. AND now (Sir) what reason have we to expect at this time a better Event of things? for, for what cause, upon what hope and Expectation is the Council held? be pleased Sir, to consider with your self but this one thing, what kind of Men they are, up∣on whose Fidelity, Learning and Judgment the weight of the whole Council, the debat∣ing all those great Questions, and the sum of the whole Affair depends? they are indeed call'd Abbots and Bishops grave Men, and great Names, and, as it is thought, of great account in the Management of the Church of God; but if you strip them of the Names, Robes, and Personages of such Men, what have they that is at all like a Bishop or an Abbot? for they are no Ministers of Christ, no Dispensers of the Mysteries of God; they do not attend the reading, nor teach the Gospel, nor feed the Flock, nor till the

Ground, nor plant the Vincyard, nor light the Fire, nor carry the Ark of the Lord, nor perform the Ambassie of Christ, nor Watch, nor do the Work of an Evangelist; they do not fulfil their Ministery, they entangle them∣selves in secular Affairs; they hide the Trea∣sure of their Lord, and take away the Keys of the Kingdom of God; they neither go in themselves, nor do they suffer others to enter; they beat their Fellow Servants; they feed themselves and not the Flock; they sleep, they snore, they feast, they fare deliciously; they are Clouds without Water, Stars with∣out Light, dumb Dogs, slow Bellies, and as St. Bernard said, they are not Prelates but Pi∣lats; not Teachers, but Seducers; not Pasters, but Impostors: the Servants of Christ (saith he) serve Antichrist. And these are the only men to whom the Popes will allow a Place and Vote in the Council; in their Judgments and Pow∣er will they have the whole Care and Admi∣nistration of the Catholick Church to be: Pope Pius hath now chosen these alone to put his Trust in; but O good God! what kind of Mortals, what sort of Men are these? and yet as they think, all these Queries are ridi∣culous: for it is not, say they, one farthing difference, whether they be Learned or Pi∣ous or no, or what they will or think; for in truth it is sufficient if they can but ride upon a Mule, and with great State and Noise make the publick Cavalcade to the Council, and when they cam•• there say nothing. If Sir you will not believe me, and conceive I have fain'd all this for Diversion and Sport, be but pleased to hear the Honorable Judg∣ment,

and what the most sacred Faculty of the whole Sorbon decreed in this case; that, say they, which our Master have said con∣cerning a legitimate Assembly, is, That it is to be noted, that to the legitimate assembling of a Council, it is sufficient that the Solemnity and Form of the Law be solemnly observed: for if any man would bring this in question, whether the Prelates that sit there have a good Intention, and whether they be learned, and whether they have the Knowledge of the Holy Scripture, and a mind well disposed to sound Doctrine, the Process would be infinite; for they it seems who sit as mute as the Statues of Mercury, and know not in the least what Religion is, will yet answer wondrous well and aptly concerning the sum of Religi∣on, and whatever they say, cannot possibly err.

23.* 1.3 AND all these are bound to the Popes Interest, not only by their Error and Ignorance, but by the Tye and Religion of an Oath; so that if they should chance to think right, yet, unless they will be prejured, they must not speak what they think, and openly profess and own the Truth; so that they must of necessity be false to God or man, for they all swear in this very form:* 1.4 J. N. Bishop, from this hour forward will be faithful to St. Peter, and to the Holy Apostolick Church of Rome; to my Lord Pope N. and to his Successors canonically entering: I will neither be of Counsel nor in any Action whereby he may lose his Life or Limbs, or be taken Prisoner; that Counsel which he shall impart to me by Letters or by Messengers, I will discover to man to his Damage: I will be a Helper to defend the Papacy of the Church of Rome, and the Canons of the Holy Fathers, and to retain

