CAP. I. Of the diuers significations, and acceptions of this word CHVRCH, and how the Church is commonly distinguished.

MEN are accustomed to say, that euery worde, which may be taken in many senses, and in di­uers significatiōs, shuld rather be distinguished then defined. For a man can not otherwise rightly declare, the na­ture, vertue, and disposition of any thing, vnlesse he be first resolued of the sense and meaning, in which it ought to be taken. For as much therfore, as this word, Church, [Page 2] is of that sort (being a Greeke word, which signifieth an assemblie or congregation, & is taken or deriued from a word which in that tongue signifieth to call, or to cause to come) it is meete and necessarie, that before we giue the definition thereof, we declare after howe many sortes men vse to take it.

1 Nowe men sometimes take it, for a companie or assemblie of wicked persons, as Psalme 22.16.Psal. 22.16. The Church, or the Syna­gogue of the wicked haue inclosed me: and in Psalme 26.5.Psal. 26.5. I haue hated the Churche of the wicked, that is to say, the companie. For there is in the Hebrue text two words, which the Greekes haue turned Synago­gue and Church, which doe signifie as much, as a companie, troupe, or assem­blie.

2 Sometimes, it is put for the assem­blie of citizens, and burgesses of a towne, in which meeting they intreate of the common and ordinarie affaires of the com­mon wealth: and so doth Saint Luke vse it,Act. 19.32.39. Actes 19.32.39.

3 It is also taken for the place, whe­ther the assemblie is called together, as Iu­deth 6.Iudeth 6.16. verse 16. And they called together [Page 3] all auncients of the citie, and all their youth ranne together, to the Church or assemblie, that is to say, to the place of the congregation or assemblie.

4 Also for the Senate, or consistorie of the Church, that is to say, for the Pastors and Elders of the Church, who are indeed the conductours and guiders thereof:Matt. 19.17. as when Iesus Christ saith: Tell the Churche, Chrysostom. Hom. 62. v­pon Matth. that is to say (euen as Chrysostome also ex­poundeth it) the Pastours, leaders and go­uernours of the Churche, according where­vnto we see, that Saint Iohn making men­tion of the consistorie of the Iewes, in which it was sometimes determined, to thrust out of the Synagogue euerie one that would confesse Iesus Christ,Ioh. 9.22. he saith generally, that the Iewes made this decree, although it was indeede the Consistorie onely.

5 But in the question or matter of Christian religion, it is taken for the com­panie and assemblie of faithfull people, which make profession of the true & pure religion of God. Of this Church speaketh S. Paul, when he saith to the Pastors there­of, Take heede to your selues, Act. 20.28. and to all the flocke, whereof the holie Ghost hath made you [Page 4] Bishops or ouerseers, to feede the Church of GOD, which he hath purchased with his owne bloud. But here we must obserue certaine distinctions, for euen in this signi­fication, the Church is commonly distin­guished into three sortes.

First it is called triumphant, or else mi­litant. The Church triumphant, is the com­panie of blessed spirites, who hauing got­ten victorie through Iesus Christ, against their enimies the diuell, the world, y^e flesh, sinne, death, and hell, triumph at this pre­sent, on high in heauen, praising God, and celebrating the glorie of his name, with all ioyfulnesse. We haue a goodly description of the Church in the Reuelation.Reu. 7.9.10. Cap. 7.9.10.

The Church militant, is the assemblie of all the faithful people, who as yet on earth fight, vnder the banner or standard of Ie­sus Christ their head, against the foresaide enimies, whose armours or weapons are set out by S. Paule in the Ephesians.Ephes. 6.13.14. &c. chap. 6. For it is not the Lords will, that so long as we are to walke here belowe, we should be without afflictions, but he will haue vs to be continually in the battell, and alwayes troubled and tormented through the ma­lice [Page 5] of men, yea so much the more, by how much we shall earnestly indeuour to serue him in all godlinesse and holinesse,Act. 14.22. this matter also being alreadie concluded, that by many tribulations we must enter into y^e kingdome of God. Wherevnto do apper­taine also,Ioh. 15.20.16.2. 2. Tim. 3.12. the sentences of Iesus Christ and S. Paul. Ioh. 15.20. Ioh. 16.2. 2. Tim. 3.12. But hereafter we will speake more largely of the afflictions of the Church.

The second distinction is, that y^e Church is called either Catholike, that is to say, v­niuersall or generall, being dispersed tho­roughout the world, and comprehending vniuersally, all the faithfull and elect peo­ple of God: or else particular, which is a part of the vniuersall: for we vse to call them particular Churches or congregati­ons, which are limited within a certaine number, and inclosed in certaine places, being, as it is said before, partes and mem­bers of the vniuersall: such in former time were the Churches of Corinthus, Rome, Ephesus: & such are at this day, the Chur­ches of Fraunce, Germanie, England, Swit­zerland, and other places, of all which to­gether consisteth the vniuersal, which not­withstāding is but one, as anon we shal see.

[Page 6]The third distinction is: that the Church is sometimes said to be inuisible, and some­times visible. The inuisible Church is streitly and narrowly considered, and is the verie same, which before we called Catho­like or vniuersall, comprehending only the faithfull and elect, in which number they also are to be accounted, y^t be already dead.

The visible Church is considered more largely, and comprehendeth al them which are called by the preaching of the Gospel, to be of Christes flocke.August in Psal. 64. S. Augustine vseth this distinction in his writings. For writing vpon y^e 64. Psalm, he saith: that the Church, which is signified by Ierusalem, tooke be­ginning from Abell, and Babylon from Caine: and yet notwithstanding, in his booke of Baptisme, against the Donatistes, chap. 16.August. li. 1. cont. Dona­tist. cap. 1.6. taking the Church in a more ge­nerall signification, he saith: that the same which begate, ingendered, and brought foorth Abell, Enoch, Noah, Abraham, and the Pro­phetes, did also begette, ingender, and bring foorth Caine, Ismael, Dathan, and others such like. But we must more narrowly and deepely search this matter, & declare what it is, which doth properly belong to the Church, as well Catholike and invisi­ble, [Page 7] as to other, which I saide was visible. But first of the Catholike and inuisible Church.

CHAP. II. Of the Catholike and inuisible Church, which indeede is but one, albeit it haue many par­ticular partes and members.

BY that which hath bene said before, it is an easie matter to gather and make a good and certaine definition of the Church. Wherefore first we say, that the Catholike and inuisible Chur­che, is the companie of all faithfull peo­ple, scattred throughout the whole world, whom God hath chosen to euerlasting life. With this definition agreeth that, which may be gathered out of that which Saint Paule saith to the Corinthians, to wit, that the Churche is the companie of all those, 1. Cor. 1.2. that being sanctified through Iesus Christe, and called to be Saintes, doe call vpon the name of our Lorde Iesus Christe in euerie place. The Church then is not an house of wood, or of stone, builded by mans hande, but the congregation, commo­naltie, and fellowship of all those, which [Page 8] followe the trueth of faith. Which matter also we may confirme by these reasons fol­lowing.

Gal. 1.13. Act. 9.14.First, S. Paul confesseth, That he persecu­ted the Church of God: & Ananias saith, that he had authoritie from the high Priestes, to bind all those that called vppon the name of the Lorde, that is to say, Christians. Here we see, that Saint Paul calleth those the Church, whome Ananias nameth Christi­ans, or such as did call vpon the name of the Lord.

Ephe. 1.23. 1. Cor. 12.27Secondarilie, y^e Church is called the bo­die of Christe: and the companie of faith­full people, is also called the bodie of Christ: wherevpon it followeth, that the Church is no other thing, but the compa­nie of the faithfull.

Ioh. 10.16.Thirdlie, Iesus Christ him selfe calleth the Church a sheepefolde, wherevnto sheepe appertein and belong but by sheep are meant the electe,Matt. 25.32.33. as appeareth by that which is said. Math. 25. The Church then is nothing else, but the sheepefold or con­gregation of the elect.

Fourthlie the auncient writers haue so declared it, and set it out. For behold how Saint Augustine hath spoken thereof:August. in psal. 122. All [Page 9] faithfull Christians (saith he) are the Church. And Chrysostome: The Church (saith hee) consisteth not in Walles, but in the multitude of faithfull people. Homel. 20. de expuls. ipsius. Lib. 7. de stroma. Clemens Alexādrinus saith also, I cal the church, not the place, or the tem­ple, but the congregation of the elect.

This Church is called Catholike or vni­uersall for three reasons. First in conside­ration of the place, for it is not tied, to one certaine place, as citie, prouince, or king­dome, but is dispersed and scatered abroad throughout all the worlde, euen as Iesus Christ hath said, that he hath receiued all power, both in heauen and in earth: and as the seconde psalme sheweth: that all na­tions and all the endes and coastes of the earth, Math. 28.18. are by the Father appoynted to his sonne, for his inheritaunce: and therefore also did Iesus Christe sende foorth his disciples through out all the worlde to preache the Gospell and to minister the sacramen­tes. Wherefore Donatus erred,Psal. 2.8. Matt. 28.19. when he went about to tie the Church to a certain corner of Affrica onely. The Romish Ca­tholikes also doe at this day abuse them­selues, when they indeuour to tie it to Rome alone. For though it were so, that y^e Church of Rome were a true Churche [Page 10] (wherof we wil speak in a whole & plaine chapter afterwards) yet it could not be but a particular Church, & at no hand the vni­uersal church, wherof we speak. They also are likewise deceiued, who thinke to chase and banish this Church out of the world. For seeing that it is vniuersall, it shall ne­uer want place, but it shall alwayes be ga­thered together, & receiued in some quar­ter or corner of the earth.

Secondlie, it is called Catholike, in consideration of the persons, for it recei­ueth and containeth al the faithful, of what estate, sex, or condition soeuer they be, as S. Paul sheweth, when he saith, That there is neither Iewe nor Greeke, Galat. 3.28. Colos. 3.11. bonde nor free, man nor Woman, but that all are one in Christ Iesus: And in the Apocalipse, this Church is described and set out in this behalfe, as a certayne Citie hauing twelue Gates, Reuelat. 21.13. three on the East side, three on the North side, three on the South side, and three on the West side, And therefore the Iewes are deceyued, whē they suppose that the Church, ought to bee restrayned, to the onlie fleshly race and linage of Abraham.

Thirdlie in consideration of the time, for it shal indure and continue in y^e world, [Page 11] not as some doe imagine, a hundred or two hundred yeares, a thousand or two thou­sand yeares onelie, but euen as long as the worlde it selfe shall last, as we will de­clare more at large, when we shall speak, of the perpetuitie or continuance of the Church.

Furthermore we hold that this Church is one, euen as it is sayde, Cantic. 6.8. Iohn. 10.16. 2. Cor. 11.2. Reuel. 21.9. 1. Cor. 12.12 that there is but one onely Doue, perfecte, and the onely Daughter of her Mother: one sheepefolde: one spouse of Christe: one bodie. And indeede this vni­tie or onenesse of the Church, doeth not consist in a common and bodilie dwelling together, nor in certayne outwarde ce­remonies, but in a certayne verie spiritu­all vnitie, and in an assured consent of doctrine and faith. For amongest all those, which truely beleue in Christ, there is one bodie and one spirite, one hope, one Lorde, one faith, one baptisme, one God and father of all, which is aboue all, and in all, and through all: and therevppon it is, that Saint Paul saith of the whole church,Ephe. 4.4.5. Gal. 3.28. That we are all one in Iesus Christ. All the particular churches then, which consent in true doctrine, ought to be holden & e­steemed, for one onely Church, seeing that [Page 12] the Church is but one. Wherevpon Saint Cyprian saide: There is no more but one one­ly Church, which is spreade abroade or stret­ched out farre and wide, as there are manie beames in the Sunne, De simplicit. praelat. and yet the light there­of but one: and in a tree there are manie bran­ches or bowes and yet but one bodie, which is stayed vpon his owne roote: and from one onely fountaine runne manie riuers, which no whitt at all hinder or let that the vnitie or onenesse shoulde not abide in the fountaine. Now here­vpon it followeth, y^t al Scismatikes (which by factions, sectes, partakinges, do breake the vnitie of the Church) doe sinne gree­uously,1. Cor. 1.13.3.3. as also S. Paul declareth the same writing vnto the Corinthians.

We say also that this church is inuisi­ble, and that there is none but God alone who knoweth the same: & therefore Iesus Christ saith,Iohn. 10.14. That he knoweth his sheepe: and that he knoweth them whome he hath chosen: And Saint Paul:Iohn. 13.18. The Lorde (saith he) know­eth those which are his: And as concer­cerning our selues we beleue it, as we pro­test & confesse,2. Tim. 2.19. in y^e christian articles of our beleefe, when y^t by outward signes, we can­not point it forth, or marke it out. For albe­it we do not many times see & behold the [Page 13] same, yet it ceasseth not for all that to be, as it was declared vnto Elijah, when hee cōplayned that he was alone making pro­fession of the name of God.1. Kings. 19 10.18. Rom. 11.3.4 No no saith the Lorde vnto him, I haue reserued vnto my selfe seauen thousande men which haue not bowed the knee to Baal. But let vs marke that wee speake of the bodye of the church generally, and not of the members thereof particularly. For there is no doubt, but that wee may by signes and outwarde testimonies, profitably iudge of election, euen as men iudge the tree by the good fruite, and yet this must be vnderstoode singularly and specially when the questiō concerneth our selues. For according to y^e testimony of S. Peter,2. Peter. 1.10. We make our calling & election, firme & sure through good workes.

Moreouer this church containeth also many persons, which are not yet called vnto the visible church, euen as our Saui­our Iesus Christ sheweth in S. Iohn,Ioh. 10.60. when he saith: Other sheepe I haue also which are not of this folde, them also muste I bring, and they shall heare my voyce, and there shall bee one sheepefolde, and one sheepehearde. And hereof wee haue an example in Saint Paul, for when hee persecuted the Church [Page 14] it seemed verilie, that hee did not ap­pertaine to the Churche, being not yet called to be a sheepe, of the visible sheep­folde of Christe. Notwithstanding the Lorde saith vnto Ananias: Goe thy way to him, Actes. 9 15. for he is a chosen vessel vnto me, to beare my name before the Gentiles, and Kinges, and the children of Israel: Which is a matter worthie to bee noated, to the ende that we shoulde carefully looke vnto our selues, that we take not vppon vs, to iudge of any man rashlie, and before the time.

CHAP. III. Of the visible Church, and of the true markes thereof.

THe visible Church is the cō ­panie of all those, who by the preaching of the Gospell, are called to be of Christs flock, as indeed they are supposed to be: amongest whome notwithstanding, manie are not of the number of the elect, as appeareth by the parable of the seede, whereof Iesus Christ maketh mention, in the 13. chapter of the Gospell according to S. Matthew: and by that which he saith, [Page 15] that all they which say vnto him, Lorde, Lord, Math. 13.24 Matth. 7.21. Matt. 20.16. shal not enter into the kingdom of heauē: Also that many are called, but few are chosen. Also by that Saint Paul saith,Rom. 9.6. that all they which are of Israel, are not therefore Israel: And S. Iohn: They went out from amongest vs, Iohn. 2.19. but they were not of vs: for if they had beene of vs, they would haue continued with vs. We haue an example hereof in Iudas, as Iesus Christ himselfe witnesseth the same in Saint Ioh. Here then we haue to marke this,Iohn. 6.70.13.18. that the outward profession of Christan religion, is not sufficient to saluation.

Furthermore this Church is knowen by her own proper marks, which are two, verie principall and substantiall. The first is the pure preaching of the worde, with a right and common consent thereto. There was neuer yet any religion, which was not vpholden, maintained and pointed out by some doctrin. So we se, y^t the gentiles, haue had their seruices, hymnes, songes, & prai­ses vnto their Gods: The Iewes haue the barke or huske of the lawe, and their own Thalmude: The Turkes haue the Alcoran of their Mahumet, and the heretikes also boast thēselues of the doctrin of the Gos­pell, and yet all these are false signes or [Page 16] markes. But the true church hath for her first and principall marke, the worde of God purely preached, to the which the church consenteth, & conformeth hir selfe, as we proue it plainely by these places of scripture.Iohn. 10.27. Iesus Christ saith: My sheepe heare my voyce, and I knowe them and they followe mee. And Saint Paule in his Epi­stle to the Ephesians:Ephe. 2.20. you are (saith he) buil­ded vppon the foundation of the Apostles and Prophetes, Iesus Christe himselfe being the cheife corner stone. And indeede if this be true (as of necessitie it must needes be) that by the Scriptures wee are brought to the knowledge of Christ, as Christ himselfe affirmeth:Iohn. 5.39. Search the Scriptures diligently, for they are they which beare witnesse of me: ought we not then by the same scriptures to be guided and leade, to the knowledge of the true and right Church?

This matter the auncient fathers respe­cted, when they taught y^e the true Church ought to shewe and declare it selfe, by the holy scriptures, as Saint Augustine, saying: There is great disputation betweene vs and the Donatistes, Contra piti­lia. cap. 2. to knowe where the Church is. What is then that we haue to doe herein? Shall we search it out in our owne wordes, or rather [Page 17] in the wordes of our Lord Iesus Christe, the head thereof? verily we ought rather to seeke for it in the wordes of him that is trueth, and knoweth very well his owne body. For the Lord knoweth them that be his. And againe:2. Tim. 2.19. Cont. Pitili. cap. 3. Aug. epist. 166. I will not shew or declare the Church by the doctrine of men, but by the word of God. Also by the scriptures (saith he) we haue learned Christ; by the scriptures likewise we haue learned to knowe the Church. We haue these scriptures common amongest vs, wherefore then doe we not retaine and holde in them, both Christ and his Church? And Chrysostome saith:Supr Matth. exposit. 2. Homil. 49. cap. 24. He that will knowe which is the true Church of Christ, by what meane can he knowe it, in such and so great a confusion of outward shewe, if it be not onely by the scriptures? Lib. 2. de Ia­cob. cap. 7. Saint Ambrose saith also: The true and Catholike Church is there, where GOD him selfe appeareth, and speaketh to his seruantes, by his owne worde.

The other marke of the Church is the lawfull administration of sacraments.Cont. Faustū Manich. lib. 9. cap. 11. Saint Augustine hath sometimes saide, that men can not vnite or knit them selues together, in any religion what so euer, be it true or false, but by the meanes of some sacramentes or visi­ble signes. So the Gentiles had their sacra­ments [Page 18] and sacrifices. The Iewes had Cir­cumcision, and some other outward signes of their religion. But the true Church hath, for the second of her markes, her owne sa­craments instituted by Iesus Christe the head thereof, that is to say, baptisme, and the holie supper. And therevnto must be referred that which Saint Augustine saith: The Lorde hath vnited or knit together the newe people (that is, Ad inquisit. Ianuar. ca. 1. the people vnder the newe Testament) by the sacraments, which are few in number, easie in obseruation, and very great in signification: to wit, by baptisme, consecrated or administred in the name of the blessed Tri­nitie, and by the communicating or partaking of his body and of his bloud.

Besides, Saint Paule doth in like sort rightly teach vs this, when he saith, first of baptisme,1. Cor. 12.13 that we are all baptised by one spirit into one body: and afterward of the supper: we that are many, 1. Cor. 10.17 are one breade and one body, bicause we al are partakers of one and the selfe same breade: meaning thereby that these two sacraments, are in such sort the two common signes of the Church, that by the same we are visibly gathered together, into the house of God, that we may there be ac­counted in the number of his housholde [Page 19] seruants, and contained in the vnitie of the body of the Church, withall the faithfull, and by consequent drawne, taken and se­parated from all other people & prophane nations.

CHAP. IIII. Whether these true markes of the Church are to be found amongst the Romish Catholiks.

THese then are the two cer­taine and infallible markes of y^e true Church, by which men must examine all as­semblies, that pretend the name and title of the Church, least other­wise they be seduced and deceiued. Wher­fore if a man will knowe, whether the true Church be among the Romish Catholikes or no, we neede not haue recourse to any other proofe or touchstone then this one­ly. But it shall behoue vs to holde and to keepe in memorie one foundation or sure ground, to wit, that these two markes must alwayes be retained and kept in their puritie, without being any manner of way falsified or corrupted: that is to say, that the preaching of y^e doctrine must be pure, and the administration of the sacramentes [Page 20] sound and lawfull. For indeede in outward shew they would make men beleeue, that these two markes are to be found amongst the Romish Catholikes, but when all shall be rightly and duely examined, we shall finde that the true Church, is not for all that on their side.

For as concerning the worde, it is not preached by them rightly or purely, but (as S. Hilarie saith) they make a sense vpon the scriptures, and take it not out of the scripture, and make it as were a leaden rule, which men commonly call Regula Lesbia, applying it to their owne intentes and purposes, and not sub­mitting their owne purposes to it.

Touching this matter, it is needfull for vs to knowe, that all exposition of holy scripture, must be referred to two princi­pal heads or ends, that is to say, that it tend to the glorie of God, and that it be con­formable or agreable to y^e analogie & pro­portion of faith. For touching the first, Ie­sus Christ saith:Ioh. 7.18. He that seeketh the glorie of God, is true. Now without doubt, when the Romish Catholikes extol mans free wil, & ascribe vnto mā some merit for his works, they snatch, & as it were by violence, pull away frō God some part of y^e glorie which [Page 21] is due vnto him: and so by consequent, whē they serue them selues with certain peeces of the scriptures, to proue that which they pretend, they can not therein excuse them selues, but that they corrupt and falsifie the scriptures, declaring them selues hereby right heretikes indeede.In epist. ad Galat. For (as S. Ierome saith) Who so euer expoundeth the scripture o­therwise then the sense & meaning of the holy Ghost requireth, although he haue not with­drawne or separated him self from the Church, he ceaseth not for all that to be an heretike.

Secondly S. Paul declareth, that he, Rom. 12.6. who hath the gift of prophecie, ought to prophecie (y^t is to say) expound the scriptures according to the proportion of faith. Now if in this behalfe, we would take heed to, and marke the ex­positions, which the Romish Catholikes make and bring foorth vpon the scripture, we shall finde at the least, for the greatest part, y^t they alledge or bring nothing lesse, than the right & true sense therof, not fol­lowing y^e analogie & proportion which is required, & namely, when the question is, to expound these wordes of Iesus Christ, This is my body. Matt. 26.26. For seeing that they tye Ie­sus Christ here belowe on the earth, mea­ning also that he should be bodily in the [Page 22] sacrament: (and that neuerthelesse, the ar­ticles of our faith, which are taken and dra­wen out of the holie scripture,Act. 3.21. do teach vs, y^t Iesus Christ is aboue in heauen, and that he must of necessitie, in respect of his body be therin contained, & remaine there vntil the last day: that he shal come to iudge the quicke and the dead) it followeth well that in such an exposition, they go farre astray, and wander very much from the analogie & proportion of faith.

As much also may we iustly say in that behalfe of many other articles which they haue corrupted,Matt. 15.9. besides y^t very often they propound & teach for doctrine mens tra­ditions, which are not only not drawne or taken from the word of God, but which is more, are altogether contrarie therto: as cō ­cerning abstinence from meats, forbidding of marriage, inuocation of Saints, praier for the dead, adoration or worshipping of re­liques and images, & many other such like matters. And as concerning the sacramēts, it is certaine, that they are not lawfully ad­ministred by those men, neither yet accor­ding to the forme and ordinance of Iesus Christ, but they adde and ioyne to them in the ministration thereof infinite abuses, & [Page 23] superstitions, & do corrupt them, through a certaine kinde of idolatrie, which is dete­stable and full of vngodlinesse, for (y^t I may speak nothing of y^e fiue sacraments which they haue added of their owne) let vs con­sider in what puritie, baptisme and the ho­lie supper is administred amongest them.

First is this a smal abuse, to applie or mi­nister baptisme to things without sense (as to bells) which was not ordained but for reasonable creatures? Is this a sleight pro­phaning therof, to ioyne to this sacrament, oyle, spittle, salt, and other such things, as though it did not behoue vs to be content with that simplicitie, wherein and where­with Iesus Christ hath commaunded his Apostles to administer the same?

And touching the holie supper, when they cause men to worship a morsell of breade for Iesus Christ: when they denie to the people the signe of wine: when the Priest eateth all by him selfe, so that there is not any communion or partaking at all, what is a corruption of the sacrament, and an ouerthrowing of the ordinance of Iesus Christ, if this be not?

Now seeing that these matters fall out thus, we are to make this cōclusion, to wit, [Page 24] that seeing it must needs be, that the word of God should be purely preached and ex­pounded, and the sacraments lawfully ad­ministred, to the end that men may holde & take them, for right and certaine markes of the true Church, & that we are certaine, and it manifestly appeareth, that the con­trarie be found amongest the Romish Ca­tholikes, it followeth verie well, that these are not to be attributed to them, although they would make men beleeue, that these markes doe agree vnto them, and their Church, as well as vnto vs. But we wil dis­pute more largely in an other chapter of this matter, to witte, whether the Romish Church be the true Church or no?

CHAP. V. Of the succession and calling of Pastors.

BVT it may be that some wil demaund: Is not the succession and ordinarie cal­ling of Pastours, a marke also of the true Church, yea, one of the principall markes? I aunswere, that the Romish Catholikes do affirme so indeed: for this is y^t which they cōmōly obiect vnto vs, to weaken our cal­ling, [Page 25] by being not able in y^e rest to find any thing to say or set against the doctrin whi­che we preach, vnlesse they intangle thē ­selues, in infinite contradictions & mani­fest absurdities. But in the first place con­cerning succession, I demaund what this is which they meane there? I suppose that it is not such a succession, as is from the fa­ther to the sonne, as it hath beene hereto­fore in the line and race of Aaron, as to say that he should be a priest, that is the sonne of a preist, for so they might ouermuch di­scouer and vnfold the vilanie of their high priestes: but that they meane a continuall succession of Bishops and Pastors succee­ding one an other, euen from y^e time of Ie­sus Christ and his Apostles. But where is this to be shewed, that they haue founde, that such a succession shoulde simplie bee necessarie and make a vocation or calling lawfull? Doeth S. Paul,Timoth. 4.1. &c. Titus. 1.7. &c. describing what qualities and conditions ought to bee al­wayes in those, which shoulde be chosen for pastours of the Church, make any mē ­tion at all of this succession? No indeede. And yet notwithstanding it had beene ve­rie fit, yea necessarie, if the succession whereof we speake, had beene wholie re­quired [Page 26] in a Bishop or Pastor, to make his vocation sure, certaine, and lawfull.

But that we may not speak confusedly of this point, we must distinguish, betwene the succession of persons, or that which is of the chaire and place, and betweene the succession of doctrine and office.

As concerning the succession of doctrin, we say, that it is altogether on our side, & no whit at all, on the Romishe Catholikes side, for we make profession to teach, the pure worde of God alone, following ther­in the Prophetes and Apostles, whereas they of the Romish Church, staying them selues vpon their inuentions, teach for do­ctrine,Matt. 15.9. the traditions and commaunde­mentes of men, which thing Iesus Christ expresly forbiddeth.

And as touching that succession, which concerneth the execution of the office, or of all the chardge and dutie of Pastours (which consisteth in preaching the gospel purely, in administring the sacramentes lawfullie, in caring for the poore, in visi­ting the sicke, in redressing offences, in ex­horting, comforting, teaching, reprouing, and such like exercises,) trueth it selfe and experience doe sufficiently shewe, who do [Page 27] indeede and verilie succeede the Apostles therein, whether the priestes of the Ro­mish Church or we.Lib. 19. cap. 19. de Ciui­tat. Dei. Saint Augustine hath sometimes saide, That the name of a Bishop, is a name of charge or burthen, and not of ho­nour, & that he indeed is a Bishop, which desi­reth to profit his flocke, in teaching them, and not simplie to beare rule ouer the same. Aug. cont. Cresco. Grā ­mat. lib. 2. cap. 11. Also in an other place: We are not Bishops of our selues, but for them, to whō we administer the word & Sacraments. Now here I speake vn­to all Cardinalls, Bishops, Abbots, Priors, Curates, and other priestes, together with their Pope himselfe, and will them to ex­amine and iudge themselues in their owne conferences, and see, whether they can with good right boast themselues, to bee the Apostles successors, in sound doctrine, and in faithfull execution of their charge and office: and to marke how they obserue these canons, which they attribute to the Apostles, whereof the fiftie eight canon,Can. Apost. can. 58. excommunicateth the Bishoppes and El­ders, who haue not anie care either of their cleargie, or of the people, the charge of whome is cōmitted vnto them, and which doe not teach them in the doctrine of true religion: which canon also ordeineth, that [Page 28] if such continue in their negligence and carelesnesse, they shoulde be deposed.

There resteth the succession of persons or that which is of the Church or place: touching which, first we say, that the aun­cient doctours did not alwayes aide them­selues with this argument when they were to fight with heretikes: for hauing to deale with such, as did receiue and allowe the worde of God, as well as themselues, the dispute and matter in controuersie betwen them being onely in the true interpretati­on thereof, they contented themselues to alledge scripture, expounding places one by an other, euen as Saint Augustine saith: That that which is darke in one, August. is cleare and manifest in an other. But when they were to reason against them, that would add to the holy scriptures, as Manichaeus, who woulde, that men shoulde receiue his E­pistle, which hee called fundamentable, euen as it were the Gospell it selfe, there and in that respect, they serued their turne with the argument of succession. And yet when they vsed it, it was not either their onely or their principall defence. For in the first place they shewed by the worde of God, that they were in error, and after­wardes [Page 29] added as a good bulwark or meane of resistaunce, the consent of the Church witnessed by a continuall succession of all ages and times. Also, they helped them­selues therewith as with a verie likely or probable argument, and good inough in the defence of trueth against errour, but yet not so, as though it had a like force and strength, for the maintenance of error a­gainst trueth it selfe. Lastly, when they de­maunded of heretikes, from whence they came, from whome they descended, who were their predecessours &c. they meant not to speake of their vocation or calling, which they neuer called into doubte or question (for the greatest number of them were Bishoppes, as Nestorius was Bishop of Constantinople, Samosatenus of Anti­oche, all lawfully called, and hauing right and authoritie to teach in the Church) but they meant to speak of their doctrine, whi­che was newe, and not hearde of before. Wherfore when they alledged, or layd suc­cession for them selues, they did not so much meane the occupying of the chaire, or enioying of the place, as the continu­ance, conformitie and agreement of the doctrine: whereas on the otherside, our ad­uersaries [Page 30] do not demaund of vs, who were the authours of our doctrine, but inquire of vs touching our vocation and calling, and are contented with this to declare, that their Bishoppes, are descended from al an­tiquitie, but not their doctrine: and yet notwithstanding they deceiue them selues. For neither in the primitiue Church, ney­ther long time after such Bishoppes, as be nowe in the popedome, had any place, so that a man may safely say, they are not descended from the Apostles, nor from the true successors.

To conclude, we say that it is verie cer­taine, that such a succession of the pastors in the primitiue Church, was of greate weighte and importance, because the pa­stors at that time, had not onely the name and title of pastors, but did withall fayth­fully exercise the Charge and office there­of. But what is at this day the dutie of Bi­shops and priests of the Church of Rome? Let the most sounde iudge thereof. Is the controuersie in the Church, touching suc­cession to some inheritaunce, to haue the possession and enioying thereof? No, but rather, for men to set their hands to worke and labour, as the Apostles haue done, to [Page 31] watch diligently ouer Christes flocke, and to minister vnto it, the foode which is ne­cessarie and meete for it. As S. Paul saith: If any man desire the office of a Bishop, 1. Tim. 3.1. he de­sireth a good or excellent worke: And againe, speaking vnto Bishops:Act. 20.28. Take heede to your selues (saith he) and to the whole flock, where­of the holy Ghost hath made you Bishoppes or ouerseers, to feede the Church of God. And S. Peter: The Elders, 1. Pet. 5.12. which are among you I beseech, which am also an elder, with them, feede the flocke of Christ, which is committed vnto you, caring for it not by consent &c.

The succession then of the Chaire or place is nothing without the succession of doctrine & dutie.Cyprian. lib. 1. epl. 4. For if the Bishoppe be deade (as saith S. Cyprian) when no sound goeth foorth of his mouth: If he be deade (as saith S. Gregorie) when he preacheth not,Greg. epl. 24 by what title may a man say that the Romish Bishops and priestes succeded the the Apostles, and haue the possession of their chaire or place, if they be deade, or al­together dumbe, or else not the fol­lowers of the Apostles in doctrin & truth? for let vs a litle beholde howe the aunci­ent fathers haue ioyned and knitte the succession of person or place, with y^e suc­cession [Page 32] of doctrine and office.Irenae. lib. 4. cap. 43.44.

Irenaeus saith: Wee are commaunded to yeeld obedience to the elders which are in the Church: who haue their succession from the Apostles, and together with the succession of the office of a Bishoppe, haue receiued accor­ding to the good pleasure of the father, cer­taine grace and knowledge of the trueth.

Tertullian saith also: If some heresies dare be so bolde to intermingle them selues with the times of the Apostles, thereby to make men beleeue that they were deliuered from the A­postles them selues, because they were vnder the Apostles, or in their dayes, we may say, let them shew then the beginnings of their Chur­ches, let them vnfolde or discouer the suc­cession of their Bishops, in such sorte running and flowing by continuall order from the begin­ning, that the first Bishoppe hath had some of the Apostles for his author and predecessor, or some one of them, who were the folowers of the Apostles, who also did notwithstanding per­seuer and continue with the Apostles. And a litle after: The Churches (saith he) which were planted after the Apostles time, & those which are yet planted at this day, although that they bring not any author for them, from amongest the Apostles themselues, or Apo­stolicall [Page 33] persons, yet notwithstanding, being found consenting in the same faith, they are not to be helde, taken, or acknowledged for a­ny other then Apostolicall, pro consanguini­tate doctrinae (saith he) that is to say, for the nighnesse in bloud, or by reason of that doctrine, which they maintaine, keepe and holde, with the Churches, which the Apostles them selues ordained and set vp.

S. Augustine writing to one Genero­sus,Aug. epist. 156. doth so extoll the succession and con­tinuall order of Pastours, that he nameth thirtie Bishops of Rome, putting Anasta­sius for the nine and thirtieth: but he ad­deth euen presently or immediately after: In all this ranke or band, there was not to be found one Donatist. Epist. funda­ment. cap. 4. And against the Ma­nichees he writeth thus: There are very many things, which holde and keepe me in the lappe of the Catholike Church: the consent of people and nations, the authoritie which was begunne by miracles, nourished through hope, augmented by charitie, and confirmed by an­tiquitie: moreouer the succession of Pastours, euen from the seate of Saint Peter to him that is at this day present: And a little af­ter: But on your parte (saith he to the Ma­nichees) ye alledge or bring foorth no such [Page 34] thing, but onely ye retaine or stand to a promise of truth, which indeed if it did declare it selfe so euidently, that a man could not any more dout therof, I confesse & consent, that it ought to be preferred before antiquitie, succession, and all other things. Hierom. e­pist. 1. ad He­liodor. & habetur. S. Hierome: they are not (saith he) the sonnes and children of holy men that hold and possesse the places of holy men, but they which followe their doctrine, and practise their workes. Distinct. 40. Can. And Chrysostome in a certaine place: There are (saith he) many Elders and fewe Elders: many in name, and fewe in deede. Behold, my brethren, how ye are placed and set in the chaire. For it is not the chaire or place that maketh an Elder, but the Elder the chaire or place. Behold after what maner and sort, y^e auncient writers haue spoken. But would we knowe in one word, by y^e word of God, of what value is the most common and old succession, that a man can suppose, if the puritie of doctrine be wanting? S. Paule teacheth it vs,Gal. 1.8. writing to the Galathians, when he saith: If we our selues, or an Angell from heauen preach vnto you otherwise, then that which we haue preached vnto you, let him be accursed. Moreouer, I would gladly de­mand of the Romish Catholikes, for what cause they holde not the Churches of the [Page 35] East for true Churches. They will not say, that it is, bicause that succession is not on their side, for they want not y^t, but it is on their side, euen as olde and auncient at the least, as in the Romish Church. Wherefore they must needes say, that it is by reason of the doctrine receiued amongest them, to wit, bicause they hold not y^e Pope for their head, bicause thei deny Purgatorie, bicause their ministers be married, bicause they ce­lebrate and minister the holy supper, with leauened breade, bicause they giue both kindes to the people, and such like things. Nowe if as touching the East Churches, y^e Papistes iudge of the Churches, not by suc­cession, but by doctrine: wherfore do they, when they dispute with vs, stay themselues rather vpon succession, then vpon the do­ctrine, seing y^t the question in controuersie betweene vs, is to examine the markes of the Church. Secondarily, touching y^e mat­ter of succession, we say y^t if we shall enter into the sifting of the succession of Popes & Bishops in the Church of Rome, we shal easily finde, that if men will thereby iudge of their vocatiō or calling, it shall not serue their turn very much, or stand them in any great stead. For this we shalbe sure to find, [Page 36] that they haue oftentimes succeeded ty­rants, schismatikes, excōmunicate persons, and Bishops or Popes not lawfully called,

For what was Gregorie the seuenth, who was named before he came to y^e pope­dome Hildebrand? Vispergens. Vispergensis witnesseth, that he vsurped the Papall seate through tyrannie, and not by a lawful vocation. And the Councel holdē at Wormes,Concil. Wormat. in the yere 1080. saith also of the said Hildebrand, that he was not chosen by God, but that he did without shame thrust in him selfe thether, by deceit and money, & that he ouerthrew the Ecclesiasticall order, that he was an of­fensiue person, a mouer of debate, and an obseruer of diuinations and dreames, yea a manifest Necromancer or coniurer.

What was the woman Pope Ioan, about the yere 854?Platina. Platina in her life saith, y^t she was an English woman, who in her youth followed and accompanied a young scholler in studies, and profited so well therein, that at Rome she was esteemed a­mongest the most skilfull and learned, for which cause she was exalted to be Pope, they supposing she had ben a man. But she was found great with childe, and at the last deliuered in an open streate, and as they [Page 37] were going in solemne procession vpon y^e shoulders of those y^t caried her, where also she died. What was Benedict y^e ninth? The storie writers declare, that after he was ac­cused of many crimes by the Romanes, he was driuen away, and in his place was or­dained the Bishop of Sabina, called Silue­ster the third, who likewise was deposed, and put downe, bicause he was an idiot, ig­norant and vnprofitable: and the saide Be­nedict recouered the seate againe, from whence through couetousnesse he put him self downe, and ordained in his place Iohn the Archdeacon of Saint Iohn port Latin, who was named Gregorie y^e sixt, to whom he solde the Popeship for verie much mo­ney paid downeright,Iohannes Maior. Mare Histo­riarum Nauclerus Platina. as witnesseth Iohan­nes Maior, The sea of histories, Nauclerus, Platina: & the same Gregorie being Pope, was iudged as well by the Cleargie as by the people, to be a murtherer and a symo­niakal person. What was Siluester the se­cond? Platina saith, y^t being a Frier, he gaue him selfe to the diuel, vpon condition, that he would aide and helpe him to obtaine y^t which he desired, and so by that meanes he came to be Pope. What was Eugenius the fourth? He by the definitiue sentence of the [Page 38] Councel of Basil, was condemned for a schismatike, rebell, and stubborne person, and so deposed, and one Aimus Duke of Sauoie substituted in his place, in the yeare 1439. the 16. of Nouemb. Notwithstāding he being supported & vpholden, by the fa­uour of certaine princes, abode in the pos­session of his Popedome, and Aimus his e­lection, passed into smoake, and was of no force or value. But without passing to any other exāples (for this can not be done but in long time) may we now affirme, first y^t in all the time of these Popes, there hath not bene some interruption, or breach of perso­nall succession in the seate of Rome? verily we must confesse it, vnlesse a man would say, y^t heretikes and notorious schismatikes were the heads of the Church. Secondly, y^t the Bishops & Priests, which haue succee­ded these reuerend Popes, & others which were created and established by thē, haue had a good and lawful succession? Let vs now come to y^e vocation or calling, where­vpon the succession it selfe dependeth. We affirme, that our calling is without compa­rison more certaine & more lawful, then is that of the Bishops & Priests of y^e Romish Church. For the better proofe whereof, let [Page 39] vs mark what things are requisite to a right and lawfull calling.

First right and authoritie to chuse ap­pertaineth to the Pastors, and that not to one alone, but to diuers lawfully assem­bled, at which election notwithstanding one ought to beare rule, to guide and go­uerne the action, and to auoyde all confu­sion and disorder,1. Tim. 5.22. Titus 1.5. and so must these places 1. Timoth. 5.22. and Titus 1.5. of necessitie be vnderstoode.

Secondly, the election ought not to be made, without the plaine and expresse cō ­sent of the people,Act. 14.23. as S. Luke sheweth the same by example, Act. 14.23. and as here­tofore the Church hath ordained it euen from Leo his time.Leo. epist. 87 & 90. Nicol. Dist. 23. Can. In nomine. Yea Nicolas the second hath written, that it is a manner and fa­shion, which is meete, necessarie, & need­full to keepe, in the election and choice of the Bishops of Rome.Cyprian lib. 3. epist. 3. Yea Saint Cyprian writing to Anthonie, rehearseth, that Cor­nelius was after such sort and manner or­dained Bishop of Rome. For as concerning that which the decree of the Councel of Laodicea ordaineth,Concil. Lao­dic. Can. 13. Dist. 63 can. Non est per­mittendum. that the election and choice of the Pastours should not be made by the people, that must be vnderstood of [Page 40] the people alone, to the end that the elec­tion should not be made confusedly, and without good order.

Thirdly, those y^t are to be chosen, should be wel and duely examined touching both maners and doctrine, according to the rule which S. Paul hath giuen therefore,1. Tim. 3.1.2 Tit. 1.5.6.7. &c. writing to Timothie & Titus. For the bishop ought to be of very good life, and holy conuersa­tion, so that the very strangers them selues, & such as are without, may not iustly haue any thing to reproch or vpbraid him selfe withal: also he must not be a yong scholler, but able & sufficient in doctrine & know­ledge, to teach such as are apt to learne, & to convince, yea stop the mouthes of such, as shall speake against the truth.Cyprian lib. 1. Epist. 4. Herevnto accordeth y^t which Cyprian saith: we must faithfully keepe (saith he) & diligently hold that, which hath ben left vnto vs, by diuine & apostolical tradition, y^t we may keepe it also amongst ourselues, yea & that in a ma­ner throughout al prouinces touching the vocation & calling of Bishops, to wit, y^t all the Bishops of y^e prouince nearest vnto the place, where the election is to be made, do meet together, & that they chose y^e Bishop in the presence of the people, which doth [Page 41] fully know y^e life and cōuersation of euery one. And that also agreeth herevnto which is spoken by Saint Augustine, in a certaine Dialogue betweene him and Orosius.Q. Orosij Dial. Quaest. 65. Wherein Orosius demaundeth: How may we knowe them which are sent from God? and Saint Augustine aunswereth: knowe that he is sent from God which hath not beene chosen by commendation or flatte­rie, of some small number of men, and de­sireth not to beare rule, and giueth not any monie, to atchieue or get the bishopp like dignitie and honour, but which is praysed and commēded, by his holy life and good manners, and also by the workes or deeds belonging to a pastor, and by the appro­bation and allowaunce of all the people.

Wee reade also,Concil. Lao­dic. Can. 12. that it was ordeyned in the Councell of Laodicea, that none shoulde be chosen Bishops, but they whi­che had a long time beene knowen, to bee of a good life, & of holy conuersation, and who had also bene well proved & tried in the worde of GOD, and in good workes.

And in the first Councel of Paris,Concil. Pa­risi. Can. 8. is was decreed, that no bishoppe be ordeined a­gainst the will of the Citizens of the citie, but onely hee which shall bee chosen by [Page 42] the full will and consente of the people, and of the cleargie, and not by the com­maundement of any prince, nor by any o­ther condition, against the wil of y^e Bishops of the prouince. Hee that shall bee other­wise ordeined, and that shall come to this honour, by the authoritie of the kinge or prince, let him be driuen out and deposed by all the rest.

Conc. quin­tum Anicl. Can. 10.In the fifth Councell of Orleans: Let not any man pretend to bee a Bishop, nei­ther by buying, purchasing or rewardes, but let the election be made according to the kinges will, the cleargies, the peoples, and the bishops of the prouince. There is almost an infinite number of like Canons in the Councels, which if we woulde put downe here, wee shoulde be ouertedious and long.

Nowe after right examination, & law­full election or choise (which are two very essentiall points and commanded by gods lawe, with which none in the world may dispense) there cōmeth in the third place, the imposition or laying on of hands, whi­che is a ceremonie, by which the ministers that were lawfully chosen, were offered & dedicated as it were to the seruice of God [Page 43] and the Church.

But let vs nowe examine, the Romish priestes vocations first I aske, whether the election which is made amongst them, be deferred, and put ouer to the postours and the Churche, yea or no? Euerie man seeth what place and authoritie they giue, to their resignations, as they call them, to their permutations, collations, pre­sentations, donations &c. and also howe the Magistrates and greate men, giue Bishopprickes, Abbotshippes, persona­ges, vicarages, and other benefites as it pleaseth them selues. If the pastours, or to speak more rightly, they that vsurpe the place of true pastours indede, med­dle in the election, then it appertay­neth to the Pope alone, to choose the Cardinalles, the Bishoppes, and Arch­bishoppes, and to giue the greatest and the fattest benefices: And it belongeth to the Bishoppes, to choose the simple or fingle priestes, and to bestowe or giue the other inferiour and lesse benefices. And where is then the holy consent and agree­ment amongest the Pastours, which is of necessitie required in the election?

Secondarilie, is the people called to [Page 44] it? or is the people aduertised or forewar­ned, to bring thither and giue their aduise and consent thereto? Euerie one knoweth that this is not performed.

Thirdly, as concerning them whome they choose, what serious or earnest exa­mination, make they, either of their man­ners or of their doctrine? Sometimes they chose infantes and children, at no hande fit or meet to exercise, the least charge of the Church whatsouer it be. Sometimes they chose men altogether ignorant and verie often also of wicked life, & this they doe through fauour, mony, robberies, spoi­les, factions and other lewde and naughtie practises, ouerthrowing all order, and sub­uerting all good pollicie and discipline.

And yet notwithstanding, the Canons which they attribute to the Apostles, or­deyne and determine,Can. Apost. Can. 29. & 30. that euerie bishop, Elder or Deacon, that shall haue obteined his office, by monie or giftes, or by the fa­uour of the princes and potentates of this worlde, shoulde not onely be deposed, frō their estates and offices, but also excom­municated and cast out of the Church, and that not onely they themselues, but also they which shal admit and receiue thē [Page 45] into such charges, and which shall shewe them fauour, and shall communicate with them. Nowe let men marke, howe these Canons are at this day obserued and prac­tised in the Romish Church, and by con­sequent, howe right and lawfull the voca­tion is, of the Bishoppes and priestes of that Church. It is true that they vse in­deed the imposition or laying on of hands, but euerie one knoweth with howe many trifling toyes and supperstitions it is ac­companied. And indeede, this is the one­ly poynt, whereof they can vaunt them­selues, which is not so necessarie, but that we may verie wel ouerpasse or litle regard it, as hauing no expresse commaundement touching the vse thereof. For touching the two substantiall pointes, they wante them wholy,Titus. 2.7. contrarie to the ordinaunce of Saint Paul. Titus 2.7.

But touching our vocation, it is an ea­sie matter for euerie one to iudge, whether it be true and lawefull, euen by the pro­ceeding which they that chose vs, keepe & hold, in the right examination & diligent inquirie that they make, as well of our do­ctrine, sufficiencie, meane and manner, of teaching, as of our life, manners and con­uersation: [Page 46] also by the allowance and mani­fest consent of the people, who do receiue vs, after that they haue a certayne space hearde and tryed vs. For wee holde and teach, that none ought of himselfe, to teach and haue charge in the Church, vnlesse he be lawfully called therevnto. It apper­teineth to the Lorde of the haruest,Matt. 9.38. to send foorth workemen into his haruest.

And S. Paul touching this matter asketh, Howe shall they preach except they be sent? Rom. 10.15. And therefore in the Prophet Ieremiah, they are taxed and reproued as false Pro­phets,Iere. 14.14.23.21. which did runne not being sent. And Iesus Christ saith also:Iohn. 10.1. That they which en­ter not in by the dore into the sheepefolde, but climb vp some other way, are theeues and rob­bers.

But perhappes the Romish Catholikes, will not so much examine our calling, as that of the firste reformers and restorers of our Churches, and will demaunde of vs, from whome it is, that they receiued im­position of handes: and finding in their owne indgemēt, as they suppose, that they had not any certaine vocation, therevpon they woulde inferre, that then they could not chuse & cal vs to our charges, & so by [Page 47] consequent our vocation shoulde be none at all, wherevnto we answere two things.

The first is: that we ought to exercise our calling, according to the visible state of the Church, which is either altogether, or else abiding safe and sound. If then the state of y^e Church abide in her puritie whi­che is then, when pure doctrine is kepte therein, and the lawfull administration of sacramentes, with the right vse of the dis­cipline, we say, that an ordinarie calling, that is to say, the way and manner of cho­sing pastors, prescribed by the worde of God, according to which we haue beene called & placed in our charg, ought to be obserued & followed. But if the state of y^e Church, be altogether corrupted, we say, that then an extraordinarie vocation hath place, euen accoding as it shall please God to raise vp his seruauntes, and to employe them, to reforme the Church, and to bring it to her olde puritie. For God is alwayes not boūd to ordinarie meanes, which he v­seth notwithstanding, whēn it seemeth so good vnto himself. And this was practised in former time, euē then whē y^e ten tribes of Israel, were altogether become bastards and corrupted, through their idolatries. [Page 48] For God did extraordinarily stirre vp,1. King. 18.19. vn­to them Elijah, to reforme them, and to indeuor to bring them into good order touching his seruice: yea I say Elijah, who was not a priest, and had not in that respect any succession.

So likewise we holde and affirme, that God hath dealt in our time, in the choise and sending of some of our ministers, who were inspired and stirred vp by GOD, to streatch out the hande vnto the Church, which in respect of the outwarde and visi­ble state, was wholy almost beaten downe and ouerthrowen. And these men neither could nor ought to looke, to be sent from, or to be approued by the pope & his peo­ple, whose intollerable abuses and false doctrines, they had in charge to reproue no more, then they that woulde take vp­pon them to reforme a companie of Wo­men, who had openly fallen, to whordom, fornication &c. ought to wait, to be stirred vp or required therevnto, either by alto­gether, or some of them, they pleasing thē selues, and being desirous to continue in their former dissolution and leudnes.

Here to alledge, that for the making of and extraordinarie vocation certaine and [Page 49] approued, some miracles are necessarie, or else some certaine, plaine, and manifest pla­ces of scripture, is to no purpose at all, or they say as much, as if they saide nothing. For as concerning places of scripture, we are not destitute thereof. Iesus Christ spea­king in the Gospell to the Priestes, who did not well and rightly execute their of­fice in their charges, demaundeth of them, When the Lord of the vineyard shal come, Matth. 21.40.41. what will he doe to these wicked husbandmen? Vn­to whome they aunswere, condemning them selues: He will cruelly destroy these wic­ked men, and will let out his vineyard vnto o­ther husbandmen, which shall deliuer him the fruites in their seasons. Now this was indeed iustly and faithfully accomplished. For the Lorde tooke away his vineyard, that is to say, the gouernement of his Church from the Priestes, Scribes, and Elders of the peo­ple, who did not yeld him the fruits which did belong vnto him, and committed the same vnto other husbandmen, that is, to his Apostles and their successors, which haue yelded him fruites in their seasons. And euen in like manner hath the Lorde done in the Popedome, beholding euill workmen in his vineyard, that is to say, [Page 50] wicked & naughtie Pastors in his Church, which did not at any hand their duetie and office, he hath not destroyed his Church, but hath chaunged the state and condition thereof, taking away her blind guides, and giuing vnto her others which see clearely.

It is also written in the Apocalipse: The holy citie shall they tread vnder foote two and fortie monethes, Reu. 11.2.3. but I will giue power vnto my two witnesses, and they shall prophecie a thou­sand, two hundred, and threescore dayes. In which place S. Iohn foretelleth, the gene­rall corruption of the Church, which shall come to passe in the last times, yet so that withall he giueth vs to vnderstand, that God will not suffer his seruice to continue so corrupted and bastardly, but that he wil reforme it, and bring it to her former per­fection and soundnesse, and that for this purpose he will raise and stirre vp witnes­ses of his owne, to prophecie and speake a­gainst so greeuous a corruption. And howe shall this be done? by vsing an extraordi­narie manner.

Luk. 9.49.We may also verie well applie to this purpose, the example of him, who cast out diuels in the name of Iesus Christ. For the Apostles would haue hindred him, bicause [Page 51] he did not followe Iesus Christ as they did. But Iesus Christe saith vnto them: Take heede that ye forbid him not, or hinder him for (saith he) he that is not against vs, is with vs. It is verie true indeede, that such an extra­ordinarie vocation, ought not to be lightly approued, but it is also as true, that it ought not as lightly be condemned.

But we haue a certaine and manifest te­stimonie, of this extraordinarie vocation in Phillip.Act. 6.5. & 8.5. For he being onely ordained a Deacon at Ierusalem, was afterwardes ex­traordinarily called by God to preach Ie­sus Christ.

Beside, the first restorers of the Church of our age or time, who were extraordi­narily called, are not to be reproued or bla­med for rashnesse. For as in a citie besieged by the enimie, or assaulted with fire, when they which were ordinarily called for the safegarde & defence thereof, and to giue order in the daunger of fire, should be them selues the first enimies and putters to of fire, if it fall out that certaine citi­zens, hauing other charges or offices in the citie, or else if they were but priuate and particular persons, would come and set vp them selues, and imploy them selues, in [Page 52] running to the breach and fire, to the end that they might preserue the citie, so farre off is it, that they deserue or ought to be reprehended, as traitors and vnfaith­ful persons, that on the other side, for a fact so courteous & gentle, yea so profitable to y^e countrie, they were greatly to be praised, as verie good citizens, and true friendes & preseruers of the countrie: so when the or­dinarie saueguardes or keepers of Gods owne house, haue declared them selues to be enimies thereof, and putters too of fire, to ouerthrowe and marre all, they that are afterwardes aduaunced and set forwardes them selues to resist them, and to maintain the right and estate of the saide house, yea although they haue had no manner of or­dinarie vocation, but in their owne consci­ences, haue onely felt them selues extraor­dinarily called, for to execute such an office or charge, so farre off is it, that either they may or ought to be blamed, that contrari­wise they deserue honour & great praise.

And yet this is here to be noted, that al­beit al are not enioyned or commanded to preach, as wel as all are commanded to op­pose or set them selues against false pro­phets, yet by consequent it followeth verie [Page 53] wel, that if any do aduaunce or set forward them selues, to oppose or set them selues against false prophets, they haue done no­thing against their vocation or calling.

Add also, that euen those which in the beginning were extraordinarily called, hauing faithfully acquitted and behaued them selues in their charges, in preaching the truth, and being receiued and allowed of the people, that vocatiō of theirs, which before was extraordinarie, hath ceased, yea must cease, and afterwards is become ordi­narie.

And as concerning miracles, we will shortly aunswere thereto. Let the Romish Catholikes shewe, what miracles Isaiah, Amos, Obadiah, Nahum, Zechariah, and many other Prophets did, whom God did extraordinarily stirre vp, where they which had the order and gouernement in their owne handes, abused the same. Next, let them consider,Matt. 12.39. that it appertaineth to an euil & adulterous generation, to demaund & seeke signes, as Iesus Christ saith. Third­ly, that miracles may seduce and deceiue. For we read, that false prophets, seducers,Deut. 13.1. &c. Matt. 24.24. and deceiuers, haue sometimes done them, thereby to deceiue men, and to make ap­proued [Page 54] their false doctrines,2. Thes. 2.9. and to in­crease and strengthen their superstitions and idolatries. And therefore we ought not by miracles to iudge of the vocation and doctrine, but rather on the other side, by the vocation and doctrine we ought to iudge of miracles and signes.

The other thing which we aunswere, touching the vocation and calling of our first ministers, is, that we may verie well stop the mouthes of the Romishe Catho­likes, if we would alledge, that those mini­sters them selues for the most part, had in respect of them selues an ordinarie voca­tion, being indeede called in their time, by the Pope, and by him established and set in their charges, and therefore by conse­quent had authoritie and right, to goe vp into the pulpit, and to teach in the Church, as Luther, Zwinglius, Oecolampadius, Bu­cer, and before them Wicklef and Iohn Hus. Also that in England, Sweden, and Denmarke, the right and lawfull successi­on of the chaire or place, is on our side. For there the ordinarie Bishops haue receiued the Gospell, and preach it, so that we shall not neede to dispute of their vocation, no more then for the calling of the Priestes, [Page 55] which are at this present in the Romish Church, called by the Pope, but euen only of their doctrine.

CHAP. VI. That the Church hath bene alwayes from the beginning, is now, and shall be euen vnto the worlds end, but that it ought not to be estee­med or acknowledged by the great number.

WE must not thinke, that the Churche had her beginning, where the Apo­stles began to preach the gospel through­out all the world, at which time the disci­ples, were first named Christians in Antio­chia, but that she began to be in the world, euē from the verie time of our first parents Adam and Heuah. For in them and by thē God began to be serued on the earth, ha­uing blessed them, and cōmended vnto thē his seruice, and after their fall hauing prea­ched vnto them repentance and assurance of victorie against y^e serpent, through Iesus Christ his sonne. But y^e world increasing, y^e Church also was augmented, seruing God. For as S. Paul saith: God created the world, Act. 17.26. & hath made of one bloud al men, that they might seeke and serue him. And he himselfe saith in Isaiah: This people haue I formed for my selfe, Isai. 43.21. they shall rehearse and shewe foorth my praise. [Page 56] GOD then created in the worlde, and that from the beginning a Church, tho­rough free adoption, to this ende, that his name might be duely praised, by conueni­ent, fit, and meet witnesses for so excellent a worke. For this cause also the Church is called the planting of the Lord, that he might be glorified.Isai. 61.3. Isaiah 61.3.

Moreouer this Church, notwithstanding the sharpe and hard persecutions which it hath suffred, hath not yet ceased alwayes to be, as it is at this present, and shal be vn­to the worldes end. For as Dauid saith: The Lord hath chosen Sion, Psa. 132.13. &c. (that is to say, y^e church) and hath desired it for his seat: it hath bene (saith he) my rest for euer. Matt. 28.20. Iesus Christ also hath promised his disciples, to be with them alwayes, euen vnto the end of the world. But chiefly Saint Paul hath decla­red and set out the perpetuitie and conti­nuance of the Church, when he assureth vs,Ephes. 3.21. that GOD shall be glorified in the Church through Iesus Christ, throughout all generati­ons for euer and euer. They then are ouer­much past shame, which limit the conti­nuance of the Church to a certaine time, as those of whome Saint Augustine spea­keth,August. de ciuitat. Dei. lib. 18. ca. 54 who durst boldly affirme, that the [Page 57] christian religion should not last, but 365. yeares. They likewise doe abuse and de­ceiue themselues, which thinke that by the assaults which they giue vnto the Church, they are able to beate it downe, consume it, & wholy take it away out of the world. for is it possible that God should be with­out a Church?Psal. 100.1. &c. hath not he himselfe promi­sed that his sonne shall raigne and beare rule for euer ouer all his enimies? Verily the Church which is the spouse or wife of Christ, is become or made so mightie and stronge through her husbande, that being euen one bodie with him, she is more for­cible and mightie in her weakenesse, then al the world in his pride and hautines. But as we haue alreadie saide once heretofore, we will hereafter speake more amplie and largely of the Churches force and power in persecutions. To bee short: amongest so manie and so diuerse chaunges, of the kingdomes of this worlde, God alwayes preserueth his Church, and bringeth to passe, that nothing in al the world is dura­ble and perpetuall, but she, not that she is alwayes florishing, or hath a continuance, which followeth al by one threede, that is, commeth altogether, but because that [Page 58] God, not minding that his name shoulde be put out in the worlde, doeth alwayes in his Church raise vp some, of whome he is sincerely and purely serued.

Nowe when the question is, to discerne the true Church from the false, some there are that stay themselues vpō the multitude and great number. But they are very farre from their right reckoning or account. For GOD measureth not his Church by the number.Matt. 18.20. He loueth his faithful people, & keepeth himselfe in the middest of them, although they be a verie small number. on the otherside, he hateth those that doe dis­pise it, and disdayneth them, though the number of them be neuer so great. And indeede, on the side of the multitude and great number, the false and bastardly Church is rather founde, than the true and lawfull one. And that it is so, let vs first marke y^e places of scripture, which with­drawe vs from the multitude, and teache vs to stay and cleaue to the little flocke.

Exod. 23.2. Thou shalt not followe a multitude to doe euill, neither agree in a controuersie, to decline after many, and to ouerthrowe the trueth.

Matth. 7.13.14. Enter in at the straite Gate: for it is the wide gate and broad way which leadeth to de­struction, [Page 59] & many ther be which go in thereat. because the gate is straite and the way nar­rowe that leadeth vnto life, and fewe there be that find it.

Feare not, litle flocke, Luk. 12.32. for it is your fathers pleasure to giue you a kingdome.

Wee see by these places, that the grea­test number is not alwayes the best, ney­ther the soundest, and that the Church of God is founde rather amongest the small number, then among the multitude.

Secondly, let vs note the reasons fol­lowing, which are taken frō examples that we finde in the scripture touching this ve­rie matter?

On which side was the Church,Gene. 7.1. Heb. 11.7. when Noah alone, with his litle familie (which was not in all, but eight persons) followed the true religion, God approuing him, & by his faith condemning all the rest of the worlde?

On which side was the Church,1. Kin. 19.10. when Elijah saide, O Lord, the children of Israel, haue forsaken thy couenant, they haue destroy­ed thine Altars, and slaine thy prophets with the sworde, and I am left altogether alone, and yet they seeke my soule to take it away?

On which side was y^e Church when the [Page 60] foure hundred prophetes deceiued A­hab, [...]. King. 22.8 and Michaiah, being alone and con­tēned, did yet notwithstanding resist them and speake the trueth.

On which side was the Church, when Ieremiah was sent frō God to say:Iere. 4.9. In that day the heart of the king shall perishe, and the heart of the princes and of the priestes shall bee astonished, Iere. 10.18. and the Prophetes shall wonder: and that therefore the Prophetes resisted him, layed crimes vnto his charge, and i­magined mischeife against him?

On which side was the Church, when the chiefe Priestes and scribes,Matth. 26.3. and Elders of the people, assembled themselues to­gether into the Hall of the high Priest na­med Caiaphas, and helde a Councel, how they might take Iesus Christ by subtiltie, and put him to death?

Certainly by these examples, it is plain­ly proued, that if it were sufficient to al­ledge the multitude & the greatest num­ber, for to vnderproppe and vpholde a Church, the false and bastardly Church, shoulde euer preuaile in the matter, & get the better in that respecte, because that the number which cleaueth to it, and follow­eth, and maintayneth it, is alwayes the [Page 61] greatest.August. in Psalm. 128. Let vs adde here a sentence of Saint Augustine. From the time (saith hee) that the Saintes haue begun to be, the Church hath beene and is on the earth. Sometimes it was in Abel alone, who was slaine by his wic­ked brother Cain. Sometime it was in He­noch alone, who was reiected of the vngodlie. Sometimes it was in the onely house of Noah, and he bare with or suffered all them that pe­rished in the floude, and the Arke swimming vpon the floudes, was saued, and set vpon the drie land. Sometime in one onely Abraham, of whome we knowe thus much, that he suffered manie thinges by the wicked. Sometimes in Lott alone, and in his onely house, in the mid­dest of the Sodomites, whose iniquities and vn­godlinesse he indured and suffered so long, till God drewe him as it were by violence from a­mong them. Sometimes in the onely Israelites tormented by Pharaoh, and the Egyptians. By these wordes that appeareth verie well, to be true and right which I haue said, to wit, that the Church ought not to bee iudged or acknowledged by the great number.

The faithfull then shoulde not at this day bee offended, though they bee but a small number, despised and cast out as the filth and ofscouring of the worlde, for because [Page 62] they are not of the worlde,Iohn. 15.19. but that God hath chosen and drawen them out of the worlde, therefore beholde doth the world hate them. They shoulde not doubte that the Church is not with them, though that it be assaulted and persecuted of the grea­test number of men, and those the mighti­est, of greatest reputation and highest ex­alted, and namely of the popes, Cardinals, Bishoppes,1 Cor. 1.27.28.29. parishe Priestes, Abbots and o­ther of the cleargie of Rome, who indeede ought to maintaine and vpholde it. For so it is, that GOD hath chosen the foo­lish thinges of this world, to confound the wise things; & the weake or feeble things, to confounde the strong; and the vile and despised thinges, and those thinges which are not, to bring to naught things that are, to the ende that no fleshe shoulde reioyce in his presence.Psal. 118.22 Matt. 21.42. 1. Pet. 2.7. And on the otherside, the prophecies must of necessitie be wholy ac­complished, touching the stone, which the builders beganne long agoe to reiect, and which euen at this day, they doe also refuse, although it be the master stone, or cheife stone of the corner in Sion, elect & pretious in them which stay them selues thereon, and be builded vpon it.

[Page 63]But some will say, wherefore then is it, that God hath heretofore suffered, so ma­ny people in so many ages and times, to bee seduced and deceiued? Yea, where­fore doeth he at this day suffer, the greater parte of the worlde to walke in the darke­nesses of errour and ignorance? Verily it is not our part, to take vppon vs either to discouer or curiouslie to search the secrete causes of Gods eternal iudgement, neither yet to laye or cast vppon him the faulte of our naughtinesse and vngodlines, for cer­taine it is that hee doeth moste iustly go­uerne and guide all thinges, and therefore cannot doe iniurie or wronge to any man, what so euer he doe,Psal. 51.5. Ephe. 2.3. seeing that wee are all conceiued and borne in iniquitie, and are by nature the children of wrath, guiltie of death, and eternall damnation. And there­fore Saint Paule in fewe wordes dissoluing this difficultie, contenteth himselfe to al­ledge, the onely will and good pleasure of god without ascēding or going vp higher, so much as one steppe.Act. 14.1 [...]. Act. 17.30. GOD (saith hee) in times passed hath suffered all the Gen­tiles to walke in their owne wayes: Neuerthe­lesse hee lefte not him selfe without witnesse, in that hee did good &c. And agayne, [Page 64] The time of this ignorance God regarded not, but nowe he admonisheth all men euery where to repent.

Notwithstanding also we may rightly say, that God suffereth Sathan to haue so much power and might in the worlde, as that he shoulde beare sway & raigne ouer the greater parte, to the end that he might thereby, through his iust iudgement, pu­nishe men for their vnthankefulnesse and vnfaithfulnesse. For it is not good reason that those which would not hearken vnto God, neither receiue the truth which was offered them, and who also euen willing­ly and of their owne accord, haue despised and refused their owne saluation, is it not meet I say, that such shoulde be seduced & deceiued through the subtilties and sleigh­tes of the diuell, and at the last cast from God, and through his iust iudgement pu­nished, according as their vngodlinesse & vnthankefulnesse deserueth? Saint Paul writing vnto the Thessalonians, sheweth and putteth downe this reason, when hee saith:2. Thess. 2.10 That because that they which perishe receiued not the loue of the trueth, that they might be saued, God shall sende them stronge delusion, that they shoulde beleeue lies, that all [Page 65] they might be damned which beleeued not the trueth of the word, but had pleasure in vnrigh­teousnesse.

This also fell sometimes, and was laide vpon the Gentiles. For from the beginning of the world,Rom. 1.20. &c. GOD made manifest vnto them his Godhead and his power, and al­though this was not done by y^e preaching of men, yet it was by the ministerie of the creatures, in which his glorie was in such sorte manifested and shewed, that a man may wel say, they had in some sense, a ton­gue, as it were to shewe, set foorth, and re­hearse the great power and the wonderfull workes of God. But what thereof? These straglers & strayers hauing knowne God, did not glorifie him as GOD, neither yel­ded him thankes, but became vaine in their imaginations and discourses, and so foorth, as Saint Paule sheweth of them in the first Chapter to the Romanes. Who will then at this day say, that GOD hath done them wrong, when he giueth them ouer to the lustes of their owne heartes, to filthinesse, and their owne villanous affections through a spirite destitute and vnfurnished of all iudgement, to commit things at no hand conuenient or seemely, [Page 66] he punishing them after this manner, ac­cording to their deserts, and his owne most iust righteousnesse.

The same fell also in time heretofore vpon the poore and miserable Iewes. For beholde our Lorde Iesus Christ, who of his owne free will, presented and offered him selfe vnto them, being willing and readie to instruct and teach them, in the doctrine of saluation, confirming his Gos­pell by excellent miracles and authenti­call signes worthie of credite, by which he did euidently shewe vnto them, that he was the verie Messias promised in the lawe, and the true and onely redeemer of the worlde, but howe did these misera­ble people gouerne and behaue them sel­ues in that behalfe? Their obstinacie and rebellion was so great, that they were not onely content, desperatly to reiect, and throwe from them, the doctrine of the ho­lie Gospell, slaundering it and accusing it of falsehood, but which is worse, they kil­led and cruelly murdered the onely sonne of GOD, and outragiously persecuted the Apostles (as before that they had put to death also euen their owne Prophets) and other Christians. Who is he then which [Page 67] will affirme, that these wicked people did not through their rebellion and pride iustly deserue to be deliuered and giuen ouer for a pray vnto Sathan, and to be de­ceiued through the subtilties and craftes of his false doctrine?

The same is fallen out in our time, and continueth yet, euen euery day. For there are diuers which are in such sort blinded, & before hand possessed with the darknes­ses of the prince of this world, that they doe not onely despise all true religion and doctrine, but also they inforce and straine them selues, to bring into credite and esti­mation all the dreames, dotages, raylings, and false opinions of Antichrist, and his instrumentes, in so much that for to at­taine thereto, they cease not to make warre vpon the poore faithfull people, desiring with a burning affection, the sheading of their bloud. Who is he then which dare say, that such people are not verie worthie and meete to be deliuered vnto Sathan, that they may be so made drunken with y^e deadly poison of his false doctrine, as they may neuer after be able to taste or smel, the sweetnes & pleasantnes of y^e word of God? To be short, then in that the diuell hath so [Page 68] great a sway in the world, it is a very mani­fest signe (or as a man would say, a banner displayed) of the iust vengeance of GOD, and of his horrible and fearefull furie vp­on all those, who reiect and persecute the Gospell of his sonne. For the vngodly per­seuering in their vnbeliefe, deserue to be couered and clothed with so great abho­mination, seeing that the trueth of GOD, can finde no place amongst them.

CHAP. VII. That Iesus Christ alone, is the head of his Church, and not Saint Peter, neither any Pope what so euer.

EXperience teacheth vs what euill it bringeth vs, when we turne aside from the worde of God, be it neuer so little. In olde time all the Pastors of the Church, were commonly called El­ders, Auncients, Bishops, and they were all brethren and fellowes, equall also, and of like authoritie in their ministeries. And this continued vntill such time as he, that was chosen in the assemblies of the Pa­stours, there for the time to be president, [Page 69] and to gather the voyces, came at the last, to be especially, and as it were only named a Bishop: Hence the diuell beganne to frame and spinne as it were the tyrannie of Antichrist in the Church, euen such as we beholde it at this day, so that the man of sinne,2. Thes. 2.3.4. and sonne of destruction reuealed is set downe in the temple of God, as God, shewing him selfe as though he were God. For from Bishops they came to Metropo­litanes, who also are called Archbishops, & that vnder goodly shew and great pre­tence. For these Metropolitanes, were not, but as it were Presidents or rulers, to set the other in order, and to call them toge­ther when it was needfull, to haue some Synode, for the affaires and businesses of the Churches of the Prouince, and in good order, and without confusion to redresse and guide matters, in the assemblies made.

From Metropolitanes they leaped to foure Patriarches, as though the whole Christian common wealth, ought to be di­uided into foure partes, and be ruled and gouerned by foure Prelates. These Patri­arches were, one of Antioch, who bare rule ouer Syria: one of Alexandria, who go­uerned [Page 70] Egypt & Ethiopia: one of Con­stantinople bearing rule ouer Asia, Grecia, and Illyricum: and one of Rome, ruling all y^e West, y^t is to say, Italie, France, Spaine, & Germanie. Herevpon afterwardes there a­rose contentions and stirres, betwene these foure Patriarches, touching their iurisdic­tion and primacie, in so much that they in such sorte, set them selues one of them a­gainst an other, with the hurt and losse in­deede of the poore Church, that at the last two, to wit, that of Antioche, and that of Alexandria, gaue place and yelded their roomes to the other two, that is, Constan­tinople and Rome, the controuersie be­tweene which endureth as yet, euen vnto this day. For it is not yet well determined nor made plaine, which of these two ought to be head and vniuersall Bishop. In some sorte to quiet them, and to make them contented, and to keepe them selues with­in their owne boundes, men haue limitted their charges thus, the Patriarch of Con­stantinople, to beare rule ouer all the Churches of the East, and the Patriarch of Rome to beare rule ouer all the Chur­ches of the West.

Wherefore the la [...]ter of these two, is he [Page 71] whom the Romish Catholikes make them selues to beleeue, y^t he is the head of y^e vni­uersall Church, as being the Vicar of Iesus Christe on earth, and the lawfull or right successour of Saint Peter. But we haue here two pointes to examine and sift: the one touching Saint Peter: The other tou­ching the Pope, who saith that he is his successour.

Concerning the first, we shall not finde in all the scriptures, that S. Peter was ordai­ned at any time to be head of the whole Church, and to beare rule ouer it, neither that he him self did at any time, either pre­tend or vsurpe, such a iurisdiction and pri­macie, bicause it did not at any hand be­long vnto him, but vnto Iesus Christ a­lone, as we hope to proue, and manifestly to shewe it by the reasons following.

The first reason is this. Iesus Christ a­lone is called the head of the Churche. Ephesians 1. verse 22. Ephesians 5. verse 23.Ephes. 1.22. Ephes. 5.23. Saint Peter then is not, otherwise the Churche should be a bodye with two heads.

If they wil replie, and say, y^t Iesus Christ indeede is the onely head of the Church, bicause that he alone reigneth ouer it, [Page 72] and that by his owne onely authoritie, yet that this nothing hindreth, but that there may be an other head ministeriall (as they call it) that is to say, one in respect of the execution of the charge and office vnder him, who should be his great Vicar and liuetenant generall, for to gouerne the Church, I will demaund of them to shewe me, when and howe this ministeriall head, was ordained by Iesus Christ: for if Iesus Christ be God liuing for euer,Rom. 9.5. what neede hath he of a successour? If we haue all his will in writing,Ioh. 15.15. Act. 20.27. Matt. 18.18.28.20. and if he be alwayes pre­sent in the middest of his Church, to rule and gouerne the same, what hath he to doe for a Vicar or Lieuetenant? And as con­cerning charges and offices, we know what executors he hath established and left. S. Paul in the Epistle to the Ephesians: affir­meth,Ephes. 4.11. &c. that Iesus Christ being ascended into heauen, hath giuen some Apostles, some Pro­phets, some Euangelistes, some Pastors, some teachers, to whome he hath giuen in charge, and committed his Church to order and guide the same. This is not spoken onely, for two or three, or for some other small number, neither yet for one age, but for all the Pastours of the Church generally, [Page 73] and for all times. Nowe you may see what lieutenantes Iesus Christe hath sub­stituted in his place: but that he shoulde giue vnto Peter a primacie, to bee Pope and heade of the Church, is a meere lea­sing.

The seconde reason is this: Iesus Christ onely is the foundation of the Church 1.1. Cor. 3.11. Corinth. 3.11. Wherevpon it followeth, that the Church is founded vppon Iesus Christ, and at no hande vpon Saint Peter, and by consequent that Iesus Christ alone is the heade of the Church, and not Saint Peter. Touching that which Iesus Christ speake vnto Peter: Thou art Peter, Matt. 16.18. and v­pon this rocke I will builde my Church, we wil anon declare the true and naturall sense thereof.

The thirde reason. S. Peters charge & office was limited and set within certaine bondes: For S. Paul witnesseth of himselfe and Peter thus,Galat. 2.7. That he was the Apostle of the Gentiles, and Saint Peter of the Iewes: And saith, that this diuision was made, by the reuelation and ordinaunce of GOD. It followeth then that Saint Peter was not an vniuersall Apostle, nor a soueraigne & high bishoppe ouer all the Church: O­therwise [Page 74] Saint Paul shoulde haue done ill in so limiting & hedging in as it were, the the charge and office of his Apostleship, yea and that eighteene yeares after y^e death of Iesus Christ. But I would wish the Ro­mishe Catholikes, to take some better viewe of and heede to this reason. For if their Pope, snatch and take vnto himselfe the primacie, for this reason, because hee is Saint Peters successors, he must then ex­ercise his primacie or popedome ouer the Iewes and preach vnto them the Gospell, that hee may gaine them and drawe them to Iesus Christ, leauing vnto him whoso­euer he bee, that will take vppon him to be called the successor of Saint Paul, primacie ouer the Gentiles.

The fourth reason: One wife hath but onely one husband, which is her head. But the Church is the spouse of Christ.2. Cor. 11.2. Ephe. 5.22. Reue. 21.9. 2. Cor. 11.2. Ephesians. 5.22. Reuelat: 21.9. The Church then hath none other but Christ alone for her husbande and head.

The fifth reason: It is certaine, that Saint Peter vsed the power and authori­tie, which Iesus Christe gaue him, for otherwise hee shoulde haue neglected his charge, and hidden his talent in y^e ground, [Page 75] and so by consequent haue disobeyed his Master, not seruing him purely and faith­fully. But so it is, hee neuer vsurped a­ny primacie ouer the other Apostles or o­uer the Church, for hee maketh himselfe equal, to the other pastors,1. Peter. 5.1.21. &c. naming himself a pastor and an Elder with them, and hee hath saide also, that it is not lawefull at a­nie hande for anie man, to haue Lordship ouer the Lordes inheritaunces. Then it fol­loweth that hee receiued not anie prima­cie or Lordshippe from Iesus Christ, ouer the Church of God.

The sixth reason:Act. 8.14. Saint Peter was sent together with Iohn into Samaria by the other Apostles. Nowe if hee had beene the head of the Church, and had had rule and authoritie ouer the Apostles, it had apperteined vnto him to sende others, & not to others to send him.

The seuenth reason: If Saint Peter had had the right of primacie, to what end woulde he haue suffered himselfe, to haue beene reproued by S. Paul, and that before the people?In sext. decr. de Con. cap. Licet. & di­stinct. 19. ca. si Roman. in Glossa & de conces. prae. tit. 8. ca. pro. posuit & a­libi. for this was done euen then when hee both might and ought, to haue shewed his authoritie and rule. As at this day, the Pope who saith: that hee is aboue [Page 76] right, neither is helde or bounde by lawes: that he may preferre through his interpre­tation equitie vnwritten, before lawe wri­ten: that wee ought to allowe or dissallow all that he alloweth or disalloweth: that he is not subiect to any censure, hauing all lawe and right in the coffer of his breste and stomacke. Now Saint Peter did not alledge any whit or parte of all these blas­phemies, but tooke in good worth Saint Paules censure and reproofe, acknowled­ging himselfe his companion and fellowe, and one that was ioyned with him & the other Apostles in felloweshippe of office, yea inferiour to the whole bodie and sub­iect to the admonitions and censures of his brethren.

The eight reason: So it was, that among the Apostles, in the time that our Sauiour Christ was bodily conuersant with them,Luk. 22.24. &c. there was a controuersie which of them shoulde bee esteemed or iudged the grea­test, but Christ laboreth to bring them to humilitie, and to take from amongest thē all ambition, saying thus: The kinges of the nations beare rule, and they which exercise authoritie ouer thē, are called Gratious lords, but ye shall not be so: But let the greatest a­mong [Page 77] you be as the least, and the cheifest as he that serueth: And afterwardes hee setteth himselfe foorth for an example. For who is greater, he that sitteth at Table or he that ser­ueth, is not he that sitteth at the table? And I am among you, as he that serueth: and ye are they which haue continued with mee, in my temptations. Lastly he concludeth: There­fore I appoint vnto you a kingdome, as my Fa­ther hath appointed to me.

These are our principal reasons, to de­clare that Saint Peter was not appointed Lorde ouer the Church, and that hee had no more authoritie or preheminence in it, than the other Apostles, his companions and fellowes had. Nowe let vs heare the contrarie reasons, which the Romish Ca­tholikes make.

The firste is this:Matt. 16.18. Iesus Christ hath said to Saint Peter, Thou art Peter, and vpon this rocke, I will builde my Church. It followeth then that Saint Peter, is the foundation of the Churche, and by consequent the head thereof.

I aunswere, that the holy spirite, is not contrarie to it selfe: but hee hath spoken plainely to the Corinthians: That Iesus Christe alone, is the onely foundation of the [Page 78] Church, 1. Cor. 3.11. and that none can lay anie other, than that which is laide alreadie: Therefore he af­firmeth not in that place of S. Matthewe, the contrarie to this. And marke this deed, Iesus Christ hath not said: and vpon thee, O Peter, I will builde my Church: but: & vpon this rocke, I will builde. And what meaneth this, vpon this rocke? Let vs heare S. Augustine. The Church (saith he) is foun­ded vpon the rocke, August. in Iohan. tract. 124. ca. 21. of which rocke Peter hath taken his name, for the rocke is not so cal­led of Peter, but Peter is so named of the rocke; as Christ hath not taken his name of Christiās, but Christians of Christ. Therefore the Lord saith, vpō this rocke I wil build my Church, be­cause that Peter had confessed, thou art Christ the sonne of the liuing God. He saith therefore, vpon this rock which thou hast confessed I will build my Church. For the rock was Christ, vpō which foundatiō Peter also himselfe was buil­ded. Marke what S. Augustine saith. S. Am­brose & S. Chrysostome, vnderstand this to be spoken of y^e faith which is Christ, & not as y^e Pope doth, of y^e person of Peter. S. Ambrose saith thus:Amb. in epl. ad Ephe. ca. 2.20. Iesus Christ said to Pe­ter: & vpon this rocke I wil build my Church, that is to say, vpon this confession of Catholike faith, I will establishe the faithfull vnto eter­nall [Page 79] life. Chrysostome saith also:Chriso. Ser. 21. de Pen­tecost. Iesus Christ saith: Thou art Peter, and vppon this rocke I will builde my Church. Hee saith vp­pon this rocke, and not vpon Peter: For he hath founded or set his Church not vppon man, but vpon the faith and confession of Peter. And what was this faith and confession? Thou art Christ the sonne of the liuing God.

The seconde reason is:Matth. 16.19 Iesus Christ hath giuen the keyes vnto Peter, he hath there­fore appointed him head of the Church.

I denie the consequent. For by the vse of the keyes is vnderstoode not the rule or ouersight of the whole Church, but the power, to binde and loose, or else to par­don or not pardon sinnes, as it is declared,Matt. 18.18. Iohn. 20.23. in the 18. Chapter of the Gospell after S. Mathewe, and Chap. 20. after S. Iohn. Now seeing that so it is, that power to remitte or to retaine sinnes was giuen, not vnto Peter onely, but equally vnto all the Apo­stles, it followeth well, that the vse of the keyes was not giuen to Saint Peter alone, but also to all his companions & fellowes, & by consequent, if he were the head of y^e Church, to whō the power of y^e keyes was giuen, it would follow that the Church had so many heads, as it had then Apostles.

[Page 80]But some will say, Iesus Christ speaketh onely to Peter. It is true indeede. Howe beit by the name of Peter is vnderstoode the whole Church. For euen as Iesus Christ was willing to heare, what iudgement not onely Peter, but also all his fellowes had of him, when he demaunded of them, But what say ye that I am? Matt. 16.15.16. And that Peter alone in the name of all answered and made this confession, Thou art Christ the sonne of the liuing God: So on y^e other side Iesus Christ, giuing the power of the keyes vnto the Church, addressed his speache vnto Peter alone, although he meant to speake as wel vnto all the rest.Augu. in Io­han tract. 50 And so doth Saint Augu­stine vnderstande it: for beholde howe he speaketh. Peter (saith hee) signifieth the whole Church. For if that in Peter there were not the figure of the Church, Christ would not haue saide vnto him, I will giue vnto thee the keyes of the kingdome of heauen. And agane, when Iesus Christ saide vnto Peter, I will giue vnto thee the keyes &c. Hee ment without doubt the whole Church.

And the reason would be marked, why Iesus Christ, in the person of one spake vnto all: that is, to the ende hee might cōmend and set the vnitye of the Church, [Page 81] euen as also the ancient writers haue mar­ked & obserued the same.Cypri. tract. 3. de simpli. praelat. S. Cyprian saith thus. Our Lord in the person of one man, hath giuen the keyes vnto all, thereby to denote and set out the vnitie of all. The other wer the same in deede that Peter was, fellowes in equall ho­nour, and in equal power. But Iesus began with one man, to the end to shew, that the Church is one. And Augustine:August. in Iohan. tract. 11. So it was (saith he) that all were asked: Peter alone answered him, thou art Christ &c. & to him was it said, I will giue vnto thee the keyes of the kingdome of heauen, as though power to bind and lose, had bene giuē vnto him alone. But as he answered for al, so he receiued the keyes together with all, bearing as it were the person of vnitie. Wherefore he alone was named for all, bicause there was vnitie a­mong all.

3 The third reason is:Ioh. 21.16. Iesus Christ com­maunded Peter aboue al the rest, yea and y^e three times, to feed his sheepe. He then did constitute and make him an vniuersall Bi­shop, and head of all Churches.

I aunswere, that this consequent is false, for there is a very great not only differēce, but contraritie betwene these two, to haue charge to feed the sheepe of Christ, and to haue a most high Empire, & vniuersall rule [Page 82] ouer the whole Church. Besides, if to feede the sheepe of Christ, be no other thing, but to minister & giue vnto them, the spiritual foode of their soules, by the preaching of y^e Gospel,Matt. 28.19. Mark. 16.15. as it is indeed: and seeing that it is most euident and plaine, that Iesus Christe hath giuen this commission, to all his Apo­stles generally, it followeth verie well, y^t he hath not giuē it to Peter alone. And indeed Peter him self doth wel confesse the same,1. Peter. 1.5. &c. when he exhorteth his fellow ministers, to feede the flocke of Christ, which is cōmit­ted vnto them. And Basil cōfirmeth y^e same saying: Iesus Christ him selfe teacheth vs this, (to wit, that he is the only head of the Church) who did cōstitute & appoint Peter the pastor of his church, after him. For he saith, Peter, louest thou me? feede my sheepe: and consequently, he hath giuen this verie same power to all Pastors & teachers, and hereof this is a certaine signe and sure token, that all bind and lose without a­ny difference, as well as he.

The fourth reason: S. Peter is diuers times in the Scripture named y^e first among the Apostles. Therefore he was chosen to haue rule aboue the other his fellowes, yea aboue or ouer the whole Church.

I answere first, that this argument is fri­uolous [Page 83] and vaine, yea worthie to be moc­ked and hissed at. For be it that we confesse that S. Peter was the first and chiefe as it were amongst a fewe people, that is to say, amongst the twelue Apostles, yet very farr fet is this, that it should therefore followe, that he was the first or chiefest ouer all Christians, or that he did beare rule ouer all the world.

Secondly, if bicause that S. Peter is the first named, he is therfore the first & chie­fest among the Apostles, we must then say by the contrarie, that the virgine Marie is y^e last and least of all women, bicause in the first chapter of the Actes,Act. 1.13.14. where also S. Pe­ter is set the first in the catalogue or nūber, she is set the last after others. Which mat­ter the Romish Catholikes will not at any hand say or affirme: which if they should, it would be found in deede a verie absurde thing.

Thirdly we read in many places, that S. Peter is not named first. And S. Paul in the second Chapter of his Epistle to the Ga­lathians,Gal. 2.9. placeth Iames before him. Iames then by this reason, should haue authoritie ouer Peter, bicause he is named before him. Besides in the Councel of Ierusalem, the [Page 84] speach & aduice of Iames which was had, after that Peter had giuen his,Act. 15.13. &c. had such weight with it, that all consented and a­greed to his iudgement.

And thus much concerning the first point. Let vs come to the other which con­cerneth the Pope, who saith, that he is Saint Peters successor, and so by consequent the head of the Church.

First, if it manifestly appeare by that which hath bene said heretofore, that Saint Peter was neuer established head of the Church, and that he neuer had any such preheminence and authoritie attributed vnto him, by what title or right can or will the Pope (who saith that he is his successor) pretend at this day, any such Lordship, rule and authoritie?

Let vs also on the other side well marke this. S. Peter died (as they say) vnder Nero, and there succeeded him, Lucius, Cletus, & Clemens, in the time of S. Iohn, who liued vnder Domitian, and euen vnto Traian his dayes. Now if they of the Church of Rome will say, that the Popes which succeeded S. Peter, were the heads of the Church, to whome all the rest of the Bishops ought to be subiect, they must of necessitie be dri­uen [Page 85] to confesse, that S. Iohn was subiect to Lucius, to Cletus, and to Clemens.

Moreouer, if S. Peters successors be the heads of the Church, Clemens who suc­ceeded him in the third place (as they say) was so likewise. But let vs heare what he him selfe saith in an Epistle, which (as some say) he writ to Iames Bishop of Ierusalem.Tom. 1. Con­cil. pag. 135. col. 2. The title or inscription is this: Clemens, to Iames the Lords brother, Bishop of Bi­shops, gouernour of the Church of Ierusa­lem, and of all other Churches which by the prouidence of God, are throughout all the world. If Clemens were the vniuersall Bishop, why did he spoyle him selfe of his owne titles, to attribute, ascribe, and giue the same vnto Iames, to whome they did not belong?

Furthermore, who is he that hath lifted vp the Pope into this goodly degree of honor? Is it Iesus Christ or his Apostles? No in deede: for we reade, that Bonifaci­us the third of that name Bishop of Rome, was by the Emperour Phocas ordained the first souereigne or chiefe of all Chri­stendome, and the Chuuch of Rome, esta­blished head of all the Churches in the world? & this was about the yere of Christ [Page 86] sixe hundred and foure.

This Phocas (as the historie writers re­hearse and record) was a traitor and an vn­faithful murderer of the Emperor Mauriti­us his master: for as the said Mauritius at a certaine time, shewed him self ouer seuere and rigorous against his souldiers, they be­ing giuen to debate and contention, chose Phocas for Emperor, who in Calcedonia immediately caused to be cut off the fore­named Mauritius his owne head, his armes also, and his three sonnes named Theodo­rus, Tiberius, and Constantine. But he re­ceiued his paiment and reward for it after­wards. For hauing reigned eight yeares, he was at the last slaine by the common peo­ple, in the yeare of Christ 612. Behold and marke by whome the primacie of the Ro­mish Church was established, and the Ro­mane Bishop made an vniuersall Bishop, there being before, not so much as any newes of it. For as concerning a certaine E­dict or decre which they alledge, by which Constantine the great, a Christian Empe­ror, gaue vnto Siluester y^e Bishop of Rome (about the yeare of Christ 317.) spirituall domination and gouernement, ouer all the Churches of the whole world: also the [Page 87] iewels and kingly ornaments, yea the Em­pire it selfe and politike gouernement, o­uer all the West parts, it is a writing found and forged for and at their pleasure, full of lyings also and falshoodes, which may be easily proued by these reasons.

There are none of all the approued hi­storiographers, during certaine ages, which make mention thereof after any sort, as Eusebius, Eutropius, Ruffinus, Socrates, The­odoretus, Beda, Euagrius, Paulus Diaconus, Zonaras, Nicephorus, Orosius, either other the like, yea they which haue written the liues of the Emperours and Popes, haue not any whit at all spoken thereof. No more haue the auncient Doctours, Atha­nasius, Basilius, Saint Ambrose, Gregorie Nissenus, Gregorius Nazianzenus, Optatus, Milenitanus, Saint Augustine, Chrysostome; which is more, the Bishops of Rome them selues haue not saide any thing thereof, no not in Councels, when they haue ta­ken vpon them, the care and charge to maintaine their primacie, which would notwithstanding haue bene a good buck­ler and shield of defence for them.

If Constantine gaue to the Romane Bishop the primacie ouer Constantinople, [Page 88] Antioch, Alexandria, Ierusalem, and all o­ther Churches, what reason had he to suffer in the Councel of Nice (whereat he him selfe was present) that the contrarie should there be determined and concluded?Concil. Nic. Can. 6. & ha­betur tom. 1. Concil. pag. 342. For in that Councel, it was concluded that the Bishop of Rome should not be preferred, before the Bishop of Alexandria, or of An­tioch, or of Ierusalem.

If the foresaid Emperour ordained, that the Bishop of Rome should be helde and taken, for the head of all the Churches of the world, wherefore then did Bonifacius demaund and seeke the same of Phocas, whereas he should rather haue required, to haue kept the same to himselfe and his suc­cessors, which was long before graunted by Constantine to his predecessors?

With what conscience would Constan­tine giue vnto Siluester lordship and go­uernment ouer the Churches, and the Em­pire, he him selfe being a Christian, and therfore by cōsequent knowing very well, that there was a distinction and difference, betweene the office of the Pastors of the Church, and the charge and duetie of Ma­gistrates:Eusebius. euen as Eusebius witnesseth of him that he was accustomed to say: [Page 89] that the Lorde had giuen and commit­ted the inwarde charge of the Churche to the elders & ministers, but the outward to him?

If wee woulde consider Siluester, with what conscience, also coulde hee accepte the saide donation or gift, the vse whereof as he well inough knewe, Iesus Christ had forbidden him?Luk. 22.25. Matt. 22.21. for hee was not ignorant of this sentence: The kinges of the nations beare rule &c. but it shall not bee so amongest you. Also, Giue vnto Caesar the thinges which are Caesars. Wherefore seeing that Iesus Christ hath distinguished, y^e offices of the Magistrates, and the charges of the pa­stors of the Church, Siluester did verie ill, to confounde and iumble them together in his owne person. Yea also, there is a certaine Canon to this purpose,Distinct. 96. Can. Quū. ad Nico. &c. auou­ched and alledged vnder the name of a Pope, and that these offices are distingui­shed by Iesus Christ.