them against all men. Of old, when the Priests of Apollo Pythius spoke plainly in favour of Philip King of Macedonia, there were some who facetiously said, that Apollo began 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to Philippize. And now we see plainly, that nothing is decreed in the Coun∣cil but by the Will and Consent of the Pope; why may we not say that the Oracles of the Councils do 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Papize, that is, speak no∣thing but what the Pope please? Verres of old acted wisely, of whom it is reported, that being plainly guilty of many Crimes, he would not commit his Reputation and Fame to any but confiding men of his own Flock and Party. But yet the Pope is many degrees wi∣ser, for he will not have any Judges but such as he knows will not determine any thing a∣gainst his Will, because they have the same Interest he hath, and esteem all things by the relation they have to their Pleasures and Bel∣lies; and yet if they would they could not do otherwise, because they are bound to him by an Oath too: indeed they place the Bible in the midst of the Council, because they would seem not to act any thing against the Prescrip∣tion thereof, and yet they only look upon it at a good distance, but never read one word of it: in truth they bring with them a prejudi∣cated Sentence, and never attend what Christ saith, or determine any thing, but as it best pleaseth them.

24. AND thus is all that Liberty which ought to be in all Consultations, and especial∣ly in those which concern holy things, and which doth best befit the holy Spirit, and the Modesty of Christian Men, wholly taken a∣way

St. Paul saith,* 1.5 that if any thing be re∣vealed to another that sitteth by, let the first hold his Peace; but these men command him to be forthwith taken and hurried to Prison and burnt, who shall but mutter any thing to the contrary: as the cruel Death of the two holy and stout men John of Hus, and Jerome of Prague is an excellent Witness against them; which two men they murthered contrary to the publick Faith, and were thereby false both to God and Man. So the false Prophet Zedechias,* 1.6 when he had made himself a pair of iron Horns, smote Micaiah the Prophet of the Lord, and said, hath the Spirit of the Lord left me, and come to thee? thus having now excluded all others, they reign in Councils alone, and have the sole Right of Suffrages, and so make and divulge such Laws as the Ephesians did of old. Let no man (said they) who 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 wiser than the rest, presume to live here, upon pain of Banishment and Transportation: for these men will hear none of us.* 1.7 About ten years since, in the late Council at Trent, the Ambassadors of the Princes of Germany and of the free Towns who came thither, that they might be heard, were excluded out of the Assembly, and denied the Liberty of Speech: for the Bishops and Abbots said they would suffer no free Debate of the Cause, nor would they determine the Controversies by the Word of God; and that those of our Side were not to be heard, except they would recant; which if they refused, they were to expect no other terms in the Council, but to

be condem'd; for Julius the III. in his Brief, by which he call'd that Council, publickly declared, that if they did not change their Minds, they should be condemned for Hereticks without ever hearing their Cause. And Pius the IV. who hath now resolved to call again that Council, hath by the prejudice of his own sin∣gle Judgment, commanded all those who have made defection from the Authority of the Church of Rome (that is, the greatest part of Christendom) without ever seeing or hearing them to be taken and reputed Hereticks. They are wont to say, and that upon all occasions, that all things are well, and that they will not suffer the least part of their Doctrine and Religion to be altered. Albertus Pighius saith, that without the Command of the Church of Rome, the most plain place of Scripture is not to be be∣lieved. Now is this their way to restore the Church to her Integrity? Is this their seek∣ing Truth? Is this the Liberty and Modera∣tion which be••its a Council?

25. AND altho these things are most un∣just, and most contrary to the Practice of the ancient Councils, and the Usage of mo∣dest and good Men in their Deliberations; yet it is much more unreasonable, that whereas the whole World complains of the Ambition and Tyranny of the Pope of Rome, and is perswaded, that until he is reduced to a better Order, all their Labours for the Re∣formation of the Church of God will be in vain, and nothing will be done; yet at last, all things are referred to him alone, as to the

most equal Arbiter and Judge. But (O good God!) to what Man? I will not now say any of these things against him; that he is an Enemy of the Truth, an Ambitious Co∣vetous Proud Man, who is already become intolerable to his own: But I say that it is the utmost pitch of Folly and Injustice, to make him the sole Judge of all Religion, who commands all his Dictates to be had in the self same Honour and Esteem as the Words of St. Peter are; and saith, that in case he should Mislead a thousand Souls, and carry them with himself to Hell, yet no man ought to repre∣hend him for it: Who saith, he can make In∣justice to become Justice: Whom† 1.8 Camotensis confesseth to have corrupted the Scriptures, that he might have a Plenitude of Power. And why should I use more words? whom his own Companions and Ministers, Joachi∣mus Abbas, Petrarcha, Marsilius Patavinus, Lau∣rentius Valla, and Hieronymus Savanarola have not obscurly hinted to be the Antichrist. To the Judgment and Will (I say) of this one Man are all things submitted, that this very Criminal may be both the Party accused, and the Judge of his own very Case; that this guilty man may sit aloft upon a Throne, and his Accusers stand beneath, whilst he gives Sentence for himself: for Pope Julius had given us these just and reasonable Laws. There is (saith he) no Council which is valid, nor ever shall be, unless supported by the Authori∣ty of the Church of Rome. And Bonifacius the VIII. saith, that every Creature ought to be sub∣ject