If so be that Constantine gaue the em­pire of the west partes to Siluester, they must say that Siluester possessed the same, and left it to his successors: and that if his successors doe not any longer hold it, they must say, that they haue beene thrust and [Page 90] driuen out of the possession thereof. But let them shew, if they can, any matter tou­ching this point in the histories. Verilie so farre is it, y^t Siluester & those which suc­ceeded him euen vnto Hildebrand (who was named Gregorie the seuenth, & was created Pope, about the yeare of Christ, one thousande seuentie foure) did holde the Empire of the West, that indeed they had not rule or authoritie ouer the Citie of Rome, but did peaceably and quietly acknowledge y^e Emperors for their Lords, and were subiect to their lawes, neither was there at any time a Pope chosē or cre­ated without the authoritie of y^e Emperor. The charge came in, in the time of y^e fore­saide Gregorie, It is about fiue hundred yeres agoe since the Pope haue by litle & litle incroched vpon the Empire, & haue at the last brought into their subiection the Citie of Rome, and since they did ac­complish that, there is not passed about a hundred, threescore and nine yeares, or there about.

I holde my selfe contented, to haue set downe and declared this, as it were by the way. He that woulde more fullie see, the falshod & subtiltie, which is in the deuice [Page 91] of this donatiō or gift, may read thē which haue cōfuted y^e same,Marsili. &c. as Marsilius of Padua in his booke which hee intituled, the defen­der of peace, who liued about the yeare of Christ 1324. Moreouer Laurentius Valla,Laur. Valla. who liued about the yere 1440.Antonius Archiep. Also An­tonius Archbishop of Florēce in his histo­rie: Cardinal Cusanus,Cusanꝰ Car­dinal. in his third booke & second chapter, who sent his opiniō to the Councel of Basill, about the yeare 1460.Raphael. volater. Raphael Volateran, who liued about the yeare 1500.

Moreouer it is written in the ecclesiasti­call historie, that Liberius and Felix,Niceph. lib. 9. cap. 37. both two together, at one and the same time go­uerned the seate apostolicall, and did in common the duetie of a Bishop at Rome,Sozo. lib. 4. cap. 15. and that by the consent of the Church, yea by the ordinance and decree of the Coun­cel of Syrmia. which of these two then was at that time, the onely and vniuersall head of all the Churches? But let vs see, whether the bishop of Rome, were by the auncient fathers aduouched or acknowledged, for y^e high or chiefe bishop.

S. Cyprian writing to the Bishoppes of Rome, as Cornelius, Stephanus,Cypria. lib. 1 epi. 1. & 2. Cypria. lib. 2. epi. 1. &c. & some o­thers, doeth not in any sorte call them [Page 92] either Popes, or vniuersall Bishoppes, but brethren and fellowes.

Cipria. tract. 3. de Simpli. praelat.Hee himselfe saith in an other place: that there is no more but one Bishoprike, wher­of euery bishoppe in his owne charge, holdeth a whole and sounde portion.

Cypria. in Synod. Car­thu. August. recitat. haec verba. lib. 3. de Baptism. contra Do­natist. cap. 3.And againe, none of vs (sayth hee) is ap­pointed bishop of bishops to inforce his fellowes by tyrannous terror, vppon necessitie to obey him.

Polycarpus Bishoppe of Smyrna, came to Rome in the time of Anicetus Bishop of Rome, not to frame some appellation before him, neither yet to kisse his feete, or to receiue his decrees, but to conferre with him, touching the feaste of Easter, and hee alledged for him selfe the authoritie and custome of S. Iohn, and of other Apostles of Christ. But Anicetus did not alledge, either S. Peters authoritie or his owne, but onely saide, that it stoode him in hande, to obserue the custome of the Elders, which were his predecessors: neither did he con­straine Polycarpus to doe the like, or ex­communicate him therefore: and Polycar­pus on his side did not thinke, he had cō ­mitted any offence, in not consenting with y^e bishop of Rome, in this matter touching [Page 93] the feast of Easter: which hee woulde of a suretie haue done, if he had acknowledged him for the heade, or for the vicar of Iesus Christ, constituted and placed in that office by the authoritie of God.

Irenaeus,Euseb. lib. 5 cap. 26. of whome wee haue spoken a litle before, calleth Soter, Anicetus, Higinus Pius, Telesphorus, Xistus, Elders, as Euse­bius in his fifth book and sixe and twenty chapter.

Dionysius the Bishoppe of the Co­rinthians, writing to the Romaines, calleth Soter not Pope of Rome, or high prelate, but Bishoppe. Marke what he saith. So­ter your good Bishoppe hath not onely obserued this custome, but also hath augmented it. Euseb. lib. 4. cap. 23. Eu­sebius hath extracted or taken this, out of the Epistle of the saide Dionysius. Lib. 4. cap. 3.Hierom. ad Euagr.

Saint Ierome in an Epistle to Euagrius saith thus: If a man dispute or reason of au­thoritie, the worlde is greater then a citie. In what place soeuer the Bishops be, whether at Rome; or at Eugubiū, or at Constantinople, or at Alexandria, or else where, they are all of e­quall ministerie and degree.

Chrysostome:Chrys. hom. 43. in Saint Matt. ca. 23. whosoeuer (saith hee) shal amonge the Bishops desire primacie on earth, [Page 94] shall finde confusion in heauen: and he that shal affect or seek to be the first, shal not be counted amongest the seruantes of Christ.

Gregor. lib. 4. epist. 16.32.34.36.38.39. Gregor. lib. 6. epist. 24.28.29.30.S. Gregorie in diuers of his Epistles saith: That he is an Antichrist, that will at­tribute or giue vnto him, the title of vniuersall Bishop. But aboue al, he putteth down a no­table sentence, in the two hundred and se­uen and thirtie epistle to Eugenius the Bi­shop of Rome,Gregor. ad Eugeni. epist. 237. saying: If Christ haue sent thee, thou shouldest iudge that thou arte come, not to be serued, but to serue. The true suc­cessor of Saint Paul, will say with S. Paul: Not that we haue Lordship ouer your faith, but that we are aided and comforted with your ioy. Saint Peters heire, [...]. Peter. 5.3. wil heare S. Peter say­ing, Not as though yee were Lords, ouer the Lordes heritage, but being made ensamples to the flocke.

In the third Councel of Carthage (whi­che was helde about the time of Pope Sy­ricius) in the 26.Conci. Cart. tertium. Can 26. & habet. Distinct. 99. Ca. prima. sedis &c. Canon, which is also alled­ged, distinct. 99. The fathers ordeined, that the Bishop of Rome should not be called the prince or chiefe of priestes, or the high priestes, or any such other like thing, but only the Bishop of the first seate, and y^t he himselfe shoulde not bee called vniuer­sall [Page 95] Bishoppe whiche laste clause Peter Grabbe the compiler or gatherer of the Tomes of the Councelles, hath lefte out either by deceit or negligence, I know not whether.

You see testimonies inowe, gathered out of the most approued olde Doctours, and such as bee best worthie of credit: by which you may easily perceiue, that this rule or authoritie ouer all Churches, was not in their time attributed to the bishop of Rome, and that the Churches them­selues, had not anie superioritie or autho­ritie, one of them ouer an other, but that they were all associated and vnited toge­ther, that some obteyned not, neyther more or lesse power then othersome, yea wee reade that when the Romish Bishop woulde sometimes haue vsurped more au­thoritie, than did appertayne vnto him, other Bishoppes did stronglie and sted­fastly resist him, which appeareth by the historie following, that Socrates an eccle­siastical historiographer writeth, in his se­conde booke and fifteenth Chapter: and Sozomenus in his thirde booke and eight Chapter.

A certaine man named Athanasius, & [Page 96] one Paulinus, being deposed from their charges, by the Bishoppes of Asia, assem­bled and mett together with their Metro­politane, would needes complaine to the Bishop of Rome, who easily gaue thē let­ters, by which he did place them againe in their firste offices, and did greeuously re­proue and chide them, who had put them therefrom. But the bishops of Asia tooke this in such sorte, that they obteyned of the councel of Antioch, that letters should be written to Iulius Bishoppe of Rome, by which there should be declared vnto him, that he did attribute and take vnto him­selfe, an authoritie which did not at anye hande belong vnto him, and that in so do­ing, hee offered greate wronge to other Churches, and other Bishoppes. And there was added to the letters, that he should no more meddle with them, whom they had deposed, thē they medled with those whi­che were deposed by y^e Bishop of Rome, and others which were ioyned with him therein. To which purpose they alledged the example of Nouatus, which was as yet verie freshe and newe. For when this Nouatus was reiected by the bishoppe of Rome, none of the rest of the Metropoli­tanes [Page 97] and Bishops of other prouinces, did gainesay the same, neither any manner of way intermedled therein.

Furthermore, if that which is maintai­ned and practised at this day amongst the Romish Catholikes, touching the large iurisdiction & soueraigntie of their Pope, were in force by Gods lawe, as they would persuade the simple people therof, should not then all the foresaid Bishops, all others together with their Councels and Chur­ches, which haue not at any time confes­sed the Bishop of Rome for their head, be verie grieuously censured or punished, and worthie of a verie seuere and sharpe repre­hension? It is true y^t men may find, y^t some amongst the auncient Fathers, haue some­times called the Bishops of Rome high Priest & Pope, but they did heretofore call after the same sort all Bishops. For as tou­ching the name, high Priest,Theodo. lib. 2. cap. 7. Theodoretus in his second booke, & chap. 7. speaketh on this maner: that two hundreth and fiftie high priests, were assembled together in Sardis. And Athanasius in his first Oration against the Arrians,Athanasius oratio 1. cō ­tra Arrianos doth not only cal Iulius and Libe­rius the Bishops of Rome, high Priests, but also he calleth by the very same name the [Page 98] Bishops of Grecia, Dacia, Cappadocia, Af­frica,Ruffin. lib. 2 cap. 26. Italie, Sicilia and Armenia. Ruffinus also, in the second booke & sixe and twen­tie Chapter, calleth Athanasius, the great high Priest. As concerning the name Pope, we wil speake thereof (by Gods grace and aide) hereafter in the ninth Chapter.

Moreouer, let vs consider by what to­kens and markes, the Pope of Rome saith that he is Saint Peters successour. It is (say the Romish Catholikes) bicause that Saint Peter had his seat and chaire in the Church of Rome, being there the Pastour, and ha­uing borne rule there a long time: and that after him there came in order, his successors the Bishops of Rome, hauing the same au­thoritie which he had before.

But touching the first, it is vncerteine, whether Saint Peter was Bishop of Rome or no, at the least, whether he bare rule there and helde the seat. They are not able plainely to proue the same, neither to ap­proue it as truth, at what time it was, nei­ther vnder what Emperour, neither howe long, bicause that out of the holie scrip­tures, they are not able to bring, so much as one onely probable coniecture,Caluin. li. 4. Instit. cap. 6. sect. 14. but ra­ther the contrarie, as Caluine hath well & [Page 99] sufficiently declared in his Institutions.

Secondly, if S. Peters abode at Rome, hath giuen this authoritie to y^e Romish Bi­shops, to the heads of the Church, and vni­uersall Bishops, from whence commeth it,Concil. Nic. Can. 6. Con­cil. Antioch Can. 13. that the Councels haue limitted to all the Patriarches (who were many & diuers) yea euen after that thei were brought to foure, their seueral charges, making them Metro­politanes, euerie one in his own prouince, the Bishop of Rome, hauing no more au­thoritie ouer others, than others ouer him? For at that time y^e Bishop of Rome might verie wel haue alledged S. Peters seate, and the other Bishops & Councels, would ve­ry wel haue confessed and allowed y^e same, if it had bene true, and if the same could rightly haue giuen the title of primacie to y^e Bishop of Rome. On the other side what an argument is this? S. Peter was Bishop of Rome, & there suffered martyrdome: ther­fore it followeth, y^t this Church is the mo­ther and mistresse of al the rest, and that the Bishop therof is the vniuersall and general head of all Christendome. Verily if in this respect, the question be to establishe and set vp a primacie, it ought rather to be pla­ced at Ierusalem than at Rome. For Saint [Page 100] Peter preached there,Act. 2.14. Act. 2.12. yea the first after Christes ascention, where he together with his fellowes and brethren builded vp the Church,Act. 4.3. did great miracles, was impri­soned,Act. 5.18. and sundrie times persecuted. The Prophets likewise preached there, and all the Apostles, yea which is more, Iesus Christ him self,Ioh. 2.13. & 7.14. & 8.2. &c. 18.20 died there and rose againe, and from thence ascended vp into heauen. There also was the first Synode, that euer was held in the Christian Church, assem­bled of all the Apostles. There also Iesus Christ sent downe his holie spirit vpon his Apostles and disciples.Act. 15.6. &c. Act. 2.1. &c. And to be short, from thence it was that the doctrine of sal­uation, should come foorth, to be spread a­broad throughout al the world,Isai. 2.3. Michah. 4.2. euen as the Prophets had before told: which things we cānot after any sort say or affirme of Rome.

Moreouer, if we must respect and regard the Apostles, there is as much, or rather more reason, to make S. Paule the first Bi­shop or Pope of Rome, as S. Peter. For in the first place besides that he was not in a­ny thing lesse or inferior to the most excel­lent or chiefe Apostles,2. Cor. 11.5. we finde not that S. Peter did at any time reproue him in his ministerie,Gal. 2.11. as he reproued or blamed S. Pe­ter. [Page 101] And besides we haue a certaine and an assured testimonie in the holie scripture touching S. Paul,Act. 23.11. Act. 28.30.31. that he was sent by GOD to Rome, there to beare witnesse of him, & that he there preached the kingdome of God, two whole yeres together: that from thence he writ diuers Epistles to the Chur­ches, that he was there prisoner, and at the last beheaded by Nero. And as touching Peter, we haue no assured testimonie that he went to Rome, or that he taried there exercising there the ministerie. If they wil replie, that Iesus Christ gaue him the keies of the kingdome of heauen, and that by that meanes, he was preferred before Saint Paule, and made head of the Church, we haue aunswered that heretofore, which we minde not hereto repeat.

Besides, though it were so that S. Peter was ordained to beare rule ouer all Chur­ches, as an Apostle, yet it can not therevp­on followe, that his successours ought to haue any such right or authoritie as he: bi­cause they which succeeded the Apostles, haue not the same charge and the same of­fice, that the Apostles had. For when Iesus Christ ordained his twelue Apostles, he or­dained them for a time onely, and after thē [Page 102] he hath not substituted or ordained others in their place, to haue so ample and large a charge as theirs was: Likewise we read not, that the Apostles established other Apo­stles in their stead, but onely Elders and Auncients, that is to say, Pastors and Mini­sters, who had their callings, charges, and offices limitted. Wherefore albeit Saint Pe­ter might well be an vniuersall Bishop, yet so it is that those that came after him, can not rightly attribute vnto themselues such an office. But to conclude, by what marks can y^e Pope brag that he is the successor of Peter, whose office he doth not any maner of way execute, and whome he followeth not in any thing whatsoeuer?

CHAP. VIII. Whether the Church of Rome be the true and Catholike Church. And whether we doe well to separate and withdrawe our selues from it.

WHen we cal the assemblie of Papistes y^e Romish Church, we mean not that we hold or take y^e same for y^e true Church. For we take y^e word Church in his generall signification, for a companie or fellowship, or congregation. And indeed we hold and affirme, y^t among the Papists, y^e true church is not, but only some little tract or path of [Page 103] a Church, to the end that that, which Saint Paule saith, may be accomplished, to wit, that Antechrist doth sit as God in the temple of God. This being true,2. Thess. 2.4. much lesse can we say: that the assemblie which is amongest the Papistes, is y^e Catholike Church: which point we proue by these reasons folowing.

The first reason: The true Church is founded or buided,Ephes. 2.20. vpon the doctrine of the Prophets and Apostles, as S. Paul saith: but the Papacie or Popedome, hath not any such foundation, bicause that it hath ouerthrowne the doctrine of the Prophets and Apostles, as may plainly appeare by the examination of their traditions. The Popedome therefore is not y^e true Church.

The second reason: In y^e true and Catho­like church,1. Tim. 3.7.15. y^e truth should reigne & beare sway, for S. Paul saith, the church is the piller and ground of truth: but in the Papacie truth reigneth not, but on y^e cōtrarie side falshod & lying, as appeareth by y^e doctrine of the Masse, of Purgatorie, of invocatiō or praier to Saints, of idols, of merits, and other such matters. Wherfore it foloweth, y^t the papa­cie or popedome is not the true Church.

The third reason: The true Church,2. Cor. 11.2. Ephes. 5.22. is the spouse or wife of Christ: But the Chur­che of Rome is not the spouse of Christ. [Page 104] For the spouse of Christ contenteth her selfe with Christ her only husband, euen as an honest woman, doth content her selfe, with her only husband, without admitting or suffering any other with or besides him: which the Romish Church doth not, bi­cause she receiueth the Pope of Rome for her husband, and ioyneth him together with Iesus Christ. Wherefore it followeth, that the Romish Church is not the true Church.

The fourth reason: The true Churche is the sheepfold of Iesus Christes sheepe.Ioh. 10.16. But the Popedome is not the sheepfold of Christes shepe, for it heareth not the voice of Christ the true Pastor or sheepheard, but the voice of a stranger, that is, of the Pope, whose lawes it foloweth, and keepeth more then the lawes of Christ. The papacie then, or popedome is not the true Church.

Ephes. 1.23.The fift reason: The true Church is y^e bo­dy of Christ: but the Romish Church is not the body of Christ. For the body of Christ contenteth it selfe with Christ, the onely head therof, otherwise it should be a mon­ster with two heades, as we haue declared before in the seuenth chapter: which thing the Romish Church doth not, bicause it [Page 105] receiueth and holdeth the Pope for her heade. Wherefore it followeth verie well, that the Romishe Church is not the true Church.

The sixt reason: Though it were that Church of Rome, were the true Church, yet it could not be but a particular church, euē as the Church of Corinthus, Ephesus, and others, wherevppon it followeth, that it is not, neither can be the Catholike and vniuersall Church.

The seuenth reason: In the true Church these three markes are founde without fayling: that is to say: the lawful calling of pastors, the pure preaching of the worde, & the right administration of sacraments. but in the Romishe Church, these three markes are not to be founde, as it is easie to shewe, by the examination that a man might make thereof. Wherof it followeth, that the Romishe Church is not the true and right Church.

Nowe seeing that wee haue sufficient­ly shewed, that the Church of Rome, is not the Catholike Church, neither yet the true Church, mē must not deme it strange, that we can not agree with it, but that we depart and seperate our selues from it: and [Page 106] that in so doing, we ought not at any hand, or any manner of way to be held & accoū ­ted for Schismatiks, because we do not for­sake, the auncient and Catholike Church, no not the auncient Romaine Church, but doe altogether agree with the same. For would we knew, what manner of Church, the church of Rome was in auntient time? Tertullian teacheth it vs,Tertul. de praescr. hae­retic. when hee spea­keth therof, after this maner: A blessed Churche, for which the Apostles haue spred abroad all the doctrine with their bloude: where Saint Peter suffered such a death, as the Lorde him selfe did: where Paul was crowned with mar­tyrdome: where Iohn the Apostle was put in­to burning or flaming oyle, & yet was taken out of the same, without any hurte or blister, and afterwardes sent into exile. Let vs looke vpon that which she learned, and that which shee taught, and what concorde and agreement she hath had with the Churches of Affrica. She hath acknowledged, confessed, and allow­ed, one onely God the creator of all thinges, & Iesus Christ the sonne of God, borne of the vir­gine Marie: shee hath beleeued also the resur­rection of the fleshe: she hath receaued the law and the Prophetes, with the writinges as well of the Euangelistes as of the Apostles, and [Page 107] from thence she draweth or fetcheth faith: she marketh hers with the sacramente of bap­tisme, and shee clotheth them with the holy Ghoste: shee nourisheth them with the sacramentes of the supper: shee exhorteth by martrydome, and she receiueth not any person against such instruction. Beholde Tertullian his wordes. wherefore wee haue not for­saken this auncient Church of Rome, but the newe and particular Romish Church, which since hath lifted vp her selfe, which aduoucheth the Pope for her heade, and al­loweth him for the Vicar of Iesus Christ on earth, which worshippeth him, and o­beyeth his lawes againste the lawes of GOD. For shee hath degenerated and gone out of kinde, and hath loste all her authoritie, euen as the cleargie of the saide Church hath sometimes foretolde, writ­ting to Saint Cyprian saying:Cyprian. lib. 2. epist. 7. Rom. 1.8. That the prayse that Saint Paule gaue to that Church, to wit, that their fayth was spreade abroad, and published throughout all the worlde, should bee turned to their shame & dispraise, if they went out of kind, & became bastards, and if they continued not to bee heires of the same faith. And by this departure from her, we haue declared the obedience which wee [Page 108] owe vnto God, who hath commaunded vs to doe so saying: Goe out of Babylon, my people, that ye be not partakers of her sinnes, and that ye receiue not of her plagues: And haue receiued the counsell of Saint Am­brose, who saith: If there bee any Churche, which refuseth the faith, and keepeth not the foundation or groundworkes of the Apostles preaching, wee must leaue her, least she bring with her the infection of error and vnbeliefe. This hee hath written vppon the ninth chapter of the Gospell according to Saint Luke.

But some will say: ye account the re­formed Churches of Germanie for y^e true church, though ye find there many things to be amended, as concerning the supper it selfe, and some other ceremonies, why thē make you not the like accoūt of y^e Church of Rome? I aunsweare, that it is very true that there is some controuersie betwene y^e Germaines and vs, touching some poyntes of religion, but it is not in respecte of the essentiall or substantiall poyntes thereof. I call them essentiall or substantiall points, that are so of the substance of religion that if men erre in one point, the same cannot subsiste or stande, for euen in that which [Page 109] concerneth the holy supper, wee all be­leeue that wee are partakers of the bo­die and bloude of Christ. The difference is not, but in that Consubstantiation, whi­che they maintaine, which is not of such great importance and weight as transub­stantiation, which y^e Romish pretendeth: which euen in that one point ouerthrow­eth and vtterly bringeth to nothing god­linesse, putting an idole of bread in y^e place of the sonne of God: & making of y^e crea­ture, a creator, & a Christ subiect to corru­ption, rasing frō the foundation, & turning topsie turuie, as wee say, that which con­cerneth the proprietie, the nature and the glorie of Iesus Christ his bodie. All which abhominations and idolatries, the Ger­mans that are reformed, doe detest and set them selues against, as well as we.

But if some that are willing to make diuorce as it were and separation, between the Germanes and vs will alledge that the foresaide Germans, haue not the like opi­nion of vs, that we haue of them, and that they holde and account vs for heretikes, as may bee seene and proued by certayne writinges which they haue set abrode and published: we answere, that y^e passions, af­fections, [Page 110] and heates of some particu­lar persons, who haue written somewhat more freely, thē they should, ought not so to be regarded and esteemed, that thervp­pon they will make a generall conclusion of all the rest, and so prooue that there is a diuision betweene all them and vs. For albeit, there bee some diuersitie betweene them & vs in this point touching the sup­per, and in some certayne ceremonies, yet vnitie doeth not therefore cease, to continue and remayne alwayes amongest vs.

Socrat. lib. 5 cap. 22.Socrates, who writ the Ecclesiasticall historie, sayth thus: There is not any reli­gion, which obserueth the same ceremonies though it doe receiue and admitte one and the selfe doctrine touching ceremonies. And indeede they which haue the same faith, sometimes differ amongest themselues, touching some ceremonies and obserua­tions.

Irenaeus writing to Victor the Bishop of Rome,Euseb. lib. 5. cap. 26. rehearseth that there was great diuersitie in y^e Churches, touching fasting, and the celebration of y^e feast of Easter: af­terwards he addeth: Notwithstāding though there were diuersitie amongest all these tou­ching [Page 111] ceremonies, yet so it was that they did alwayes agree with vs: and the discord or dif­ference about fasting, did not breake the con­cord or vnitie of faith.

So then following these places wee af­firme, that we leaue not of to acknowledg the companie of the reformed Germanes for the true Church, although that we be not in euerie poynt and throughly agreed with them, touching some matter consi­dered in the supper, and some ceremonies obserued amongest them.

And the rule of charitie teacheth vs this, as Saint Paul hath giuen vs a good exam­ple thereof,1. Cor. 1.2. 2. Cor. 1.1. Galat. 1.2. when he calleth the Corinthi­ans and the Galathians, Saintes and faith­full ones, and giueth vnto them in generall the name of the Church, although there were amongest them great and greeuous faultes, as well in ignorance of the doctrin, as in their owne life and manners. This is that also which hee hath set foorth in an o­ther place saying: That all they which hold and keepe the foundation, do not alwayes build gold and siluer and pretious stones, but haye & stubble.

But some say, why follow you not the same rule, on y^e behalf of y^e church of Rome? [Page 112] we answere, that in the ceremonies & ser­uice of the Romishe Church, the puritie of religion is not there obserued & kept, but the whole seruice of God, is amongest them corrupted and falsified, and there­fore can not with out offending God ap­plie or frame our selues vnto them. And Saint Augustine hath giuen vs this lesson, teaching vs howe farre wee may commu­nicate in the ceremonies and seruice of o­ther Churches.August. ad Ianuarium. There is no better rule in this behalfe (saith hee) than a wise and sober Christian himselfe, which will frame himselfe to that custome, which he shall see vsed in that Church, wherein he liueth. For that which is not established against faith, or against good manners, must bee helde for indifferent. But the Church alloweth not that, which is against faith and good life, yea she dissembleth it not, neither doeth it.

To be shorte then, for so much as wee cannot be present, at the seruice and cere­monies of the Romish Church, without defiling our selues in their manifest idola­tries, you may see wherefore we doe who­ly and altogether renounce and forsake the same. And in this deede of ours, wee followe the example of the Prophets. For [Page 113] in the kingdome of Israel in the dayes of Ieroboam, Circumcision was administred, and there they offered sacrifices: yea the lawe was esteemed there amongst them as holie, and which is more, GOD him selfe was called vpon, and prayed to there: yet notwithstanding, by reason of their super­stitions and ceremonies, which men had deuised and set vp against the ordinance of God, all that seruice was reiected and con­demned: neither can any man shewe, y^t Eli­jah, or any other, whether he were a pro­phet or of any other calling, did at any time worship, or offer vp sacrifice in Bethell. But see more largely touching this matter, in that which M. Caluine hath written there­of in the fourth booke of his Institutions Chap. 2. sect. 1.2.3.4.5.Caluin. lib. 4 Instit. ca. 2. sect. 1.2.3.4.5. &c. &c.

Moreouer, when we doe thus separate our selues from the Romish Church, we breake not the vnitie of the Church, bi­cause that in the Romish Church, there is no true vnitie. For first of all, it is not at v­nitie in it selfe, as appeareth by the seuerall sects and rules which are amongest them, one saying, I am of the order of S. Augu­stine: an other, I am of Saint Dominicke his order: and other, I am of S. Frauncis: an o­ther, [Page 114] I am a Iesuite, contrarie to that which S. Paul writ to the Corinthians,1. Cor. 1.11.12.13. in the first Chapter.

Secondly, that Church is not vnited with God, which vnion or vnitie, is neces­sarily ioyned with the former,1. Ioh. 1.3. as S. Iohn declareth it. And that this is true, that it hath not any vniō or felowship with God, it is sufficiently plaine by this only reason, that he that hath vnion or fellowship with God, ought by the testimonie of the holie spirit and by faith to be assured hereof, that God dwelleth in him, and he in God, euen as the scripture teacheth vs. But the faith of Papists is this, y^t we must alwayes doubt, whether we be in the grace and fauour of God: wherefore they can not haue vnion or fellowship with him. Furthermore, this is to be marked, that there is no vnion or agreement, betweene the doctrine of Papistes and the word of God, wherevpon it followeth, that they are not at all vnited with him. Which being cōsidered, to what end and purpose would they haue vs to re­maine and abide in the vnitie of y^e Romish Church, seeing there is not in it any vnitie, I meane holie vnitie, and such as agreeth well to good Christians, and the true [Page 115] members of Iesus Christ?

They will obiect further: you hold in­deede that baptisme ministred in the Ro­mish Church, is true baptisme, why then doe you not hold this Church for the true Church? I aunswere, that this reason is ve­rie weake. For we doe not acknowledge the assemblie of heretikes for the true Church, although we cease not to allowe the baptisme ministred amongest them, for true and profitable, euen as the Coun­cel of Carthage decreed the same, bicause that baptisme is alwayes the baptisme of Christ, and not of heretikes, although it be ministred by heretikes, who haue notwith­standing some vocation and allowance of the people. Wherein let vs heare Saint Augustine.August. lib. 3 cont. Dona­tist. cap. 10. The water (saith he) ouer which the name of God is called vpon, is not bastard­ly: for neither the creature nor the name is prophane or bastardly. Wherefore the baptisme of Christ being sanctified and hallowed by the words of the Gospell, is holie among the adulte­rous, and in the adulterous, although they thē selues be shamelesse and vncleane.

And in an other place:Aug. cont. Crescent. li. 3. cap. 6. The baptisme is such, as is he by whose vertue it is administred: and not such as he, by whose handes it is admi­nistred.

[Page 116] August. de fide, ad Pet. cap. 36.Also bicause it is manifest, that in what so euer place where baptisme is admini­stred, it ought to be but once ministred: this is to be marked, that though it be ad­ministred by heretikes, in the name of the Father, and of the Sonne, and of the holie Ghost, it ought to be reuerently receiued, and at no hand reiterated.

Wherefore we esteeme and take the baptisme of the Romish Church, for true baptisme, bicause it is ministred, not in the name of the Pope, but in the name of the Father, of the Sonne, & of the holy Ghost: and confesse that the infants which receiue it, are truely baptised, euen as they which were circumcised in the time of Ieroboam and of Caiaphas were helde for true cir­cumcised persons, although at that time the state of the Church was almost altoge­ther peruerted and corrupted. But yet this remaineth, that albeit we haue receiued baptisme in the Popish assemblie, and that we hold the same for true baptisme, yet we are farre off from holding or accounting that assemblie for the true Church.

Caluine hath sufficiently answered this difficultie or doubt, whose wordes I will [Page 117] bring in place here,Caluin. lib. 4 Inst. cap. 2. sect. 11.12. contenting my selfe therewith. As in the time of Ieroboam (saith he) there were certaine prerogatiues belonging to the Church, which remained amongest the Iewes, although at that time the seruice of God was very much corrupted: so we denie not, but that the Papistes haue at this day, some steppes & pathes, of the dissipation or scatte­ring of the Church, which through the grace of God haue remained with them. For as Cir­cumcision could not be so defiled, by the vn­cleane handes of the Iewes, but that it was al­wayes a signe and a sacrament, of the couenant of God, for which cause, God called the infants or children, which were borne of this people his, which could not any manner of way belong vn­to him, but by a certaine speciall blessing and priuiledge. After the same maner also, bicause he hath once placed his couenant in Fraunce, in Italie, in Germanie, and other countreyes, (although that all that was afterwards oppres­sed by the tyrannie of Antechrist) yet to the end that his couenant might remaine amongest thē inuiolable and vnbroken, it hath pleased him, that baptisme shuld there remain for a testimo­nie & witnesse of that couenant, which bicause it is ordained and hallowed by his owne mouth, retaineth and keepeth her owne force, notwith­standing [Page 118] the vngodlinesse of men. Likewise he hath by his prouidence brought to passe, that there should remaine amongest them other remnants also, as the Lordes praier, the Apo­stles Creede, the Commaundements of GOD &c. least the Church should vtterly perish. And as sometimes buildings are pulled downe in such sort, that the foundations remaine, and some shewes of the ruines and destructions: so the Lord hath not suffered, that his Church should be so rased or destroyed by Antichrist, that nothing of the building should remaine: And although (that he might take vengeance of the vnthankefulnes of men who despised his word) he hath suffered such a horrible shaking and fall to be made, yet it was his pleasure, that some part or portion thereof should remaine, as a signe, token and marke, that the whole was not abolished.

Wherfore when we refuse, simplie to graunt vnto the Papistes the title of the Church, we doe not therefore vtterly denie them, that they haue not any Churches amongest them: but we onely reason, of the true and right estate of the Church: which importeth a fellowship, as well in the doctrine, as in al that which belōgeth to the profession of our Christianitie. Daniel 9.27 2. Thess. 2.4. Daniel and S. Paule haue foretold, that Antichrist shall sit in [Page 119] the temple of God. We say, that the Pope is the head, of that execrable, abhominable, and cur­sed kingdome, at the least he is so in the West Church. Nowe seeing it is saide, that the seate of Antichrist shall be in the temple of GOD, thereby is meant, that his kingdome shall be such, as shall not altogether abolish the name, either of Christ, or of his Church. Hereby ther­fore it appeareth, that we denie not, but that the Churches, ouer which he beareth rule by his tyrannie, remaine Churches still: but we say, that he hath prophaned them by his vn­godlinesse, and so poisoned them with his false doctrines, that there appeareth amongest them a picture or image of Babylon, rather than of the holie citie of God.

To conclude, we say that they be Churches, first, bicause that the Lord hath miraculously preserued amongest them the remnants of his people, though they be poorely and thinly scat­tered abroad. Secondly, bicause there remaine amongest them some markes and tokens of the Church, specially these tokens, the power and effectualnesse wherof can not be abolished, nei­ther by the craft of the diuell, neither by the malice of men. But on the other side, bicause the markes, which we haue principally to regard in this dispute or question, be blotted out there, [Page 120] we say, that there is not amongest them, a right shewe, and lawfull forme of a Church, neither in any of their particular assemblies, neither in the whole body. And these are the wordes of Caluine.

But though we might indeede accord and agree to this, that the Romish Church were the true church, in respect of the bap­tisme which it hath, yet there should be no reason, to inferre therevpon, that we ought also to take & hold it for the true Church, in respect of the other points of doctrine, for it is most manifest, that for the most part, they are altogether contrarie to the expressed word of God. And as cōcerning baptisme, albeit they adde many vaine and superstitious ceremonies, ministred in a tongue vnknowne to the people, and not vnderstoode of them, yet so it is, that not­withstanding the substance remaineth, & that which is the principall or chiefe point of the forme, as we haue shewed.

Now if one would demaund: why then suffer we not our infants to be brought to the Romish Church, there to be baptised, seeing that the baptisme which is there ministred, is good? I aunswere, that we suf­fer it not, bicause God hath giuen vs grace [Page 121] to knowe the superstition and idolatrie,1. Cor. 10.14 1. Iohn. 5.21. which is there committed, to which we may not at any hande, sticke, cleaue or consent, what soeuer apparance and shew of good we suppose may come thereby either to vs, or to our children.Rom. 3.8. for Saint Paul saith, That we ought carefully to looke vnto our selues, not to doe euill that good may come thereof. And also bicause that through gods grace and goodnes, we haue a meane & way opened, to haue our foresaid chil­dren baptised in the reformed Churches, without any abuse, error, supperstition, or idolatrie.

They will say yet further, that Iesus Christ ceased not to approue & allow the Church of Ierusalem in his time, though it had in it store of errors: which he well declared, when he was there present at the sacrifices and feastes. Wherefore then do not we approue also y^e Romish Church, al­though it haue errors in it? For if a Church shall, for some abuses, faultes, or errors, loose the name of the true Church, where shall we then finde one alone in the whole worlde?

I aunswere firste, that wee holde not that a true Church looseth the name [Page 122] of a true Church, for some abuses or errors therein. For S. Paul left not of to name the faithfull people of Corinthus, the Church, although he blamed and reproued them, for many errors and corruptions, not one­ly in respect of their manners, but also con­cerning their doctrine. And wee shall see hereafter that particular Churches, are ne­uer so perfect in this worlde, but that they be oftentimes subiect to error and goe a­stray. But we rightly holde and affirme, that the Romish Church, ought to leese the name of a true Church, because shee hath degenerated, and gone out of kinde from the auncient and Catholike Church. For the true, auncient & Catholike church, cleaueth to her onely heade and husbande Iesus Christ: shee beleeueth his worde & followeth him: shee is faithfull to him, without committing adulterie with idols, which the Romishe Church doeth not, which thing wee haue a little while agoe shewed.

Secondly, as concerning that that Iesus Christ did approue the Church of Ieru­salem in his time, we say in the first place, y^t there is verie great difference, betweene the estate of that Church then as it was, [Page 123] and the estate of the Romish Church, such a one as wee beholde it at this day. For y^e abuse and corruption, as well of doctrine, as of sacramentes, and the manifest idola­trie, which beareth swaye at this present in the Romishe Church, was not at that time in the Church of Ierusalem. which is ea­sie to prooue, because that Iesus Christe, would not haue made much a doe, to beat down the idoles, & to reforme other abu­ses, if they had had place there, as he ouer­threw the tables of the monie chaungers,Iohn. 2.14. & cast out of the temple those, that there solde openly, sheepe, and doues.

Moreouer Iesus Christ woulde not re­iecte or disallow the Church of Ierusalem, because that the time was not yet come, wherein he shoulde put an ende vnto y^e ceremonies of the lawe.Leuiti. 17.3 Deut. 12.13. Wherefore for as much as the faithfull had the commaunde­ment of God whereby it was appointed them not to search or seeke newe places, to offer their sacrifices & oblations in, but to come, and to staye them selues within the Court of the tabernacle, or of the tem­ple, Iesus Christ woulde not despise this place. But wee knowe, that whatsoeuer corruption was there, no faithfull man [Page 124] was inforced to cleaue or sticke, to a­nye superstitious manner or custome: which is not practised at this day in the Church of Rome. For as all there is of su­perstition and manifest idolatrie, so they will constraine and enforce the faithful by fire and sworde to consent thereto, and to pollute and defile themselues therewith, against their owne consciences, and gods expresse forbidding.

Lastly, to what point did Iesus Christ bring the Church of Ierusalem, when the high Priestes, Scribes and Pharisees shew­ed them selues great madde men, not do­ing their duties towardes it? did hee not take his vineyard from these husbandmē, who did not giue him the fruites whiche belonged vnto him, and committed the same vnto others, that is, to his Apostles, and their successors, to yelde him fruite in their seasons? Euen so likewise hath the Lorde done therewith in the Popedome. He hath not destroyed his Church, but hath only chaunged the estate thereof, ta­king it out of the hand and guiding of the Bishoppes and Popishe Priestes, and pla­cing it againe vnder the gouernement and charge of other guiders and leaders, who [Page 125] can see more clerely, and be of better trust: as it is spoken in Saint Mathewe,Matt. 22.4 [...]. vnder the similitude or parable of the vine­yarde.

To conclude: if they aske what shall become then of our predecessors, who di­ed in the faith of the Romish Church: are they condemned? I aunswere, that wee leaue the iudgement thereof vnto GOD: for it belongeth not to vs, to determine & iudge of that which is hidden from vs, & which indeed passeth our knowledge and calling. It is verie true,Ioh. 3.18.36 that the holy scripture pronounceth, that they which die without the faith of Christ, are damned: and we cannot but say amen, and giue our consent to this. Neither serueth it to any purpose to alledge ignoraunce, and to say that it excuseth the sinner before GOD: For the scripture is plaine and manifest therein:Luk. 12.47.48. The seruaunt (saith Iesus Christ) that knew his masters will, & prepared not him selfe, neither did according to his will, shall be beaten with many strippes. But he that knewe it not, and yet did commit thinges worthie of stripes, shall be beaten with fewe stripes. Also:Matt. 15.14. if the blinde leade the blind, they shal fall both into the ditch. Saint Paul saith also: As [Page 126] many as haue sinned without the lawe, Rom. 2.12. 2. Thess. 1.6. shall pe­rishe also without the lawe: and as many as haue sinned within the lawe, shall bee iudged by the law. And againe, it is a righteous thing with God, to recompense tribulation to them that trouble you, and to you which are trou­bled, rest and deliuerance with vs, when the Lorde Iesus shall shewe himselfe from heauen, with his mightie Angels in flaming fire, ren­dering vengeance vnto them, that do not know God, and which obey not vnto the Gospell of our Lorde Iesus Christe, which shall bee puni­shed with euerlasting destruction. &c.

These places doe openly inough de­clare, what is the ende of those y^t die with­out faith, although they bee ignorant, for their ignorance can not excuse them, nor serue them for a cloake or couering, to ab­solue and set thē free from the iudgement of God. for confirmation & proofe wher­of wee may alledge also and put downe that which is written in Leuiticus,Leui. 4.2. tou­ching the offering commaunded by God for the sinnes which were committed through ignorance. Lo what wee haue to say for one point.

But to that which remaineth, touching our fathers and predecessors. God might [Page 127] well shewe mercie vpon them, at the end of their dayes, making himselfe knowne vnto them, by the secrete vertue and power of his holy spirite, and putting it into their harts, to beleue in Iesus Christ his sonne, that so they might be saued. For God is almightie to saue his owne people, yea without vsing any of these meanes, which he is accustomed cōmonly & ordi­narily to vse, to plant faith in vs, and to in­graue it in our harts to our owne saluation. And this is S. Cypriā his answere, touching those y^t die in some false opinions.Cypri. lib. 2. epist. 3. If some one of our predecessors (saith hee) either by ignorance, or through simplicitie, hath not kept and helde that which the Lord hath taught vs to doe, by his example and authoritie, the mer­cie of the Lord may pardon him. But wee can­not helpe the same, being admonished & instru­cted by him. Behold what S. Cyprian pro­nounceth herein. It is true, that hee spea­keth properly, touching the matter of the holy supper, but nothing letteth, but that wee may applie his speach generally, to the matter of all the other articles of the faith.

The IX. CHAP. Of the degrees of ministers in the Church: where mention is made, of the orders of the popish clergie, and of the offices and dueties of true pastors.

Matt. 9.38. WE haue sene and heard here­tofore, that it apperteineth vnto the Lorde of the har­uest, to sende foorth worke­men into his haruest. For it belongeth not to any, what giftes soeuer he hath receiued from the Lord, to thrust himselfe into the worke of the ministerie, vnlesse he be lawefully called thereto.

Ephes. 4.11.Now the Apostle Saint Paul writing to the Ephesians, sheweth vs what worke­men the Lorde hath sent into his haruest, that is to say, Apostles, prophetes, Euan­gelistes, Pastors, and doctors.

Apostles.Touching the Apostles, they were cho­sen immediately from Christe, and their office was, to sowe and spreade the Gos­pell abroad throughout all the world: nei­ther had any one of them any limites or borders set thē, or some certaine Churches [Page 129] appointed to them,Matt. 28.19. Matt. 10.2. Gal. 2.8. but Christ would that in euery part or place where so euer they came, they should do their message, before all peoples and nations. Such were the twelue named in the Gospell, to whome Saint Paule was added, who was specially appointed, to beare the name of Christ a­mong the Gentiles. Nowe bicause this de­gree of Apostles, was instituted and ordai­ned by God, for the establishing of Chur­ches, those Churches being planted and established, this name of Apostle, ought not any more to be vsed among the mini­sters, as to be giuen and communicated to them. And yet we read, that sometime it is taken generally in the scripture, for a Pa­stor and preacher of the Gospell. As Epa­phroditus is called the Apostle of the Phi­lippians,Philip. 2.25. Act. 14.14. and Barnabas is named an Apo­stle. Act. 14.

Prophetes are distinguished into two sortes or orders.Prophets. Some were vnder the old Testament, and in that time, who being in­structed and taught by a speciall reuela­tion from God, did foretell things to come. y^e other were in the newe Testament, who in the first place, had an excellent gift and singular grace, to interprete the scripture:1. Cor. 11.4. [Page 130] also they were such as were indued,1. Cor. 14.1. &c. with great wisdome and readinesse, well to pro­uide for the necessitie of the Church, and to speake properly, they were as interpre­ters of the will of God. In this ranke or or­der were comprehended the Prophetes, that had the gift to vnderstand, foresee, & reueale things to come:Act. 11.28. such a one was A­gabus, who by the holie Ghost foretolde, that a great famine should fall throughout all the world, which also came to passe in the Emperour Claudius Caesars dayes: also that Saint Paul should be bound at Ierusa­lem.Act. 21.10. &c. Act. 13.1. There is mention made also in the thirteenth of the Actes, of certaine Pro­phetes of the Church of Antioch, to wit, Barnabas and Simion, who was called Ni­ger, and Lucius of Cyrene, and Manahen, (which had bene brought vp with Herode the Tetrarch) and Saul. And in the one and twentie,Act. 21.9. mention is made of Phillips foure daughters which did prophecie. These de­grees, or this office of Prophetes, was or­dained by GOD to indure but for a time onely, as the Apostles.

Euangelists.Euangelistes generally are those which performe the office of an Euangelist, that is to say, which preach the Gospell. Some­times [Page 131] also this name Euangelist, is refer­red to those foure, who haue written the storie of the Gospell, that is to say, S. Mat­thewe, S. Marke, S. Luke, and S. Iohn. But in this order of the Church, the question is of an other charge or office. These men of whome we speake, were as it were fellowe helpers to the Apostles, whome they did followe, and were almost continually in cōpanie with. And their office came some­what nigh to the office of an Apostle: the difference was onely in the degree of dig­nitie. Of this sort were Silas, Timothie, and such like. In the one and twentie of the Actes, Philip is called an Euangelist:Act. 21.8. And Saint Paule admonisheth Timothie in one of the Epistles, which he wrote vnto him,2. Tim. 4.5. to continue to doe the worke of an Euan­gelist. These likewise had their time, and are no more in vse at this present.

Pastors are they,Pastors. that haue the charge of some certaine flockes, and of some cer­taine Churches, to rule and gouerne the same, preaching the Gospell, administring the sacramentes, and exercising disci­pline in those Churches. This degree and office, must haue his course and con­tinue in the Church, euen vntill the end [Page 132] of the world.

Doctors.Doctors are they, which the Church in olde time called Catechisers, that is to say, instructors or teachers, whose charge and office was, plainely and simplie to ex­pound the scriptures, that men might haue the right sense and vnderstanding thereof, and namely to teach the Catechumini, that is to say, those that were yet to be instru­cted, in the pointes and principles of Chri­stian religion. Of this sort are the Doctors and teachers of our age, which teach youth in schooles, expounding vnto them the scripture. And their office consisteth here­in, carefully to prouide that sound doctrine may be kept & published, to the end that pure religion may continue and remaine in the Church. Some suppose that the of­fice of Pastor & Doctor is all one, as Chry­sostome and S. Augustine: yet there is no dout, but that they are two distinct offices, which men may not confound and mingle together. For albeit that this be the charge and office of al Pastors, to teach, yet they go somewhat further than the Doctors do. For first and formost, they preach and exhort, applying the doctrine to the necessities of the Church: next they administer y^e sacra­ments, [Page 133] and in the third place, they haue the charge, gouernement, and execution of the discipline: to which matters, the Doctors charge reacheth not, they being only ordai­ned to expound the scriptures, to the end that pure and sound doctrine may alwaies be preserued & maintained in the Church. And indeed such a one may be verie apt to execute the office of the Doctor, as hath not the gift to preach: & such a one on the other side may very well haue the gift to preach, as shall not at any hand be meete or fit, to exercise the charge and office of the Doctor, although that sometimes he that shall be the Pastor, may also well be the Doctor: but yet this is to be marked, that they are diuers and seuerall charges or of­fices.