to the Church of Rome; and that as they ten∣der their Salvation. And Pope Pascal useth this Expression, as if any Councils had given Laws to the Church of Rome, when in truth, all the Councils have been held, and received their Force from the Authority of the Church of Rome; and in all their Statutes, the Authority of the Pope of Rome is plainly and apparently excepted. And another saith, whatever the Pope approves or disapproves, we ought also to approve or disap∣prove: and what the Pope allows, no other man may disallow. And another Flatterer, who has lost all Modesty, saith, that altho the whole World should contradict the Opinion of the Pope in any thing, yet it seems but reasonable to stand to the Iudgment of the Pope. And ano∣ther no less impudently saith, it would be a sort of Sacriledge to dispute concerning an Action of the Pope; who, tho he is not a good man, is yet ever presumed to be such. And another more impudently, The Pope (saith he) hath a Hea∣venly Will, and therefore in those things which he wills, his Will is instead of a Reason to him; nor is there any man who may say to him, why dost then act thus? And that I may pass by many other things which might be alledged here, because they are without number, and at length come to a Conclusion, Pope Innocentius the IX. more impudently than any other, useth these words, This Judge (the Pope) may neither be judged by the Emperor, nor by Kings, nor by the while Chrgy, nor yet by all the people. O immortal God! how little is wanting of the Pride of Luciser.* 1.9 I will ascend above the

North, and I will be like the most highest. If all these things are true, and the Popes have not belyed the World, what need is there of a Council? or if they will hold a sincere and free Council, let all these things be con∣demn'd as dishonest and insolent Lyes, and let them not only be laid aside, as to the court, and use of them, but be razed out of all Books, that the sum of Affairs may never more be left to the Will and Lust of one man; and he too for many most just causes suspected. But now on the contrary, the Popes say they cannot err, and that the Word of God is to be regulated according to their Prescrip∣tion; and besides all this, before they enter upon their Papal Dignity, they take an Oath that they will maintain the Faith of many late Councils (in which all things are most fearfully depraved) and they promise most religiously, that they will not change any thing: and therefore what wonder is it, that no good is done by Councils, that Errors and Abuses are not taken away; that the Ambas∣sadors of Princes are to no purpose call'd to∣gether, from such distant places, out of all Lands? and yet I hear that there are some good men at this time, who not well consi∣dering what they say, tho they condemn the Pride of the Pope and his Persian State and Magnificence, and his Epicurean Con∣tempt of all Religion, yet they would pre∣serve for all that, his Authority safe and in∣tire; and tho sometimes they confess him to be Antichrist, yet for all that, as soon as he

ascends that Chair, they do not question but he is the universal Bishop, and the Head of the universal Church of Christ; and here they please themselves, as if the Holy Ghost were necessarily fixed to the Pope Court in the Adrian Mole; but there is a Proverb, that the Place doth not sanctifie the Man, but the Man the Place. And St. Jerome, as he is cited by them, saith, they are not the Children of the Saints, who hold their Places, but those who imitate their good Actions; for otherwise, as Christ said, the Scribes and Pharisees sate in Moses his Chair, and he commanded his Disciples to ac∣knowledge and submit to their Authority, so far as they answered out of the Word of God. What (saith St. Augustin) hath Christ said more here, than that the Voice of the Shepherd was heard out of the Mouth of a mercenary Servant? for sit∣ting in that Chair, they teach the Law of God, therefore God teacheth by them; but if they will teach their own things, do not hear them, do not do them; for St. Paul saith, Antichrist the Man of Sin shall sit in the Holy Place; and therefore St. Jerome doth well admonish us, thou dost attend St. Peter, but then consider Judas; thou submitest to Stephen, but cast an Eye towards Nicholas as the same time; Church Dignity doth not make a Christian. Thus St. Jerome, and certainly it is said that Marcellinus the Pope did sacrifice to Idols: Pope Liberius was an Arrian, Pope John the XXII. was a Heretick, in the point of the immortality of the Soul; Pope John the VIII. was a Woman, and in her Pope∣dom, by a lewd Lust, committed Adultery, and

in a Procession, in the midst of the Pomp, before the Eyes of the Bishops and Cardinals, she brought forth a Child; and Liranus saith, that many Roman Popes apostized from the Faith of Christ; and therefore we must not trust too much to Places, Successions, and vain Titles of Dignity. The impious Nero was descended from Metellus the Pious, and Annas and Caia∣phas succeeded to Aaron, and an Idol hath often been put in the place of God.

26. BUT Sir, I beseech you, what is that vast Power and Authority that they so very insolently boast of? Or from whence had they it? from Heaven or from Men? Christ (say they) said to Peter, upon this Rock will I build my Church: in these words the Pa∣pal Power is confirm'd, for the Church of Christ is placed upon Peter as upon its Foundation; but Christ in these words gave nothing to St. Pe∣ter apart from the rest of the Apostles, nei∣ther did he here make any mention of the Pope or City of Rome. Christ▪ is that Rock, Christ, is that Foundation: No man (saith St. Paul) can lay another Foundation, than that which is already laid, which is Jesus Christ.

27. And St. Augustin, upon this Rock (saith he) I will build my Church: by the Words, upon this Rock (saith he) is understood the Con∣fession made by Peter, saying, thou art Christ the Son of the living God; for (saith he) it is not said thou art a Rock, but thou art Peter, but the Rock was Christ. And St. Basil, upon these words, upon this Rock, that is (saith he upon this Faith I will build my Church. And the most ancient

Father Origen, the Rock (saith he) is every Dis∣ciple of Christ, after he hath drunk of the Spi∣ritual Rock which follows; and upon every such Rock is all the Churches Doctrine built. Now (Sir) if you will suppose that the whole Church is built only upon Peter, what will you say of John the Son of Thunder, and all the rest of the Apostles? Or shall we dare to say that the Gates of Hell shall never prevail against Peter only, but against the rest of the Apostles and Heads of the Church those Gates may prevail? or rather is that Saying, that the Gates of Hell shall not prevail, to be un∣derstood of all and every one of them of whom it was spoken? and so is that other Expression to be taken too, upon this Rock will I build my Church. And are the Keys of the Kingdom of Heaven given only to Peter by Christ, or was no other of the blessed (Apostles) to receive them? But if that Ex∣pression, to thee will I give the Keys of the Kingdom of Heaven, be to be understood as spoken to all the rest as well as to Peter, why then should not all that was spoken, as well what went before, as what follows after, tho spoken to St. Peter, yet be common to all the Apostles? There is (saith Hillary) one happy Rock of Faith, which Peter confessed with his Mouth; and again, upon this Confession of Peter's is the Church built; and not much after, this Faith is the Foundation of the Church. And after the same manner the other Fathers also Jerome, Cyril and Bede say, the Church is built not upon Peter, but upon the Faith

of Peter, that is, on Jesus Christ the Son of God, whom Peter, by an Heavenly instinct, confessed, Peter (saith St. Augustin) was so call'd from the Rock, not the Rock from Peter; nor did Christ say, I will build my self upon thee, but I will build thee upon me. And Nicholas Liranus, tho he is not always a good Author, for you know in what Age he lived, yet he rightly took this; upon this Rock (saith he) that is, upon Christ: and therefore the Church can∣not depend upon any man, by reason of his Dignity and Ecclesiastical Power, for many Popes have proved Apostates.