And these be y^e fiue degrees or orders of ministers, to whome y^e Lord hath cōmitted the gouernement of his Church, to feede the same: of which fiue the last two onely remaine to be alwayes vsed in his Church. Saint Paule indeede maketh mention in o­ther places of some other names,Bishops and Elders, or Auncients. as of Bi­shops, that is to say, watchmen, or ouer­watchers: and of Elders, that is to say, Senators or Ancients: but these two names [Page 134] signifie one and the selfe same thing, as the Apostle him selfe declareth,Titus 1.5. writing to Ti­tus. For marke what he saith: For this cause left I thee in Creete, that thou shouldest conti­nue to redresse the things that remaine, & that thou shouldest ordaine Elders, (that is to say, Auncients) in euerie citie as I appointed thee. And afterwardes he addeth an excellent description of true Elders and Auncients. For a Bishop (saith he) must be vnblameable, as the guider or steward of Gods owne house: and so foorth. We see that those whome he named Elders or Auncients, in one verse, he nameth the same Bishops in an other verse. Nowe these two names of Bishop and Elder, and the name also of Pastor, are taken in the scripture to signifie one and the selfe same estate. For the charge and of­fice of the Pastor, is to feede the sheepe, as appeareth by that which the Lorde saith in the foure and thirtie chapter of Ezechiel.Ezech. 34.2. Woe be to the sheepheards of Israel, which feed themselues. Should not the sheepheards feede the flockes? But the Bishops and Elders, are called to the same thing,Act. 20.28. as both Saint Paule and Saint Peter doe declare: Saint Paule speaking thus: Take heede to your selues, and to the whole flocke, ouer which the [Page 135] holie Ghost hath made you Bishoppes or ouer­seers, to feede the Churche of GOD, which he hath redeemed with his owne bloud. And Saint Peter thus:1. Pet. 5.1.2. The Elders which are a­mongest you I beseech, which am also an Elder with you, Feede the flocke of Christ, which is committed vnto you, caring for it, not by con­straint &c.

If one would knowe the reason why the Pastours are called Elders or Aunci­ents: it is for honours sake: not as though when in olde time they chose Pastours, they were all auncient in age and yeares, but bicause that they specially chose them, from amongest the Auncients, and also bicause they ought to be men both ripe, wise, and also verie well experienced. Olde age commonly hath more wise­dome, more experience and grauitie: But yet it doth not alwayes fall out, that white or grey haire maketh men wise: yea some­times we shall finde yong men, which are farre more fit, to exercise and execute the charge and office of a Pastour, (such a one was Timothie) than those that be of grea­ter yeares.

It is true, that there are two sorts of El­ders, that is to say, Ancients. One sort haue [Page 136] charge and office, to minister the worde of GOD and sacraments, and to watch ouer the discipline and ouer the whole Church. The other are ioyned vnto these, to ayde them in the exercising and execution of discipline, without medling any whit at all in the preaching &c. Saint Paule set­teth out this order when he saith to Timo­thie,1. Tim. 5.17. The Elders that rule well, are worthie of double honour, specially they which labour in the word and doctrine. For in that he ma­keth mention of bearing rule, he giueth vs well to vnderstand, that those whome he nameth Elders or Auncients, that is to say, the Pastours, and such as are ioyned vnto them, are chosen to haue charge and office in the Church, ouer the people. And in that he more commendeth those, which minister the word and doctrine, than the other, he euidently declareth, y^t al haue not one and the selfe same charge. We may be­hold this order, euen at this day obserued in the reformed Churches.

Deacons.The Apostle maketh mention likewise of Deacons, which word is taken in holie scripture in two senses or sortes. Somtimes generally for euerie minister, or seruitour: In which sense S. Paule calleth the Magi­strate, [Page 137] the Deacon of God, that is to say,Rom. 13.4. Ephe. 3.7. Rom. 15.8. the seruaunt or minister of GOD, and hee nameth himselfe the Deacon, that is to say, the minister of the Gospell: as also he calleth Iesus Christ, the deacon of Circumcision, that is to say, the minister thereof. Wherefore being so taken, and referred to the estate & calling of the pa­stor, it is commonly translated and turned by this worde, minister or seruaunt,Coloss. 1.7. 1. Cor. 3.5. as in the first chapter of the Epistle to the Co­lossians, and the third Chapter of the first Epistle to y^e Corinthians. But sometimes it is taken more straitely, for thē which haue a charge and office, to gather the almes, & to dispense or bestow thē among y^e poore.

The first occasion that was giuē to chose these deacons in the Church was this, be­cause y^e Apostles, could not verie wel pro­uide for our furnishe both the charge of preaching the worde, and of distributing the goods of the poore. And for this cause were the seuen Deacons chosen:Actes. 6.2. of whom is spoken. Actes 6. And the conditions and qualities, which ought to bee in the Deacons that men will chose, are there described and set out, and also in the third chapter of the first Epistle to Timothie.1. Tim. 3.8. &c.

[Page 138]These are the degrees of the Church, or ecclesiastical orders, which Iesus Christ him selfe sette vp, and his Apostles after him established, for the regiment and gouernment of the Church: which order was afterwardes in the Popedome by litle and litle, not onely corrupted, but vtter­ly ouerthrown. For in that tyrannous king dome, after that corruption had once craf­tilie ouertaken or stolne vppon the do­ctrine of the Church, they diuised and for­ged a stewardshippe, dispensation and be­stowing of ecclesiasticall offices and char­ges, which was altogether farre of and e­straunged, from the former simplicitie & plainenes, whereof we haue spokē. Wher­in first they made a sacrament (without the warrant of Gods worde) of the or­ders and degrees of ministers. Afterwards they diuised a certaine kinde of creame or oyle, to anoint thē, as they say, but indeed it is to grease or smeare them, fetching that though a false zeale, from Aaron, and that which was done in olde time vnder the lawe. Also shauing or sheering, specially of the crowne of the heade, against the cu­stome both of the Apostles, and of the pri­mitiue Church.Actes. 18.18 It is true indeed that S. [Page 139] Paul did once cause his heade to be shorne in Cenchrea, after the manner of the Iewes, but it was by reason of a vow which he had made, and not y^t he was then ordei­ned into some ministery, but a great while after his calling. And in that hee caused himselfe to be shorne, he did it not for a­ny other purpose, but to applie himselfe thereby to the Iewes, who were as yet ve­rie rude, and not well instructed,1. Cor. 9.20. as hee himselfe protesteth in the Epistle to the Corinthians, That of his owne accorde and willingly hee became vnder the Lawe, (al­though hee were deliuered therefrom) to the end he might winne the Iewes. Orders of the Romish Church. Next they established or made seuen orders of the Church: the first, Porters or doore keepers: the second, Readers: the thirde, Exorcistes, or in playne english, Coniurers, who as they faine, had power giuen them to lay their handes vpon mad men, and men possessed with diuels and to heale them: the fourth, Acoluthes, that is to say followers, who waited vpon the Bishop in his houshold seruices, and did continually accompany him, first for honours sake, and then that no suspicion should arise of them: y^e fifth, Subdeacons, or vnderdeacons: y^e sixt, Deacons, [Page 140] and the seuenth Priestes: of which last sort they haue made many degrees: whereof they call some, simple or single Chaplaines: Others Curates and Ʋicars, others Bishops, others Archbishops or Metropolitanes, other some, Cardinalls: And afterward they came to the foure Patriarches, and lastly to the Pope himselfe. But from whence commeth this goodly hierarchie, or order of Priests? who hath established it & set it in nature or being? Did Iesus Christ or his Apostles? the scripture maketh no mentiō therof. But let vs discourse a little vpon the fountaine and beginning of these goodly degres, I say and meane onely of those, which they conteine vnder the name Priest. For the others keepe not the place of true Bishops and pastors of the Church, as these would seeme to doe. And yet notwithstanding, hee that will heare speach thereof,Theod. Beza lib. Confe. Punct. 7. cap 11. let him reade the confession of Theodorus Beza.

As concerning Chaplaines, Durandus in his booke called Rationale diuinorum offic. alleageth two reasons, to shew why priests were so called. The one is, because the kings of France in time heretofore, when they went to warre, were wont to carrie [Page 141] with them, Saint Martins capp or hoode, which they kepte vnder a tent, which of y^e cap kept in it was named Capella, that is, Chappel: and the Clerkes or Priestes, that had the keeping of this Chappel, were cal­led Chaplaines, and afterwardes in conti­nuance of time, this name was in some countries giuen generally to all Priestes. And these litle Cabbines, or corners, or ra­ther high places, which were in the Po­pishe Temples, wherein the Chaplaines saide their masses, were called Chappels. The other reason is, that when in old time they were to set out an armie, or to doe some exploite by souldiers, they had in the Campe certaine speciall tentes, to say masse in, which tentes were couered ouer with goates skines. Nowe a Goate in la­tine is called Capra or Capella, that is to say, according to the portuise of the Priestes, which are at this day, Chappel. Wherefore because these tentes were couered with goates skinnes, they were named Chap­pelles, and the Priestes which had the kee­ping of them, and who did therein singe their masses were called Chaplaines. Be­hold verilie two reasons, to shewe from whence this name Chaplaine is taken, [Page 142] which reasons are verie high, and full of great speculation or insight, conteining ve­rie great mysteries, and such as are maruel­lously deepe: but we leaue them to be me­ditate or looked into diligently, to y^e prie­stes which are the Popes Chaplaines, to the ende that they shoulde aduise & take counsell, to see whether they can bee wil­ling, that their reuerende name should be fet and drawen, from the base beginnings.

Curates. Curates haue an other fountaine. In olde time according to the order establi­shed by Iesus Christ, the pastors were or­deined and placed distinctly and without confusion in seuerall Churches. For to the ende that euerie pastor might knowe his owne charge, and be able to yeelde a bet­ter account of his flocke, and y^t one should not any whit at all incroch vpon, or inter­meddle with others, also to the ende, that the flocke & sheepe might know, where they might seeke for and finde their owne pastors, they deuided the people into cer­taine circuites and countries or rather pa­rishes indeede, whereof some were com­mitted to the charge of certaine pastors, & othersome to the charge of certaine other pastors. From thence came the name Cu­rate, [Page 143] although some would haue it deriued from Cura, that is to say, from the care that the pastors ought to haue ouer their flocks which were giuen & committed vnto thē in charge. And the abuse comming on, & growing vp more and more, they called y^e benefice or renewe, that was assigned thē to maintaine themselues vpon for the do­ing of their office, by the name of cure. And from thence it commeth, that when any one goeth about to get such a bene­fice, they diligently enquire of the value thereof, and that whereof they seeme to haue the greatest regarde is to know, how much the cure is worth.

As concerning Bishoppes and Elders,Bishops and Elders or according to Papistes. Priestes. or as they call them priestes, we haue before shewed and seene that these two names signifie one and the selfe same office or charge.Hierom. ad Euagrium. And Saint Ierome in his Epistle to Euagrius witnesseth, that in the time of the Apostles, there was no distinction or difference betwene these two degrees: but afterwardes whiles schismes were in the Churche, one was chosen from a­mong the Elders, and placed in the high­est roome, and called Bishoppe, because hee differed from the Elders onely, for the [Page 144] executing of order. Now by these words wee may easily know and gather, that this difference beganne in the Church about that time, and in that the office of a Bi­shoppe is helde and accounted, for a more high, or more excellent office thā y^e office of Elder, or as they terme them priestes: it was not don by y^e institution & ordināce of God, but rather by mans authoritie, and y^t for the maintenāce (as they suppose) of or­der and discipline.

Archbishop or Metra­politanes.The names of Archbishoppes and Me­tropolitanes (which were taken for one and the same estate) were vnknowne to the A­postles and to the olde & auncient Chur­ches, but marke howe they were brought in. Princes hauing put certaine degrees betweene their Cities and townes, and making a difference betwene some of thē, in respecte of dignities & priuiledges, they called those, which they woulde establish aboue the reste Metropolites, as if you woulde say,Concil. Cal­cedon. Canc. 12. Mother cities, as wee may ga­ther out of manie histories, and namely & expressely out of the Councel of Calcedo­nia, where it is saide, that they ought not to account any townes or Cities for Me­tropolites, but onely vnto those, to whom [Page 145] Kinges and Princes, haue shewed & giuen this honour by their Edictes and statutes. Nowe as princes lifted vp their Metropo­litane cities, to beare rule ouer others vn­der their obedience: so the Bishops pla­ced in those cities, vsurped iurisdiction and authoritie ouer others, they being fa­uoured by their princes and magistrates, who easily accorded and consented to this, that their Bishops should be placed in au­thoritie aboue others. For this cause, the Bi­shops of those places,Conc. Nice. can. 6. Conc. Calc. can. 8. were named in the Councel of Nice Metropolitanes, and their seats were called in the Councel of Calce­don, the first seats. You see then what was y^e fountaine & beginning of Archbishops or Metropolitanes: who at the beginning were lifted vp to such a degree, for a good end & purpose in outward shew, for they were so placed and established, as it were Ecclesia­stical presidents and rulers in their prouin­ces, to y^e end they might guide & gouerne the affaires of the Churches, and direct and cal Synods, in good order and without cō ­fusion, when there was neede therof: & yet none among them had any authoritie one ouer an other.Conc. Nice. can. 6. Conc. Anti. can. 13. For that effect and purpose the Councels ordained, y^t al Metropolitans [Page 146] should haue like power and equall autho­ritie,Conc. Sardi. can. 19. Conc. Con­stantinopo­lita. can. 2. euerie one in his owne prouince, that the Bishop of Rome (who was also Metro­politane) had at Rome, & in the Churches, which were vnder his charge. Whereby it appeareth, that y^e Bishop of Rome was not then Pope, and vniuersall Bishop, ouer all Churches, but that he had his charge limi­ted and bounded, hauing no more authori­tie and iurisdiction ouer other Metropoli­tanes, than the other had ouer him.

Cardinals.Touching Cardinals, I knowe not what we may speake of certaintie, bicause there is not so much as one onely authour, who liued or writ while the church was in some puritie, that maketh any mention therof at all. Yet we cannot be deceiued, in speaking of that which we find touching it. We read in Nauclerus,Nauclerus. that in the time of Pontianus Bishop of Rome, who was about the yeare of Christ 235. there was at Rome 36. Prie­stes, Cardinals, that is to say, principall and chiefe among the rest.Volateran. lib. 22. Antropolo. For as Volateranus saith in his Antropologie, y^e name Cardinal was in olde time taken to signifie as much as principall, and was (saith he) giuen to y^e Priestes, as they call them, and Deacons of the Church of Rome: bicause that as the [Page 147] Bishop of Rome was helde and taken for the principall & chiefe of Bishops, bicause he was in the principal citie of the Empire: so the Priestes (as they call them) and Dea­cons of that citie, were helde and taken for Cardinals, that is to say, for principall and chiefe among other Priestes and Deacons. Wherevpon he addeth some examples. There is a certaine epistle (saith he) of Gre­gorie the first, to them of Peloponezus, who demaunded a Priest to minister the sacraments vnto them, wherein he saith, we send vnto you our beloued sonne, A priest Cardinal. Also: there is amongst the aun­cient Charters, in the Church of Aretinum, a donation or gift, of a certaine Romane Senator named Zenobius, which was made vnto the saide Church, in the time of Da­masus the high Bishop, wherein there is contained this subscription: And I, Io. S. R. E. Deacon Cardinall, doe on the behalfe of the high Bishoppe Damasus, approue and con­firme &c. And of these Priestes or Dea­cōs Cardinals, Marcellus Bishop of Rome, ordained fifteene to baptise children,Petr. de Nat. lib. 2. cap. 83 Polydor. lib. 4. cap. 9. and to burie the dead, about the yere of Christ 301.

If the Cardinals of these dayes, would [Page 148] take their beginning from these, let them marke then, what is their charge and cal­ling, without taking that vpon thē which belongeth not vnto them. But we knowe, what great differēce there is betwene their estate & these, bicause at this day we may in euerie place behold it to be an estate or calling of honor, & not of office & charge, as it was then. Beside, when was it, y^t they were so lifted vp? and by whom? A thou­sand yeares and more were spent, before y^t the Church was burdened with such Car­dinals, as we haue at this day, hauing bene­fices, without exercising or executing offi­ces. It is affirmed, that Pope Innocentius y^e fourth of y^t name, about the yeare of Christ 1244. did so exalt their estate and calling, that he commaunded by Edict, that from y^t time foreward, they should goe on horse­backe, and should weare a red cap or hat, & a scarlet robe, for a signe and witnesse that they ought to be always readie and prepa­red to suffer and shead their bloud, for the defence of Christian religion. And Paule the second, about the yeare 1470. hath rati­fied the same Edict, and in some point aug­mented and inlarged it.

But some will set vp him selfe and say, [Page 149] that these Priestes and Deacons of Rome, which were called Cardinals, obtained that name, bicause at that time they were such, as the Cardinals at this present are, that is to say, hauing authoritie and iurisdiction, ouer all other Bishops and Priestes: I aun­swere, that y^e case goeth not so. For we find this, that the Priests and Deacons of Rome were in times past much lesse and inferior to the Bishops, in steede whereof at this day, they goe before them in honour and dignitie. And that so it is, we read that whē the Bishop of Rome, sent two Embassa­dors or Legates to y^e Councel of Carthage, whereof one was a Priest of the Church of Rome, he was set the last of all. Also that in the Councel which S. Gregorie held, the Priestes of the Church of Rome, were set last, and made their subscription apart by them selues, and the Deacons had not so much credite, as to subscribe.

Touching the foure Patriarches, Patriarches. we haue spoken thereof in the beginning of the 7. Chapter. Nowe we must vnderstand, that the names of Patriarch and Metropolitane, wer in time heretofore takē for one charge or office, as appeareth by this,Socrates lib. 5. cap. 8. that Socrates the historiographer, speaketh of the Coū ­cel [Page 150] of Constantinople, wherein mention is made of Metropolitanes. These Patriar­ches then or Metropolitanes, being lifted vp in degree of honour, aboue all the rest of the Bishops, & in processe of time thrust on foreward with ambition, haue so incro­ched one of them vpon an other, that at the last they haue brought all the Patriarches, euen to the number of foure, as we haue named and described them in the afore­said seuenth Chapter. And this hath prin­cipally come to passe, bicause, that either for the antiquitie of the Churches, or for the renoune of the cities, and excellencie also of the Bishops, men haue reuerenced and honoured Rome, Constantinople, A­lexandria, and Antioch, aboue all other cities: and by consequent the Bishops of those places, as those that were the princi­pall or chiefe.

The Pope.Nowe these foure Patriarches, haue yet in such sort so robbed one an other, that the Patriarch of Rome, and he of Con­stantinople, haue quite and cleane taken away the roome and place of the other two. And as touching the two of Rome and Constantinople, we knowe what iarre and contention there hath bene betwixt [Page 151] them, which is not as yet well compoun­ded or ended. In the time of Gregorie the firste of that name, about the yeare sixe hundred and two, there was great controuersie and stirre for the primacie of the Church. For Iohn Bishoppe of Con­stantinople, was declared and published in a ful and solemne Synode of the Grecians, vniuersall Patriarch, and the Emperour Mauritius commaunded Gregorie, to obey the said Patriarch of Constantinople. But Gregorie would not indure or suffer this presumption, that any Bishop should be an vniuersall Bishop ouer all the rest: and in his Epistles he yealdeth reasons thereof. First he saith:Greg. lib. 6. epist. 76. If he fall that is called the vni­uersall Bishoppe, the whole Church falleth from her estate. Secondly: None of my predeces­sors hath euer desired to haue or vse this pro­phane worde. For if there be one Patriarch that is called vniuersall, the name of Patriarch shall be taken from all the rest. To consent to this execrable and accursed name, is no other thing, but to betraye the faith, and to destroy Christianitie. Thirdly:Greg. lib. 7. epist. 196. I speake freely and boldly, that who so euer calleth him selfe vni­uersall Bishoppe, or desireth to be called by that name, the same is in his pride the forerunner [Page 152] of Antichrist, bicause that by his pride he preferreth him selfe before all.

This controuersie being betweene these two Patriarches of Rome and of Constan­tinople, it fell out and was agreed, that the Patriarch of Constantinople, was appoin­ted head of the Churches of the East, and the Patriarch of Rome head of y^e Churches of the West: and this latter was afterward so established, and lifted vp by Phocas, a­bout the yeare 604. (as we haue declared in the seuenth Chapter) that he was crea­ted Pope and vniuersall Bishoppe of all Churches.

And as touching the name Pope, it hath bene heretofore generally attributed and giuen to all Bishops, as may be proued by these testimonies. Aurelius Bishop of Car­thage, is called by this name Pope, in the beginning of the Councel holden at the saide Carthage: of which Councel he was President. In the hundreth fiftie and one Chapter of the same Councel, Innocentius Bishop of Alexandria, is called Pope. Saint Cyprian in certaine Epistles which he writ to the same Bishop, calleth him Pope. The Elders and Deacons of Rome,Cyprian li. 2 Epist. 7. called Cy­prian Pope in their Epistles. Saint Ierome [Page 153] oftentimes calleth Augustine Pope, in his epistles Dionysius Bishop of Alexandria in the third Epistle to Philemon, calleth He­raclas his predecessor, Pope, as we may see in Eusebius his seuenth booke,Euseb. lib. 7. cap. 7. & seuenth Chapter. There may be many such like te­stimonies founde, which declare that the name Pope, was in auncient time commō to all Bishoppes. If the question be, tou­ching the signification of the name, Suidas saith, that it signifieth in y^e language of Sy­racuse, as much as father. But we haue di­sputed and discoursed heretofore, largely inough of this primacie.

Now let vs returne to our first purpose & speach, who is he y^e hath ordeined these orders and ecclesiasticall degrees? by what dore haue these pastors entered, into the Lordes sheepefolde? who hath called and placed them in their charges? was Iesus Christ (who is the chiefe sheepeherde, the Prince of Prophetes, the wisedome of the father) so ill aduised, or so carelesse that he hath not placed so many degrees and offi­ces in his Church, as hee sawe and knewe to be needefull, for the rule and gouerne­ment thereof, seeing hee loued it so much, and esteemed it so deare and precious vn­to [Page 154] him selfe, that he deliuered him selfe vn­to the most cruel & most shamefull death of all others, to saue it? Let these reuerend Prelats put downe their authors: Let them shewe from whence they are come, & from whome it is, that they be as it were instal­led, established, and set in the Church. Let them bringe foorth and alledge the worde of GOD if they can, or if they can not, let them leaue off and cease at the least, to strengthen them selues so much with their succession, and so often to op­pose, and set against vs, their vocation and sending.

The ende wherefore the lord sent his workmē into his har­uest. Matt, 28.19. Mark. 16.15. 1. Cor. 11.23.24.But wil we examine the end, for which the Lord of the haruest, hath sent forth his workemen into his haruest? Hee himselfe hath declared it, when he cōmanded them to preach the Gospel, and to minister the sacramentes after his example. Which in an other place is signified by the worde of feeding the sheep,Ioh. 12.15. euen as Iesus Christ said vnto Peter: Peter louest thou me? feede my sheepe. And S. Paul speaking to the Bishops of Ephesus:Act. 20.28. Take heed to your selfe (saith he) and to all the flocke, ouer which the holy ghost hath made you Bishoppes or ouerseers, to feede the Church of God. Also S. Peter: The el­ders [Page 155] which are amongest you, I beseech, 1. Pet. 5.1.2. who am also a fellow elder, feede the flock of Christ, which is committed to you. Wherefore cur­sing and woe is by the Lorde pronounced, against the pastors which feed themselues,Ezech. 34.2. and feede not their flockes or sheep. And Saint Paul hauing regarde thereto,Rom. 1.1. saith in his Epistle to the Romaines, That hee was called and sent by Iesus Christ, to preach the Gospell of God. And to the Corinthians: Ne­cessitie (saith hee) to preach the Gospell, 1. Cor. 9.17. is laide vppon mee, and wo is vnto me if I preach not the Gospell, because the dispensation ther­of is committed vnto mee. In y^e Epistle to the Hebrewes it is saide,Heb. 13.17. that the Pastors and guiders of the Church, ought to watch for the soules of them, that are committed vnto them, as they that must giue account thereof. And that is it that the worde bishop importeth, & meaneth, that is to say, a watch man, or an ouerwatcher, because y^e Pastors ought to bee as it were watches, or watch men,Ezech. 3.17.33.2. according to the Prophecie of Ezechi­el, that they maye watche ouer the flocke.

S. Paul in other words setteth out this ende, when hee saith to the Ephesians,Eph. 4.11.12. That Iesus Christe hath giuen Apostles, [Page 156] Prophetes, Euangelistes, pastors and doctors, for the gathering together of the Sainctes, for the worke of the ministerie, and for the edifica­tion of the bodie of Christ, that is to say, the Church. 1. Cor. 4.1.2 And writing vnto the Corinthians hee saith in one worde, That it is required of the ministers of Christ, who are the dispo­sers of the secretes of God, that euerie man be founde faithfull, behauing himselfe faith­fully, diligently, and rightly, in the execution of his charge and office.

Nowe according to this rule, can the Popes, Cardinals, Bishops, & other priests of the Romish Church say: that they oc­cupie themselues in their charges, to feede the flocke of Christe, to preach the Gos­pell, to administer the sacramentes, to as­semble the saintes, to giue ouer themselues wholy to the worke of the ministerie, to e­difie the Church? Howe doe they satisfie and aunswere the ordinance and comman­dement of Iesus Christ? Howe can they excurse thēselues, y^t they should not be al­most all accused, according to the testimo­nie of Ezechiel and S. Paul, whereof wee spake, not long sithence? what can they say or alledge for themselues, that they should not be excommunicated & deposed, if the [Page 157] Canons, which they attribute to the Apo­stles (of which wee spake in the fifth chap­ter) were well and rightly obserued a­mongest them, as they say they should be indeede?

But behold their vngodlinesse, they say that they exercise and execute their fore­saide offices and charges by their vicars & deputies, whome they haue substituted and appointed vnder them in their pla­ces ouer their Parishioners. Yea but when Iesus Christ called and sent foorth his A­postles, did he say vnto them, goe and be the pastors of my Church, teaching it and feeding, by Vicars substitutes and Lieute­nantes, which ye shall put in your places? It is certaine that hee did not so, but hee gaue vnto them in their owne persons, the speciall charge of his Church, and com­manded them in plaine & expresse termes, to preach the Gospell themselues, and to administer y^e sacraments. Moreouer what sufficient vicars or deputies are they wont to haue, and how faithful, meet and able to doe the duetie of Pastors? Such Bishoppes and persons, such Vicars and Liuetenants, that is to say, one of them as ignoraunt, foolish and vnskilful as the other. But why [Page 158] doe they take vppon them the name and charge of an office, which they will not exercise and execute? why take they y^e hire wages and reuenue of that labor & worke, which at no hand they doe, neither indeed will doe? For they haue no care to haue vicars and Lieutenauntes, but that there­by they may enioy prebendes, and the re­uenewes of their benefices, and yet they wil seeme to haue them, as though it were to do their dueties.

Yea which is more then this, they make accursed and more then profane diuision of their offices, betweene them and their Friers, vilanously separating that which Ie­sus Christ hath ioyned together: For to whome was it, that Iesus Christ commit­ted the office to minister the sacramentes, but euen to them themselues, and to them alone also, whome he enioyned and com­maunded to preach the Gospell? But these men, to wit, the Bishops, parsons, & other Priestes, doe reserue vnto themselues the administration of the sacramentes, such as they haue, with the rentes and reuenewes of their bishoppricks, parsonages, & other benefices, and post ouer the charge & of­fice of preaching the worde to the Friers, [Page 159] leauing them the bagge, wallet, and staffe, whatsoeuer by begging they can get for their hire or wages. But seeing that they leaue vnto the friers y^e office of preaching, why do they not leaue vnto them also the office and charge to administer the sacra­mentes? For these two offices are ioyned together, and may not at any hand be sepa­rated or sundred one of thē from an other. Notwithstanding, there is in the Popedom a plaine prohibition and forbidding, that friers, in as much as they are friers, should meddle with or take vpon them to admi­nister any sacrament, except they bee such as haue charge, or vnlesse they be dispen­sed with all for the doing of it. But why then are they suffered to preach? For this is to doe against the ordinaunce and insti­tution of Christ, and to diuide and sunder things, which he hath ioyned together. Or seeing, that they are come so farre, as to forbid friers to administer the sacraments, why doe they suffer them to say masse, se­ing that they all hold and affirme, that the masse, is the sacrament of the holy sup­per, which for this cause also they cal, The sacrament of the alter.

Indeed to speake according to y^e truth, [Page 160] making also an ende at the length of this matter, these men can not after any man­ner whatsoeuer, vaunt or boast thēselues, to bee true Bishoppes and pastors, seeing they are not called by Christ to such offi­ces, and that they doe not any manner of way exercise duties and charges, according to the ordinaunce and commandement of the Lord of the haruest.

The X. CHAP. Whether the ministerie of the worde, bee al­wayes necessarie in the Church: and howe much men ought to attribute or giue vn­to it.

AFter that we haue spoken of the diuerse degrees of mini­sters in the Church, and of their charges, and offices, it shal be verie meet and requi­site that we declare, whether the ministe­rie of the worde be alwayes necessarie and needefull in y^e Church or no. For there are some which doe dispise it, and vtterly dis­allowe the same, as though it were super­fluous, vnprofitable, and vaine, whose ar­gumentes [Page 161] and reasons we must first exa­mine, and afterwards we will alledge and bring foorth our reasons and warrantes a­gainst them.

Their first argument is this: The holie Ghost is our inward doctor, who teacheth vs all things, and leadeth or bringeth vs to the knowledge of all trueth: It followeth then,1. Ioh. 2.20. Ioh. 16.13. that we haue not any neede of the outward ministerie, neither that any doe teach vs with the liuely or liuing voyce.

I aunswere that the consequent is false, and that the argument is captious and so­phistical, by reason of the insufficient num­bring or reckoning of causes. For there are three verie right causes, by which we are guided and ledde to the knowledge of the trueth. The first is the holie Ghost: the second is, the outward ministerie of the word: The third is our will, (but yet rege­nerated) agreeing with these two. Nowe of these three causes or meanes we are not to despise any one, seeing that GOD by them, will accomplish and bring to passe, his owne worke in vs. Wherefore, al­though it be the proper and peculiar of­fice of the holie spirit, to lighten vs with­in, and to lead vs to the knowledge of the [Page 162] truth, yet so it is notwithstanding, that the outward ministerie of the word is not vn­profitable, bicause that God vseth the same as an inferior or secondarie meane, for the aboue named effect and purpose. And in­deede the preaching of the word, and the administration of sacramentes, doe then shewe and bring forth their effect and po­wer, when y^e holy Ghost ioyneth his with­all, by the which only the eares are perced, the harts opened, the affections touched, & the wils disposed and prepared, thereby to giue an entrance to y^e outward ministerie: insomuch that if this inward master or tea­cher doe faile vs, y^e outward ministerie can no more profit our soules, than the light of y^e sunne helpeth blind eies, or than a voice which soundeth lowd, profiteth deaf eares. In the meane while, the outward ministerie is not vnprofitable or vaine, when the o­peration of the holy Ghost is ioyned ther­with, working within, but is full of vertue, efficacie & power, euen as it pleaseth God to blesse it.

The second argument is. Those which knowe all things, and haue not neede that any should teach them, haue nothing to do with the outward ministerie: but the faith­full [Page 163] knowe al thinges (as S. Iohn saith,1. Ioh. 2.20.27.) and haue no neede that any should teach them. It foloweth then, that the faithful haue no­thing to do with the outward ministerie.

I answere, that the place of S. Iohn, is ve­rie yll and peruersly applied. For when he saith, that the faithfull (to whome he writ) knewe all things, first that this ought to be referred to that which he had before saide,1. Ioh. 2.14. in the 14. verse, to wit, that they knewe the father, (for he that knoweth the father, cer­tainely knoweth all, bicause the father is knowne in his sonne) in whom are hid all the treasures of wisedome and knowledge, Col. 2.3. as saith Saint Paule. And therefore also the same A­postle declareth to the Corinthians,1. Cor. 2.2. that he esteemed not to knowe any thing among them, saue Iesus Christ and him crucified.

Secondly when he saith, that they knowe all things, it is as if he had said, y^t they were not yong schollers, rude, and ignorant, but expert & well skilled in the matters, which he propoūded & set forth vnto them: & y^t therfore he did not set out these pointes to them, as though they were altogether vn­knowne to thē, but that he did onely bring these things to their mindes, y^t they might remēber them. As S. Peter writeth vnto y^e [Page 164] faithfull.2. Pet. 1.12. I will not be negligent (saith he) to put you alwayes in remembrance of these thin­ges, though that ye haue knowledge, and be e­stablished in the present truth.

Finally, when he saith, that they had no neede that any should teach them, this ought not to be read alone by it selfe, but ought to be ioyned with that which followeth, to wit,1. Ioh. 2.27. but as the same annoynting teacheth you of all things, and it is true, and is not lying: As if he would say: you haue bene taught of the holie Ghost, who is alwayes true, and no maner of way a lyar. You then haue not neede, that any should teach you some other matter, as they are wont to do which teach for doctrine mans inuentions, but if any do teach you, y^t he follow that which y^e holie Ghost hath taught you, in whose do­ctrine it behoueth you alwayes to abide.

The third argumēt: The Lord saith thus. And they shall teach no more euery man his neighbour, Iere. 31.34. and euery man his brother, saying, Know the Lord, for they shall all know me, from the least of them vnto the greatest of thē. This promise must be referred to y^e state of the Church vnder the new Testament: & ther­fore it followeth, that the ministerie of the worde, ought not any more to haue place [Page 165] now in the Church. I answere, that the ap­plication of the place of Ieremie, is altoge­ther contrarie to the meaning, intent, and purpose of the holie Ghost. For first & for­most, y^e Lord making comparison betwene the old people and the newe, meaneth not any other thing, but that vnder the Gospel he would send vnto his people so great a light, by y^e means of Iesus Christ his sonne, that his knowledge should be common & familiar to all, whereas vnder the lawe, he manifested & declared him selfe darkly, & that vnder certaine shadowes & figures. As indeed the ancient people, y^t is to say, they which were in the time of the olde Testa­ment, were not so familiarly, plainely, and perfectly taught, as we be at this day, by reason whereof also y^e Prophet Malachie cal­leth Iesus Christ, the sonne of righteousnesse, Malach. 4.2. signifying therby, y^t the fathers vnder the law, had indeed som light, but yet not such a light as we, through his goodnes haue at this day. Furthermore we must marke, y^t the Lord doth not say simplie: They shall teach no more euery man his neighbor, & euery man his brother, but he addeth, saying: Know the Lord. By which restriction, or strayning it into a narrow roome, he plainly declareth, [Page 166] that he promiseth to his children such a knowledge, that they shal not be any more learners of the A.B.C. neither young scho­lers in the doctrine of saluation. For these words, Know the Lord, denote & point out the first rudiments or instructions of faith, and of the heauenly doctrine. And indeed, if we wel weigh & mark, how rude, grosse and ignorant, the old fathers were, we shall finde that they were as it were, little chil­dren,Gal. 4.1. &c. euen as Saint Paule saith, and as yet in their A.B.C. But God hath shewed vnto vs, a farre greater grace, bicause that we haue a more manifest, cleare, and shining light, to leade vs to the knowledge of God, and of the mysteries of our saluation. For this cause Iesus Christ saide:Matth. 13.16.17. Luk. 20.23.24. Blessed are your eyes, for they see, and your eares for they heare. For verily I say vnto you, that many Kinges, Prophetes, and righteous men, haue desired to see those thinges which ye see, and haue not seene them: and to heare those thinges which you heare, & haue not heard them. In summe the Lorde promiseth here, that his people shal not be found, grosse and ignorant, vn­der the newe couenant or testament, that they shall haue neede of the principles and beginnings of Christian doctrine. But if we [Page 167] would not take this place in this sense, how shal we expound an other of Isaiah,Isai. 2.2.3. which seemeth to be contrarie to this? He saith: It shall be in the last dayes, that the mountaine of the house of the Lord shall be prepared in the toppe of the mountaines, and shall be exalted a­boue the hilles, and all nations shall flowe vnto it, and many people shall goe and say, Come, and let vs goe vp to the mountaine of the Lorde, to the house of the God of Iaacob, & he will teach vs his wayes. It is certaine that he propheci­eth euen as Ieremiah, of the grace of God, which should be made manifest through Iesus Christe in the time of the Gospell. Nowe one of them saith: Euerie one shall not teach his neighbour, for they shall all knowe the Lord: The other saith: The people shall runne together and say: Come, Let vs goe vp to the mountaines of the Lord, and he shall teach vs his wayes. How shall we make these two places agree, seeing that both of them pro­phecie of one and the selfe same thing? Ve­rily Ieremiah meaneth, that the people of God shalbe in such sort lightened vnder y^e new Testament, by the light of y^e Gospel, y^t they shal haue no more neede of the rudi­mēts or first instructions of religiō, neither to be so taught as y^e olde people were, by y^e [Page 168] shadowes & ceremonies of the law. And as touching Isaiah, he meaneth that vnder the same newe Testament, the people shal (though they be wel aduanced and instruc­ted in the points of christian doctrine) not­withstanding diligently indeuour, more & more to aduance them selues, & grow for­ward therin, and y^t for y^t purpose, they shall continually exhort one an other, to y^e end they may better profite in the knowledge of the lawe.

Ioel. 2.28.49.The fourth argumēt. It is written in Ioel: At that time, (y^t is to say, in y^e time of y^e new Testament) I will poure out my spirit vpon all flesh, saith the Lorde, and your sonnes and your daughters shall prophecie, your olde men shall dreame dreames, and your young men shall see visions: And also at that time I will poure out my spirit vpon the seruants, & vpon the maids. Nowe by this promise, the charge & office to teach, is without any difference laid vpō al, vpon fathers & children, vpon sonnes & vpon daughters, vpon olde folke, and vpon yong, vpon seruants and maides: wherefore it followeth, that y^e ministerie of the word, is not necessarie in the Church.

I aunswere, that there is nothing in this argument or reason, but a meere cauil. It is [Page 169] true, that this prophecie ought to be refer­red to the kingdome & comming of Iesus Christ, & y^t the gift of prophecying should then be common, both to men & women, to old and yong & to be short to all estats. But in the first place this is to be marked, y^t the prophet speaketh here by comparison, vsing a figure commonly called Hyperbole, that is to say, a maner of speach very exces­siue, because of our wearisomnes, slacknes and negligence, for hee doth not present­ly promise, that all vnder the Gospell, frō the first to the last, shall bee partakers of this gifte, but in respecte of the olde peo­ple vnder the lawe. For if wee compare, the estate & condition of the old Church, with the singular treasures, which God hath powred out, and giuen vnto his peo­ple, after the manifestation and reuealing of Iesus Christ, we shall finde, that in this latter time, the Lorde hath spread abroad, and powred out the giftes of his spirite v­pon all fleshe, that is to say, almost vpon all men, when as vnder the lawe, a verie smal number was partakers therof. Wher­fore when he saith, That the Lord will powre out his spirite vpon all fleshe, this particle or worde all, is not here taken in his proper [Page 170] signification, as though it were simply and altogether vniuersall, but is indefinite, and must be referred to all estates and conditi­ons of people, and not to euerie singular person: as in this sentence of S. Paul, where it is saide:1. Tim. 2.4. that God will haue all men to bee saued, that is to say, all persons, of what qualitie, & condition soeuer they be. And in that place of Saint Matthewe,Matt. 4.23. where he saith, that Iesus Christ being in Galilee healed all sickenesse, and all disease among the people: That is to say, all sortes of sickenesses and diseases. And indeed S. Peter, in the se­conde Chapter of the Actes,Act. 2.16.17 maketh this sense manifest and plaine vnto vs, when he saith, that this prophecie was then accom­plished when Iesus Christ sent his holy spirite, vpon the Apostles. Nowe we knowe that all fleshe, that is to say all men, were not at that time indewed, with the gift of pro­phecie.

Secondly. The Prophet speaketh not here, of the publike office and charge to teach, but of the particular duetie of eue­rie one, calling them generally Prophetes, who in the time of the Gospell should be indewed, with so great light of doctrine, that they might after a sort bee compared [Page 171] with the auncient prophetes.Iere. 31.34. Wherevnto also must be referred the place of Ieremi­ah,Mala. 4.2. Matt. 13.16.17. which wee haue expounded in the former argument, and likewise the place of Malachie and of Iesus Christe in the 13. of Saint Matthewe. It is not then without cause, that Ioel attributeth, this title or name of prophete, to them, who haue no publike charge or office to teach, but are onely inlightened by the holye spirite, and the preaching of the Gos­pell:1. Thes. 5.11 because that this light is farre more excellent, then the gift of Prophecie it self was in diuers who liued vnder y^e law. And also though we are bounde, to exhort one an other, and to teach one an other in the doctrine of godlines, and the feare of God, yet for al that the publike ministerie of the worde, is not superfluous or vaine in the Church. For the selfe same God, that hath commanded fathers, to instruct their chil­dren, and all vs to admonish one an other, hath also ordeined the publike ministerie of the word in the Church, that it may be there practised and exercised, not for some fewe yeares onely, but euen vnto the ende of the world.

And thus much touching the argu­mentes [Page 172] of the aduersaries and such as set them selues against the ministerie of the Church. Now let vs bring foorth our rea­sons to proue the contrarie.

The first reason is: Iesus Christe hath commaunded that the Gospell should bee preached, and the sacraments administred in the Church vnto the ende of the world. Thē it followeth, y^t the ministery is alwaies requisite and necessarie in the Church. I proue the Antecedent or former proposi­tion by these wordes of Christ, written in the last Chapter of Saint Matthew:Matt. 28.19.20. Goe & teach all nations, baptising thē, in the name of the father, and of the sonne, and of the holy Ghost, teaching them to obserue whatsoeuer I haue commanded you, and beholde I am with you vnto the worldes ende. For after the cō ­maundement to preach the worde and to administer baptisme (vnder which sacra­ment, the other also of the holy supper is conteined) because the disciples might doubt or feare their charge, as being great in labour, and harde to execute, Iesus Christ addeth a promise of his assistaunce not for tenne or twentie yeares onely, but for alwayes, euen vnto the ende of the worlde. Wherein hee manifestly setteth [Page 173] out and declareth two thinges. One, that he willeth and ordeineth, that the mini­sterie be exercised in the Church, not for one age onely, but continually vnto the consummation and ende of all things. The other is, that he promiseth, that although Sathan subtillie deuise and inuent and pra­ctise all y^t hee can, to hinder the ministerie & the work of Gods seruants, and y^t tyrants by their practises and violences, inforce thē selues, to the vttermost of their power, to ouerthrowe, and to bring to naught the Church of God, yet hee will by his god­ly and heauenly power, alwaies mayntein his trueth in the worlde, and preserue his Church therein by the ministerie & labor of his faithfull pastors.

The seconde reason:Rom. 10.17. The Apostle Saint Paul saith to the Romanes, That faith com­meth by hearing, and hearing by the worde of God. Whereby he declareth, that God hath accustomed to plant faith in our harts by the preaching of his word. It is true, that the power of God is not tyed to this outward meane, but y^t he is able to beget faith in vs after some other fashion, and by some other meane (although it be to vs in­comprehensible) euen as it shal please him [Page 174] selfe: but notwithstanding all this, the mi­nisterie of his worde, is the ordinarie meane, which hee vseth or serueth him­selfe with, to giue vs faith by, so that they which will haue faith, wirhout the prea­ching and hearing of the worde, doe as much as though they woulde liue, with­out meates and drinkes which GOD hath ordeyned for our bodily life. Nowe herevpon we take and frame our argumēt thus.

Faith is in all times, and alwayes ne­cessarie for men.

But faith is giuen vnto men from God, by the ministerie of the worde.

Therefore it followeth, that the mini­sterie of the worde, is in all times, and al­wayes necessarie for men.

The thirde reason: It is certaine, that for as much as the sacramentes are ordey­ned by God, to be as it were seales of the worde, to seale in our heartes that which is therein conteyned alreadie, that is to say the vnion, fellowshippe, and partaking, which we haue in Iesus Christ, it follow­eth, that where there is not the worde of God preached, there wee cannot haue a­ny sacramēt. For as a seale is altogether vn­profitable, [Page 175] yea is not allowed a seale, vn­lesse it be bound or set to some instrument or writing, for the confirmation thereof: euen so the sacrament is altogether vnpro­fitable, yea indeed is not a sacramēt, if it be not ioyned with the worde of God prea­ched, to confirme the same vnto vs. Wher­vpon S. Augustine hath sometimes saide: Let the worde be ioyned to the sacrament, Augu. sup. Iohan. hom. 13. & there shall be made a sacrament. Of what worde speaketh he? verily not of a worde mumbled vp, murmured or whispered without vnderstanding ouer the elements, but of the worde of God preached to the faithful, and receiued of thē through faith, as he himself maketh it plaine, when spea­king of baptisme, he addeth, this is the word of faith which we preach, by which baptisme is consecrated and hallowed, 1. Cor. 11.21 to haue power to make cleane. Nowe from y^t which is aboue saide, we reason after this manner.

The administration of the holy supper, is alwayes necessarie in the Church, euen vnto the end of the world, for Iesus Christ hath commaunded vs to celebrate it, & by that meanes to preach or shewe foorth his death vntill his comming againe.

But the administration of y^e supper can­not [Page 176] be performed without the ministerie of the worde.

Therefore it followeth, that the mini­sterie of the worde, is alwayes necessarie in the Church.

The fourth reason: Iesus Christ hath gi­uen and established the ministers of the worde,Ephe. 4.11. for the worke of the ministerie, till wee all meete together (in the vnitie of faith and knowledge of the son of God) vnto a perfecte man, and vnto the mea­sure of the age of the fulnes of Christ, that is to say, till that Christ bee perfect in vs, and haue in vs his ful grouth and increase. But wee can not obtaine such perfection vnto y^e end of y^e world,2. Cor. 13.9.10. at what time God shall be all in all. For as Saint Paul saith, Wee knowe in part, and we prophecie in parte. But when that which is perfect is come, then that which is in part shal be abolished. Where­fore it followeth, that Iesus Christ hath gi­uen and placed the ministers of the word, for the worke of the ministerie, vntill the ende of the worlde, and then God shall be all in all.

These reasons are sufficient for this pre­sent, to teach and proue that the holy mi­nisterie, is continually requisite and neces­sarie [Page 177] in the Church: as indeede, the Lorde hath for our good & saluation established the same, to abide in al ages, therein apply­ing and framing him selfe, to our weaknes, which is so great (we being corrupted tho­rough sinne) that without this means meet and agreeable to our nature, we could not be well instructed in the pointes of our sal­uation. For if God should speake vnto vs in his maiestie, we could not at any hande a­way with or abide his presence, as we may see it, by those, that when he was minded to publish and to giue his lawe, the people thēselues being astonished,Exod. 20.19. Deut. 5.28.29. with his great­nes & maiestie, said vnto Moses, Talke thou with vs, and we wil heare. But let not the Lord talke with vs, lest we dy: And God accepting this their request, saide vnto Moses, I haue heard the wordes of the voice of this people, which they haue spoken vnto thee: they haue wel said, al that they haue spokē. Oh that there were such a heart in them to feare me, and to keepe al my cōmandements alway, that it might go well with them, and with their children for euer. Go, say vnto thē, returne into your tents, but stand thou here with me, and I wil tel thee all the cōmandements, and the ordinances, Deut. 5.30.31. and the lawes, which thou shalt teach them, that [Page 178] they may do them &c. Wherefore God yel­ded vnto this people their request, to wit, that they might be taught, by the ministe­rie of Moses. And sithence that time, it was yet his good pleasure, to haue continued, and that vnto the end, this manner of in­structing and teaching his Church, by the ministerie of men, which order men them selues did require and chose: in so much, that when God him selfe sent Iesus Christ his sonne,Mark. 1.38. Heb. 2.16. to preach the Gospell, he ap­pointed him, to take vpon him, not the na­ture of Angels, but the seede of Abraham, that he might be like vnto vs in all things, yet without sinne. And Christ him selfe as­cending to heauen,Act. 14.15. committed vnto his A­postles (who were men as we) the office & charge to teach vs. And since that time, this order hath continued, and is common and ordinarie in the Church, and can not be separated from the Church, to wit, that God doth teach vs, by the ministerie of men, as by his instruments, which are most profitable,Act. 8.27. &c. familiar and easie to vs. The Eu­nuch of Candace Queene of the Ethiopi­ans, read in his chariot the holie scriptures: and no doubt, the Lorde could verie well haue instructed him, in the mysteries of [Page 179] faith, by the secrete vertue and power of his holie spirit, but yet he delighted rather to haue it done by y^e ministerie of Phillip, & liked better therof.Act. 10.1.2. &c. Cornelius y^e Centu­rion, to the end he might be more fully in­structed in the knowledge of the Gospel, was sent backe (as it were) from the Angell to Saint Peter: He shall tell thee (saith the Angel) what thou oughtest to doe. Yea Saint Paul him selfe, although that the Lord had spoken vnto him with his owne mouth, was yet notwithstanding sent backe (as it were) to Ananias,Act. 9.3.4. &c. that he might be instruc­ted, and receiue the holie Ghost, and be baptised. Wherefore they that doe cast from them, or disallowe the ministerie of the Church, hanging vpon, and looking for Angelicall and diuine reuelations, to instruct them, doe not onely deceiue them selues, but also violate and breake the or­der, which GOD hath established in his Church, for our saluation.