28. IN what then is this Papal Autho∣rity placed? In Teaching, but they teach nothing; in administring the Sacraments, but they do not administer them; in feed∣ing, but they feed none. Now this is all the Power which Christ bestowed upon the Apostles; Go ye (said he) into all the World and preach the Gospel, &c. hence forward ye shall be Fishers of Men; and as the living Fa∣ther sent me, so I send you. But as to these, whither go they? what do they teach? what do they preach? what do they fish for? from whence go they? or by whom are they sent? their's is nor Apostolick Autho∣rity, but Pride, and an intolerable Lordship usurped by Force and Tyranny. None of us (saith Cyprian) calls himself Bishop of Bi∣shops, or compells his Partners to a necessitated Obedience by a Tyrannical Terror. Seeing every Bishop may use his Liberty and Power accord∣ing to his own Discretion, as he cannot be judg∣ed

by another, so neither can he judge another. And as the other Apostles (saith he) were the same which Peter was;* 1.10 so all Bishops are endow∣ed with this equal Partnership both of Honour and Power. And St. Jerome (saith, greater is the Authority of the World, than that of any City. Why then do you produce to me the Custom of one City? Why do you vindicate that Paucity, from which this Pride arose against the Laws of the Church? Where-ever a Bishop is setled, whe∣ther at Rome, or Eugubium, whether at Con∣stantinople or Rhegium, he is of the same Worth, and of the self same Priesthood; the greatness of Riches, and the Humility of Poverty makes not one Bishop superior or inferior to ano∣ther. And St. Gregory (saith, Peter was a prin∣cipal Member in the Body; John, Andrew, and James were the Heads of particular People, and yet all of them are Members of the Church in one Head; yea, the Saints before the Law, those under the Law, and those under Grace, and all those who make up the Body of our Lord (the Church) are to be accounted Members, and no man ever yet desired to be call'd an UNIVERSAL.

29. THIS is that Power which some men defend so stoutly in this Age; so that whatever they think of the Popes Life or Re∣ligion, yet they would have this Authority Sacred and untouched, as if the Church of God could not be safe without it: or as if, without the Popes Will and Consent, a Council could be no Council; and that if the whole World should think contrary to

what he doth, it would be nothing. And therefore when you see (Sir) that these things are thus ill managed, you ought not to won∣der; that when nothing is now sincerely and truly acted in Councils, our Men had rather stay at home, than travail so far to no pur∣pose, to a Place where they are sure to lose their Labour and their Cause too.

30. BUT Sir, you say in the next place, it is a Sin to change any thing in Religion, without the Consent of the Pope and a Council. Why Sir? the very Popes themselves have changed almost the whole State of the Primitive Church without any Council; and tho this is indeed a very specious and winning Propo∣sition, yet it is made a Cover and Defence for most foul Errors; for they only seek to delay the Minds of Men with a tedious Expectation, that by lingring and wea∣riness, they may take off their Edge and Keenness, and so by degrees, make them cast off all Hopes of a Reformation. For, what would they have the People of God be deceived, err, be deluded and involved in Error, and in the Ignorance of God, and be led into eternal Ruine and Destruction, whilst the Pope calls a Council, and the Abbots and Bishops (meet, debate, settle things) and then return home? Is it not lawful for any of us to believe in Christ, to prosess the Gospel, to worship God rightly and truly, to fly from Superstitions and Worship of Idols, except these men please to give us

leave? In truth, the state of the Church of God were very deplorable, if in the midst of so many far spread, gross, blind, foul, apparent and manifest, Errors, so that our very Enemies themselves cannot de∣ny them; nothing could be done for her Relief, without the Concourse of the whole World and a General Council, or at least, of such a Council as we cannot hope for with any certainty, and the event of which, if we now had it, is much more uncertain. When of old, the Per∣sians invaded Greece, and began to destroy all before them, and the Lacedemonians whose valour was then much famed amongst the Grecians, and therefore it was but reasonable they should have been the first in the defence of their Country; yet because they had an ancient Custom and a Superstitious conceit that had possessed them from the time of Ly∣curgus, that it was ominous and unfortunate to begin a Martial Expedition at any other time than that of the full Moon, therefore they sat still and suffered their Enemies to plunder and burn their Country, whilst they were foolishly expecting that period of the Moon, which was most opportune and fit∣ting to begin their defence in. But at last they bethought themselves and cried, There is equal danger in the delay. The safety of the Church is in danger, the Devil like a ramping and a roaring Lyon goes about seeking whom he may devour; simple men are easily drawn into the snare, and

tho they are very often touched with a Zeal for God, yet out of Ignorance and Misperswasion, they persecute the Son of God: And as Nazianzen (saith, When they think they are in Arms for Christ, they do really fight against him. And the Bishops who ought in the first place to take care of these things, either like vain Night-Spi∣rits throw every things into Disorder and Confusion; or (that I may tell the truth without disguise) encrease the Errors, and double the darkness. Now Sir, after all this should we have sit still and expected the determination of these Fathers with our Arms folded together, and doing no∣thing? No, St. Cyprian (saith, There is but one Episcopacy (in the whole Church) a solid and intire part of which, is enjoyed by every Bishop: and every one shall surely give an ac∣count to the Lord for his own part. Their blood will I require at thy hand, saith the Lord. And if any man puts his hand to the Plough, and looketh back, and is solicitous what others may think of him, and expects the Authority of a General Council; and in the mean time hides his Lords Trea∣sure he shall hear, thou sloathful and wicked Servant: Take him and cast him into outer darkness. Suffer (saith Christ) the dead to bury their dead, but come thou and follow me. The truth of God depends not upon men. In Humane Counsels it is the part of a wise man to stay for the judgment and consent of men; but in the Affairs of

Religion, the voice of God ought to super∣cede the need of all others; which as soon as a devout Soul has heard, he yeilds presently, submits, and neither stands off, nor expects any other; for he knows that then he ought neither to believe the Pope nor Council, but the Will of God thus revealed. And this voice is to be obeyed, tho opposed by all men. The Prophet Elija immediately obeyed God, tho he did believe that he was alone. Abraham upon the Admonition of God went out of Cal∣dea, Lot went out of Sodom, and the three Children made a publick Confession of their Religion, and openly detested Ido∣latry, without expecting a General Coun∣cil. Go out of her (saith the Angel) and be not partakers of her sins, that ye partake not of her Plagues; he doth not say stay for a Synod of the Bishops. Thus the true Re∣ligion was at first published, and so it must be now restored. The Apostles at first taught the Gospel without any publick Council, and without any such Council it may now be called back, and reinstated. But if Christ himself or his Apostles in the beginning would have delayed and put off the whole business till a future Council. When should the 〈◊〉〈◊〉 of them have gone out into all Lands? How should the Kingdom of God have suffered force, and the violent have taken it by a kind of Invasion? Where had the Gospel now been? Where would the Church of God have

been? In truth we neither fear nor fly from a Council, but rather wish for and desire it, so it may be free, genuine, and Christian, and may be conven'd after the pattern of that of the Apostles: pro∣vided that the Abbots and Bishops may be discharged of their Oath, by which they are now bound to the Popes of Rome; and that whole Combination now on foot may be dissolved; provided those of our Party may be freely and modestly heard, pro∣vided they be not condemned before they are heard: And lastly upon condition that if any thing be done, no one man may weaken or rescind all again. But now whilst we saw that the present manners and times would not allow us thus much; and that the most absurd, silly, ridiculous, superstitious, and wicked things were most stifly defended, only because they had been heretofore received, and purely for custom sake. We judged it to be our duty to provide for, and take care of our own Churches in a National Council.

31. FOR we know that the Spirit of God is neither bound to any place or number of men. Tell it (said Christ) to the Church: To wit, not to the universal Church which is spread all over the World, but to the particular, which may meet in some one place. Wheresoever (saith he) two or three of you are gathered together in my Name, there am I in the midst of you. So St. Paul, that he might reform the Churches of Co∣rinth

and Galatia, did not command them to stay for a General Council, but wrote to them that they would forthwith cut off all Errors and Disorders: And so heretofore whilst the Bishops slept and did nothing, or rather defil'd and polluted the Temple of God, God by extraordinary ways ex∣cited others who were great men, and of generous minds, to reform whatever was amiss.