Now there remaineth, to see and know howe much we ought to deferre and giue to the ministerie, for if they be deceiued which despise it, and do not their duetie in that behalfe which they ought, they are [Page 180] deceiued also, which attribute or giue ouer much vnto it. Wherefore we say, that we ought not to giue to it, either more or lesse, than that which belongeth thereto, & that as it is good reason that the authoritie and credite thereof, should be reserued vnto it selfe safe and sound, so we ought to take good heede of this, that we pull not from God the honour which is due vnto him. For this purpose and point, we must dili­gently obserue and marke this distincti­on.

Sometimes man is compared with God, when the minister is mentioned or spoken of, and then it is saide, that he is not able to doe any thing at all, and that his labour or worke is altogether vnprofitable. As whē Saint Paul saith:1. Cor. 3.7. Neither is he that planteth, any thing, neither is he that watereth, but God that giueth the increase. For what can man haue in himself, if he would enter into this, to part or diuide a matter betwene God & him selfe? we must therefore take heede of this, not so much as once to thinke, that the vertue and power of the holie Ghost, should be tied and bound to the ministerie of men, as though without it God could not worke in mens hearts, euen [Page 181] as shall please him selfe, as we see that they of the Romish church suppose and thinke, as appeareth in this, that they spare not to affirme, y^t if a childe dye without baptisme administred by man, it can not be saued: & on the other side, that they which receiue y^e outward signes from y^e ministers handes, receiue by and by the grace of God, which is tied to these signes. But God saith by his Prophetes, That it belongeth to him, Iere. 31.33. Ezech. 11.19 to write his lawe in mens harts, to take away from them their stonie heartes, Iere. 32.40. and to giue them heartes of flesh, to renue within them a newe spirite, to put his feare in their heartes, Isai. 43.25. that they should not depart from him. Shortly: That it is he alone, to whome it belongeth to pardon sinnes, Luk. 5.21. and to saue. And we heare that which Saint Paule saith, That it appertaineth to GOD, 1. Cor. 3.7. to giue the increase to that which the ministers plant and water: And Iesus:Ioh. 6.44.65 That none can come vnto him, except his father drawe him.

Sometimes also the scripture speaketh of man, without comparing God and him together, and then, in respect that God v­seth his ministerie, to accomplish his own worke by, that is attributed to him, which is proper and peculiar to God. As when it is saide,1. Cor. 3.6. that the ministers plant and builde [Page 182] Churches,1. Cor. 3.6. Philemō 10. Luk. 1.16. Ioh. 20.23. Iude 1.23. that they beget men, and winne them to God, that they turne mens heartes, that they remit and retaine sinnes, that they saue. All this must be vnderstoode in that they are the instrumentes, and as it were the hande of GOD, to bring all these thin­ges to passe by: for then the question is not, of that whiche man doeth by his owne vertue and power, but of that which God worketh by the hande and ministerie of man. Wherefore God is alwayes the efficient or working cause of our saluati­on, and man, together with the worde of GOD, which he propoundeth and prea­cheth vnto vs, is nothing else, but the in­strument and minister, wherewith GOD serueth him selfe, or which he vseth for the performaunce of so excellent a worke. Wherevpon it followeth, that they which despise and reiect the ministerie which God hath ordained, doe despise and reiect God him selfe.Luk. 10.16. For this cause Iesus Christ saith: He that heareth you heareth me, and he that despiseth you despiseth me, and he that despiseth me, despiseth him that sent me. And Saint Paule writing to the Corinthians, declareth right well, in what authoritie, reuerence, and account, we ought to haue [Page 183] the ministerie of the worde, when he saith, That GOD hath committed vnto the Pastors and ministers of the Church, 2. Cor. 5.18. the embassage or ministerie of reconciliation. And writing to the Thessalonians:1. Thess. 2.13 We thanke God without ceasing, that when ye receiued of vs the worde of the preaching of God, ye receiued it, not as the word of man, but (as it is indeede) the word of God, which also worketh in you that beleeue. It is for the verie selfe same reason, that speaking vnto the Romanes of the worde preached by the ministers, he saith:Rom. 1.16. That the Gospell is the power of God to saluation, to all that beleeue. And to the Corinthians,1. Cor. 1.18. that Though the worde or preaching of the crosse be to them that perish foolishnesse, yet it ceaseth not to be the power of GOD to vs which obtaine saluation. Nowe the prea­ching of the worde is so called by Saint Paule, bicause it is the powerfull and ef­fectuall instrument, which GOD vseth to saue vs. And for this cause, it is called also by Isaiah, The arme of the Lord. Isai. 53.1.

In summe, we ought diligently to take heede to,1. Cor. 3.9. and to regard that which S. Paule faith vnto the Corinthians: We together are Gods laborers, ye are Gods husbandrie, and [Page 184] Gods building: in so much that we alwayes set before vs two things, when the questi­on or dispute shall be, touching the mini­sterie: that is to say, on the one side, the minister that shall speake and preach vnto vs, and minister the sacrament vnto vs: and on the other side God, who worketh in­wardly in our heartes, and indeede accom­plisheth and fulfilleth in vs, that which the minister speaketh vnto vs, and doth out­wardly represent and shewe vnto vs. As we haue a notable example thereof in the sixteenth of the Actes, where it is said: that as Saint Paul preached the word of God to Ly­dia, Act. 16.14. a seller of purple, God was he alone which opened her heart, that she attained vnto, and vnderstood the things which S. Paul spake.

CHAP. XI. Of the holinesse of the Church.

WE haue seene & heard here­tofore, that the Church is the companie of faithfull people, which is also called the communion or fellow­shippe of the Saintes and holie ones. The [Page 185] Churche therefore is holye, because it is compacted or made of saintes or ho­ly ones. but here we must marke foure pointes.

The first is, howe and in what sense, we are called Saintes or holy ones. It is not as the idiots or ignorant people vnder stande it, who by saintes, meane none o­ther, but those which are alreadie dead, & so canonised by the Pope, or else the prie­stes and Friers, clad in white, or blacke, & girded with a rope. But by saintes wee vnderstande them, who being elected from before all euerlastingnesse of time, are in their time (that is to say, in the time which God hath appointed thē, before the foun­dations of the worlde were laide) sancti­fied by God, through Iesus Christe, and cloathed with true faith. Nowe such are all true Christians and faithfull people.

The seconde: that it is not of our selues that we are Saintes, or holy ones,Psa. 51.5. &c Gen. 8.21. neither of our owne nature, for by our owne na­ture all wee are altogether corrupted,Rom. 8.6. &c. and the children of wrath. But we are saintes, be­cause Iesus Christ hath sanctified vs,Ephe. 2.3. Iohn. 17.19. as he him selfe saith in Saint Iohn, For their sakes I sanctifie my selfe, that they also may be [Page 186] sanctified through the trueth. Nowe he hath sanctified vs by y^e vertue and power of his holy spirite, which by reason of this effect is called the spirite of sanctification. Rom. 1.4. And this is that which S. Paul meaneth, when he saith,Ephe. 5.25.26.27. that Iesus Christ hath redeemed his Church, and hath sanctified it, that hee might make it vnto him selfe, a glorious Church.

Nowe this sanctification or holinesse, is brought to passe, first by the imputation or account of Christes righteousnesse vn­to vs,1. Cor. 1. for he was giuen vnto vs by the fa­ther, to be our sanctification. Secondly by the purging or cleansing of our filthi­nesses, that is to say, by the forgiuenesse of our sinnes in the bloude of Iesus Christe, as Saint Paul declarerh it in the Corinthi­ans when he saith, Bee not deceiued, ney­ther fornicators, 1. Cor. 6.9.10.11. nor idolaters, nor adulterers, nor wantons, nor buggerers, nor theeues, nor couetous, nor drunkardes, nor railers, nor ex­tortioners, shall inherite the kingdome of God, and such were some of you, but ye are washed, but yee are sanctified, but yee are iustified, in the name of the Lorde Iesus, and by the spi­rite of our God. And indeede Saint Paule in an other place sheweth, that filthinesse [Page 187] is opposed and set againste sanctification and holinesse, when hee saith to the Ro­manes:Rom. 6.19. As you haue giuen your members seruauntes to vncleanenesse and iniquitie, to committe iniquitie: so nowe giue your mem­bers seruauntes vnto righteousnesse in holines. Also to the Thessalonians,1. Thess. 4.7. GOD hath not called vs vnto vncleannesse, but vnto holi­nesse.

The thirde poynt is, That the holines of the Church is not at any time perfecte, so long as shee trauelleth and fighteth in this worlde: whiche maior I prooue thus.

First, if the Church were without spot in this worlde, in vaine hath our Sauiour Christe taught it alwayes to pray,Matth. 6.12. forgiue vs our trespasses, and sinnes. But the Lorde Iesus hath not without good cause giuen vs such doctrine and instruction, where­fore it followeth that the Church, is not in this worlde without spotte, yea ra­ther that shee hath continuall neede alwayes for to praye vnto GOD, that shee may bee more and more sanctified and obteyne the forgiuenesse of all her sinnes.

Secondly, those which are with out spot [Page 188] and wrinckle, haue nothing to doe with any washing, because they haue no neede thereof. But the faithfull although they be washed, haue notwithstanding need yet of washing still, as Iesus Christe himselfe declareth it vnto vs,Iohn. 13.10. when hee saith, Hee that is washed, needeth not saue to washe his feete. For by the washing of the feete, hee meaneth a continuall sanctification. It fol­loweth then that the faithful are not in this world without spot.

1. Cor. 1.2,Thirdly, Saint Paul ceaseth not, to ad­orne and bewtifie the Corinthians, with the title of the Church, who notwithstan­ding greeuously abused the holy supper of the Lorde, and had amongest them, diui­sions, and partakinges, which are not smal faultes, yea indeede they were in doubte also, touching the resurrectiō of the dead. Also he nameth the assembly of the Gala­thians,Galat. 1.2. the Church, although y^t poore peo­ple were deceaued by false Prophetes, and caried away to an other Gospell, contra­rie vnto that, which hee had preached vnto them. These places doe manifestly declare that the Church is neuer so pure and perfect in this world, but that it hath always need to be more & more purged & [Page 189] sanctified. which thing S. Paul sheweth yet more plainly, & openly, whē he writeth vnto the Thessalonians. For he calleth thē the Church,1. Thes. 1.1. 1. Thes. 5.23 and yet he prayeth vnto God for them, that he would sanctifie thē through out.

True it is that the Nouatians, Dona­tistes, and Anabaptistes (who doe not a­gree with vs, in this point) are not with­out their replies. For first, they alledge vn­to vs that which S. Paul writeth vnto the Ephesians:Ephe. 5.25.26.27. That Iesus Christ gaue himselfe for his Church, that he might sanctifie it, and cleanse it, that he might make it vnto himselfe a glorious Church, not hauing spot or wrinckle, but that it shoulde be holy & without blame.

But wee want not an aunswere also. Saint Paul considereth the Church not in her selfe, but in Iesus Christe her heade, which shee taketh holde of by faith: So shee is saide to bee without wrinckle and vnblameable, by reason, not of her owne righteousnesse, but of Iesus Christes righ­teousnesse, whereof shee is made partaker, because it pleased God to impute and rec­kon the same vnto her: for which cause al­so, it is in an other place,1. Cor. 1.30. that Iesus Christe is made of God the father vnto vs, wisedome, [Page 190] righteousnesse, sanctification and redemption.

Moreouer wee might say, that Saint Paul speaketh of sanctification or holi­nesse promised, and which is not yet fully accomplished, as though he called & saide the Church to bee without spot, not that it is so here belowe on the earth, but be­cause that one day it shall so bee aboue in heauen.Augu. lib. de nuptiis & Concupise. cap. 34. And after this sorte Saint Augu­stine vnderstandeth it. Iesus Christ (saith hee) cleanseth his Church by the washing of Christians, to make it vnto himselfe, without spott or wrinckle, not in this world, but in the world to come.

They alledge moreouer that which Saint Iohn saith:1. Ioh. 3.6.9. whosoeuer is borne of God sinneth not.

Wherevnto I aunswere by a distinc­tion. Those that are borne of God, that is to say the faithfull, sinne not, that is to say, serue not sinne, or rather sinne doth not raigne in them, because they do withdraw themselues, as much as they can, or are in­abled, from sinne, and with all their heart giue themselues to holinesse of life, that they may glorifie God, And in this sense Saint Iohn taketh it and speaketh it. A­gaine they y^t are borne of God, sinne: that [Page 191] is to say, can not liue so holily, but that oftentimes they stumble and fall into sins. For although they be sanctified, yet for all that, by reason of the reliques and rem­nauntes of nature corrupted, which yet resteth and remaineth in them, euery day they turne aside from the righte waye, and sinne. In this sense S. Iohn ment not that which he saith, y^t whosoeuer is borne of God sinneth not, for so he should speak against him selfe, hauing before saide, If we say we haue no sinne, 1. Ioh. 1.8.10 wee deceiue our sel­ues, and trueth is not in vs, yea wee make God a lyer, and his worde is not in vs. So it is then, that though there seeme to bee some contrarietie betweene these two, to say, that we are sinners, and sainctes both together, yet all agreeth together ve­rie well for euerie man if we consider him in his owne nature, according to which he is called the childe of wrath, he is a sinner worthie of death, and eternall damnation: but if we consider him in Iesus Christ, as a Christian and faythfull man, hee is holy, so that he sinneth not, that is to say, serueth not sinne, and his imperfections are hidden and couered, because that they are not im­puted vnto him, and moreouer the Lorde [Page 192] Iesus maketh him partaker of his righte­ousnesse. And so being a sinner in respect of his owne nature, he is notwithstanding reputed and accounted holy & iust before God.

But that which we haue hitherto spo­ken, toucheth or concerneth the members of the Church particularlie. Wee may also well say, touching the Church considered in her owne bodie, that it shall neuer here be purged from al filthinesses, because y^t so long as shee shall bee on earth, there shall be in her wicked ones mingled with good ones. Which thing Iesus Christ hath decla­red in the Gospell, by two similitudes.

Matth. 13.24.25. &c.In the first he saith: that the kingdome of heauen, that is to say, y^e Church, is like vn­to a man, which sowed good seede in his feeld, but while men slept, there came his enemie & sowed tares amongest the wheate, and went his way. And when the blade was sprong vp, and had brought foorth fruit, then appeared the tares also. Then came the seruauntes of the housholde, and saide vnto him, Master sowedst thou not &c. and woulde presently haue gone and gathered them vp, but the Lorde woulde not suffer them, least while they went about to gather the tares, they [Page 193] plucked vp also with them the wheate. Therefore he willed that they might both growe together, vntill the haruest, and in the time of haruest, the reapers shall gather the tares, and binde them in sheaues to burne them, but they, shal gather the good corne into the Lords barne. Afterwards, he expoundeth the saide similitude, saying: He that soweth the good seede is the sonne of man, and the fielde is the world, Matt. 13.37 &c. the good seede are the children of the kingdome, the tares are the children of the wicked, and the enimie that soweth them is the diuell, the haruest is the end of the world, and the reapers be the angels. As then (saith he) the tares are gathered and burned in the fire, so shall it be in the end of the world. The sonne of man shall send foorth his Angels, and they shall gather out of his king­dome all things that offend, and them which do iniquitie, and shall cast them into a fornace of fire, there shall be wayling & gnashing of teeth. Then shall the iust men shine as the sunne in the kingdome of their father.

In the second similitude he saith,Matt. 13.47.48. That the kingdome of heauen is like vnto a drawe net cast into the sea, that gathereth of all kinde of things: which when it is full the fishers draw to land on the shoare, and put the good by them [Page 194] selues into their vessels, and cast the bad away. And afterwardes he giueth the exposition thereof: So shall it be (saith he) at the end of the world: Matt. 13.49.50. The Angels shall goe foorth, and seuer the wicked from amongest the iust, and shall cast them into a fornace of fire, where shall be wayling and gnashing of teeth.

By these two similitudes Iesus Christe verie plainely expresseth, what shall be the visible state and condition of the Church, so long as it shal be on earth: that is to say, that the wicked shal continually be ming­led therein with the good, and that in such sorte, as the tares are amongest the good wheate in the fieldes, and as euill fishes are mingled with the good in the sea. whereof followeth that which we haue saide before in the third Chapter, to wit, that all they which are in the Church, are not for al that of the Church.

And indeede, experience hath in all a­ges shewed the same vnto vs, and maketh vs to behold the same as yet euē euery day. Cain was the first that defiled the Church of GOD,Gene. 4.3. &c. although he offered sacrifices in outward shewe as his iust brother Abel did. Noah preached vnto those of his time. and continuing his exercise a long season, [Page 195] (some thinke sixe score yeares) hardly would his owne housholde beleeue his worde,Gene. 7.1. &c. so that GOD destroying all the worlde by the floud, onely eight persons of the foresaide Noahs housholde, were re­serued by the meane of the Arke. And e­uen yet of those eight persons, with whom GOD had made a newe couenaunt, tou­ching the establishing againe of his Chur­che: Ham,Gene. 9.22. in his time verie manifestly de­clared his hypocrisie:Matt. 27.3. &c. Act. 1.16.17 &c. Reue. 2 6. Amongest the twelue Apostles, Iudas is found a traitor, and vnfaithfull: Amongest the seuen Dea­cons, one Nicholas was an heretike, at the least if that be true that this Nicholas, was one of the seuen Deacons, as Clemens,Clemens strom. lib. 3. Euseb. hist. eccles. lib. 3. cap. 29. A­lexandrinus and Eusebius certainely af­firme it, S. Iohn speaking of Antichristes, wherewith the Church was in his time troubled and tormented, saith:1. Ioh. 2.19. They went out from vs, but they were not of vs, for if they had bene of vs, they would haue con­tinued with vs. And what at this day? Howe many hypocrites and great mun­grell mastifes, are found at this day in the outward Church, and are suffered therein? Certainely, there are verie many which are acknowledged and allowed for mem­bers [Page 196] of the Church, of whome GOD (who beholdeth all mens heartes) doth in the meane season iudge otherwise. Where­fore the Church euen in this respect, is not at any time in the world without wrin­kle.

The fourth point, which we must note here, is, that our sanctification, is not per­formed or wrought all at one time, but there are three degrees or steppes thereof, to the end that it may be perfect.

The first degree is during this life, when that our Lorde Iesus Christ giueth vs his holy spirite, thereby to resist and with­stande, the world, the diuell, sinne, and our owne flesh, to the end that we may loue good thinges, and hate euill. Herevnto may be applyed that which Saint Paule speaketh of him selfe,Rom. 7.22.23. &c. writing vnto the Romanes, in the seuenth Chapter, verse 22.23.

The second is after this life, when the soule enioieth the presence of Iesus Christ, giuing it selfe vnto all holinesse, but our other part (that is the bodie) resting it selfe in the dust, without being able to applie it selfe, vnto any thing, to sanctifie the name of God by.

[Page 197]The thirde shall be after the last iudge­ment, when being perfectly ioyned with Iesus Christe our head, we shall beholde God, euen as he is, who shall all in all, and that after such manner and sorte as Saint Paule saith,1. Cor. 1.30, that Christe is made of God vnto vs, wisedome, righteousnesse, sanctification, and redemption. Therefore when that our Lord Iesus Christ shall so worke in vs, that there shal be no spot,Philip. 3.21. 1. Ioh. 3.2. but that our verie bodyes shal be fashioned like vnto his glorious bodye, and we shall be like vnto him, then truely shall our sanctification be accomplished, and made perfect, which nowe is but as it were begunne in vs.

CHAP. XII. Whether the Church may erre or no.

THis question, to wit, whe­ther the Church can erre, hath bene diuers times tos­sed and handled, for the o­pening & vnfolding where­of, we must first striue to knowe, after what maner, or in what sense, the word Church is here to be taken: I meane, whether we [Page 198] must vnderstand this of the Catholike and vniuersall Church, or else of the particular Churches. But the controuersie is not in my iudgement, of the Catholike Church: for we all agree herein, that she can not erre as touching faith. And indeede howe should she erre, seeing that following Ie­sus Christ her head and her husband, she walketh not in darkenesse, but in the light of life? On the other side, it is impossible, that all faithfull people vniuersally, euen from the first vnto the last, should fall into errour, for there haue bene alwayes some preserued, through the goodnesse and grace of GOD, by whome trueth it selfe, through other mens naughtinesse, brought as it were to nothing, or at the least destitu­ted and forsaken, hath yet notwithstan­ding bene restored to her former force, and is yet still maintained and preserued. Wherefore this question is touching a par­ticular Church. Touching which it see­meth good vnto vs, in the first place to heare the iudgement and reasons, of the Romish Catholikes, vpon this that they affirme, that the Church so taken can not erre, following herein the Nouatians, Do­natistes, and other heretikes. And after­wardes, [Page 199] we will shewe foorth, and put downe, our aduise and reasons, to proue the contrarie.

The Romish Catholikes thinke, that the Church can not erre, although she doe and appoint any thing without the worde of GOD, for being guided by the holie Ghost, she may goe and walke without the order and direction of the word, and al­though she goe and walke, yet she can not erre, or goe astray. But they separate that which ought alwayes to remaine and abide ioyned together, for if the Churche followe not the word of God, it is impossi­ble to keepe her from error, as on the other side, if she followe it, therein she doth well, and can not erre. The reasons wherby they would persuade men, that the Church can not erre, are these following.

The first is this: Iesus Christ doeth not at any time forsake his Church, which is his spouse or wife. Wherefore it followeth, that it can not erre.

I aunswere by a distinction: So farre forth, as the Church foloweth Iesus Christ, it can not be forsaken of him, and can not erre: but in as much, as it liuing in the world, doth stray from Christ, and goeth [Page 200] aside from Gods commaundements, it is forsaken of him and doth erre.

The second reason: The Church is cal­led The piller and ground of truth. 1. Tim. 3.15. Wherfore it can not erre.

I answere, that there is in this argument a double error, the one touching the word Church. For Saint Paule meaneth the Ca­tholike Church, & not any particular one. The other is concerning the meaning of the Apostle. For he calleth the Church, the piller and ground of truth, not that it is so simplie and indeede of it selfe, but in re­spect of vs, bicause that the trueth of God, hath not place in the world, saue onely in the Church. For as much therfore as God maintaineth his trueth amongst men, and maketh it alwayes to goe it right course,Chrysost. in 3. cap. 1. ad Timothae. by the ministerie of the Church, therefore is the Church called the piller and ground of the truth. To be short, bicause that God him selfe commeth not downe from hea­uen, and doth not euerie day send his An­gels, to maintaine his trueth among mē, & to publish it to y^e world, but vseth the mi­nisterie of the Church, for this effect, that is to say, the preaching of the word, for this cause it is called the columne or pillar of [Page 201] trueth, because that by the preachinge of the worde, it is reteined amongest men, & countergarded, to the ende that it decaie not or perish from the memory or remem­brance of men.

The thirde reason: The Church is gouerned and guided by the holy ghoste: how then can it erre?

I aunswere: that so farre foorth, as the Church is gouerned by the holy ghost, suf­fering it selfe to bee guided by him and o­beyeth him, shee can not erre, but if shee doe the contrarie, she may erre and doeth erre.

The fourth reason. In the kingdome of heauen no error can haue any place.Matth. 13.24.16.19. For trueth reigneth therein, but the Church is the kingdome of heauen: it followeth then, that in the Church no error can haue place.

All this is true of the Catholike Church, yea and of particular Churches also, so far foorth as they shew themselues to be the kingdome of heauen, and not the king­dome of this worlde, and of the fleshe: that is to say, so farre foorth as they are as­semblies subiect in al things to Iesus Christ the king of heauen, But were is that parti­cular [Page 202] Church so obedient to Iesus Christ the king of heauen, y^t it erreth not, & fai­leth not, in any points & particular duties.

The fifth reason: Councelles cannot erre, but the Church consisteth of Coun­cells, therefore the Church cannot erre.

This Syllogisme pretendeth and labou­reth to proue an vncertayne thing, by an­other thing, yet more vncertayne. For many examples doe plainely testifie, that the Councelles may erre, as indeede they haue oftentimes erred. And touching the first: the Councell that Ahab assembled, of foure hundred prophets, did not it erre? It is written that they being come to this wicked king to flatter him,1. kings. 22.6. &c. Sathan was sent out, by and from God, to be a lying spirite in their mouths: so al of them, with one consent, condemned the trueth: Mi­chaiah alone withstanding them, who was reproued as an heretike, beaten & put in­to prison.

Iohn. 11.47.The Councell which the high priestes and Pharisees assembled in Ierusalem a­gainst Iesus Christ, did not it erre? wee see how they condemned Iesus Christ, & litle regarded: yea much dispised his doctrine.

And what shall wee say of the Coun­celles [Page 203] and Synods, which were helde & kepte after the death of the Apostles, euen vnto our age, whereof some haue repro­ued and vndone that, which was establi­shed and done by others: for of necessitie either the one or the other haue erred, they beeing repugnant and contrarie one of them to an other. Examples hereof.

The Councell of Carthage (in whi­che Saint Cyprian was president) did de­cree,Con. Car­thag. that those which were baptised by heretikes, shoulde bee baptised agayne. Which decree was broken and ouerthro­wen,Concil. Car­thag. by an other Councell of Carthage holden after.

The seconde Synode of Ephesus,Synod. Eph. con­sented to Eutyches his error, and imbra­ced the same and receiued it, in this, that hee confessed in Iesus Christ, but one one­ly nature, that is to saye, the diuine na­ture: which error was afterwardes con­futed and caste downe to the grounde,Conc. Chal­cedo. by the generall Councell of Chalcedo­nia.

The Councell of Constantinople,Conci. Con­stant. cal­led by the Emperor Leo, about nine hun­dred yeares agoe, ordeyned, that men should throw down & breake in peeces, al [Page 204] the images that were in Churches: which ordinaunce, the Councell assembled at Nice,Con. Nicen. by the commaundement of Irene, the Emperors mother, was immediately after broken and cracked, and commaun­dement giuen, that Images shoulde be set vp againe.

Con. Neoce. Con. Maien. Con. Car­thag. 2.The Councel of Neocesaria, and of Ma­ience, & the second Councel of Carthage, did forbide mariage to the Ministers and Elders of the Church: The Councell of Nice decreed the contrarie,Con. Nicen. permitting mi­nisters to marie.

Con. Braca. Con. Tole. 3 Con. RomanThe Councell Bracara, did pronounce curse against those, that abstiened from eating fleshe: and this decree was confir­med by the thirde councell of Toletum, but the councell of Rome ordeined the contrarie, forbidding the vse of the fleshe vpon certaine dayes of the yeare.

August. lib. 2. de Baptis. contra Do­natist. cap. 3To be short, S. Augustine plainely de­clareth, y^t which I speake, to wit, that coū ­cels may erre, for hee expressely saith, that the letters and Epistles of particular Bishoppes are corrected by prouinciall Councels, and the prouinciall Councells, by vniuersall: and the former vniuersall Councells annihilated, and disanulled by [Page 205] the latter, when by some certaine experi­ence of thinges, that which before was se­crete, is opened, and that which was hiddē, is made euident and plaine: neither shall it stād thē in any steed at al, to say, y^t any this place of Augustine ought to be vnderstod of outwarde and indifferent thinges, for Saint Augustine disputeth there of a point of doctrine, that is to say, of the opinion of Saint Cyprian, & of the Councell of Affri­ca, touching rebaptisation or baptising a­gaine.

Now then in so great diuersitie, & gain­saying one of an other, what shall we say? To which Councell shall we giue greater faith and credit? for this we perceaue clear­ly and plainely, that they thus crossing and contrarying one an other, did not all con­sent and speake, according to the truth: & that therefore wee must of necessitie con­clude, that some of them haue erred, and that by their false and erronious determi­nations, they haue degenerated and gone astray, from the right way of the word of God.

Certainly it is verie meet and requisite,An admoni­tion tou­ching Coū ­cels and Sy­nods. that we should be wise and verie well ad­uised, when the question is, either to set [Page 206] out, or to receiue that, which shall bee de­termined by councells and Synods. For it is altogether manifeste and plaine, that Councels and Synodes may be deceiued. And therefore as touching their decrees and determinations, this is that wee haue to say, that we must bring the weight of them, and make it subiecte to the balance, that is to say, we must try and examine thē by the worde of GOD, which is indeede the balance,Gala. 1.8. whervnto not onely men are subiect, but also the Angels, as Saint Paul teacheth in his Epistle to the Galathians.

Wherefore whatsoeuer wee shall finde in them, conformable, and agreeable, to the proportion of faithe, and agreeing with the authoritie of the holy Scrip­tures, wee ought to receiue the same with­out any scruple or doubte. But if they propound vnto vs, and set out, things con­trarie to that, we ought, and we may with­out any difficultie or daunger, reiecte and refuse them, as suspected and daungerous doctrines. For as Saint Ierome hath som­times saide,Hierom. in 9 cap. Ierem. we ought not to followe the errors of our fathers and predecessors, but the au­thoritie of the scriptures, and the comman­dement of God: who teacheth vs. Where­vppon [Page 207] also Gerson,Gerson. par. 1. de exam. doctrin. Abbas Pa­normita. E­pist. de electi one & elect. potest. cap. 5 and Panormitan haue concluded, that in matters which con­cerne faith, the Pope and his Bishoppes, may not determine and decree any thing, against the worde of God: and that if a generall Councell should come so farre, as to decline, and goe aside, either through malice, or through ignoraunce of the Gos­pell, a simple man alleadging in that coū ­cell the worde of GOD, ought rather to bee hearde and yealded vnto then all they.

Let vs enter or come nowe to our ad­uise, and let vs bring forth and alledge our reasons to prooue that the Church may erre.

The first reason is this: That great com­panie of the people of Israel, which was in the wildernesse, with whome GOD had made a couenant, and had made them bounde vnto him, by an infinite num­ber of benefites and good turnes, and had giuen vnto them sacramentes, and cere­monies, which were, as it were visible sig­nes of his grace, y^t great company I say, was a verie goodly & a verie excellent Church. But they were vilely deceaued and erred fowly, when forsaking the commaunde­ment, [Page 208] they made vnto themselues a gol­den calfe offering and giuing vnto it, that honour which was due to God alone, yea and Aaron himselfe the high priest, did not so constantly and boldly withstande them as he ought, but rather consented thereto indeede, wherefore it followeth, that the Church may erre and be deceiued.

The seconde reason: The Church in old time did offer and giue the holy supper, to litle infants, staying and grounding them­selues, vpon the place of Saint Iohn, Ex­cept yee eate the fleshe of the sonne of Man, Iohn. 9.53. & drinke his bloud, ye haue no life in you. And this custome was in vse in y^e time of Pope Innocent, Saint Cyprian and Saint Augu­stine, as it appeareth by their writinges.

But nowe this is not any more vsed, for children which can not prooue and exa­mine themselues, are not at this day re­ceiued to the partaking of the sacrament. Wherefore the Church in olde time hath erred, or else it erreth now. But if we wold answere, that the Church hath power and authoritie to chaunge such customes and manners: I replie to the contrarie: for now the question is not here, of a thing indif­ferent in the vse, but of the word of God, [Page 209] which is alwayes constant, and not subiect to any change, as to say, that to day it hath one sense and vnderstanding, and to mor­rowe an other, wherefore if the place of S. Iohn, commaund to giue the supper to lit­tle infantes of necessitie, as the forenamed auncient fathers, haue vnderstood and ex­pounded the same, the Church hath done well in time heretofore, to followe that commaundement, and at this time it er­reth, in not folowing it any longer. Or else if y^e said place, be not to be referred properly vnto the holy supper, neither comman­deth to distribute and giue the sacrament to infants: but it is of necessitie required, that he to whome we must administer the saide sacrament,1. Cor. 1.2. haue knowledge to trie & examine him selfe, according to S. Pauls do­ctrine, as in deede this is the pure and only trueth: it followeth then, that the Church hath in former time erred, to admit little in­fants to the holie supper, and that at this day it doth well to practise the contrarie.

The third reason: If the Church could not erre, Saint Paul had without cause fea­red,1. Cor. 11.28 least the Corinthians (whome he calleth a Church) should through the subtiltie of the serpent be corrupted, 2. Cor. 11.3. and turned away from [Page 210] the simplicitie that is in Christ. And indeede, in vaine should he haue called the assem­blies of the Corinthians and Galathians,Gala. 1.2. Churches, which yet notwithstanding er­red in doctrine, in faith, in manners, and in life. But Saint Paule did nothing of al this, without cause, or in vaine, otherwise Saint Paule himselfe should haue bene deceiued. wherefore it followeth, that the Church may erre.

The fourth reason: Those that can not erre, haue no neede of the forgiuenesse of sinnes: but the Church hath neede of the forgiuenesse of sinnes, for Iesus Christ gi­uing it a forme of praier, hath commanded it, to demaund & aske of GOD, forgiue­nesse of their sinnes. Matt. 6.12. Wherefore it foloweth, that the Church may erre,

The fifth reason. The Church which was in olde time in Ierusalem, was often­times reproued of error, by the Prophetes, which thing declareth, that the Church is not in this world, without will and deede to erre. But to the end I may not be ouer­long, in recyting by peecemeale, and as it were one by one, all the sentences, which make mention of the falles of the Church, let men reade that, which is written there­of [Page 211] in these places.

Touching the corruption of the Chur­che, see Isaiah 1. verse 21. to the 24. verse.Isaiah. Isaiah 3. ver. 8.9. Isaiah 5.13. Isaiah. 30. ver. 9. to the 13. ver. Isaiah 59. ver. 2. vnto the 17. ver. Isai. 64. ver. 6.7. Iere. 2. ver. 5.Ieremiah. to the end of the Chap. Iere. 3. ver. 2.3.20. Iere. 4. ver. 22. Ieremiah 5. ver. 1. vnto the 15. ver. and afterwards from the 19. ver. to the end of the Chapter. Iere. 6. ver. 7. vnto the 11. ver. Ieremiah 8. ver. 4. vnto the 11. ver. Ieremiah 9. ver. 3. vnto the 17. ver. Ieremi­ah 13. ver. 10. vnto the 15. ver. Ieremiah 22. euen vnto the end Ieremiah 16. ver. 11.12. Ieremiah 18. ver. 13. vnto the 18. ver. Ezechiel 5. ver. 6. vnto the 12.Ezechiel. ver. 22. ver. 3. vnto the end of the Chapter. Eze­chiel 33. ver. 24. vnto the 30.Deuteron. ver. Deute­ronomie 32. ver. 5.6.32.33.

Touching the ingratitude and vnthank­fulnesse of the Church, see Isaiah 1. ver. 2.5.Isaiah. Isaiah 5. ver. 47. Isaiah 43. ver. 21. vnto the end of the chapter. Isaiah 17. ver. 10.11. Isai­ah 63. ver. 9.10. Ieremiah 2. ver. 6.9.21.22.Ieremiah. Ieremiah 12. ver. 7. Ezechiel 16. ver. 15.Ezechiel. vn­to the 24. ver. Zechariah 11. ver. 8.Zechariah. vnto the end of the Chapter. Deuteronomie 32.Deuteron. ver. 15.18.23. Hosea 12. ver. 1.9. Hosea 13.Hosea. [Page 212] ver. 6. Malachie 1. ver. 2.8.

Touching the obstinacie and rebellion of the Church,Isaiah. see Isaiah 1. ver. 5. vnto the 7. ver. Isaiah 6. ver. 9.10. Isaiah 8. ver. 10.11.13.16. Isaiah 26. ver. 10.11. Isaiah 28. ver. 9.12.13. Isaiah 30. ver. 9.15. Isaiah 42. ver. 19.20. Isaiah 48. ver. 4. Isaiah 65. ver. 11. Iere­miah 2.Ieremiah. ver. 24.29. vnto the 33. ver. Iere­miah 5. ve. 3. vnto the 8. ver. and ver. 20. of y^e same Chap. vnto ver. 25. Ieremiah 6. ver. 10. in euerie verse almost vnto the end of the Chapter. Ieremiah 7. ver. 24. vnto the 28. ver. Ieremiah 8. ver. 4. vnto ver. 8. Iere­miah 17. ver. 1.23. Ieremiah 10. ver. 11.15. Ieremiah 25. ver. 4.8. Ieremiah 29. ver. 17.20. Ieremiah 35. ver. 13.16. Ieremiah 43. ver. 2. Ieremiah 44. ver. 7.10.11.16.20. Eze­chiel 2.Ezechiel. ver. 3. vnto the end of the Chapter. Ezechiel 3. ver. 5.10.26.27. Ezechiel 4. ver. 3.Hosea. Ezechiel 12. ver. 2. Hosea 4 through­out the whole Chapter. Hosea 5. ver. 4. A­mos 4.Amos. ver. 6. vnto the end of the Chapter. Zephaniah 3.Zephaniah. Zechariah. Prouerbs. ver. 5. Zechariah 7. ver. 11. vn­to the end. Prouerbs 1. ve. 24. vnto the end. Matth. 11.Matthew. ver. 16.17.21. and so vnto the 25. ver. Matth. 12. ver. 41.42. Matth. 23. ver. 37.

Touching the Pastors specially and par­ticularly, see Isaiah 56. ver. 10.11. Ieremiah [Page 213] 6. ver. 13. Ieremiah 14. ver. 14. Ieremiah 23. ver. 1.2. &c. Ezechiel 22. ver. 25.26.28. E­zechiel 34. ver. 23.4. &c. Hosea 9. ver. 8. 1. Kings 22. ver. 6. Iohn 7. ver. 47.

CHAP. XIII. Whether the Church be aboue the holie scrip­ture: that is to say, whether the holy scrip­ture depend of the iudgement and authori­tie of the Church.

THE Church indeede hath a very great authoritie among men, in so much as, it behoo­ueth vs to heare the same, if we will not be accounted re­bels against God. Yet notwithstanding, seeing she is the wife and scholler of Iesus Christe, shee ought alwayes to bee sub­iect vnto him, as vnto her husband head and teacher. And therfore this is an article, which we must hold inuiolable and with­out breach, to wit, that the Church ought to depend and hang on Christ, and his word, and to haue her authoritie, from the same word, and not on the other side, that the worde of Christ, should depend and hang vpon the credite and authoritie ther­of [Page 214] from the Church. Notwithstanding ma­ny are found which holde altogether the contrarie, setting (as we say) the cart be­fore the horses, and plowe or waine before the oxen, and vtterly ouerthrowing all or­der. For they suppose, that the holie scri­pture hath no more certaintie and autho­ritie, than it pleaseth the Church, that by her allowance and consent, it shall haue. And these be the Romish Catholikes, who speake of the Church after this manner, gi­uing it authoritie ouer & aboue the word of God, to make men to beleeue, that what so euer it decreeth, determineth and con­cludeth, we must hold her iudgement, sen­tence and resolution, as a certaine oracle, comming from heauen, and to be short, as an article of our beliefe. And beholde their reasons for this.

The first reason: The Church by her iudgement hath brought to passe, that the holie scripture hath bene acknowledged for the true word of God, and hath distin­guished, separated and sundered it, from al all other writings what so euer, which men haue published and brought into y^e world. For who is it that in the beginning hath as­sured vs, that the holie scripture is the word [Page 215] of God, but the Church alone? And who is it, that euen to this day, can certifie and as­sure vs, that y^e same word of God, is come safe, sound, and whole, euen vnto our age, but onely the same Church? Wherefore it followeth, that the authoritie and certain­tie of the holie scripture, dependeth vpon the authoritie and iudgemēt of y^e Church.

I aunswere two things, or two manner of wayes. First, that this is a most wicked opinion to say, that without the Church, the word of God could not haue, a suffici­ent witnesse, to commend and set forth the authoritie and credite thereof vnto vs? Let vs heare what Saint Augustine saith here­of.Aug. de as­sumpt. virg. Mar [...]. cap. 1. The authoritie of the trueth (saith he) is fruitfull and plentifull: and if she be dili­gently examined, men shall finde, that of her selfe, she maketh her selfe to be suffici­ently knowne.Alfonsus de Cast. li. 1. ca. 8. cont. hae­reses. Wherefore Alfonsus de Ca­stro, hath sometimes saide: seeing that the holie scripture is come foorth from GOD, it hath of it selfe alreadie deserued, that we should giue trust vnto it, and beleeue it. And when the Church publisheth this, that it is giuen by God, she doth wholie, euen as a witnesse, which beareth witnesse to some thing. So that the trueth of the scrip­tures [Page 216] is certain, not bicause of the witnesse, but by reason of it selfe, and the credite it hath, and not bicause the church receiueth it, and publisheth it, but bicause that GOD hath giuen it, and made the same manifest vnto vs.

Besides, is this a small matter, that we haue the testimonie of the holie spirite dwelling in our hearts?Ioh. 16.13. 1. Ioh. 2, 27. It is saide that it is his peculiar office, to guide and leade vs into all trueth, and to teach vs all things. Where­vpon it followeth, that he teacheth vs this trueth: that the holie scripture is of God, and from him.2. Cor. 2.12. It is saide moreouer, that we haue receiued the spirite of God, that we might knowe the thinges that are giuen to vs of God. 2. Cor. 2.14. Also, that the things of the spirite of God, are spiritually discerned, that is to say, by the effi­cacie, mouing, and working of the holie spirite. Wherefore it followeth, that the holie spirite teacheth vs, and maketh vs to discerne, betwene these bookes which we ought to receiue without gainesaying, and the other, which we ought to reiect and refuse.

Some perhaps will say, that this article or point is daungerous, bicause that here­tikes oftentimes bragge, that they haue the [Page 217] spirit of God, which they haue not indeed: and we knowe howe they haue alwayes indeuoured, to make their doctrines of au­thoritie and credite, through their inward reuelations, which they haue imagined to proceed, from the holie Ghost. But we can easily aunswere this: to wit, that in this matter, we can easily auoyde al daunger, if we vse and followe the remedies which S. Iohn doth furnish vs withal, when he saith: that we ought not to beleeue euery spirite, 1. Ioh. 4.1. but to trie and proue the spirites, whether they are of God or no. And what shall be the meane and way of this triall and examination? euen the word of God, as we see, that ther­by the men of Berea,Act. 17.11. did proue S. Paule his spirit and doctrine. And to this meane doth Chrysostome send vs, when he saith thus: Many boast of the spirit, Chrysost. de sanct. & ado­rand. spiritu but they which bring any thing of their owne, doe falsly pretend the same. As Christ witnessed, that he spake not of him selfe, bicause that his doctrine was taken out of the lawe and Prophets: in like manner, if any vnder the title and name of the spirite, shall bring vnto vs any thing, which is not contained in the Gospell, let vs not beleue it. For as Christ is the accom­plishment, and fulfilling of the lawe and [Page 218] Prophetes: so is the holie Ghost of the Gospell.

But how can we by this way or meane, discerne and knowe the spirites, that is to say, whether the doctrine which they shall propound and set foorth vnto vs, be from the holie Ghost or no? After two sortes or by two meanes, you shall knowe this. First, if it tend to this end, to exalt, establish and set vp the glorie of God.Ioh. 7.18. For as Iesus Christe saith: He that seeketh the glorie of God is true, and no vnrighteousnesse is in him. Secondly, if it be conformable and agree­able,Rom. 12.6. to the proportion of faith, that is to say, if it agree and accord well, with the heads & foundations of Christian religion, whereof we haue spoken more largely heretofore, in the fourth Chapter.

The second thing, that I aunswere, tou­ching the foresaide reason of the Romish Catholikes, is, that the consequence there­of, is not necessarie, neither well grounded, when they say, that the Church yeldeth testimonie to the word of God, and doth commend the same vnto vs, that therefore the certaintie and authoritie of the worde of God, dependeth vpon the authoritie & iudgement of the Church. For as we haue [Page 219] but a little while agoe alledged out of Al­fonsus de Castro: The word of God is cer­taine, not by reason of the Church, which beareth witnesse thereof, but bicause of it selfe, and his owne credite. The Apostles yelded testimonie,Ioh. 15.17. Act. 1.8. and bare witnesse of Ie­sus Christ, And who is he that will there­fore say, that Iesus Christe his authoritie doth depend of the authoritie and iudge­ment of the Apostles? The Goldsmith tri­eth the golde, and putteth a difference be­tweene that which is good and pure, and that which is naughtie mettall. But doth he therefore by his triall and proofe make that the golde is either good or euill? A parliament receiueth some edict or lawe which commeth from the King, that it may be published and proclamed. Inquirie is diligently made, whether it come from the King or no: Afterwardes all knowe that it commeth from the King: what doth the parliament then? It is true, that it alloweth the edict, that it acknowledgeth the same, that it beareth witnesse to it, and commen­deth and setteth out the same, yea, and if neede be, interpreteth it, according to the Kings intent and meaning: But doth the parliament for al this, cause it or make it to [Page 220] be the Kings lawe? Doth it giue authoritie to it? Hath it any authoritie, to chaunge a­ny thing in it, or to add any thing to it, or to clippe, or take any thing what so euer away from it? It is certaine, no. Euen so standeth the case with the Church. For al­though it be an excellent testimonie to the word of God, yet it can not at any hande giue it authoritie, as to say, that the certain­tie of the word of God, hangeth vpon the authoritie and iudgement of the Church. For when the Church acknowledgeth and alloweth the word of God, and doth put a difference betweene it, & the doctrines and inuētions of men, she doth no other thing, but heare the voice of her pastor,Ioh. 10.5. & discer­neth & knoweth it frō the voice of a stranger. Nowe there is great difference betweene discerning the Pastors voice, from astran­gers, and adding authoritie & credit there­to, bringing to passe, and that according to trueth, that it should be such or such, that is either true or false.

The second reason is: The Church is more auncient, than the scriptures. For in the time of Adam, Abell, Seth, Noah, Abra­ham, Isaac, Iaacob, there was no scripture: For Moses was the first penman or wri­ter [Page 221] of matters concerning religion, and yet notwithstanding there was a Church. Wherfore it followeth, that the authoritie of the church, is aboue the authoritie of the holie scripture.

First and formost I aunswere, that the consequence of this argument is none at all. For graunt it, that one thing be more auncient and olde than an other, yet it fol­loweth not for all that, that it should be of greater authoritie and credite: otherwise we must inferre, that Moses hath more au­thoritie, than Iesus Christe, and the lawe more than the Gospell.