32. BUT then, Sir, we have done no∣thing rashly, nor without very great rea∣son, nothing but what we saw was law∣ful at all times to be done; and which had often been done by the Holy Fathers without any blame. And thus calling to∣gether the Bishops, and a very full Synod, by the common consent of all our States, We cleansed the Church of those Dregs and Corruptions which either the careles∣ness or malice of Men had brought in, and purged it as the Augean Stable: And as far as it was possible, we have reduced all things to their ancient Splendor, and the resemblance of the Apostolical times, and Primitive Church. And all this, as we might lawfully do it, so for that cause have we done it confidently.

33. THAT which Pope Gregory the First wrote about these Affairs please me; and the more because he wrote about the Institution of the English Churches to Au∣gustin Bishop of the English. He exhorts him then, not that he should refer things

to a Council, but that according to his Discretion, he should appoint such things as he saw did most tend to the encrease of Piety. You know (saith he) my Brother, the Custom of the Church of Rome, in which you were brought up; but I am best pleased with this Course, that where-ever you find any thing which is most pleasing to Al∣mighty God, whether it be in the Church of Rome, or that of France, or in any other Church, you would carefully pick and choose the principal things, and settle them in the Church of England, which is yet new and to be setled in the Faith, and that in the Con∣stitution thereof, you should instill those things which you have thus collected from many se∣veral Churches •• for Customs are not to be loved for the sake of the Places, but the Places for their Sakes.

34. After the same manner the Fathers in the Council of Constantinople wrote to Damasus Pope of Rome, and the rest of the Western Bishops. Ye know the ancient Sancti∣on and Definition of the Council of Nice, was ever in force; that as to the Care of the Ad∣ministration of particular Churches, the Clergy in every Province taking their Neighbours, if they thought fit, should confer Ecclesiastical Dignities upon those they believed would ma∣nage them profitably. And the Affrican Fa∣thers wrote thus to Pope Celestinus. Your Holiness may be pleased to reject the unjust Appeals or Recourses of our Presbyters, and the inferior Clerks of our Church, as becomes

you; for this was never denied to the Church of Affrica by any Definition of the Fathers; and the Decrees of the Nicene Council have most plainly committed both all inferiour Clerks, and also all the Bishops to their own Metropo∣litans: for all Affairs may be most prudently and justly ended in those places where they began, nor will the Grace and Assistance of the Holy Ghost be wanting to any Province. Let this Equity be ••ver of great esteem with all Christian Priests, which hath been constantly retained.

35. BUT Elutherius Bishop of Rome wrote much better, and more pertinently to the thing we have now in hand in his Epistle to Lucius, a King in Britain. You have (saith he) desired I would send you the Roman and Caesarean Laws, which you have a desire to settle in your Kingdom of Britain: We may abrogate the Roman and Imperial Laws when we will, but not the Law of God; for you have, by the Mercy of God, re∣ceived the Law and Faith of Christ in your Kingdom of Britain; and you have with you in your Kingdom both Testaments; compile out of them, by the Assistance of God, and the Counsel of your Kingdom, a Law, and then by it, with Gods permission, govern your said Kingdom, for you are the VICAR OF GOD in that Kingdom, according to that of the Psalmist, the Earth is the Lords.

36. IN short, Victor Bishop of Rome, held a Provincial Synod at Rome, and Justinianus the Emperor commandeth, that

if need require, Synods should be held in each Province, and threatned, that if this were neglected, he would punish those that made default. Every Province (saith St. Jerome) hath its particular Manners, Rites and Opinions, which cannot easily be removed or changed without a very great disturbance. And why should I commemorate the most ancient Municipal Councils, that of Eliberis, Gangra, Laodicea, Ancyra, Anti••ch, T••urs, Carthage, Milevis, Toledo, and Bourd••aux, for this is no new thing. So was the Church of God governed before the Fathers met in the Council of Nice; for they had not presently recourse to a General Council. Theo∣philus held a Provincial Synod in Palestin••, Palmas in Pontus, Irenaeus in Gaul, Bachilus in Achaia, Origen against Beryllus in Arabia; and I omit many other Provincial Synods which were kept in Africa, Asia, Greece and Egypt, which were most ••ious, Orthodox and Christian, tho the Pope had nothing to do with them. For the Bishops then, as necessity required, and as things fell out, presently consulted the Well-fare of their Churches in Domestick Councils, and some∣times implored the Assistance of their neighbour Bishops, at other, they frank∣ly aided each other without asking, and if need were, did by turns help one the other. Nor did only the Bishops, but Prin∣ces of those times, think that the Concerns of the Church pertain'd to their O••••ice; for to omit Nebuchadnezar, who published