Secondly, as touching the antecedent or former proposition, I say that it is so­phisticall, captious, and full of deceit. For albeit, that in these first times of the world, there was no scripture, which the fathers vsed, yet for all that, the word of God cea­sed not to be, bicause it was written and in­grauen in the fathers hearts, and moreouer sounded verie clearely in y^e Church, which word, was in good time brought and com­mitted to writing, first by Moses, and after­wards by others, and therevpon called, the holie scripture: wherefore seeing that the holie scripture and Gods word, is nothing [Page 222] but one and the selfe same thing, it follow­eth verie well, that if our first fathers haue had the word of God, they haue had also in substance, the holie scriptures.

Aug. cont. epist. funda­men. cap. 5.The third reason: S. Augustine hath saide: I would not beleeue the Gospell, if the authoritie of the Catholike Church, did not moue me thereto. Wherefore it is certaine, that the Gospel taketh his authoritie from the Church,

I answere, that the consequence is starke naught, for that which S. Augustine spea­keth to one purpose, or in one respect, is applied to another end. This holie Doctor speaketh so, as hauing regard to that, he was then, when he tooke the part of the Manichees, & as it were disputing against them. Now the Manichees would, that the Epistles of Manicheus their author, which they called Fundamentall, containing in it all their false opinions, should be of like & equall authoritie, which the Apostles Epi­stles. Beside, they allowed one part of the Gospell, and disallowed an other, and that not by the aduise and iudgement of the Church, but of their own proper and par­ticular authoritie. Saint Augustine hauing taken in hand, to confute the saide Epistle [Page 223] in the beginning speaketh thus: The Epi­stle beginneth after this manner: Mani­cheus the Apostle of Iesus Christ, by the proui­dence and appointment of God the Father: I aske, who is this Manicheus? you will aun­swere, the Apostle of Iesus Christe: I beleeue it not. What wilt thou say thereto? Perhappes thou wilt bring foorth the Gospell, and thereby thou wilt lift vppe and establish the person of Manicheus. But what if thou haddest to doe and deale with a man, who doth not yet beleeue the Gospell? what wouldest thou doe, when he should say vnto thee, I beleeue not the Gospell? For as touching my selfe, I would not beleeue the Gospell, if the authoritie of Catholike Chur­che did not moue me thereto. Beholde Saint Augustines wordes, by which it is altoge­ther manifest, that he mindeth not to infer, that the Gospell hangeth vpon the allow­ance and authoritie of the Church, but on­ly that the Church hath great weight, to induce and moue the miscreants and vnbe­leeuers, to beleeue the Gospell. This holie Doctor then speaketh not, of the foundatiō of his faith, but of the beginning thereof, that is to say, of the occasion and outward means, by which he was prouoked & stir­red vppe, to beleeue the Gospell, when he [Page 224] was a Manichean heretike, and not as yet a Christian, to wit, bicause he sawe the good accord, consent, and agreement of the Church in receiuing the Gospell. In the fourth Chapter he confessed, that in former time he maintained the Manichees part, & that he was verie eger and sharpe therein, and blinded in the doctrine of their sect. Nowe he speaketh thus: Howe wilt thou proue, that Manicheus is an Apostle of Christ? shall this be by the Gospell? But if some one that beleeueth not the Gospell, would say vnto thee, I beleeue not the Gospell, what hast thou to replie? As if he should say, wouldest thou not purpose, put downe, and shewe vnto him the authoritie and testimonie of the Church? For as touching my selfe, in the time that I was a Manichean, I had not be­leeued the Gospel, if the authoritie and te­stimonie of the Catholike church, had not driuen me thereto. As if againe he should say: For as concerning my self, when I was of your faction and sect, I was so settled and staied in your opinions, and had heard them so attentiuely and diligently, yea I beleeued them so stedfastly, and did main­taine them with such courage & stomake, (this is that which he speaketh in y^e fourth [Page 225] Chapter) that verie hardly I had euer for­saken and renounced them, to beleeue the Gospell, if the authoritie and testimonie of the Church, had not induced, moued and prouoked me thereto.

The fourth reason: He that hath autho­ritie and power, to take away, or to change some thing in the word of God, hath also authoritie ouer it. But so it is, that y^e church hath authoritie and power, to take away, or to change something in the word of God: It followeth therefore, that the Churche hath authoritie ouer and aboue it.

They thus proue the assumption, which is the second proposition or sentence of of the reason. Saint Peter had authoritie and power, to take away and to chaunge some thing, in the word of GOD, for he changed the forme of baptisme prescribed by Iesus Christ, as it appeareth by this, that Iesus Christ hauing commaunded to bap­tise, in the name of the Father, & of the Sonne, Matt. 28.19 and of the holie Ghost, Act. 2.38. Saint Peter changing this forme, hath enioyned and commaun­ded men to be baptised in the name of Ie­sus Christ onely. As it is written in the se­cond of the Actes verse 38. Nowe if Saint Peter haue had this authoritie and this po­wer, [Page 226] why also should not the whole Chur­che haue it, as wel as he?

I answere, first for the consequence, that it is not necessarie and good. For who is he that will yelde to this, that all that, which was in former time permitted to the Apo­stles, should nowe be permitted to the Pa­stors and ministers of the Church, who are their successors?

Secondly I say, that that which is taken from Saint Peter as true and right, is false. For Saint Peter did in no case chaunge the forme of baptisme: and in the place of the Actes before alledged, it is not saide, that they must be baptised in the name of Iesus Christ onely,Act. 2.38. but simplie saide thus, and be baptised euerie one of you, in the name of Iesus Christ. Petrus Lombard lib. 4. dist. 3. sect. B. & hab. de Consecrat. dist. 4. cap. in Synod. &c. But let vs see, how Peter Lombard, the master of y^e sentences expoundeth this place. If any (saith he) be baptised without in­uocatiō of the Trinitie, he is not a perfect Chri­stian, vnlesse he be baptised in the name of the Father, and of the Sonne, and of the holy Ghost: yet we reade in the Actes of the Apostles, Act. 8.12. that the Apostles baptised in the name of Christe: Act. 10.48. but vnder this name, Ambr. lib. 1. de spi. sanct. cap. 3. as S. Ambrose expoun­deth it, is vnderstood the whole Trinitie, for when a man nameth Christ, these are vnder­stood, [Page 227] to wit, the father, of whom the sonne was annoynted, and the sonne, which was annoyn­ted, & the holie Ghost, by whom or with whom he was annoynted. Beholde the aduise and iudgement of y^e master of y^e sentences, who doth not altogether satisfie vs, though he speak much for vs. For whether we regard the substance of the sacraments, or else the forme thereof, we holde that the Lords or­dinance ought to be retained and folowed in the whole, and through the whole, and that it doth not belong to any particular person, no not to the Church it selfe, to al­ter or chaunge any thing therein. And in­deede, as I haue alreadie saide, Saint Peter did not chaunge the forme of baptisme: But marke this: His intent & purpose was to teach, that the foundation, accomplish­ment and fulfilling of baptisme, is in Iesus Christe alone. For to be baptised in the name of Christ, is taken and vsed by S. Pe­ter, for to be receiued to grace and fauour in baptisme, by the name of Iesus Christe. So that this manner of speach which Saint Peter vseth, is not in any sort to be referred to the forme of baptisme, but onely de­clareth, that all the vertue, power, and effi­cacie of baptisme consisteth onely in Iesus [Page 228] Christ alone, bicause that all that, which baptisme doth represent and figure vnto vs,1. Ioh. 1.7. Rom. 6.4. is comprehēded in him alone. For by the bloud of Iesus Christ, we are washed & purged from all our sinnes, and by baptisme buried with him, to the end that as he is raised vp frō the dead by the glorie of the father, so we also should walke in newnesse of life.

The fift reason: The Church hath chan­ged the Sabaoth to the Lordes day, or that which we call Sunday, although that God by expresse writing, commaunded the ob­seruation and keeping of the said Sabaoth. Wherefore it followeth, that the Church hath power and authoritie ouer the holie scripture.

I aunswere in the first place, That the Church hath changed nothing at all, of the commaundement, touching the obseruati­on of the Sabaoth, in or cōcerning the sub­stance thereof, but onely in or concerning the circumstance. For the thing or matter abideth always, that is to say, the substance of the commaundement, seeing that one day of the weeke is reserued, to be imploi­ed & bestowed vpon the holie rest, which thing is enioyned by the commandement, as being indeede the veritie and truth ther­of. [Page 229] So that the obseruation and keeping thereof is only chaunged in respect of the time, which chaunge doth not derogate a­ny thing from the commaundement, and neither altereth nor chaungeth any thing therin, of that which God minded to com­mend and commaund to vs.

Next: the commaundement of the Sa­baoth, in respect of the figure was tempo­rall, and indured but a season, and therfore it ought to haue an end, as the other cere­monies of the lawe had. Wherefore the fi­gure was taken away and changed, not by the authoritie of the Church properly, or as you would say, of it owne authoritie, but by the trueth it selfe, which declared and shewed it selfe in Iesus Christ: wherevpon also the Apostle saith,Col. 2.16.17 Let no man therefore condemne you in meat and drinke, or in respect of an holie day, or of the newe moone, or of the Sabaoth day, which are but a shadowe of things to come.

The sixt reason: The Apostles decreed in the first Councel which they held in Ieru­salem,Act. 15.29. that the Christians should abstaine from a bloud, and from that that is strangled: which decree, yea brought and put into writing, the Church hath taken away and [Page 230] chaunged, after the time of the Apostles, giuing leaue to christiās to vse both bloud, and that that is strangled. It foloweth then, that it is lawfull for the Church, to change some thing in the word of God, and by cō ­sequent that the Church is aboue the same word.

I aunswere that the place of the Actes, touching that which the Apostles deter­mined in the Councel, which they held in Ierusalem is ill vnderstood, and yet more ill applied, to fetch and drawe from it such a consequence. For the Church after the Apostles, hath not established any thing, a­gainst the decree of the Apostles, in that they haue suffered Christians, to vse and eate bloud, and that that is strangled. For the decree of the Apostles was made, set vp and published, for a time onely, and there­fore it ought to end. The Church in the time of the Apostles, was builded as well of the Gentiles as of y^e Iewes. Some weake ones amongest the Iewes, thought, that they were yet bound in their consciences, to the obseruation of the lawe of Moses, that is to say, to the ceremonies thereof: The Gentiles on the other side, strengthe­ning themselues with that Christian liber­tie, [Page 231] which Iesus Christ hath brought vnto vs, would without any difference vse, all manner of meates, and so amongst the rest, bloud, and that that was strangled. Where­vpon the Apostles, least that so free a vse of bloud, and of that that was strangled, might breede and bring some offence to the weake Iewes, determined and decreed in their Councel, that euerie one should abstaine from such meate for a time, til that they might see a good agreement & peace, betweene these two peoples. Nowe after­wardes, the feare of such an offence being taken away, the Church iudged, that the obseruation and keping of the said decree, was not any more necessarie, or any longer needfull, and therefore respecting the in­tent and purpose of the Apostles, gaue li­bertie to the faithfull to vse all kinde of meates, or else (to speake better) did by the word of God declare vnto them the liber­tie that they had to vse all maner of meats without, in any thing altering or chaun­ging, the intent and purpose of the Apo­stles, when they made and established the foresaide decree, not being appointed and set vp by them, but for a time onely.

And thus much touching the reasons [Page 232] of the Romish Catholikes, who affirme that the certaintie, and trueth of the worde of God, doth depend of the iudgement & authoritie of the Church. Beholde nowe our reasons to the contrarie.

The first is this: The certaintie of the Churche dependeth vpon the authoritie of Gods word. It followeth then that the contrarie can not be true, to wit, that the certaintie of the word of God should de­pend vpon the authoritie of the Church. Nowe we proue the antecedent or former proposition, by that which the holie Ghost saith,Ephe. 2.20. that the Church is builded vpon the foundation and doctrine of the Ppophetes and Apostles. Wherevpon it followeth, that the Church dependeth vpon the authoritie of the same doctrine: And herevnto belong, the sentēces of the ancient Doctors, which we haue cited and quoted before in the third Chapter, by which this is shewed & proued, that the Church is marked, decla­red, and knowne, by the holie scriptures.

2. Tim. 3.16.The second reason: The holie scripture being giuen by inspiration of God, as S. Paule saith, hath the authoritie from it selfe, as we haue declared in the beginning of this Chapter, in aunswering the first reason of the Ro­mish [Page 233] Catholikes: wherein we haue follo­wed the iudgement of Alfonsus de Castro. It followeth then, that it taketh not credit or authoritie from the Churche, neither more nor lesse, than the edict and lawe of the King, which hath the authoritie it hath, from it selfe, that is to say, from the King, from whome it proceedeth and commeth, and not from the parliament, to which it is sent, although that the same be allowed, praised, yea and expounded sometimes by the saide parliament.

The third reason: If the word of God ought to be heard aboue the Church, then certainly it doth not hang of the authoritie of the Church, but that the word of GOD ought to be heard aboue the Church, it ap­peareth by this which S. Paule saith, that it ought to be heard aboue the Apostles,Gal. 1.8. yea the Angels them selues. Wherefore it follo­weth, that the word of God doth not hang of the authoritie of the Church.

The fourth reason:Aug. cont. Max. lib. 3. cap. 14. S. Saint Augustine openly declareth, that the holie scripture is aboue the Councels, and so by conse­quent aboue the Church represented by Councels. For writing to Maximinus the Arrian, touching y^e word Homousios, that [Page 234] is to say, consubstantiall, or of the selfe same substance together with the father, which word was confirmed by the Coun­cel of Nice, and on the other side, disallow­ed by the Councel of Ariminum, in the time of the Emperor Constantine, he saith thus: Nowe I haue not to vse or alledge, the Councel of Nice, neither thou the Councel of Ariminum, to preuaile thereby one of vs a­gainst an other. For as I am not bound to the Councel of Ariminum, so art not thou bound to the Councel of Nice. We haue the authori­tie of the scriptures, which are not partiall or particular witnesses, for the one, or for the o­ther, but are common witnesses to both of vs. Let vs therefore by them dispute, and reason of the matter in controuersie betweene vs.

CHAP. XIIII. Of the Discipline of the Church.

NOWE we must speake of y^e Ecclesiasticall discipline, in which notwithstanding, we will be briefe and short, bi­cause there is of this matter a verie large and sufficient treatie extant alreadie, which may satisfie and content all [Page 235] good mindes, and is intituled,The confir­matiō of the Ecclesiasti­call disci­pline. The confir­mation of the Ecclesiastical discipline, ob­serued in the reformed Churches of the kingdome of France. And also he that will read the Institution of M. Caluin,Caluin li. 4. Inst. Beza in con­fess. fidei. specially in his fourth booke, and Theodorus Beza his confession, shall finde there all that which may be saide, touching this point or matter, if so be it, that he will content him selfe with reason. Wherfore then we haue in this matter of the Ecclesiasticall disci­pline, for this present time to consider of foure principall heads or points.

The first is,Discipline is necessarie in the Church. y^e discipline is most requisite & most necessarie in the Church, if we will not haue all thinges mingled and disorde­red therein, yea full of confusion. For euen as there is no citie, nor towne, nor house, which can be without discipline, or poli­cie, or some order, for the gouernement thereof: so the Church which is the citie & house of God, cannot at any hand be with­out his policie and spiritual gouernement. And therefore Saint Cyprian hath some­times called the discipline of the Church,Cyprian de tract. virgin. The keeper of faith, and the mistresse of ver­tue. For if it shall be lawfull for euerie one, to doe what they will, without [Page 236] being helde backe by some bridle, what confusion and disorder, shall we see in the Church? The same Doctor compareth al­so the discipline to the rudder or helme of a ship, Cypr. lib. 2. epist. 7. thereby to declare, not onely how pro­fitable the same is for vs, but also howe ne­cessarie and needfull. For seeing that the Church is in this world, as a ship vpon the sea, that is to say, subiect to the billowes, waues, and tempestes of tyrants and per­secutors, yea to windes and whirlewinds of false doctrine, how could it be able to sub­sist and stand, if together with the word of God, it had not for the ordering and gui­ding therof, her discipline, to be as it were a rampart, ground worke, foundation and stay? Wherefore those, which either disal­lowe or despise this remedie (which ser­ueth to preserue the Church from dissipa­tion or scattering abroad, to keepe men in the obedience of God, and to holde euerie one in his order and calling) labour and in­deuour no other thing, what so euer they will pretend, than to ouerthrowe the state of the Church, and to bring into the same all beastly excesse, and barbarous disorder, and that they are to be esteemed in the number of them, of whom is spoken in the [Page 237] fiftieth Psalme,Psal. 50.16.17. who giuing them selues to all iniquitie, & hating correction and disci­pline, or to be reformed, are reproued for this, y^t they tooke vpon thē to speake of & rehearse the ordinances of God, & to take his couenant and word in their mouthes.

The second head or point is,The disci­pline doth not so much as set a foot into the Ma­gistrates of­fice. that the Ecclesiasticall or Church discipline, incro­cheth not any thing at all vpon the magi­strates charge and office. For first, the iuris­diction and gouernement of the Churche, and the ciuill iurisdicton or gouernement differ greatly one of them from an other: bicause that the one is spirituall, and rea­cheth to the inward man, and the other is bodily and outwarde. Therefore Saint Paul said:2. Cor. 10.4. The weapons of our warfare are not carnal, but mightie, through God, to cast downe holdes. The Church then hath not prisons, or sergeants, or swords, thereby bodily to punish euill doers, neither vseth it force of handes, confiscation or losse of goods, or amercements to punish thē in their goods and riches, but onely draweth out and oc­cupieth,Ephe. 6.17. the spirituall sword of Gods word to correct men, and to bring them to amend­ment, as the Magistrate draweth out, and v­seth his materiall sword, to punish them [Page 238] either in their goods, or in their bodyes. And so both of them doe their duetie, the one of them not bringing any preiudice or hurt to the other, but contrariwise, verie well ayding them selues betweene them selues, and helping one an other, and being most necessarie and needfull in their seue­rall charges and offices, the one not being able, to do that which the other doth. One example to make the matter plaine. If some one haue committed whordome, and so by that meanes and fault, the ciuill lawes shall be transgressed & broken, and the Church also offended: Nowe in reformed Courtes and places of lawe, such a one shall be pu­nished either by imprisonmēt, or by whip­ping, or by some other punishment: and so the offender, shall haue satisfied the Ma­gistrates lawes, but yet the offence shal not be repaired or reformed in the Church. For it may be, that such an euill doer will in steede of giuing or shewing some signe of repentaunce, murmur, be angrie, and de­spitefully deale with the Church. In such a case the Church, before that it receiueth him to the holie supper, shall require of him, a publike testimonie and open token of this repentance, and by consequent, as [Page 239] the Magistrate shal haue his iustice satisfied and aunswered, so shall the Church haue her discipline satisfied and aunswered. In summe, the Magistrate in y^e exercising and executing of his office, respecteth mens goods and their bodyes, but the Church in the exercise & execution of her discipline, regardeth simplie and onely, the soules & consciences of men.

Secondly, so farre off is it, that the dis­cipline of the Church, derogateth or taketh any thing at all away from the Magistrate, that contrariwise she maintaineth the obe­dience that is due vnto him. For if she tend to no other end, or shoot at no other mark, but to cause vs to practise that, which is contained in the word of God, and so it is that Gods word teacheth vs to submit our selues, & to yeld our selues subiect, to our Magistrates,Rom. 13.1.5. Tit. 3.1. and that not for feare of wrath onely, but also for conscience sake, who seeth not this that she is established and set vp by God, to maintaine the Magistrate in his authoritie, and to cause that obedience to be rendred and yelded to him, which be­longeth vnto him.

And also this is to be noted, that the church hath not any particular member or [Page 240] person in it, which she doth not most wil­lingly make subiect to the Magistrate, fol­lowing therin that which S. Paul saith:Rom. 13.1. Let euerie soule (that is to say, euerie person or man) be subiect vnto the higher powers. Tou­ching which the Priests, Friers, & Monkes of the Romish Church, and in summe, all those of the Popes Cleargie, should here verie well take them selues by the nose, that if it may be, they may be ashamed, and so come to repentance. For whereas they reproue and accuse vs, to be rebels to our superiors, I would wish them to looke to them selues, and to marke howe farre they shewe them selues obedient, and by what title and right they can boast them selues to be exempted from all such subiection. It may be, that they will not beleeue Saint Pauls words, without the interpretation of some of the fathers, let thē then well looke to, & marke, that which Chrysostome hath written vpon this place, whose wordes are verie cleare and plaine.Chrysost. in 13. cap. ad Roman. When the Apostle speaketh thus (saith Chrysostome) Let eue­rie soule be subiect to the higher powers, he de­clareth that this commaundement is directed to all; yea to Priestes and Monkes, and not onely to them, which are busied and occupied [Page 241] about the affaires of this present life, where­fore be it, that thou art an Apostle, or an Euangelist, or a Prophete, or any other, thou oughtest to be subiect to the Magistrate. For this subiection doth not hinder, disanull, or take away godlinesse. These are this holy Doctors owne wordes, who if he liued at this day, I leaue it to your selues to thinke of, howe sharply and earnestly would he set vp him selfe, against the Romish Priestes,Causa. 15. quaest. 6. cap. Alius Ro­manus &c. and namely against him, who doth not onely not subiect or submit him selfe to Kinges, but also maketh Kings subiect to him, and translateth to his owne proper vse, King­domes and Empires: and is not in the meane while ashamed to say, that he is Ie­sus Christes vicar, and the successor of the Apostles,Matt. 17.27 wheras indeede Iesus Christ sub­iected him selfe to Magistrates, yea euen to pay them tribute, Luke. 22.25. and hath saide vnto his A­postles: that the Kings of the earth beare rule &c. but it shall not be so amongest you.

The thirde head or point is,The disci­pline ought to be exer­cised by the Consistorie. that for the exercising and executing of the discipline, there must be in the Church a Consistorie, that is to say, an assemblie, or a Councell, compacted & made of the ministers & El­ders, to watch ouer y^e insolencies,Matt. 10.17. Act. 22.5. breakings [Page 242] out and offences, which may fall amongest the members of the Church. This consisto­rie was heretofore in vse among the Iewes, and was called Synedrion and Presbyterie. Nowe if when corruption burst into the Church, men abused both the title, and the right and lawfull vse of the Consistorie, it followeth not for al that, that Iesus Christ, or his Apostles, would haue it abolished, but rather haue brought it backe againe to his former safetie and soundnesse, and vsed the same, when the time was for it. This is that which Saint Paul meaneth, when wri­ting vnto the Romanes,Rom. 12.8. he saith: Let him that ruleth, doe it with diligence. For it is cer­taine, that he speaketh not to Magistrates, but he speaketh to the Elders, Auncients, and ouerwatchers, who were ioyned to and with the Pastours, for the ruling and guiding of the Church. Also, when he saith to Timothie:1. Tim. 5.17. The Elders that rule well, are worthie double honour, specially they which labour in the worde and doctrine. For he ma­keth there two sortes of Auncients or El­ders, some that trauell in the word and do­ctrine, such are the Pastours and Ministers, and other some which exercise an other charge, as the Elders, or as we say, ouer­watchers, [Page 243] who are appointed to haue re­gard to, and to watch ouer the manners of the people.

But to make this point more plaine: we must speake yet somewhat more ther­of. Saint Paule writing to the Romanes,Rom. 12.6.7.8. diuideth the functions or offices of the Church into two sortes or kindes, into the office of Prophetes,1. Tim. 3.18. Tit. 1.6. &c. Philip. 1.1. and into the office of Deacons, as in an other place, he maketh mention, but of Bishops and Deacons, ac­cording to the example of the Apostles.Act. 6.3.4. Actes 6.2.3.4. &c.

Againe, he diuideth these two kindes or sortes, into certaine other. Of Prophets he maketh two rankes or orders: some he calleth Pastours, and the other Doctours, whose charge and office is, to labour in the word and doctrine, as we haue heretofore sufficiently declared in the ninth Chap­ter.

Of Deacons, he maketh three kindes. Some giue themselues wholy to the gathe­rings and distributions of the almes, which properly indeede are called Deacons. O­thersome are they to whome specially and chiefly this charge belōgeth, to watch ouer [Page 244] the maners of the flocke, and ouer such of­fences, as may fall out amongest them, and these are properly called Ancients, Elders, and ouerwatchers. The third sort, are they which haue a speciall care of the sicke per­sons, to be diligent about them, to take care ouer them, and to vse them courteously, gently, and well, and such were heretofore the widdowes,1. Tim. 5.9. &c. whereof mention is made in the scripture.

Touching which matter this is to be marked, that in succession and processe of time, certaine Councels and Synods ordai­ned, that women should be no more ad­mitted into such offices and charges of Di­aconesses, and this was done to the end, they might meete withall and preuent all inconueniences and offences rising there­on: in the place and steede of which wo­men Diaconesses, y^t like administration & office, was commended to and laide vpon men, lawfully chosen and called thereto.

Nowe marke howe these offices and charges, be at this day exercised and vsed in the reformed Churches. As concerning the Pastors and Doctors, they handle, in­treate on, and expound the worde, as we haue saide, and shewed before in the ninth [Page 245] Chapter, the Elders and Deacons not any manner of way medling therewith.

There are two other companies or sorts. The one is called the assemblie or compa­nie, which haue care of the poore: the o­ther the Consistorie: Both in the one and in the other the Pastors are vsually to be found and had, as well to make publike praier, as to giue aduice and counsell, tou­ching that which ought to be done.

In the assemblie or companie which haue care of the poore, they take aduise and or­der, for collections and distributions, for aide & assistance to be giuen to the poore, and that the sick and diseased may be hol­pen and succoured. And then are present with the Deacons, so many of the Mini­sters and Elders, yea and of other citizens and towne dwellers, or parishioners, as occasion and necessitie requireth.

The Consistorie is composed, made, and consisteth, of the Pastors and Elders, wher­vnto also are admitted and receiued the Doctors and Deacons, so farre foorth, and in as much as they shall iudge it to be ex­pedient and profitable, to aduise, giue coū ­sell, and consider of the Censures, and of that which is requisite and necessarie, for [Page 246] the guiding and gouernment of y^e Church.

Therefore of this companie is it that we speake, to which we say appertaineth the spirituall gouernement of the Chur­che. And indeede it appeareth, that the pri­mitiue Church was gouerned and guided after this manner, by the Apostles, accom­panied with the Elders, who altogether assembled and met together, so often, as there was neede of such an assemblie to be had.Act. 15.2. For it is saide in the Actes of the Apo­stles, that the Church of Antioch, being de­sirous to haue aduise and iudgement, in a difficult and hard question concerning do­ctrine,Act. 21.18. did send to the Apostles and Elders of the Church of Ierusalem, and that they as­sembled and met together. Also that the Elders of Ierusalem were assembled and met together, when Iames was, to take counsell of that which Saint Paule had to doe, touching the purging and clearing of himselfe, from the slaunders, that were laid vpon him, and giuen out against him. And we see also whither Iesus Christe sendeth the offenders, who are stiffe, & not yelding to a confession of their fault,Matt. 18.17. when he saith: Tell it vnto the Church. For by the Church there hee meaneth no other thing, but [Page 247] the Consistorie, that is to say, the gouer­nours and guiders of the Church, euen as Chrysostome hath expounded it, as wee haue before obserued it, and put it downe in the first Chapter.

To be short, it is verie manifest and plaine, that there must be in the Church Auncients or ouerwatchers, appointed to this end, to watch ouer the manners of the people, and who also together with the Pastors, must looke to the exercise and ex­ecution of discipline, that the Church may be well guided and gouerned.

The fourth head or point is,Of the cor­rections and censures of the Church. touching the corrections, and censures of the Chur­che, we haue saide, that in euerie Church there ought to be a Consistorie, to exer­cise and execute the discipline. Nowe we adde, that this ought to be found true, and declared specially in the corrections and censures. Wherevpon we haue certaine considerations to be obserued and mar­ked.

The first is, that we must make a diffe­rēce betwene secret faults, and those which are publike and open, that we may applie thereto meete and conuenient censures. I call them secret faults which are knowne [Page 248] to one alone, or to verie fewe persons. And I call them publike and open faults, which are notorious and manifestly knowne of euerie one, or else of verie many men. If then the faultes be secrete, we must follow in the correction and amendment thereof, y^e rule which is prescribed by Iesus Christ, in Matth. 18.Matt. 18.15. where it is saide, If thy brother offend or sinne against thee, goe tell him therof betweene thee and him alone, &c. But if the faults be publike and open, we must folow the commandement and example of Saint Paul.1. Tim. 5.20. His commaundement is this: Such as offend, reproue openly, that the rest also may feare. His example is, in that when S. Peter had committed an offensiue fault, he did not warne him thereof apart,Gal. 2.14. or by him selfe, but did reproue him openly, and that before the Church.

The second consideration is, that among open faultes and offences, there are some which are lesse than other some are, and therefore discretion and iudgement ought to be vsed in the censuring thereof. But all the circumstances cannot be easily expres­sed, wherefore the Consistorie ought to be wise, and of good iudgement, to prac­tise the admonition and warning of S. Iudede 22. 23. [Page 249] when he saith: Haue compassion of some in putting difference: and other some which feare, pulling them out of the fire. For amongest faults, some deserue, but simple or bare ad­monition alone: othersome suspention frō the holie supper, others excommunication, and other, some other censure. But we can not be deceiued in this what so euer it be, in following & doing that which the word of God commaundeth vs, that is to say, to cut off from the Church rebellious and im­penitēt persons, also faultie persons,Matt 18.17. 1. Cor. 5.3.4 Tit. 3.10. which stand stiffe in their faultes, and consequent­ly heretikes.

The thirde consideration is: that when the question is of censures, and namely of cutting off from the vse of the supper, or of excommunication, one alone should not take vpon him the knowledge thereof, but it is necessarie and meete, that the iudge­ment of the Church should be interposed or come betweene. For one man alone, what so euer graces he hath receiued from God, cannot, or ought not to attribute vn­to him selfe such an authoritie. And there­fore S. Paul being willing to excommuni­cate the incestuous person, saith thus:1. Cor. 5.3.4.5. I ve­rily as absent in body, but present in spirit, haue [Page 250] determined alreadie, as though I were present, that he that hath thus done this thing, when ye are gathered together and my spirite, in the name of our Lord Iesus Christ, that such a one I say, by the power of our Lord Iesus Christ, be deliuered vnto Sathan &c. Although hee was an Apostle, yet he alone and of his owne authoritie, doth not cut off from the Church this incestuous person, but com­municateth his aduice & order, to & with the Church, to the ende that the matter might be done, by common authoritie & consent.

And indeed in old time this was y^e com­mon & vsual maner, to wit, that the Eccle­siastical censures, should be executed, by y^e Consistorie. For as it appeareth by the Apologetike,Tertul. A­pologeti. cap. 39. or defensiue writing of Ter­tullian, if question shoulde bee had, touching them that ought to be excom­municated, or of them that had commit­ted certaine faultes, whether they ought to be receiued or no, this authoritie ap­pertained to the Ministers and Elders of the Church, who ordinarily and com­monly assembled and met together, for that purpose and matter. But the de­nouncing [Page 251] or publishing of the excom­munication, or the casting of one out, or the publike receiuing of him againe before the Church, was done by the Pa­stour.

In this sort Origen ordaineth,Origen in Iohan. Hom. 7. that hee whiche hath bene three times admoni­shed, and yet afterwards amendeth not, should be cut off from the bodie of the Churche, by the gouernours of the Chur­che.

And Saint Cyprian,Cypr. lib. 3. epist. 10.14. & 27. making mention of the custome and manner vsed in his time, touching the publike and open cen­sures of the Churche, saith, that nothing at all was done by the Bishoppe, with­out the counsell of the Cleargie, and the consent of the people. Wherefore the Pope of Rome declareth him selfe to bee a false dealer, and indeede a tyrant, when snatching away, and that by violence from the Churche the right and power that belongeth thereto, hee arrogateth to him selfe and to his power, and authori­tie, to cut off from the Churche, and to ex­communicate whome so euer hee, or any of them shall thinke good.

[Page 252]The fourth consideration is, touching the ends, which men ought to set before them, in the corrections of the Church, and namely in excommunication. Nowe there are three speciall ends thereof.

The first is, that those which be of wic­ked life and conuersation, may not haue any place amongest true Christians to the contempt of Gods name.

The second is, that good people may not be corrupted by the conuersation of the wicked,1. Cor. 5.6. for a little leauen leaueneth the whole lumpe.

The third is, that they which haue fallen and offended, may be confounded and a­shamed in them selues, and afterwardes lif­ted vp againe, comforted, and reconciled to the Church.2. Thes. 3.14 That is it which S. Paul set­teth out and meaneth, when he saith: If any man obey not our saying, note him by a letter, and haue no companie with him, that he may be ashamed: 1. Cor. 5.5. Also speaking of the incestu­ous person, I haue determined (saith he) that he should be deliuered to Sathan, for the de­struction of the flesh, that the spirite may be sa­ued in the day of the Lord Iesus. These three ends are verie largely laid out, & at length discoursed vpon, in the fourth booke of [Page 253] M. Caluines Institution, Cap. 12. Sect. 5.Calu. lib. 4. Inst. cap. 12. sect. 5. Whereof the summe is, that in corrections and censures, men must regard and looke to three endes, that is to say, the glorie of God, the edification of the Church, and the repentance and conuersion of sinners.

The fift consideration is, that men in the reprehensions and censures of the Church, looke well to this, that they haue not such cōsideration, regard, or respect, to the out­ward appearance and shewe of mens per­sons, y^t they tread the little ones, or poore people vnder their feete, and support, aide, and hearten the great and rich:Deut. 10.17. Gal. 3.28. For as God accepteth no mans person: and in the Church, there is neither Iewe nor Grecian, bond nor free, male nor female, but all are one in Iesus Christe: so the gouernors of the Churche, ought alwayes to walke with an vpright and equall foote, without turning a­side any manner of way, in receiuing and allowing some, and in refusing and disal­lowing others. It is verie true, that correc­tions ought alwayes to be tempered, mea­sured, and accompanied with gentlenesse, softnesse, and courtesie, to the end (as Saint Paul saith) that he that is reproued or blamed, 2. Cor. 2.7. may not be swallowed vp with ouer much hea­uinesse. [Page 254] For otherwise we shall turne the the remedie into poyson and hurt. And therefore the same Apostle doth exhort vs,Gal. 6.1. That we should restore with the spirite of meekenesse such as be fallen into, or ouertaken with some fault. 1. Tim. 5.12. And againe: Rebuke not (saith he) an Elder vnreuerently, but admo­nish or exhort him, as a father, the young men as brethren, the elder women as mothers, the younger as sisters with all purenesse and chastitie. We must therefore moderate with gentlenesse and meekenesse, the ri­gour or hardnesse of the discipline, least we hurt, rather then profite. But so farre off is it, that they ought to spare any man, that the corrections must be equally and indif­ferently applied and administred to all them which shal haue neede thereof, whe­ther they be men or women, whether they be great or small, whether they be masters or seruantes, whether they be Gentlemen, or of the common sort. We knowe with what earnestnesse and heate Chrysostome was angrie, against the Pastours in his time, who for feare of great and rich men, durst not reiect or put from the supper any of them, when they offred them selues [Page 255] thereto, nor before they were admitted thereto.Chrysost. Hom. 3. in Matth. The bloud (saith he) of these men shall be required at your handes. If you feare mortall men for their greatnesse and riches, verily men shall mocke you: but if so be that you feare the liuing God, he will bring to passe, that euen men them selues shall haue you in ho­nour and estimation.

And those which are lifted vp in digni­tie,An admoni­tiō to great men not to reiect or de­spise the discipline. ought not to refuse to submit them sel­ues, and to make them selues, as it were, subiect to the discipline, and they ought not to refuse the corrections of their Pa­stours and Elders, seeing that by this mea­nes, the Lorde will set them againe vpon their feete, after they are fallen. There is I knowe not what manner of pride in ma­ny, which hindereth them from submit­ting them selues vnto the discipline. There is besides I knowe not what maner of foo­lish and filthie shame, which when it hath once seised or taken holde of them, they loue rather to continue in their vices, than to be aduertised or admonished thereof, to the end that they may keepe them selues there from.

But the Emperor Theodosius was better [Page 256] aduised, and of a more godlie minde. For we reade,Ambr. lib. 1. epist. 3. in o­ratio. Theodosij. that when Saint Ambrose had excommunicated him, by reason of much innocent bloud, which was spilt and shead at his commaundement, he tooke such a censure in good part, and so farre off was it, that he was stubborne and selfe willed, a­gainst his Pastor and his Elders, to recoile backe againe, or to withdrawe him selfe from the Church, that on the other side, approuing the same correctiō and censure, he vnclothed him selfe of his kingly orna­ments, and openly bewailing his sinne in the Church, he did with teares, gronings, and sighes, demaund and aske forgiuenesse thereof.

Certainly this is not in vaine, that Iesus Christ hath said to y^e Pastors of his church: What so euer ye shall bind or loose in earth, Matt. 18.18. shall be bound or loosed in heauen. For thereby he hath authorised his Church, in the vse of y^e keyes, by the word of God, to condemne the peruerse, stubborne and vngodlie, and by the same word, to reconcile, and receiue to mercie, all true penitent sinners. Which authoritie of the Church, is not restrained or hedged in, to be exercised and executed among the common people only, but also [Page 257] vpon Lordes and Magistrates. Whereup­on it followeth, that none can distract or withdrawe himselfe therefrom, but hee renounceth and forsaketh the meane of his saluation.

The conclusion is this: that seeing God hath ordeined correction and discipline, to the end that wee should profite & grow vp in his doctrine, & that we shoulde not be hardned in our sins, but rather that they might be reproued, to the end they might not ingender and worke in vs an vncura­ble rottennesse or infection, It followeth that they which flie and refuse the admo­nitions and censures of the Church, which are made and giuen them in the name of God, refuse God himselfe, & despise their owne saluation.

Beholde, this is that, which wee haue heere to note and marke, as touching the discipline of the Churche. For concer­ning the lawes which shee may establishe and set vp, according to the authoritie, giuen her of GOD, wee will speake thereof in the Chapter following.

The fifteene Chapter. Whether it belong to the Church to make lawes? and if she make some, how farre the faithfull ought to obey her.

WHen the question is of the lawes of the Church, wee knowe that som concerne the doctrine, vnder which wee comprehende the Sacramentes also, and other the discipline or pollicie, and order, that is to say, the fashion and ma­ner of doing. The lawes which concerne doctrine, touch the conscience, and in the knowledge and practise of them, standeth the seruice & worship of God, & our own saluation. Of this sort are al the points & articles of doctrine, conteined in the Scripture, which we must beleeue and obserue, without adding any thing thereto, or di­minishing therfrom in changing it. Those which concerne the discipline, are to bee referred to the order and honestie, which ought to be kept in the church, and cōsist in a maner & fashion of doing, altogether outward, and these may a man call indiffe­rent, which a man may vse either well or euill, of this sort are ordinances tou­ching [Page 259] the places, the times, the seasons, & the houres, set for preachings & ministra­tion of the Sacraments, the celebration of marriages, fasts, publik praiers, & such like things: yet notwithstanding this must be knowne, that no man may appoint in the practise and perfourmance of these matters, the seruice of God, or our saluati­on, neither must any man thinke, that of themselues they concerne the conscience.

Nowe the difference and disputation that some moue and make in the Church touching this matter, is not as concerning this laste kinde of Lawes, appertei­ning only to the discipline or pollicie. So euery one knoweth and cōfesseth, that the church cannot want her pollicie & order and that, to the end shee may abide vnited and tyed together, shee hath neede of cer­tain outward bonds: wherfore the church may without any difficulti or doubt, make lawes apperteining only to the outwarde discipline, and take them away, or change them, according as she shal iudge them to be expedient & profitable, hauing alwaies speciall respect to the times, places, and persons. As for example, the church may [Page 260] ordeine & appoint some day of the week for publike praiers, whether the prayers be ordinary or extraordinary: the Churche also may chose a certaine day, or a certaine houre, to giue thankes vnto God when it shall haue pleased him, to haue deliuered out of some greate daunger either the whole Churche, or the Countrie, or the Magistrate, or some other members pla­ced in authoritie: the Churche also may publish a fast, so often as necessitie and oc­casion shall require. It may take order al­so, that Baptisme be ministred at a certaine time after the preachings: that the holy Supper be celebrated and ministred so of­ten in a yeere, and at those seasons, which they shall iudge expedient and meete: that the askings or publishing of the banes of marriage, shoulde bee as it were proclai­med or declared three seuerall Sundaies: And lastly that the saide marriages should bee celebrated at the Sermons or prea­chings, either in the morning or eue­ning: that the consistories for the maners of the people, and the assemblie or com­pany which haue care for the poore, as­semble and meete together so often in a moneth, as shall bee found expedient, and [Page 261] profitable.

Wherefore the Churche may establish these lawes, and other such like, which the faithful ought to obey, to the ende that there may not be any disorder, or any confusion among the people of God.

But the question is of lawes concer­ning doctrine, and the Sacraments, or els other lawes touching the discipline, by which they woulde binde consciences, & inclose and comprehende therein simplie the seruice of God, that is to say, whether it belong to the Churche to make Lawes thereof or no? The Romish Catholikes, say they may, and wee affirme the con­trarie, and these are their reasons follo­wing.

The first reasō is this: The Church hath authoritie to teach: wherefore she hath al­so authoritie to make lawes, belonging to the doctrine or teaching.

But this argument may be ouerthrown in two wordes, if we denie the cōsequence For these be matters very much differing, to wit, to haue authoritie to teache, and to haue authoritie to make Lawes be­longing to the doctrine. Iesus Christe hath in deede giuen the first of these to his [Page 262] church: but so hee hath not the seconde. And as God hath expressely forbidden, to add any thing vnto his law,Deut. 4.2. 12.32. so Iesus Christ hath cōmāded his disciples, to teach only the doctrine which they had heard and re­ceiued of him.

The second reason. The church hath the vse of the keies, & can bind and loose, ab­solue and excōmunicate. Wherfore it fol­loweth that shee hath also authorie to establishe lawes apperteining to the doctrine.

I answere in one worde, that the conse­quēce is false as it was in the argument last before going: for a Lorde or Ruler will in deed giue power and authoritie to his officers to absolue & to condemne according to the lawes & ordinances, but yet it will not folow for al that, that he giueth them power, of thēselues to make new lawes o­uer his people, & to iudge by them accor­ding to their own fantasie. So Iesus Christ hath in deed giuen vnto his apostles & disciples, this power, to binde, & to loose ac­cording to his lawes, but this is ill conclu­ded, to say that therefore he hath giuē thē this power & this authoritie of thēselues to make lawes, & to establishe them in his [Page 263] Church, and thereby to binde mens con­sciences.

The third reason Iesus Christ hath said,Mat. 23.2.3. The Scribes and Pharisees sit in Moses seat: all therefore whatsoeuer they bid you obserue, that obserue & do: Heb. 13.17. And the Author of the Epistle to the Hebrwes, Obey thē that haue the ouersight of you, and submit your selues to thē. Wherfore it followeth, that we ought to obey the Pastors of the Church in kee­ping and obseruing their lawes.

I answere, that when wee are comman­ded to obey our Pastors, this ought to be vnderstood, so farre foorth as their com­mandements proceede and come out of Moses chaīre, that is to say, out of the word of God. For otherwise the Lord protesteth and openly witnesseth, that hee is worshipped in vain, when men set out, and preach for doctrine, the commandemēts of men.Matth. 15.9. And he himself doth straightly cōmand vs earnestly to take heed & beware of the leauen of the Pharises & Saduces. Touching which matter,Mat. 16.6 August. in Iohn. Tracta. 46. Cap. 10. let vs heare Sainte Au­gustine. The Scribes (saith hee) and the Pharisees sitte in Moses seate, doe that there­fore which they shall shew vnto you. For be­ing [Page 264] set in the chaire or seate of Moses, they teach the law of God, and so God teacheth by them. But if they would teach any thing of their owne, heare them not, and doe not that which they will say: for they seek their owne profite and gaine, and not Christes profite. In summe then, if the Churche make & ordeine for vs commaundements drawen and taken from the word of god, it is our duetie to receiue them, and to yeelde our selues obedient thereto: other­wise not. For it is not the Churches du­tie to goe beyond the boundes of Gods worde, in making lawes of her owne head and authoritie, & inuenting new fashions and maners to serue God by. And the rule of our obedience ought alwaies to be the very selfe same worde of God: as Cor­nelius saide vnto Saint Peter.Acts. 10.33. Now are we al heere present before God, to heare all thinges which are commaunded thee of God.

The fourth reason, wee must obey the voice of the Churche,Mat. 18.17. Luke. 10.16. as wee haue a commandement giuen vs therfore in these places, Mat. 18. Luk. 10. But the lawes & com­mandements of the church, are the chur­ches voice, wherefore it followeth that we must obey the lawes & cōmandemēts of the church.

[Page 265]I aunswere, as aboue is aunswered, that wee must obeye the voyce of the Church, when it commeth out of Moyses chaire and seate: that is to say, when her commaundementes shalbe taken and set from the word of God: and when also the question shall bee of thinges indifferent, which shee shall ordeine and establish, to keepe good order, & to serue for edifica­tion, and the maintenance and vpholding of the discipline: For in the things which are contrarie to Gods worde, and in those also which of them selues are indifferent, but yet become and made euill thorowe superstition, to wit, because that in them, they would place the seruice of God, and that they would think by them, to deserue Gods grace, and the forgiuenes of sinnes, in these thinges I say, we ought not at any hand to obey,Acts. 4.19.5.29. but in such commaunde­mentes of the Church, wee ought to say, that it is better to obey God then men.

The fift reason:Ester. 9.26.27 As in Ester it was or­deined, that besides the feastes commaun­ded in the lawe, they should celebrate eue­rie yeare the feast of lottes, which was cal­led, Purim: 1. Macha. 4.59. and in the historie of the Ma­chabees, the feast of the dedication, called [Page 266] in Greeke by Saint Iohn,Iohn. 10.22. Encaenia: So the Christian church may well at this day or­deine feastes, as shall seeme vnto her to be expedient and profitable for the glorie of God, and the edification of the people: as it hath in time heretofore ordeined the feastes and holie dayes of saint Peter, of saint Anthonie, of saint Marcellus, of saint Margaret, and all the rest.

I answere, that there is no likenesse at all, betweene the feastes of Purim, or lots, and of the dedication, and these of saint Peter, saint Anthonie, and such others. I deny not, but that those two first, were in former time established by the church, be­sides the feastes ordeined in the lawe: but let vs marke I pray you, howe, and to what ende. Certeinly this was for the glorie of God, & to bring to their remembrance his great benefices, towardes his church, that they also might giue him thanks therfore. For in Ester it is saide, that the feast of Purim, or lottes, was ordeined by the church, for remembraunce of this, that the people was deliuered from the cur­sed conspiracie of Haman. And Iu­das Machabeus, with the consent of the [Page 267] whole church ordeined, the feast of the dedication, otherwise called Encaenia, in remembraunce of the deliueraunce of the people, and of the repairing, and hal­lowing againe, as it were, of the Temple, which had beene polluted by Antiochus. And wee deny not but that Synodes, may ordein certain dayes, and solemnely keepe them, to the end that the people may cease from their own workes, to fast, to pray vn­to God, and to yeeld him thankes, accor­ding as things shall fall out, & occasion be ministred, so that it be don without super­stition, idolatrie, or euill example. But how can we, by the examples of the two feastes aforesaide, approue or allowe the feastes of the Papacie or Popedome? First they were but two onely. But in the Popedom, there is an infinit number. For what mea­sure did they euer keepe in the number thereof? Secondly, the two aboue spoken of, were instituted to the name of God, and at no hande to the name of any dead Saints. But these are ordeined to the name of creatures, and not to the name of God, as we heare, they cal them, the feastes of S. Anthony, of S. Frauncis, of Saint Vincent, of Saint Sebastian, of Saint Agathon, [Page 268] of the virgine Mary, and so of others.

Thirdly, those had their foundation and beginning for the seruice of God, and al­wayes serued to edification, for they were established and appointed (as hath beene said) to thank God, & to giue him praise, for the benefites which hee had bestowed vpon his Church. These had no founda­tion or beginning, but in superstition and idolatrie, & serue to no other purpose or matter, either more or lesse, than the feastes and holie dayes of the Paganes and Ethnickes. For wherfore is it, that the Pa­pistes giue the names of Saintes to their feastiuall dayes, but because they meane, to sanctifie the saide feastes, in the honour of those Saintes (as they call them) whose name they beare? And in so doing, do they not set vp the Saintes in Gods place, be­cause they serue & giue that honour vn­to thē, which apperteineth to him alone, as in olde time the Paganes did in the ce­lebration of their feastes and diuine ser­uices?

These are the principall reasons vpon which the Romishe Catholikes grounde them selues, thereby to proue, that it be­longeth to the Church, to make lawes to [Page 269] tye mens consciences withall. Nowe it remaineth, that wee shewe and set downe our reasons, to proue the contrarie.

The first is this: It is written in Isaiah:Isaiah. 33.22 The Lord is our Iudge: the Lord is our lawe giuer: the Lord is our King. Iam. 4.12. And in Saint Iames. There is one lawe giuer which is able to saue and destroy: whereby it is verie clearely seene, that it belongeth to God a­lone, to make Ecclesiasticall lawes, apper­teining to his seruice.

The second reason: There is none but God alone, that can institute and ordeine a lawfull seruice, which may be agreeable to himselfe, and acceptable in his sight, for this cause he him selfe saieth:Deut. 12.8.32. Yee shall not doe after all these thinges, that yee doe heere this day: that is, euery man whatsoeuer see­meth good in his owne eyes: but whatsoeuer I commaund you, take heed yee do it: thou shalt put nothing thereto, nor take ought there­from. And in Ieremiah.Ier. 7.22.23 I spake not (saieth he) vnto your fathers, nor commaunded them whē I brought them out of the land of Egypt, concerning burnt offerings and sacrifices: but this thing I commanded them, saying, Obey my voice, and I will be your God, and yee shal be my people, and walke yee in all the wayes [Page 270] which I haue commaunded you, that it may be well vnto you. He saieth also by his Pro­phet Samuell:1. Sam. 15.22. Thinkest thou, that the Lord hath as great pleasure in burnt offerings and sacrifices, as when his voice is obeyed? Behold to obey, is better than sacrifice: and to hear­ken, is better then the fatte of Rammes. Wee may read, many such or the lyke sentēces, but specially this is notable and excellent, that the sonnes of Aaron were horribly burned and consumed with the fire which was sent out from the Lord,Leuit. 10.1. &c. because they offered straunge fire, and which in deede, was not commaunded them. But wee adde, that the lawes which concerne doc­trine, and by which mens consciences are tied, apperteine to the seruice of God. And therfore it foloweth, that there is none but God alone which can make and establish such lawes.

The third reason: Lawes concerning doctrine, and such as binde mens consci­ences, ought to bee vnto vs a testimony & pledge, of the wil of God: But God alone by his word can giue vnto vs this testimo­ny, and at no hand or by no meanes, men, as of them selues,Isaiah. 40.13 &c. Rom. 11.34. For who hath instructed the spirite of the Lord? or was his Counsellor, or taught him? as the scripture saith: It fol­loweth [Page 271] thē, that God alone, may make & establish lawes concerning doctrine, and which shal serue to binde mens cōsciēces.

The fourth reason: If it belong to the Church, to make lawes concerning doc­trine, & the seruice of god, this must needs be, that she hath receiued the prerogatiue and authoritie, from God him self, for mē haue not here in their life, any power so to doe. But so it is, that the Church hath not receiued from God this prerogatiue & au­thoritie. For cōtrariwise, God hath expres­ly & plainly forbidden them, to ioyne or adde any thing to his lawe.Deut. 4.2.12.32. Wherefore it followeth, that it doeth not apperteine to her, to make lawes touching doctrine and the seruice of God.

The fift reason. It is necessary, that they which make lawes shoulde haue Lordship, rule & authoritie ouer thē, to whom they giue those lawes. But the church hath no Lordship, or rule, ouer the consciences of the faithful:1. Pet. 5.3. for S. Peter speketh with a loud voice & plainly, That the Pastors & Bishops haue not any Lordshippe ouer the Lordes inheritance, that is to say, ouer the faithful, of whō the church is composed & made. 2. Cor. 1.4. And S. Paul plainly protesteth: touching himself, that hee hath not any dominion ouer the faith of the Corinthians.

[Page 272]Wherefore it followeth, that the Church may not make or establish lawes, to binde the consciences of faithfull people.

Mat. 15.9.The sixt reason: The Lorde saieth: In vaine they worship mee, teaching for doctrine mens precepts and commaundements: 1. Tim. 4.1. &c. And S. Paul calleth lawes & traditiōs, touching forbidding of marriage, and vse of meats, the doctrine of Deuils. Collos. 2.16.18. Also he saieth: Let no man condemne you in meate and drinke, or in respect of an holy day, &c. Let no mā at his pleasure beare rule ouer you, by humblenes of minde, and worshipping of Angels. By these sentences, it is most plaine and euident, that the Church ought not, nor may not establish any such lawes, to binde, tye, or restraine mens consciences.

The seuenth reason. The lawes which take away from vs, that Christian libertie which Christ hath gotten and purchased for vs, ought not in any case to be establi­shed or tollerated. For S. Paule exhorteth vs,Galat. 5.1. to stande fast in the libertie wherewith Christ hath made vs free, and that we should not be intangled againe with the yoke of bon­dage. But the lawes giuen by men & not from God him selfe, touching matters, which are commended vnto vs, with an [Page 273] opinion of necessitie, & which are requi­red of vs, as workes meritorious, or as the seruice of God, take away frō vs the chri­stian libertie and freedome which Christ hath purchased for vs: of this sort are the lawes made, touching the obseruatiō and keeping of lent, celebration or keping ho­ly of certaine feasts, not to eate flesh, vpon Friday, Saturday, and certain other dayes: & such like things. Wherfore it followeth, that such lawes ought not in any case to be established, set vp, tollerated, or borne withall.

But wee wil make or put an end to this Chapiter, with two sentences which make altogether for vs,Tho. Aquin. in summa. part. 3. in additio. 46. Artic. 6. & are altogether against the Romish Catholikes. The one is Tho­mas of Aquine his owne, saying thus. Be­cause that the church is founded alreadie and grounded in the faith & in the Sacra­ments, it doth not belong to the Ministers of the Church, to make newe Articles of faith, or new Sacraments, or to take away those which are alreadie made and establi­shed. For this is the excellencie and power, which belongeth onely vnto Iesus Christ, who is the foūdatiō of the church. The o­ther sētēce is of Alphōsus de Castro his own [Page 274] conteining these wordes.Alphons. de Cast. aduersus omnes bareses, lib. 1. Cap. 8. It may not at a­ny hand bee either done or suffered, that the church should establish a new article of faith: but that which was in former time the true faith, and which notwithstanding was hidden from vs, the Church bringeth to passe by her testimony and witnes, that the same is made knowne vnto vs, And the Abbot, is verie much deceiued in the de­cretals, expounding the Chapiter, which beginneth Cum Christus, that is, when Christ &c. in the title of Heretikes, when he saieth, That the pope may make newe articles of faith. Hee knew not, nor vn­derstood not what it was which hee spake, and therefore erred and was deceiued, as a Shoomaker should be, if hee would take vpon him some matter ouer and besides his occupation.

The sixteenth Chapter. Of the afflictions and persecutions of the Church.

THere are diuers which woulde faine haue a Church of sugar, or of veluet (as you wold say) that is to say, that in ser­uing God they might be exempted, from all afflictions: Suche were Zebedeus his sonnes, Iames and Iohn, who being coue­tous [Page 273] and greedie of worldly honours, and desiring to liue at their case and rest,Mark. 10.35. &c. de­maunded of Iesus Christ, That hee woulde graunt vnto them to sit in his glorie, the one at his right hande, and the other at his left. But the scripture teacheth vs altoge­ther the cōtrarie, that is to say, that so long as we haue to walk here below, it standeth vs in hand to battell or fight, yea to passe thorow the thornes, and to be tormented by the malice of the Deuill, & wicked men his instruments: yea, so much the more, by how much wee shal indeuour and labour, sincerely to serue God. Which thing also Iesus Christ hath well and sufficiently de­clared, to the abouesaid sonnes of Zebede­us, when he answered them:Mark. 10.38. Yee knowe not what yee aske. Can ye drinke of the Cup, that I shal drink of, and be baptized with the bap­tisme, wherwith I shal be baptized? Meaning therby, that the common state & cōdition of Christiās is this, that they should be ex­ercised in this world, by the crosse & tribulations, before that they can bee crowned. And this is the cause, wherfore the church is called militant or warfaring, so long as it is here below on the earth, euē as we haue seene and heard in the first Chapiter.

[Page 276]And for this verie selfe same cause also,Mark. 4.36. &c. it is compared to a litle shippe, altogether tossed vp and downe, in the midst of the bellowes or surges, and of the tempests of the sea: also, to grounde continually ploughed ouer,Psal. 129.3. and thorowe which men make the plough, continually to goe, to rent or cleaue it, & to turn it vpside down. Therfore also S. Paul saith in the Acts:Act. 14.22. That by many tribulations wee must enter into the kingdome of God. And in 2. Epistle to Tim. All those that wil liue godly in Christ Iesus, 2 Tim. 3.12. shal suffer persecution. Iesus Christ saith also vnto his Disciples:Iohn. 15.20. Remember the worde that I said vnto you, that the seruaunt is not greater than his maister, If they haue perse­cuted me, Iohn. 16.1.2. they wil persecute you also. Also. These things haue I said vnto you, that yee should not be offended. They shal excommuni­cate you: yea, the time shal come, that whosoe­uer killeth you, wil thinke, that hee doeth God seruice. And this is the state and conditiō, wherein God wil haue his Church to glo­rifie him, here belowe on the earth. And in deed, the first lesson that Iesus Christ gaue to his Disciples, was touching this matter of the Crosse and persecutions: If any man (saith he) wil come after me, Matth. 16.24 let him forsake [Page 277] him selfe, & take vp his Crosse and folow me.

The experience of all times and ages, doth sufficiently shew vnto vs the truth of this matter: whether we cōsider somwhat narrowly, as well the estate of the auncient Church vnder the old Testament, as the state of that which came afterward vnder the new Testament, insomuch that it may rightly say:Psal. 129.1. They haue often afflicted mee frō my youth, & haue done mee a thousand euils, as is saide in the Psalmes. For euen from the beginning the Deuil hath alwayes beene like to himself, that is to say, a lier, a murtherer, Iohn. 8.44. enuious, & a false and priuie accuser, & war hath alwayes continued, betweene the womās seed, & the Serpents seed. And howe can any man ioyne & put together thinges which are of a cōtrarie nature? Gene. 3.15. 2. Cor. 6.14.15. How can any man make agreement betweene God and the Deuill, be­tweene Christ and Belial, betweene the faith­full and the vnbeleeuers.

Iesus Christ in the third Cap. of S. Iohn, sheweth a reasō, to declare why it is impossible, that the good & the wicked shuld suf­fer one with another, & agree together:Iohn. 3.19.20. to wit, That all the workes which the worlde doeth are wicked, and therefore, lest they should bee discouered & laide open by the [Page 278] light, it hateth the light, and loueth dark­nesse. From hence is it, that euen frō the beginning of the world enimites between the faithfull, and the aduersaries of the trueth, haue taken and had their originall and first foundation. This is the cause why Cain slue his brother Abell: that Lot the faithful seruant of the Lord, was hated of the Sodomites, that Ishmael mocked Isa­ac, and persecuted him: that Esaw went a­bout to oppresse & kill Iacob, euen from his youth: that Ioseph had his owne bre­thren for his enemies: that the Prophetes could not agree with the wicked Kinges: nor S. Iohn Baptist, with the incestuous Herode, nor Iesus Christ with the high Priestes, Scribes, & Pharisees, nor the Apo­stles and Martyrs, with the infideles & vn­beleeuers of their times. And therefore it is meere follie, to suppose and thinke, that the children of God, can euer bee belo­ued of the worlde. Whereupon by good right, & for good cause, S. Iames saith, That the amitie of the world, Iames. 4.4. is the enimitie of God. and hee that will bee a friende of the worlde, maketh himselfe the enimie of God. Iohn. 15.19. And for this cause also, Iesus Christ hath saide to his Disciples: If yee were of this worlde, [Page 279] the worlde woulde loue his owne, but because yee are not of this worlde, but I haue chosen and separated you out of this worlde, therfore the worlde hateth you. To bee short, if we woulde, that the Church of God, should bee without persecution, then of neces­sitie must it bee, that the worlde shoulde bee without hatred, the Deuill without enuie, and our nature without vice or sinne.

But to the ende that wee may specifie and declare certaine thinges,A discourse of the ten great per­secutions of the Church. touching the persecutions of the Church, let vs ex­amine, as it were one by one, the ten per­secutions, which came vpon it, after the death of Iesus Christ, vnder the Emperors, whereof the Ecclesiasticall historie ma­keth mention.

True it is, that in the time of Au­gustus the seconde Emperour, the church was muche persecuted vnder the greate Herode, who thinking to put to death the King of the Iewes, in the verie cra­dle, commaunded men to slaie all the babes and litle children of Bethlehem, and of all the borders thereof, from two yeares olde and vnder.

[Page 280]Also vnder Tiberius, the third Empe­rour, by Herode Antipas, the Tetrarch of Galilee (who was the sonne of the first He­rode) who tooke away his brother Phil­lips wife, and put to death Iohn Baptist, because hee reprooued him for that sinne and offence. And by Pilate also, who condemned and caused to be put to death on the Crosse Iesus Christ, the high Priests, Scribes, Pharises, & Elders of the people, beeing the principall blowers of the fire, and chiefe persecutors.

Moreouer, vnder Caius Caligula, that horrible monster, who was appointed the fourth Emperor, in the nine and thirtieth yeare after Christes birth, & raigned three yeares, tenne monethes and eight dayes: & vnder Claudius also, his successour. And it appeareth by the historie of the Actes, and the Epistles of the Apostles, howe the churches were tossed and persecuted, in Asia, Antiochia, Pisidia, Iconium, Lystra, Galatia, Ephesus, Macedonia, Philippi, Thes­salonia, Corinthus, Berrhoe, Rome, and many other places, but all these persecuti­ons, were as yet particular, and but in some one place or other, God modera­ting [Page 281] and mitigating the hearts and hands of men, and gouerning after a won­derful sorte his Churche in those Em­perours dayes, to the ende it mighte more blessedly and plentifully growe. But omitting these, let vs speake of the ten great and generall persecutions, as they are called, by which the Church was eagerly assaulted, and cruely tormented on all sides.

The first persecution was vnder Nero, the sixt Emperour, who was called Clau­dius Domitius Nero. He was ordeined Em­perour, in the yeere 57. after the birth of Christe, and reigned xiiii yeeres, seuen mo­nethes, and certaine dayes. And some say that the fiue first yeeres hee was a good man, but that afterwards he so disordered himselfe, and fell into suche excesse by in­cests, murthers, and all maner of wic­kednesses, that hardly there is as yet any o­ther Emperour to be found, who was de­filed with such filthinesses.

Tertullian rehearseth in his Apologetico, that this Emperour was the first persecu­tor of the Church.Tertul. Apolog. Cap. 5. Looke (saith hee) into your histories and registers, and you shall [Page 282] finde, that Nero was the first, which exer­cised crueltie, against the christians, which were vnder the Emperours authoritie, & principalie against the church which was established at Rome.Corne. Tacitus lib. 15. And Cornelius Tacitus declareth, that the ocasiō which Nero toke to persecute the church for, was this, that he cōmāded secretly to set on fire the citie of Rome, that he might see some forme or image as it were, which might represent & set out vnto him the fire of Troy. And so the fire continued in the Citie sixe daies space, which made such a destruction, that he became hereby very odious among the people. And seeing that hee could not put out this hatred, and waiting of him to doe him som mischiefe for al the good turnes which he could do to the people, he foūd out this deuise to sow abrode this bruite, rumor and report, that it was the Christi­ans, who had ben the blowers of that fire, and the authours of that destruction, and from that time forward, he began to persecute them, and to put them to death, both because they were (as he said) the blowers of that fire, and also because they were eni­mies of all mankinde, by reason of that confession which they made of the name of Christ. And to make them to die, [Page 283] his vpholders put vpon their backes the skinnes of wild beasts, that they might be torn and rent (if it were possible) in peeces with dogs, where also they crucified them & burned thē al aliue: & although the day failed thē, yet they burned them, that they might therby giue light to the night. This first persecution began about the yeere of Christ 66. the x. yeere of Nero his raigne & lasted 4. yeres & somwhat more, vntill the death of that tyrant. Some say, & Eusebius amōgest those reciteth it, that this Nero, a­bout the end of his daies or reigne caused S. Peter, & S. Paul to be put to death.

The 2. persecution was vnder Domitian the xii. Emperour who was appointed Emperor, in the yeere of Christ 83. & reigned xv. yeeres, and vi. monethes. He was so lif­ted vp in crueltie and pride that he would haue his subiects call him God & Lord, & caused images of his owne person to bee made of gold & siluer. He ordeined (as his father Ʋespasiā had done before him) that inquirie should be made against the race of Dauid, & that they which were foūd to be therof, shold be put to death, for he feared the comming of Christ, & about the 14. yere of his reigne, & the yeere of Christ 97. he caused by an Edict to be published, [Page 284] and proclaimed a cruell persecution a­gainst the Christians, insomuche that the Church was miserably and a long time tormented vnder him.

The third persecution, was in the dayes of Traian, the fourteenth Emperour, who was appointed Emperor about the yeere of Christe 100. who gouerned the Empire nienteene yeeres, sixe monethes, and fif­teene dayes. Hee is greatly praised of the Historiographers, as a courteous and gen­tle Prince: and some say that hee was so renowmed and famous, by reason of his iustice, & curtesie, that euer after so often as any was created Emperour, the people yeelded this blessed exclamation, outcrie, and consent: Bee hee more happy then Augustus, and better then Traian, yet not­withstanding hee persecuted the Church, and mark the occasion that he tooke so to doe. Hee was brought vp from his in­fancie, in the Paganish and Heathenish su­perstitions, by reason whereof hee disdai­ned and despised christiā religion, because that it was contrary to these superstitions. Besides that, hee had about him certaine courtiers, which were blowers of that fire in him & augmented that disdain and dispite [Page 285] in him: insomuch that diuers Histo­riographers recorde, that hee was not so much of his owne nature inclined to shed blood, as deceiued and stirred vp thereto, by his councellers, and principally by the Pagane Priestes,Freculph. lib. 2. Cap. 20. who (as Freculphus wit­nesseth) gaue good store of siluer to the gouernours, and bribed freely, to the end that they would put the christiās to death as their deadly enimies. Some adde, that the number of Christians, was very much increased, whereupon many inconuenien­ces might come to the Romane Empire, if the dāger were not preuēted: which also was a cause that Traian was the more in­flamed and kindled against them, as also Sabellicus writeth,Sabellicus. that the great number of christians were more suspected of this Emperour, then the religion. After this sort then did they accuse the christians of sedition and blasphemie, and for these causes they were cruelly persecuted, insomuch as it appeareth by that which Plinie the se­cond hath written,Plinius secund. That publik comman­dements were sent from the Emperour, to the gouernours of all the Prouinces, by which euery gouernour was inforced too persecute: and so the persecution was [Page 286] spread abrod through out al the places of the Romā empire, which at that time cōteined, not only Europe, but also a great parte of Asia & Affrica: And the said persecutiō indured about fourteene yeeres, but yet in suche order that in the beginning of the reigne of Traian, it was some what lesse sharpe, but afterwards it flamed out, and burst foorth more and more.

Tertul. Apologi. Capt 2.Nowe the sayde Plinie the seconde had at that time the gouernment of a certaine Prouince, to wit, of Bethina, and as Ter­tullian saith, hee was appointed too perse­cute the Christians, about the yeere of Christ 112. and of Traian the xiiii. yeere. Wherefore hee being astonished with the great number of martyres, which were euery day put to death, did write a letter too the aforesaid Emperour, to aduertise him, or to giue him to vnderstād of that which was doone in his Prouince, and to haue his aduice & counsel touching that which hee was to doe in time to come, to whom the Emperour made answere by another letter, declaring vnto him, and making him to vnderstande his intente and pur­pose. And because that in these letters, [Page 287] wee may see on the one side, the innocen­cie of the faithfull people, and on the o­ther side the iniustice of tyrants, and be­cause they doe liuely set out vntoo vs the estate of the Christians at this day, and the maners and customes of those which per­secute them, and may by this meane stande the age wherein wee liue in very good steede, for instruction both of the one and the other, it shall be good and ex­pedient that wee inregister them, and put them downe. Heere nowe followeth Pli­nie his letter, which hee sent to the Empe­rour Traian, euen as it is written in his owne booke.

Syr,Plinie the se­cond his letter to Traian. I am accustomed to declare vnto your Maiestie all the affaires and matters wherof I am in doubt. For who can better correct my dulnesse, or instruct mine igno­rance? I was neuer yet present, at the trials of Christians, and proceedings against thē and therefore I knowe not what informa­tions, they put in against thē, or for what cause they punish them. And I haue been in great doubt, to wit, whether there bee anye difference too bee made of a­ges, or whether those which bee verye young, doe not in some thynge differ [Page 288] from these, which are more strong or whether wee shoulde pardon them which re­pent, or whether this might stande a man in any steede that hath been a Christian, to be so no more. And although the name import no wickednesse, yet I doubt whe­ther the wickednesses tyed to the name ought to be punished or no. But beholde, what way and meane, I haue hitherto held and taken, touching them which were ac­cused before mee as christians: I haue as­ked thē whether they were christiās, threatening them to bring them to triall and examinatiō: and if som perseuered, I haue decreed and appointed them to bee lead to punishment for I doubt not at all, that whatsoeuer it was, which they would con­fesse, but that a man ought to punish such stubbornesse & indurate obstinacie. There haue been some lead with such a like kindled follie, and because they were Citizens of Rome, I haue decreed that they should be sent back again to Rome. In processe of time (as it cōmōly falleth out) the mischief is spread abrode & diuers kindes are come vp. Some haue published a little booke, without the authours name, conteining the name of diuers which denie thēselues [Page 289] to be christians, or so to haue beene, I haue made thē call vpon the Gods, I spake first, and they after mee: and seeing that they offered wine & incēse, to your image which I caused too bee brought thither, with the images of the Gods, and besides this that they cursed christ, I haue decreed to let thē go at liberty, & specially bicause some say, that those which are Christians in deede, cannot be induced or drawne to this, for any force or violence, which you can doe to them. Some being disclosed by the accusers, haue first confessed that they were Christians, and immediatly haue de­nied that they were such, yea indeede that they had bin christiās, though they would not be so any more: othersome saide, that it was but litle aboue iii. yeeres since they were such, but that they would bee so no more: other some said that it was a longer time, yea som that it was aboue xx. yeeres. Al worshiped your image, & the pictures and images of the Gods: these also cur­sed Christ.

Moreouer, they affirmed, that this was the summe or chiefest either of their fault or of their error, that they had a certaine day appointed, wherein they assembled [Page 290] themselues before day, and did sing alto­gether a song or Psalme vnto Christ, as vn­to God, and it of their owne accord they bounde themselues by an oth, not to commit any offence: but it was doone to this ende, that they might not commit any theftes, robberies, or adulteries, least they shoulde breake their faith promised and giuen, and shoulde denie that which was giuen them to keepe, and this being done they are accustomed to depart, euery one about his busines, & afterwards assemble themselues together againe, to take their refection in common, and one with ano­ther, and yet without doing any maner of euil. Now then they ceassed after my edict and proclamatiō, by which, according to your decrees I haue forbiddē to keep any assēblies or cōuenticles. And so much the more haue I supposed it to be necessarie, to know this, by the examinatiō of 2. mai­dens, which som say, haue serued such people. But I haue not foūde any other thing, sauing a certaine peruerse superstition, & therfore putting of to be instructed therin, I haue had my recourse to you. (Syr) to haue counsel therof, for it seemed vnto me that this was a matter meet and worthie to be cōsulted of, principally, by reason of [Page 291] of the multitude & great number of thē, which are in danger. For diuers of all con­ditions and estates, olde and young, men and women, are commonly in danger, & so will bee. For the contagion and infecti­on of this superstition is spread abrod, not only in Cities, but also in townes, villages, & fields, & it seemeth, that it cannot or wil be easily staied & corrected: and verily, we perceiue, that they begin to frequent and repaire to the Tēples, wherunto they were not wont to come, & that they giue them selues to celebrating the diuine seruices, which were long time omitted, and that many beastes are sold, to be offered in sa­crifice, wheras heretofore, there were few buiers found. By this we may easily conie­cture, what a multitude of men may come to amēdmēt, if we would giue thē leasure to repent thēselues. And this is the cōtents of Plinie his letter to Traian: now follow­eth the answere.

My friend Secundus,Traianus ansvver to Plinie. thou hast done that which thou oughtest to doe, in the know­ledge of the causes of these mē who haue bin accused before these christiās. For we can not generally establishe and ordein a­ny matter, which hath as it were a certain forme.

[Page 292]Let there be no more informatiōs and in­quires made of them, but if any accuse thē let them bee punished yet so notwithstan­ding, that he which shall denie that he is a Christian, and shall declare the same by ef­fect, to wit in making supplication and prayer to our Gods, although that in time heeretofore he haue beene suspected, doe obteine pardon by this repentance. And as touching the bookes which are publi­shed & set out without the autours name, they ought not to haue place, or to be ac­counted amōgst crimes or faults, for that is a very ill example, & also it hath not bin begun in our time.

Euseb. lib. 3. cap. 33. Tertull. Apolo. Cap. 2.Behold the two letters, whereof Euse­bius maketh mention in his Ecclesiasticall Historie, alleadging Tertullian in his Apo­logetico. which Tertulliā censuring the Em­perors answere, speaketh after this maner. O sentence confused and darkened by ne­cessitie, which decreeth that inquirie shall not be made of them, because they seeme innocent people, & yet in the mean while commaundeth that they should bee puni­shed as culpable and giltie. It vseth par­don & crueltie, it dissēbleth & punisheth. Wherfore O Emperour doest thou abuse [Page 293] thy self, in thy charge and Censure. If thou condemne Christians, why doest thou not make and put in also informations against them? Or if thou make and put in no in­formations, Wherefore doest thou con­demne them.

The fourth persecution was vnder Marcus Antonius verus, the xvi. Emperor, who was created in the yeere of Christ 162. He is otherwise called of the Historiographers Marcus Aurelius Verus, and surnamed the Philosopher. He gouerned the Empire the space of xviii. or xix. yeeres. His vertues were great and wonderfull, yet the true vertue was wāting in him, to wit, the feare of God. For looke by how much more he was gentle towards his owne, by so much he was the more rude and seuere againste the Christians, as a Stoicall man, & nou­rished and brought vp from his infancie, with the Priests of Satia, his lawes & edicts declare howe cruell hee was towardes the Christiās. For in the booke of digestes we finde such a writing or law that hee made: that those which woulde doe any thing a­gainst the religion of their Auncestours, shoulde bee banished and sent into the Isles.

[Page 294] Euseb. lib. 4. cap. 62.Eusebius reciteth certain things takē out of the Apologie of Melitus, the bishop of Sardis, amōgst which is this also to be she­wed that the faithfull people suffered per­secution, by reason of some newe Edictes, which were published in Asia, wherewith the slaunderers making themselues strōg were prouoked and stirred vp, to pill and robbe the faithful in euery place whereso­euer they found them, and to steale away the goods of the poore innocents.

Euseb. lib. 5. cap. 1The Epistle of the Martyres of Vienna, and of Lions, Cities of Fraunce, sent to the faithful people of Asia & Phrigia (of which Eusebius maketh mention) speaketh of a writing or law of the Emperour sent too the gouernour of Fraunce, by which hee ordeined, that they shoulde put to death the christians, perseuering and continuing in their confession, and that they shoulde let the other goe, which woulde abiure, forswere and forsake the same.

As touching the crimes and faultes, whereof the Christians were accused, the foresaide Epistle reciteth that the Pagans prouoked, yea, constrained them to con­fesse straunge matters: and behold what [Page 295] it saith. Some were founde amongest vs, which were weake, who beeing van­quished by Satan, and very muche fearing tormentes, which they sawe the Saintes suffer and abide, being also pushed on by the souldiers, haue alleadged against vs that in our bankettes, wee should eate the flesh of litle children, as was vsed in Thiests his banket, and that we commit whore­domes and hortible incests, like Oedipus, and other thinges which are not lawefull for vs to name, yea & that so execrable & abhominable, that it is not possible to thinke that men shoulde euer haue com­mitted such actes.

And as concerning the tormentes, the selfe same Epistle rehearseth them. That the Christians were spied and watched both within their houses and without: that men cried out againste them in all publike, and open places: that they dyd beat and whip them, drawe them vp and downe, stoned them, pilled, and tooke away their goods, and imprisoned them: that they applied and layde vnto them burning blades of yron that they shut them together in an instrument of torture [Page 296] and torment euen vnto the fifth hole, that they put them into obscure and darke dungeons, that they strangled them with­in the prison, that they cast them to beasts that they put thē with in cauldrōs of yron to burne them, that they hanged them on Gibbets, that they caste them to bulles, which might pearse and gore them with their hornes, and such other like things.

The 5. persecutiō, was vnder Seuerus, xxi. Emperor, who was established in the Em­pire in the yere of Christ, 196. He raigned 18. yeres. The state of the church was som what peaceable, from the time of the Em­perour Commodus (who was the xviii. Em­peror & created about the yeere of Christ 182.) vntill Seuerus came, who in the ix. yeere of his raigne (which was after Euse­bius account in the yeere of Christe 205.) moued & stirred vp a terrible persecution against the christians, by the gouerners of the Prouinces and countries. And some thinke, that hee was moued therto, rather by the vices & faultes, which the furious common people, did very fasly and wrongfully lay to the Christians charge, then to say that of himselfe hee had his hearte in­flamed against them.

[Page 297]Tertullian who was in his time, saith,Tertullian, ad scapul. that hee shewed him selfe for a certaine time, not onely curteous, gentle, and full of be­neficence, liberalitie and good will, but also did openly resist the rage of the peo­ple: yet Eusebius proueth by diuers exam­ples of the Martyrs, that this Emperout was a terrible persecutor of the Church.

Touching the crimes falsly obiected & alledged, against the Christians,Tertul. ad Scapu. & in Apologes. Tertullian reciteth diuers of them, saying: That they were accused of sedition and treason: that they had blamed and spoken euill of the Emperour his honor: that they were mur­therers, Church robbers, incestuous per­sons, killers of infantes, which they did eate, the flesh being rawe: that they com­mitted whordome without hauing respect with whom, after that they had put out the candles, with which filthinesse, the Gnostici, were in deed spotted. Also that they worshipped the head of an Asse, in the steede of God: that they worshipped the Sunne: that they were in nothing pro­fitable for others: that they were enemies of mankinde, and the greatest and chiefest crime that they laid against them, or vpon [Page 298] them, was this, that they despised the gods which other men worshipped.

And touching the sortes and maners of torments, we may gather it out of that which Eusebius hath written of it:Eusebius. that some were buffetted and beaten: other some beheaded, others burned: others had boyling pitch powred, ouer all the members of their bodies, and so they were by litle and litle burned and put to death: and besides all this, that all their goods were pilled away, robbed, and confiscate.

The sixt persecution, was vnder Iuli­us Maximianus, the xxvi. Emperour, who succeeded Alexāder, in the yeare of Christ, 237. & reigned onely about three yeares. Hee was a sheepeheard in his young age, but because hee was a great and mightie man, beeing a Souldier, hee was created Emperour without any authoritie of the Senate, but by the onely good will and pleasure of the Souldiers & warlike com­pany. Hee beeing cruell, barbarous, and rude, mooued great persecution against the Christians, but namely and chieflly a­gainst the Doctours, teachers, and gouer­nours [Page 299] of the Churches, supposing, that when these men, who were (as it were) the pillers of Christian religion, should be dis­comfited, the people would thereby bee easilie turned away. Eusebius saieth,Euseb. lib. 6. Cap. 28. that this Emperour was not kindled and set on fire, to execute this crueltie: but onely for hatred which hee beare, to Alexanders stocke and house, wherein there were ma­ny Christians: But he had not any great leasure or time to exercise his crueltie: for before he had reigned three whole yeares, he was slaine of his souldiers, and with him his sonne, who was nineteene yeares olde, and their bodies were cast into the Riuer.

The seuenth persecution, was vnder the Emperour Decius, about the yeare of Christ, 247. Eusebius reciteth,Euseb. lib. 6. Cap. 39. that this persecution was mooued by Decius, because hee ment euill, to Philippus his Predecessour. And yet notwithstanding in an other place hee saieth,Euseb. lib. 6. Cap. 41. That Dio­nisius the Bishop of Alexandria, writ vnto Fabianus, the Bishop of Antioch, that his persecution was not moued or stirred vp [Page 300] by the Emperour Decius, but onely con­firmed by a certaine ordinance and decree which hee made, after it had been a whole yeare before stirred vp by the Pagans, who were prouoked thereunto by reason of a certaine stirre and vprore. But whatsoeuer was the cause thereof, this is certaine, it was a terrible & cruell persecution, against the poore Christians,Nicepborus. li. 5. Cap. 29. insomuch as Nice­phorus saieth, That it was as easie a matter to count the sand of the sea, as to number all them which suffered martyrdome, in this persecution, & that not in one place, or two alone, but almost thorowe all the worlde.

And as touching the kindes of punish­mentes, which they vsed against the Chri­stians, wee may easily iudge howe diuers and many they were, by the extract which Euse. hath made,Eusebius. out of Dionisius his wri­tinges, touching the Martyres of Alexan­dria: for hee maketh mention of boyling pitch, of stoning, of throwing or casting sharpe Reedes against their faces and eies, of trayning them vpon the pauementes of the streets, of dashing or crushing them a­gainst the stones, of beating, and whip­ping, of burning, of percing the inwardes [Page 301] or bowels, with pointed or sharp percers, of cutting of heades, and of casting them downe headlong from high places. Saint Cyprian also reciteth,Cyprian. lib. 3. Epist. 25. that certain were cō ­demned to dig mettall in the Mines. And Vincentius, in his mirror or glasse,Vincentius in specul. addeth the tearing of them a sunder with cordes of yron, burning Lampes put and set to the Martyrs sides, the rage of wilde beasts, hanging, and strangling, and an other sort of torture or torment, called Cheualet, when they racked thē in peeces with wylde Horses. And besides all this, the persecu­tors went so farre astray, that they tooke away the christians goods, bringing and leading the commō people into the Chri­stians houses, to pill and sacke them, as men are wont to do, in some mutinie, stir, or sedition, as we may behold in the wri­ting of Dionisius, sent to Fabianus, which saieth thus: That so long as this persecu­tion lasted, all the whole multitude of the faithfull, were inforced to flee into the Mountaines, & into the wildernesses, and to wander vp and downe, as vagabounds or straying people, whereof some dyed with hunger, thirst, cold, and diuers sorts of sicknesses and diseases, other some were [Page 302] deuoured by wilde beastes: other some, slaine by theeues and robbers, and other taken by the Barbarians, and ledde away as slaues.

The eight persecution, was vnder Li­cincius Valerian, and Galien his sonne, who were created Emperours, about the yeare of Christ, 255. and reigned fifteene yeares: Galien reigned together with his father, fiue or sixe yeares, and the rest a­boue.Euseb. lib. 7. Cap. 10. Eusebius recordeth this of the foresaide Valerian: That in the begin­ning, hee was peaceable and quiet, to­wardes the men of God, and guided by a verie good amiable, friendlie, and lo­uing affection: that hee shewed him self familiar towardes the faythfull, and in­treate them curteouslie and gentlie: that his Courte was full of Christian people, and became a Church of God, but that the Maister and Principall, of the Syna­gogue, of the Magiacens or Sorcerers of Egypt, did afterwardes persuade him, to persecute and put to death the Saintes, who, as they sayde, let and hindered the Inchaunters, and their Inchaunt­mentes, of which Valerian was an ear­nest [Page 303] louer: so vnder his authoritie, the Gouernours of the prouinces, did in e­uerie place execute a cruell persecuti­on.

And the foresaide Eusebius, addeth:Euseb. lib. 7. Cap. 11. that Dionisius writ these wordes, of the cru­eltie exercised in Alexandria: This should bee a thing superfluous and more than needed, to recite the names of our Mar­tyrs, seeing that the number is almost in­finite, and there were diuers which were vnknowne to mee. But yet know this, that amongest them there were of all sorts of people, men, women, young, old, mo­thers, daughters, souldiours, handicraftes men, To bee shorte, of all conditions, and of all ages.

As touching the names of torments, the Historiographers doe rehearse them to bee diuers sortes: they recken the whippe, wilde beastes, fire, the sword, tea­ring and renting a sunder of bodies, long keeping them in dark prisons, where they made the Martyrs to wither and drie away with griefes and pininges: forbidding a­nie to go to visit them, laying to them fla­ming & burning rods of iron to burn thē. [Page 304] Plummets or Balles of leade to kil thē, the drawinges with Horses, blowes with great staues, hurling them headlong into diuers tortures or tormentes, named Cheualets, Beares and wilde Bulles, rostinges vpon Girdirons, whot Ouens, banishments, vi­olent taking away of goods, and besides certaine other torments.

The ninth persecution, was vnder Aurelian, who was created Emperour, in the yeare of Christ. 273. and reigned sixe yeares.Vincentius in speculo. Vincentius in his Mirrour or Glasse, layeth out and rehearseth at large, a great many of the faithfull, which hee sayeth, suffered Martyrdome vnder this Emperour, and addeth, that hee caused them to bee diligently sought out in diuers places, & at the last put thē to death in Fraunce and Italie: But by the writinges of other Authours woor­thie credite, it appeareth, that Aureli­an did nothing els, but think vpō before hande, and deuise this persecution, and did not execute it. For Eutropius, Vopiscus, and Eusebius in his Chroni­cle, haue written, That after this Empe­rour had decreed the persecution, hee [Page 305] was sodeinlie verie much astonished, with the destruction which woulde haue come thereof, and verie quicklie after he was slaine.Euseb. lib. 7. Cap. 30. And Eusebius in his Ecclesiasti­call historie, speaketh of him after this manner. It is true that Aurelian was then suche a one towardes vs, that is to say, gentle, curteous, and a friende to Christians, but in the aduauncement, groweth & proceeding of his kingdome, he did somewhat estraunge himselfe from vs, insomuch that beeing alreadie almost wonne by some coūsellers, he moued per­secution against vs, & great bruit or noise was thereof him amongst vs. Notwith­standing, euen then when hee was readie to persecute vs, and had as it were sub­scribed to the decree, which they were to publish against vs, a certain vengeaunce and wrath sent from God, sodeinly o­uertooke him, which caused this pernici­ous and hurtfull crueltie to cease.

The tenth persecution, was vnder Dioclesian, and Maximianus Hercules. Dioclesian was established Emperour, a­bout the yeare of our Lorde. 288. and associating vnto him Maximianus, in the [Page 306] gouernment of the Empire, hee reig­ned twentie yeares.

Pomponius Laetus, in the abridgement of the Romane stories, reciteth, That Dio­clesian forgetting that he was a man, and naming him selfe the brother of the Sun and the Moone, as though there had beene in him some diuine or heauenlie Maiestie, made an edict and lawe, by which hee commaunded that they should wor­shippe him as God, and that all with­out difference of what rase and conditi­on soeuer they were, shoulde kisse his feete, and for this ende, hee had shooes stuffed and beset with golde, and preci­ous stones.

The selfesame Pomponius saieth al­so, That Maximianus was openly cruel, raging, terrible to beholde, without faith or trustinesse.

Nowe this persecution, which they moued against the Christians, lasted tenne yeares, and was the greatest and cruellest of all.

Vincentius in specul. lib. 12. Cap. 2.Vincentius in his Glasse, speaketh of a whole legion of Christians, called the le­gion of Thebes in Egypt, which was all [Page 307] cut in peeces, because they would not sa­crifice to Idolles, as the Emperour had commaunded.Vincen. in specul. lib. 12. Cap. 136

He saieth also, that at Trieres (which is a Citie situated by the Riuer Mosella) one Rictionarius exercised so great cruel­tie, that the Riuers were redde with the blood of the Christians that were slaine: and besides, that hee sent Postes vp and downe, hither and thither, with decrees and expresse commissiōs, to this end, that in whatsoeuer place any Christian was founde, they should presently put him to death,Sabellie.

Sabellicus reciteth, That in the Citie of Alexandria, Peter the Bishoppe of the said place was beheaded, besides more than three hundred other.

Henrie of Erforde,Henric. Erford. maketh mention of Gereon, Bishop of Colen, who as hee saieth, was also beheaded, with three hundred and eighteene companions.

Otto of Phrysingia, reheatseth,Otto Phrysing. lib. 3. Cap. 41. that Mauricius, a conductour or Capitaine of a christian legiō was slain, & with him, 1666. persons of his owne people: & that Victor was put to deth in the citie of Troy [Page 308] (which is nowe called Panthus) with 366. of his companions or fellowes.

Chroni. Martin.The Chronicle of Martin, & the booke which is intituled Fasiculus temporū,Fasicul. tempor. doe witnesse, that so many Christians as were in England, were all put to death.

Euseb. lib. 8. ca. 3.Eusebius saieth, That by the Edictes of these Emperours, commaundement was giuen, that the Temples shoulde be ra­sed and pulled downe to the grounde, the holie scriptures burned, and all Chri­stians perseuering in their religion made infamous, and depriued of all their liber­ties, and of all their offices and dignities. Also that all Prelates, Bishoppes, and Pa­stors, shoulde bee in euerie place straight­ly imprisoned, and afterwardes with all crueltie constrained and inforced to sacri­fice to Idolles, otherwise that they should be put to to death.

Euseb. lib. 8. Cap. 11.Hee sayeth also, that the Emperour hauing sent certaine commaundements, to a certaine Citie of Phrigia, the com­maundementes tending to this ende, that the inhabitauntes shoulde offer sa­crifices to the Gods, and shoulde wor­shippe their Images, they not minding [Page 309] to obeye beeing all Christians, yea euen the Magistrate, the Treasurer, and the Capitaine, the Citie was besieged, and all it, with all the people therein, were burned together.

Nicephorus writeth,Nicepho. lib. 7. Cap. 6. That in one Ci­tie, at once, there were burned in one tem­ple, on Christes birth day, twentie thou­sande persons, by the commaundement of Maximianus.

To bee short, the persecution was in euerie place so cruell and so sharpe, that the christian fayth was almost extingui­shed and put out, as wel in the East by Di­oclesian, as in the the West, by Maximia­nus.

And as concerning the fashions and manner of tormentes, they were sundrie and diuers, yea, and verie straunge.Euseb lib. 8 Cap. 3.6.7.8.9 They did beate the Christians with roddes, they racked them, they murthered them, they burned them, they threw them by thou­sandes into the depthe of the sea, they cast them to wylde Beastes as Leopardes, Beares, Lyons, Bullockes and Bulles, prouoked agaynst them by fires and sharpe prickes or goades: they hanged [Page 310] them on Gibbettes, they put them to death on Crosses, they tied them to postes with their heads downwarde, they lifted them vpon forkes, vpon the which they kepte them aliue, vntill famine and hun­ger caused them to dye: they spoiled them all naked, and they tyed them by one of their feete, and lifted them vp into the ayre, which was a cruell and vilainous spectacle, specially in the women so cruelly handled: they tied them to braun­ches and to trees, and they made men bowe downe the strongest boughes, to drawe and teare in sunder the members of the poore faythfull people, who were tied thereto: they beheaded them: they choaked them with smoake, which pro­ceeded from a litle fire: they cut of their handes, their eares, and other members: they roasted them vpon the coales, not to the ende to make them dye sodeinlie or quicklie, but to torment them more longe: they pricked them vnder their nailes, at their fingers endes and toes, with Reedes & other sharpe instrumentes: they powred vpō them boiling lead: they fleied them all aliue, and afterwardes cast [Page 311] vpon them Vinagre and Salt,Sabellic. Eunead. 7. Cap. 8. and so kil­led them most cruellie: In summe, there were so many Martyres, so many deathes, so many sortes of punishmentes in this generall persecution, and these so cruell, vilainous and horrible, that there is no tongue, which can suffice to rehearse the same.

But aboue all this is to be noted, that this persecutiō (as Eusebius reciteth) came thorowe the iust iudgement of God,Euseb. lib. 8. Cap. 1. be­cause that the Christians, abusing the li­bertie which God had giuen them to serue him withall, became slow & sluggish full of hypocrisie and false shewes and dis­sembling, seditious, contentious persons, pursuing one an other, for small iniuries, & that thorow deadly hatred. The Bishops and Pastors, inflamed with enuie, hatred, and yll will, puffed vp with ambition and pride, hauing also reiected the rule of god­lines & charitie, lifted vp them selues one against an other, prouoking and outragi­ously threatening one an other, insomuch that they seemed rather to holde and pos­sesse, the seate of tyrantes, than of Pre­lates: an example certeinly which ought [Page 312] verie well to teach vs, to walke in humi­litie, and in the feare of God, and to re­maine and abide vnited and ioyned to­gether one of vs with an other, diligent­ly keeping thorowe the bande of peace, that spirituall vnitie (which God com­maundeth vs,) if wee will liue in tranqui­litie, and enioye some rest here belowe, on the earth, in the midst of a peruerse and crooked generation.

And thus muche touching the tenne great and generall persecutions of the Church, as wee haue beene able to gather them out of the Historiographers.

But as we haue before noted, that be­fore this the Church was persecuted, in the time of the Emperours Augustus, Tiberius, Caligula, and Claudius: so we haue to marke, that in the time of o­ther Emperours, who raigned betweene the time, of whom wee haue spoken in the generall persecutions, the faythfull people and Christians, did not so liue at their ease, but that euerie day some newe assaultes, were made against them, and laide vpon them.

[Page 313]And after these Emperors, yet was not the Church in rest, but was afterwards almost euery day, assaulted and tormented, as for example, vnder Galerius, a cruell Tyrant. who increased the persecution begunne by Dioclesian, and vnder certaine o­thers.

Nowe this is to bee noted, that from the first Bishop of Rome, vnto Siluester the first of that name (who was constituted & set vp in the yeere of Christe. 314.) there were thirtie and two Bishoppes of Rome, all them suffered martyrdome. Since that time, the other Bishops of Rome, for the most parte, yea almost all, haue duely go­uerned and behaued themselues, in the ex­ecution of their charge and offices, and in steede of the vowe of martyrdome, which their predecessors had, they haue vsurped another very trimme haunte, they them­selues making themselues in steede of the Pagane Emperours, Tyrants and persecu­tors of the Church But yet notwitstan­ding, there were also certaine cruell. Em­perours vnder whom,Iulian the Apo­stata. or in whose dayes the Church suffered very much.