a Capital Edict against all that should blaspheme the God of Israel; and David, Solomon, Ezechias, and Josias, who did part∣ly build, and partly reform the Temple of God. Constantius the Emperor, without any Council, took away the Worship of Idols, and put forth a most severe Edict, by which he made it capital for any man to offer Sacrifice to any Idol. Theodosius the Emperor, commanded all the Temples of the Pagan Gods to be razed to the Ground. Jovinianus, another of them, so soon as ever he was declared Emperor, made his first Law for the restitution of the Chri∣stian Exiles. Justinianus was wont to say, that his Care of the Christian Religion was as great as that of his Life. Joshua, so soon as ever he was made the Governour of the People, had Precepts concerning Reli∣gion and the Worship of God given him; for Princes are the nursing Fathers of the Church, and the Keepers of both Tables; nor was there any one Cause why God setled Governments in the World greater than this, viz. That there might be some to preserve Religion and Pi••ty in safety.

37. AND therefore many Princes in this Age do sin the more grievously, who be∣ing call'd Christians, sit idely and enjoy their Pleasures, and tamely suffer wicked Rites of Worship, and the Contempt of the Deity; and turn over all this Care to the Bishops, and those very Bishops whom they know to have all Religion in the utmost degree of

scorn; as if the Care of the Churches and People of God did not at all belong to them, or as if they were meer Herds-men of Cattle, and to take care of Bodies, but not in the least of mens Souls; they remember not in the mean time, that they are the Ministers of God, and chosen for that purpose, that they might serve the Lord. Ezechias the King would not go up to his own House until he saw the Temple of God throughly purged. And David said, I will not give Sleep to my Eyes, no Slumber to my Eye-lids, until I find out a Place for the Lord, a Tabernacle for the God of Jacob. O that Christian Princes would hear the Voice of their Lord and Soveraign.* 1.11 Be wise now therefore, O ye Kings; be learned, O ye that are Judges of the Earth. I have said (saith he) that ye are Gods, that is, men di∣vinely chosen, who should take care of my Name. Think thou whom I have raised from the Dunghil, and placed in the highest degree of Dignity and Honour, and set over my People, when thou so studiously buildst and adornest thy own House, how thou canst despise and neglect my House; or how thou canst every day petition me, that I would confirm thy Kingdom to thee and thy Posterity. What, that my Name may for ever be treated unworthily? that the Gospel of my Christ may be extinguished? that my Servants may, for my Sake, he butchered before thy Eyes, and in thy View? that this Tyranny may rage the longer? that my Peo∣ple may be imposed upon for ever? that the

Scandal may be confirm'd by thee? Wo to him by whom Scandals come; and wo to him by whom they are confirm'd. Thou trem∣blest at the Blood of Bodies, how much more shouldest thou abhor the Blood of Souls? remember what I did to Antiochus, Herod, and Julian, I will translate thy Kingdom unto thy Enemy, because thou hast sinned against me. I change Times and Seasons, I reject Kings, and I set them up, that thou mayst understand that I am the most highest, and that I rule in the Kingdoms of men, and give them to whom I will; I bring down and I lift up; I glorifie those that glorifie me, and they that despise me shall be lightly esteemed.

FIFIS.

Notes

• * 1.1

  29th. of No∣bemb. 1560. So that this Letter was writ about August 1560.
• * 1.2

  XXX. I. ac∣cording to the Septua∣gint version. Chap. 8. v. 10. Psal. 2. 2.
• * 1.3

  Bound by Oath.
• * 1.4

  The Form of the Bishops Oath to the Pope.
• * 1.5

  1 Cor. 14. 30.
• * 1.6

  1 Kings 22. 11.
• * 1.7

  1551.
• † 1.8

  In Corn. A∣gripp. de Va∣nitate Scient.
• * 1.9

  〈◊〉〈◊〉 14. 14.
• * 1.10

  All Bishops equal.
• * 1.11

  Psal. 2. 11.