Iulian the Apostata, about the yeere of Christe 363. reigned Emperour about [Page 314] two yeeres. He ordeined that the Christi­ans shoulde not bee receiued to warfare, and that they should not haue any tempo­rall office, touching criminall iudgement, meaning thereby any authortie to iudge, touching life and death, saying (he in deed mocking them) that by their lawe it was forbidden to vse the sword. He made a law by which the goods of the Galileās (for so he called the christians) should be cōfiscate saying, that Christ had commanded them pouertie. Hee ordeined and set a cer­taine punishmente by money vpon them which would not offer Sacrifice, and ther­by founde the meane to get and catche a great some of money, and when the chri­stians complained therof, it belongeth to you (woulde hee say) to suffer euilles, for your Galilean hath so commaunded you. Socrates reciteth all this,Socrates. lib. 3. cap; 13. & 14. Valens. in his Ecclesiasti­call historie. lib. 3. Cap. 13. & 14.

Valens being created Emperour, about the yeere of Christe 366. reigned fifteene yeere. Hee sent many Bishops, Elders, and Deacons into exile, and caused them to be greeuously tormented, & vsed great crueltie against the Christian Church.

[Page 315]Touching which, wee will note and put downe a history meet to bee remembred,Socrat. lib. 4. cap. 18. Sozom. lib. 16.8. which fel out about the yere of Christ 380 whereof Socrates the historiographer, and Sozomen. both make mention. There was (say they) in the Citie of Edessa in Mesopo tamia, a temple of S. Thomas, whereto the Christians did commonly come and wherin they had their ordinary assēblies, which thing the Emperour Valens seeing, and knowing that this multitude detested his heresie, he gaue the Prouost of the Citie a blow with his hād, because he had not gi­uen order to driue from thence the saide Christians. Now this Prouost hauing re­ceiued that blow, & being ready & at the point to execute the Emperors comman­dement, against his will and affection, not willing also to commit so great a murther against so great a multitude, secretly aduertised them and gaue them intelligence to withdrawe them selues that they might not be foūd, but none would yeeld to his counsel, not fearing any threatning insomuch that on the morrow all assēbled themselues & meet together in the afore­saide place, as they were accustomed. Then as the Prouost of that Citie wente with [Page 316] a great company of souldiers to the saide Temple, to put in execution the Emperors commandement, a pore woman, holding a little child of hers by the hād, made hast to goe to martyrdome with her brethren, and with the haste which shee made, shee brake the ranckes and rowes of the soul­diers. Wherwith the Prouost being an­grie and much moued, caused the said woman to come vnto him, to whom he saide O cursed woman, whither runnest thou so vnorderly, thither (saith shee) whither all the other make hast to goe. Doest not thou (saith hee) vnderstande that the Prouost goeth thyther to murther and kill all those that hee shall finde there? I vn­derstood it (saith shee) very wel, & therfore I make hast that I may be found with thē. And whither leadest thou this litle childe, said hee? The woman saide, thither also, to the ende that hee likewise may receiue the crowne of martyrdome. When the forsaide Prouost vnderstoode these things he maruelled at the courage & boldnesse, of the Christians, and returned towardes the Emperour, declating vnto him, that al were prepared and readie to indure and suffer death for their faith: and that it [Page 317] was not reasonable or meete too put to death in so litle time, so great a multitude of people. By which worde hee persua­ded Valens to moderat and stay his wrath and so the aforesaide faithful people of E­dessa escaped death. Notwithstanding it is saide in another place, that they were af­terwardes throwne out of the Citie & sent into banishment.

Wee might in deed easily bring foorth in this place, many other examples of per­secutions vnder the Emperours, but then this discourse or Treatise woulde be ouer­long. And also it is certaine that the grea­test persecutions haue sithence the aboue­named, fallen vpon the poore Church, by them that pretended themselues to be the gouerners thereof, who had on their side, worldly kings and Princes, who also gaue them all, and shewed them all fauour, as the histories of the Martyres, both in for­mer ages, and also in our time, doe yeelde sufficient credite and witnesse thereof: so that it is not needefull to insert or alledge in this place any examples thereof.

But touching this matter of the perse­cutiōs of the church,Points to be mar­ked touching the persecutions of the Church. wee haue to obserue and marke certaine points.

[Page 318]The first reason is, that persecutions & afflictiōs come not without the prouidēce and appointment of God. To this end are to be referred these places,Isaiah. 45.7. I am the Lorde that forme the light, and create darkenesse. I make peace and create euill, I the Lorde do all these things, Amos. 3.6. this is in Isaiah. And Amos saith: Shall there bee euill in a Citie, and the Lord hath not doone it? And Dauid, I shoulde haue beene dumbe, Psal. 39.9. and not haue opened my mouth, because thou diddest it. So doeth S. Peter conclude.1. Pet. 4.19 Let them that suffer accor­ding to the will of God, commit their soules vnto him in well doing, as vnto a faithfull crea­tor. Iob. 1.21. Heereunto Iob had regard also, when he said. The Lorde hath giuen, and the Lorde hath taken it, blessed be the name of the Lord. And Dauid saying (as I haue ere while al­leadged) I shoulde haue been dumbe, Psal. 39.9. and not haue opened my mouth, because thou didst it. Also when he was reuiled, railed vpon, and as it were cursed by Shimei, Suffer him (saith he) to curse Dauid, 2 Sam. i6. 10 for he curseth, euē bicause the Lord hath bidden him cursse Dauid, who dare thē say, wherfore hast thou done so? Here vnto likewise Iesus Christ had regard, whē he said to Pilate.Iohn. 9.12. Thou couldest haue no po­wer at al against me, except it were giuen thee [Page 319] from aboue.

Now this point or matter conteineth three arguments and reasons to comfort vs in the middest of our crosses and trou­bles. The first is, that we are not in or vn­der the power of fortune, or of men, but of God. The second, that God doth iustly and for good causes afflict vs: for as he is faithfull and righteous in all his workes: so he doeth not send or lay vpon vs any af­fliction,Mat. 10.19.26.28. &c. Psal. 33.4. 1. Cor. 10.13 Rom. 8.28. Heb. 12.11. Psalm. 126. throughout, -pecially, vers 5.6. Iohn. 16.20. Luk. 16.25. but that which we haue indeed de­serued. The 3. that seeing the affliction we suffer commeth frō god our father, it shall not ouerwhelme or ouerthrow vs, but shal turne to our great good, ioy, & saluation. Now if the crosse fall not frō our shoul­ders, so long as this life lasteth god himself minding & willing to haue it so, let vs re­mēber that which is said of Lazarus & the wicked rich mā in S. Luke: Thou wicked mā remēber that thou in thy life time receiuest thy plesure, & likewise Lazarus paines. Now therfore he is cōforted & thou art tormented.

The second point is, wherefore god doth rather aflict his church thē other people, as S. Peter saith,1. Pet. 4.17. The time is come that iugde­ment must begin at the house of god. And ther are 5. principall reasons or causes heereof. [Page 320] The first, because that by affliction, God declareth vnto vs, that hee loueth vs, as he speaketh thereof in the Prouerbes,Pro. 3.11.12 Heb. 12.5.6. and in the Epistle to the Hebrews. Secōdarily, be­cause it pleaseth God by this meanes too discerne vs that are his children from in­fidels and hypocrites, as the authour of the Epistle to the Hebrwes declareth the same in the xii.Heb. 12.8. 1. Cor. 11.19 Chapter: and for this cause also Saint Paul saide vnto the Corinthians: There must be heresies euen among you, that they which are approued among you might he knowne: Iam. 1.2.3. 1. Pet. 1.7. And Saint Iames, and Saint Peter do for this very cause, call the afflictions of the faithful tryals of their faith. Thirdly, be­cause they which know the wil of their maister and doe it not, Luke. 12.47. are lesse excuseable, yea shall be beaten with many stripes. Fourthly, be­cause it serueth too set out the iustice of God, to the end we should not thinke that God winketh at the sinnes of his people.

Fiftly, because it serueth also, to giue ex­ample of instruction to the wicked: for as Iesus Christe saith:Luke. 23.31. If they doe these thinges to a greene tree, what shalbe done to the drie? And Saint Peter:1. Pet. 4.17. &c. If iudgement (saith hee) first beginne at vs, what shall bee the ende of them which obey not the Gospell of God. And [Page 321] if the righteous scarcely bee saued, where shall the vngodly and the sinner appeare?

The thirde point, that the afflictions of the Churche and faithfull people, are al­waies moderated & kept in good measure by the hand of God himself: For hee hath promised, that although he chastē his peo­ple yet he wil not destroy them for al that. Hitherto must bee referred these places: When thou art in tribulation, Deut. 430.31. and all these things are come vpon thee, at the last if thou returne to the Lorde thy God, and be obedient vnto his voice (for the Lord thy God is a mer­cifull God) hee will not forsake thee, neither destroy thee, nor forget the couenant of thy fa­thers, which he sware vnto them: 2. Sam. 7.14 15. I wilbe his father, and he shalbe my sonne: and if he sinne I will chasten him with the rod of men, and with the Plagues of the children of men. But my mercy shall not depart away from him, as I tooke it from Saule, whom I haue put away before thee. Isaiah. 48.9.10. For my names sake wil I defferre my wrath, and for my promise will I refraine it from thee, that I cut thee not of. Beholde I haue fined thee, but not as siluer, I haue cho­sen thee in the furnace of affliction, Ieremiah. 30 11.12.13.17. I am with thee (saith the Lorde to Iacob) to saue thee [Page 322] though I vtterly destroied al the nations wher I haue scattered thee, yet will I not vtterly destroy thee, but I wil correct thee by iudgemēt and not vtterly cut thee of. Ezechil.14.21.22. For thus saith the Lorde, Thy bruising is incurable, and thy wound is dolorous. There is none to iudge thy cause, or to lay a plaister, there are no me­dicines nor helpe for thee: but I will restore health vnto thee, and I will heale thee of thy woundes, saith the Lorde &c. When I send vpon Ierusalem my foure sore iudgemēts (saith the Lorde) that is to say, Hosea. 5.15. Hosea. 6.1.2 the sworde, and famine, and the noysome beast, and pestilence to destroy man and beast out of it. Yet beholde therein shall bee left a remnant of them that shall bee carried away both sonnes and daugh­ters, and yee shalbe comforted, In their af­flictions they will seeke me diligently, saying: Come & let vs return to the Lord, for he hath spoyled, and hee will heale vs, hee hath woun­ded vs, and hee will binde vs vp. After two dayes will hee reuiue vs, 1. Corin. 10.13. and in the third day hee will raise vs vp, and wee shall liue in his sight. There hath no temptation taken you, but such as apperteineth to man: and God is faithful, which will not suffer you to be temp­ted aboue that you be able, but wil euen giue the issue with the temptation, that yee may [Page 323] bee able to beare it.

The fourth point, wherefore God doth not send succour & aide to his Church, so soone as it is afflicted. Certainly the crosse is sometimes so weightie and heauie vpon our shoulders, that it seemeth to vs that God sleepeth, or els that he hath forgottē vs: as we heare the cōplaints of Saints tou­ching that matter in the Scripture. Howe long wilt thou forget me O Lord, saith Dauid,Psalm. 13.1. how long wilt thou hide thy face from mee? And againe, Ʋp, why sleepest thou O Lorde? Psalm. 44.23 24 awake hee not farre of for euer. Wherefore hi­dest thou thy face, and forgettest our miserie, & our affliction? And Habacu. O Lord, Haba. 1.2.13. saith he, How long shal I crie, & thou wilt not hear? euen cry out vnto thee for violence, and thou wilt not helpe? Thou art of pure eies and canst not see euil, thou canst not behold wickednesse: Wherfore doest thou looke vpon the trāsgressors, and holdest thy tongue, when the wic­ked deuoureth the man, that is more righteous then he? But God sleepeth not at any hand euen as it is said in one of the Psalmes,Psalm. 121.4. Be­hold he that keepeth Israel wil neither slūber nor sleepe: neither doth he forget vs, as he himselfe assureth vs by his Prophet Isaiah, when hee saith.

[Page 324] Isaiah. 49 15 Can a woman forget her childe? or will shee not pitie the fruite of her wombe? But though she should forget, yet wil not I forget thee saith the Lord. And in deede God, doeth not at any time forget his mercy, no not in the middest of his wrath and anger, Haba. 3.2. 1. Corin. 10.13. neither doth he suffer vs to be tempted aboue our strength.

Wherefore then is it, that he doeth not sende vs succour and aide without delay, thereby to deliuer vs from oppression? It is first and formost, because our sinnes are the cause therof.Isayah. 59.1.2 Behold (saith the Prophet) the Lords hand is not shortened that it cannot saue: neither his eare heauie that it cannot heare. But your iniquities haue separated betweene you and your God, and your sinnes haue hidden his face from you, that he will not heare. Secondly, because that serueth for the aduancement of God his glory, and for the augmenting & increase of our faith: as appeareth by that whiche is written touching the sicknes, and death of Lazarus,Iohn. 11.14.15. the brother of Martha & Ma­ry. This sicknesse, saith Iesus Christe, is not to death, but for the glory of God, that the sonne of God might bee glorified thereby: and after wardes Lazarus is dead, (saith he) and I am glad for your sake that I was not there, that [Page 325] yee may beleeue. And to this last point is re­ferred that which S. Paul saith, We receiued the sentence of death in our selues, 2. Cor. 1.9. because we should not trust in our selues, but in God which raiseth the dead.

The fift point: that afflictions & dan­gers increase, euen then when the deliue­rance is nigh, examples heereof, are set out vnto vs in the scripture. The Israelites were meruellously tormented in Egypt,Exod. 14. throughout. all the while that they were kept captiues & pri­soners there: but they neuer had so great an occasion to feare, neither were they at any time so pressed, yea oppressed, as when God brought them out of their captiui­tie and bondage, to make them passe tho­row the redde Sea, and to guide them in the wildernesse, as we may see in the xiiii. Chapter of Exodus.1. Sam. 27. 1. &c. Dauid before he came to the inioying of the kingdom which was promised him by god, was constreined to depart out of the Countrie, and to seeke a place of refuge and cōfort amongest the Philistines his enimies, yea in the Court of king Achish. Where he found himselfe in extreeme danger,Isaiah. 37. throughout. yea more great then at any time before he had escaped. Then was the angel of the Lord sent from him to re­moue [Page 326] the siege of Zenacherib from be­fore the Citie of Ierusalem, and so by that meanes to deliuer king Ezekias, and the people which were within, when for the great oppression thereof, they were held & kept in so narrowly & short, that they were at the point or very nigh, to see the Citie rēdred & deliuered,Marke 6.47. &c. to the Assyrians pitie, and mercy. Iesus Christe did very well be­hold that his disciples were in greate dan­ger in the ship, which was tossed to & fro, with the outrage or violence of the winds and tempests, but yet notwithstanding, he came not vnto them to succour them, but about the 4. watch of the night. Wherfore let vs not loose our courage & stomack, in the midst of the greatest persecutions and afflictions, which can come. For when all the meanes of help and aide on mens side, or in respect of them, doe faile vs, & that it seemeth that all were done with vs, and that the church shold be altogether worn out, cōsumed & beaten downe, euen then wil god performe his own work, he alone succouring vs, to the end, that vnto him alone also, the glory of our deliuerance may be wholy and absolutely referred.

The sixt pointe, that God through his [Page 327] power, keepeth and defendeth his church against the violences & assaults of tyrants and persecutors, and deliuereth the same out of their hands when time is therefore. Thereto tend and belong these promises. The Lorde knoweth to deliuer the godly out of temptation, 2 Pet. 2.9. & to reserue the vniust vntil the day of iudgement to be punished. Psal. 12.5. For the op­pression of the needie, and for the sighes of the poore. I will vp saith the Lorde, and wil set at libertie him whom the wicked hath snared. The Angel of the Lord pitcheth round about them, that feare him, and deliuereth thē. Psal. 34.7.17 19.20.22. The righteous cry, and the Lorde heareth them, & deliuereth them out of al their troubles. Great are the troubles of the righteous, but the Lord deliuereth him out of them al. Hee keepeth al his bones, not one of them is broken. The Lord redeemeth the soules of his seruants, and none that trust in him shal perish. Psalm. 50.15 Psa. 9.14.15 Call vpon mee saith the Lorde, in the day of trouble, so wil I deliuer thee, and thou shalt glorifie me. And a­gaine, Because he hath loued me, therefore wil I deliuer him, I wil exalt him because hee hath knowne my name: Hee shall cal vpon me and I wil heare him, I wilbe with him in trou­ble, I wil deliuer him, and glorifie him.

[Page 328] Psalm. 125.2. As the mountaines are about Ierusalem, so is the Lord about his people, from hence foorth and for euer. Mat. 16.18. Thou art Peter, and vpon this rocke I wil builde my Church, and the gates of Hell shall not ouercome it. Luk. 12.32. Feare not litle flock for it is your fathers pleasure to giue you the kingdome.

And wee haue many examples heereof in the Scripture:Exod. 14. throughout. Dan. 3. Daniel. 6. throughout. Isaiah. 37- throughout. Acts 12.7, Actes. 5.19. as when god brought the Israelites out of Egypt, by the Ministerie of Moses, whē he deliuered Daniel out of the Lions denne, & Shadrach, Messiach, & Abednego out of the burning flame and ouen, when he deliuered from death Su­sanna, already condemned: when he set Ie­rusalem at libertie, when he brought Saint Peter out of Prison, and the other Apo­stles by the ministerie of an angel. And at this day, although wee see not angels visi­blie roūd about vs, yet for all that we ceasse not by experience to feele Gods aide and succour, and that after many sortes, yea ex­traordinarie. We know also that which is spoken in Zacharias,Zachari. 2.8. to wit: He that tou­cheth you, shal touch the apple of mine eie saith the Lorde. For in deede, Iesus Christe ac­coūteth the persecutions, which mē bend against his Churche, as bente againste [Page 329] his verie owne person, which appeareth by the reproofe that he gaue Saint Paule,Act. 9.4. saying, Saule, Saul, wherfore doest thou per­secute mee? who would euer haue looked for such assistance and helpe, as God hath bestowed vpon his Church in our time? were there at any time more furious and raging persecutions? was the pride of the enemies of Gods Church euer greater? They spare not wisedome, nor counsell, nor power, nor diligence, nor men, nor money, to the end that the poore Church might be altogether cast down and made ruinous. But beholde, the prudencie, the counsell, the might and the wisedome of God, is farre aboue all that, which set­teth it selfe against his greatnesse, yea, hee worketh miraculouslie, by hidden, close, and secrete meanes, insomuch that all the height of the worlde, is confounded and ouerthrowne. For as the wise man saith:Prou. 21.30. There is no wisdome, neither vnderstanding, nor counsell against the Lord. And in an o­ther place it is saide:Psal. 33.10. Iob. 5.12.13. The Lord breaketh the counsell of the Heathen, and bringeth to naught the deuises of the people: the counsell of the Lorde shall stande for euer, and the thoughtes of his heart thorowe out all ages. [Page 330] To be short, we see that the Church hath in time heretofore, beene verie aptly and fitly represented,Gene. 15.17. by a lampe or firebrand shining in the middest of darke, or smo­king Furnaise, euen as the vision thereof was giuen and shewed to Abraham, wher­of the reason is assigned and shewed, be­cause God would not suffer, that his peo­ple shoulde bee put out in the middest of darknesse. Also by the burning bushe, which yet cōsumed not:Exod. 3.2. as Moses also saw the vision therof. For as the bush, was kept safe and sound, in the midst of the flame: so the Church hath alwayes beene preser­ued, by and thorow the presence of God, although the tyrantes and wicked men haue sought, to set it on fire, & vtterlie to destroy it.

The seuenth pointe: That the Church increaseth in the middest of persecutions. This is seene from the time, wherein vn­der the Emperours, the Church was per­secuted. For looke by howe much they inforced them selues, vtterly to extinguish and put out the trueth, by so muche the faythfull ones were readie and prepared to defende and mainteine the same. In [Page 331] the Actes it is saide,Act. 4.3.4. That when the perse­cutors laide handes vpon the Apostles, and had put them in prison, many of them that had heard the worde at their mouth, left not of for all that to beleeue, but that the num­ber of beleeuers was increased, till it came to bee about fiue thousande persons: Also, Act. 11.19.20.21. that they which were scattered abroad, be­cause of the affliction that arose about Ste­uen, walked throughout till they came vnto Phenice, and Cyprus, and Antiochia, and that some of them which were men of Cyprus and Cyrene, when they were come into An­tiochia, spake vnto the Grecians, and prea­ched the Lorde Iesus, and that the hande of the Lorde was with them, so that a great number beleeued, and turned vnto the Lord. Saint Paule speaketh after this maner vn­to the Philippians.Philip. 1.12.13.14. I would yee vnderstood (brethren) that the thinges which haue come vnto mee, are turned rather to the furthe­ring of the Gospell, so that my bands in Christ are famous, throughout all the iudgement hall, and in all other places: Insomuch that many of the brethren in the Lorde, are bol­dened through my bandes, and dare more frankly speake the worde.

[Page 332]And this is that which Dauid hath pro­phesied touching Christ, when hee saide: Bee thou ruler in the midst of thine enemies. Psal. 110.20 The Church com­pared to a Palme tree, to Roses and to Lilies. The state of the Church of God, is like vn­to the state of the Palme tree, and like to the condition of Roses and Lilies. For e­uen as the Palme tree, the more it is laden and pressed downe, the more it groweth & stretcheth out or spredeth his boughes, in length and breadth: so the Church the more shee is persecuted and afflicted, the more force, courage and liuelinesse shee taketh to her selfe. Also as Roses and Lilies are accustomed to flourish among thorns: so this is a common thing to the Church, to flourish and to increase in the middest of persecutions.The Church com­pared to a Vine, or Vineyard. Iustinus compareth the Church also to a Vine or Vineyard, when he speaketh thus, in a speech with Tryphō. They euerie day perceiue (saieth hee) that we which beleeue in Christ,Iustinus Martyr, de veritate Chri­stiana religionis to in. 2 pag. 224. lin 14. cannot bee a­stonished or amazed, by any man, or any maner of way, let them cut of our heads, let them crucifie vs, let them cast vs to wild beastes, let them torment vs, with fire, fa­got, and any other tormentes: the more they doe torment vs, the more doeth the number of Christians growe and increase: [Page 333] no otherwise than when men priune and dresse a Vine or Vineyard, they doe it to make it more fruitfull and plentifull. For the Vine or Vinyard which God hath plā ­ted, and our Sauiour Iesus Christ, is his owne people. These are in that place almost Iustinus his owne wordes. And ve­rely we learn by our owne experience, that so many cruell persecutions, murthers and slaughters of the Martyrs, haue been as it were so many seales in our heartes, to seale therein the holie Gospell of Christ: so that a good Doctour hath verie rightly saide: That the blood of the Martyrs, is the seed of the Church.

The eight point: What is the cause, for which the church is afflicted and persecu­ted of the wicked. We may verie wel say, and rightly confesse, that we do iustly de­serue, by reason of the sins we haue com­mitted, to be afflicted by God, and perse­cuted of the world.Leuit. 26.14.15. &c. For we read in Le­uiticus, howe God threatneth his people, to send vpon them warre, plague, pestilēce, famine, and other his roddes, if they yeeld not them selues obedient vnto his com­maundements:Isaiah. 5.2.3. &c. And in Isaiah, he speaketh after this maner: Yee inhabitantes of Ieru­salem [Page 334] (saieth he) and ye men of Iudah, iudge I pray you betweene mee and my Vineyarde: What, could I haue done any more to my Vin­yarde, that I haue not done vnto it? I haue hedged it, and gathered out the stones of it, and haue planted it with the best plantes, and built a Tower in the middest thereof, and made a Wine presse therein, looking that it should bring foorth Grapes, but in steede of Grapes, it bringeth foorth wilde Grapes. And nowe I will tell you, what I will doe to my Vineyarde: I wil take away the hedge therof, and it shalbee eaten vp: I will breake the wall thereof, and it shalbe troden downe, and I will laie it wast, Isaiah. 24.3.4.5. &c. And againe: The earth shalbe cleane emptied and vtterly spoy­led: the earth shal lament and vade away: for the inhabitants thereof haue transgressed the lawes, they haue chaunged the ordinaunces, and haue broken the euerlasting couenaunt. Therefore shal the curse deuour the earth for the inhabitantes thereof haue done wicked­ly: And therefore shall the inhabitantes of the earth burne, and fewe men shall bee left therein: Ierem. 25.8.9. &c. Also in Ieremiah: Because yee haue not heard my woordes, beholde I will sende and take to mee all the families of the North, and Nebuchadnezzar the King of [Page 335] Babell my seruaunt, and I wil bring them against this lande, and against the inhabi­tantes thereof, and against all these nati­ons rounde about, and I will destroie them, and make them an astonishment, an hissing, and a continuall desolation. In this place,Isaiah. 10.5. the Lord calleth Nebuchadnezzar his ser­uaunt, as in an other place he calleth Sane­herib, or Ashur, The rod of his wrath, be­cause hee serueth him selfe with Princes, tyrantes, and wicked Magistrates, and v­seth them, that hee may by them punish the vngodlines and vnthankfulnesse of his people.Isaiah. 59.2. Wherefore Isaiah speaketh ex­cellently well: That our iniquities haue made a diuision, or separated betweene God and vs. And therefore when wee are afflic­ted and persecuted, wee ought to cōfesse and acknowledge, that God by that mean punish vs, as wee in deed haue rightly de­serued it.

Yet all this notwithstanding, we haue to consider and weigh an other cause, for which the worlde persecuteth vs, which ought to bee a great comfort vnto vs, in the middest of our Crosse and Mar­tyrdome.

[Page 336]For in the first place, the world in persecu­ting vs, looketh not to our sinnes, but to that religion which wee make profession of, which religion in deed the world reiec­teth and persecuteth, because it knoweth not the Authour thereof, and because it is altogether contrarie, to his maners, and peruerse and wicked orders of life and cō ­uersation: euen as Iesus Christ hath fore­tolde the same, and made his Disciples to see it,Iohn. 3.19.20. when he said vnto them: This is the condemnation, that light is come into the worlde, and men loued darknesse, rather than light, because their deedes were euil. For e­uerie man that euill doeth, hateth the light, neither commeth to light, lest his deeds should be reproued: Iohn. 15.20.21. Also, if they haue persecuted mee, they will persecute you also. But all these thinges will they doe vnto you, for my names sake, because they haue not knowne him that sent mee. Iohn. 17.14. And againe: Father, I haue gi­uen them thy word, and the world hath hated them, because they are not of the worlde, as I am not of the world. Hereby we may see, that the right and verie cause of the perse­cutions of the church, is the plaine pro­fession of the trueth, righteousnesse, and word of God: as Saint Paule saieth: That [Page 337] That all they which will liue in the feare of God, or godly in Christ Iesus, 2. Timo. 3.12 shall suffer per­secution. And also, what shoulde bee our consolation and comforte, in the middest of the Crosse, if this point were not?Socrates. The answere which Socrates made to his wife, was verie apt and fit for the purpose: shee lamented because they put him to death wrongfully: but he being somewhat moued, answered, That it was better for him to die an innocent & with­out cause, than if he had offēded. But how much greater matter, and iust cause haue we, of comfort and ioy, seeing wee knowe that God of his vnspeakeable gentlenesse, goodnesse, & mercy, burying all our sins, giueth vs ouer, or leaueth vs but for a time, to suffer vniust persecutions, to the end that we bearing the Crosse with Iesus Christ, should communicate also and bee made partakers of glorie with him? The punishment (Saint Augustine hath saide) maketh not a Martyre, but the cause.August. And the Deuill hath as well his witnesses and Martyrs, as Iesus Christ hath his. In former times, there were Heretikes, which brag­ged much and boasted wonderously, vn­der the shadowe & colour that men perse­cuted [Page 338] them: And at this day the Anabap­tists do in that behalfe the verie selfe same thing, yea, and that so farre, that by this meanes they account them selues blessed and happie.Math. 5.10 But we must marke what the scripture saith: Blessed are they (thus saieth Iesus Christ) which suffer persecution for righteousnes sake, for theirs is the kingdom of heauē. Luk. 6.22. Blessed are you when men hate you, & whē they separate you & reuile you, & put out your names as euil, for the sonne of mās sake. If yee bee rayled vpon for the name of Christ (saith Saint Peter,1. Pet. 4.14.15.16.) Blessed are yee: For the spirite of glorie and of God resteth vpon you, which on their part is euil spoken of, but on your part is glorified. But let none of you suf­fer as a murtherer, or as a theefe, or as an e­uil dooer, or as a couetous person of other mens goods, or as a busie bodie in other mens matters. But if any man suffer as a Chri­stian, let him not be ashamed, but let him glorifie God in this behalfe. And this is the marke or badge, by which the scrip­ture discerneth the Lordes true Martyres, from others that suffer. For the wicked men and vngodlie persons doe in deede suffer persecution, but in the meane sea­son it so falleth out, that they cannot bost [Page 339] them selues for all that to bee true Mar­tyres, neither by consequent, that they are blessed: for they suffer not for righteous­nes sake, neither to maintein Gods truth, as doe the Martyres and witnesses of Ie­sus Christ.

Moreouer, wee ought to marke, that our good God sheweth vs great grace, and aduaunceth vs to singular honour, when hee vouchsafeth vs meete and worthie to suffer any thing for his names sake, when as, he might verie iustly (if he would haue pursued vs with rigour, nay if he woulde haue proceeded against vs by iustice) haue punished vs, with all kindes and sortes of afflictions, sending them to vs, and laying the same vpon vs. wherin he dealeth with vs, as if a king should take from the Gib­bet or Gallows some man, who had right­ly deserued to be bound thereto and han­ged thereon, and yet woulde set and ap­point him, among the chiefe Capitaines of his orders, that he might goe to warre, and imploy him, for the maintenance and defence, of his Crown, and of his kingdō. For who or what are wee? poore wormes of the earth, dwelling heere in filthi­nesse and corruption, and infected with so [Page 340] many spottes, as nothing more than we: yea, wee are abhominable sinners, who haue rightly deserued not onely by ty­rantes in this life, to bee persecuted in our goods and bodies, but also to bee for euer lost, drowned, and swallowed vp in the Deuils possession in hell: and yet notwithstanding, that God hath vouch­saued vs worthie of this honour, to vse our life and our death, to withstande his ene­mies, and to mainteine and aduaunce his glorie, by our Martyrdome. If wee had but so much as one drop of good iudge­ment, and were pushed on forward, with as litle right zeale as may be, to serue our God, should not this kindle and inflame vs, in a singular and wonderfull desire, to imploy & bestow our selues in the mainte­nance of his honour (whatsoeuer assaults should be set before vs) and to keepe our selues strong & stedfast, in the middest of persecutions, that we might suffer & abide the same couragiously and chearfully, for the name of Christ.

The ninth point: What bee the endes which God respecteth and regardeth, in the persecutions and afflictions of his Church, and of his faithful people, wherof [Page 341] we will marke and put downe eight.

First, that the glorie of God might be aduaunced. For it is said,Prou. 16.4. The Lord hath made all thinges for his owne sake and glorie: yea euen the wicked for the day of euil. When the Disciples asked Iesus Christ, touching him that was born blinde, saying, Maister, Iohn. 9.2.3. who did sinne, this man or his Parentes, that he was born blinde? Iesus answered: Neither hath this man sinned nor his Parentes, but it is to this ende, that the woorkes of God shoulde bee manifested in him, and shewed on him. Iesus Christ meant to teach there­by, that God doeth not alwayes afflict men for their sinnes, but to the ende, that his glorie may shine foorth and bee made manifest, by the succour and com­forte which hee sendeth them. And this is the same which hee spake also tou­ching Lazarus:Iohn. 11.4. This sicknesse is not vnto death, but for the glorie of God, that the Sonne of God may be glorified thereby. And thereunto had Saint Paule respect and re­garde, when hee saide to the Corinthi­ans: Wee are afflicted on euerie side, 2. Cor. 4.8.9.15. Yet are we not in distresse: in pouertie, but not o­uercome of pouertie: wee are persecuted, but yet not forsaken: wee are cast downe, [Page 342] but yet wee perishe not, for all thinges are for your sakes, that moste plenteous grace by the thankes giuing of many, may re­dounde to the glorie and prayse of God.

Hebr. 12.8. Zacha. 13.9. Iam. 1.2.3. 1. Pet. 1.7.2 That the faythfull may bee dis­cerned, from the vnfaythfull and hypo­crites, as the Authour of the Epistle to the Hebrewes, verie well declareth. And for this cause, temptations and afflicti­ons, are called in holie scripture, the tri­als of faith.

3 That wee might bee humbled, and kept in our dueties, the more ear­nestly to serue GOD. Wherfore Da­uid saide:Psa. 119.67.71. Before I was afflicted, I went astraie, but nowe I keepe thy worde. It is good for mee that I haue beene afflicted, that I may learne thy statutes. And Saint Paule:2. Cor. 12.7. Lest I shoulde bee exalted out of measure, through the abundaunce of reue­lations, there was giuen vnto mee a pricke in the fleshe, the messenger of Satan to buf­fet mee.

4 That our olde man might be more and more beaten downe, conquered and mortified: for affliction serueth to cor­rect and amende the remnauntes of sin, [Page 343] which are as yet in this our flesh. Where­fore Saint Paule saide:2. Cor. 4.16. Therefore wee fainte not by reason of our afflictions, saith hee, but though our outwarde man perishe or bee corrupted, yet the inwarde man is renued daily.

5 That wee might bee prouoked to pray vnto God, and pricked on forward to returne vnto him. For in prosperitie wee easilie forget him:Psal. 78.34. Hosea. 5.15. Hosea. 6.1. When God slue them (saith Dauid) then they sought him, and they returned and fought God earlie: And in Hosea: In their affliction they will seeke mee diligentlie, saying: Come and let vs returne to the Lorde: for hee hath spoiled, but he will heale vs: he hath wounded vs, but he will binde vs vp. We knowe that men naturallie, when they are at their ease and quiet, sleepe therein, and bee as it were drunken therewith, in­somuch that they seldome or neuer ac­knowledge the Authour of their pros­peritie: but being once afflicted with sick­nesses, or els tossed vpon the sea, with tem­pest & storme, or els on the land assaulted by theues & robbers, or els straying & wā ­dering through wildernesses, & vnknowne [Page 344] countries, or els beeing persecuted, with some other of Goddes roddes: then is it that euerie one runneth and hath his recourse to GOD: whereun­to nature it selfe thrusteth them forward, they not going thither to a right end, but this is also, to make them so muche the more without excuse. And touching the elect, the lord not minding to destroy thē, awaketh them by this meane and way. Wherefore let vs marke, that the Lord lai­eth vpon vs many necessities, miseries and afflictions (the deliuerance from which, he hath reserued to him self) placing vs ther­in, as it were in examination and vpon the racke, and torture to make vs to confesse that, which our vnthankfulnesse & malice would choke vp, that is to say, that all our good, ioy, and prosperitie, commeth from him aboue, to whose fatherly goodnesse, it is meete for vs to resorte by our suppli­cations and prayers

6 That the Gospell might be aduan­ced: for it flourisheth in the midst of per­secution, as we haue before shewed in the seuenth pointe to be marked in the perse­cutions of the Church, spoken of a litle before in this verie Chapiter.

[Page 145]7 That our pacience and hope may be exercised.Rom. 5.3.4.5 Wherefore Saint Paul saieth to the Romans: Wee reioyce in tribulations, knowing that tribulation bringeth foorth pati­ence, and patience experience, and experience hope, and hope maketh not ashamed.

8 That we might so much the more willingly despise the world, & that we (leauing without griefe this life altogether full of miseries) might aspire vpwarde to heauen, where our Citie is,2. Cor. 4.27.18. to the place of our per­petuall abode, So saide Saint Paule: Our l [...]ght afliction which is but for a moment, cau­seth vnto vs a farre most excellent and eter­nall weight of glory: while wee looke not on the things which are seen, but on the things which are not seene: for the things which are seene, are temporall, but the thinges which are not seene, are eternal.

The tenth point: what issue or end the afflictions haue in respecte of the faithfull ones: It is certain that they turne & work to their good ioy, and saluation: as ap­peareth by these places following. It is good for me that I haue beene aflicted, Psal. 119.71 Iames. 1.12. that I may learne thy statutes. Blessed is the man that indureth temptation: for when he is tri­ed, hee shall receiue the crowne of life, which [Page 346] which the Lorde hath promised to them that loue him. 1. Pet. 1.6.7. Wherein yee reioyce, though now for a season (if neede require) yee are in hea­uinesse through manifold temptations, that the tryall of your faith, being much more preci­ous then gold (that perisheth) though it be try­ed with fier) might bee found vnto your praise and honour, and glory, at the appearing of Ie­sus Christe. 1. Pet. 4.14. If yee be rayled vpon for the name of Christe, blessed are yee: for the spirite of glory & of God resteth vpon you, which on their part is yll spoken of, but on your part glo­rified. Mat. 5.10.11 12. Blessed are they which suffer perse­cution for righteousnesse sake, for theirs is the kingdome of heauen. Blessed are yee, when men reuile you, and persecute you, and say all maner of euil against you for my sake falsly.

Reioyce and be glad, for great is your rewarde in heauen. Roma. 8.28. Al thinges worke together for the best, vnto them that loue God, euē to thē that are called according vnto his vnchaungeable purpose. Phil. 2.27. In nothing feare your aduersaries which is to them a token of destruction, but to you a token of saluation: and that of God. All the persecutions and afflictions which yee suf­fer are a manifeste token of the righteous iudgement of God, 2. Thess. 1.5.6.7. that yee may bee counted [Page 147] worthie of the kingdom of God, for the which yee also suffer. For it is a righteous thinge with God to recompence trybulation to them that trouble you: and to you whiche are troubled, deliueraunce and rest with vs, When the Lorde Iesus shal shewe him selfe from heauen, with his mightie Angels.

This is a true saying, 2. Timo. 11.1 [...] That if wee die with Christe, wee shall also liue with him, and if wee suffer with hym, wee shall also raigne vvith him.

Nowe out of these places wee gather a verye greate and singular comforte.An exhortation to the faithfull, paciently and couragiously to beare their crosse. For in the firste place, wee knowe, that there is not any ignominie or shame, in the persecutions and afflictions, whiche we suffer for Iesus Christes sake, but that they are a good and sweete smel­lynge sauour before GOD because he approoueth and alloweth our obedi­ence, when that by the Sacrifices of our selues, wee doe most willing­lye presente and offer our selues vnto him.

Moreouer, our combat and fighting, shall not bee without good hyre: for rest [Page 348] and quietnes is set out vnto vs in our pain and trauel, and eternall life in our death: of which it is writtē:Psal. 116.15 Precious before the face of the Lord is the death of his Saints. And we are wel assured, that this our good god beholdeth from aboue our good will, and the cōfession of his holy name which we make and yeeld, and that as he aideth our strength and power, so also that hee will crowne our victorie, and rewarde in vs, all that which hee hath giuen to vs, and wyll honour that, which he himselfe hath be­gun and made perfect in vs. In summe by these persecutions we aduaunce and thrust forwarde our selues to goe to the true and eternall dwelling places of the Martyres, that wee may there clearely beholde God, and that there we may be partakers of so excellēt a glory, as all the afflictions & suf­ferings of this present life (euen as Sainte Paule saith) are not worthie of.Rom. 8.18. Isaiah. 6.4. 1. Cor. 2.9. For the things which the eye hath not sene, neither the eare hath hearde, neither came into mans heart, are they which God hath prepared for them that loue him. Wherefore let vs not feare them which kill the body, Mat. 10.28. but are not a­ble to kill the soule, but let vs rather feare him which is able to to destroy both soule and body [Page 349] in Hell. Mat. 10.32.33. Whosoeuer shall confesse mee before men (saith Iesus Christe) him Will I confesse also before my father which is in heauen. But whosoeuer shall deny mee before menne, him will I also deny before my father which is in heauen. Hee that will saue his life, shall loose it, Mat. 10.39. and he that looseth his life for my sake shall saue it. Let vs knowe and vnderstand this, that from the beginning of the world it hath beene thus ordeined and determi­ned, that all which will liue godly in Iesus Christ shal suffer persecutiō:2. Tim. 3.12 And that by many tribulations wee must enter into the king­dome of heauen. For at the beginning, the righteous Abell was slaine and put to death, and after him all the righteous per­sons, the Prophetes and Apostles, sent by God: whereof some were deliuered and cast to wilde beastes: others died in pri­son through famine: others were hanged and strangled, others digged into earth, & buried quicke therein, others drowned, burned, beheaded, broken, and ground as it were to peeces, dismembred, rosted, boi­led, singed and sawed, flayed all aliue, sto­ned whipped, &c. And is ther any which is able to describe and set out all the tor­mēts, which the tyrants, as wel vnder the [Page 350] old as vnder the newe testament, iudged the Christians worthie of? Now the Lord Iesus hath set out vnto vs an example in himselfe, teaching vs that none shall come to his kingdome, but they which haue fol­lowed him by his owne way.Mat. 16.24. Wherefore let vs not bee faint hearted for the perse­cutions and afflictions which shall come vnto vs, but let vs shewe our selues strong and constant, and let vs through a certain spirituall power and force, pursue & that euen to the end, the way into which wee are entred. If the waues, billowes, and sur­ges of the Sea of this worlde, lift vp them­selues and rise against vs, to swallow vs vp, and to ouerwhelme vs: if our enimies in great companies and bands compasse vs on euery side, and assault vs, Let vs crie with the apostles,Mat. 8.25. Maister, or Lord saue vs, and he will deliuer vs out of al dangers. If death feare vs, let vs remember that Iesus Christ in dying hath brought this to passe that death is not death vnto vs, but a very redy way to guide & leade vs, to life & e­ternal glory. If the world continue his as­saultes against vs, yea dubbleth them, and trebbleth them as you would say,Mat. 10.22. 2. Timo. 2.5. let vs cal to our remembrance, that he Which endu­reth [Page 351] vnto the end shalbe saued, and if any man striue for a maistery, Mat. 28.20. Mat. 10.28. 2. Tim. 1.12. Psal. 112.6. he is not crowned except he striue, as he ought to do. The sonne of God, is our protector and defender, who hath pro­mised vs to be with vs alwaies euē vntil the worlds end. If we die for him & for his sake, he will keepe our soules: Pro. 10.7. and that which we haue committed vnto him, shalbe very sure in his hands, euen vnto the last day. Psal. 34.20. He wil keep the remembrance of vs for euer, that it may not be any maner of way fading away or darkened Hee will keepe our bodies to the very bones thereof, Iob. 19.25. against the day of the resurrection of al fleshe. and will at the last crowne vs with e­ternal life, which he himselfe hath purchased for vs by his owne blood. O death then, 1. Cor. 15.55. where is thy sting? O graue where is thy victo­ry.

Certainely, wee haue very much where­with to comforte our selues by the consi­deration of these thinges: and when wee heare that Iesus Christe saith vnto vs:Luke. 9.23. If any man wil come after mee, let him denie him selfe, and take vp his crosse daily, and followe me. We ought to learne howe and after what sorte it behoueth vs to beare affli­ctions.

[Page 352]For first by these wordes, Let him take vp his crosse, Iesus Christe meaneth, that wee shoulde willingly bowe downe our shoul­ders vnder the burthen of the crosse, and shoulde subiect our selues, with a free hearte and courage to beare the same, yea that wee shoulde bee glad and reioyce, if in this respect and behalfe we could yeeld and perfourme any seruice to God,Acts. 5.41. Rom. 5.3. accor­ding to the example of the Apostles and the doctrine which they taught. Secondly when hee addeth dayly, hee declareth that wee are neuer at the ende of our striuing, vntill wee depart out of this worlde: and therefore this is our continuall exer­cise, that when wee shall haue indured and suffered sundrie persecutions, wee shoulde prepare and dispose our selues, to suffer them againe, and other new beside them, knowing (as we haue ere while alleadged) That he which shall continue to the end shalbe saued.. Mat. 10.22. Wherefore they abuse and de­ceiue them selues who thinke that they haue rightly and duely discharged their duetie, if they haue stoode fast in the time of one persecution or of two: for it is not with the first flight, that we flie to the ioyes of Paradise: and Iesus Christe commaun­deth [Page 353] vs not any thing here which he him­selfe hath not first of all shewed vs the way thereto, seeing that he was not only vnder the crosse, but that al his life was no other thing, then a perpetuall combate and stri­uing against afflictions.2. Corin. 11.14. &c. And Saint Paul although hee might haue set out, his la­bours, his perils, his prisonings, his bea­tings, his shipwrackes, and an infinite number of other afflictions, notwithstanding, he saide yet, That hee was altogether ready to suffer not onely to bee bounde and put in pryson, but also willingly, Actes. 20.23 24. and without any grief to dye for Christes cause. O how great is this honour to giue vp our life for the name of God. They that are in the wages or souldiership of som eathly Prince, make no great difficultie, to forsake their owne parents, and their goods, that they may go to his seruice: yea it troubleth them not muche to hazarde and giue vp their owne liues, to mainteine his quarrell and cause, which very often is vniust & wicked: And shall we which haue such a Prince as Iesus Christe the sonne of God is, who died for vs poore and miserable sinners, shall wee I say doubt to leaue all thinges, yea to aduenture and yeelde vp our owne liues, [Page 354] to maintain his cause, & his quarrel, which is so iust and vpright, specially seeing hee hath power to render and giue the same a­gaine vnto vs afterwards.

Moreouer, the meditation of the glory to come (as wee haue already touched the same) ought to strengthen and incou­rage vs in the middest of afflictions: as we see Saint Paule fully resolued and settled himselfe thereupon, when hee saide to the Corinthians.2. Cor. 4.17.18. Our light affliction which is but for a moment, causeth vnto vs a farre most excellent and an eternall weight of glo­ry: While wee looke not on the thinges which are seene, but on the thinges which are not seene: For the things which are seene, are temporall, but the thinges which are not seene, 2. Tim. 2.11 12. are eternall. And to Timothie, It is a true saying: If we be dead with Christ, we shall allso liue with him: if we suffer with him we shal also reigne with him. Do we think to haue the crowne of glory, without hauing first fought as our great Captaine did? Do wee thinke to reigne with the Prince of life on high in heauē, without hauing first suffered and borne troubles with him in this worlde? If men take the earth from [Page 355] vs, let vs looke vp to heauen,Actes. 7.55.56 which is open for vs as it was to Saint Steeuen. If they put vs to death, let vs looke to Iesus Christe, who is our life, who also dyed and rose againe, Rom. 14.8.9 to the ende that if wee dye, wee shoulde dye vnto him. that afterwardes wee may bee raysed vp in glory, as hee was.Phill. 3.21. If our abiect and base body bee despised and dishonoured let vs looke to the glorious body of our Lorde Iesus Christe, like vnto which our bodies shal be made in the last day.

To bee short, if wee weepe and waile in this wonderfull heape and sea of miseries,2. Cor. 5.1. being in this worlde strangers, pilgrimes, & passengers, let vs remember, that when wee shall once come to our celestiall and heauenly Citie, which wee nowe waite and hope for, then wee shall reioyce with a ioy which cannot bee comprehended, and that with God himselfe, and the holy an­gels, Prophets, Apostles, and Martyres:Reuela. 21.4 For the Lord wil wipe away all teares frō our eies, and there shalbe no more death, neither sorow neither crying, neither shall there be any more paine. Then shall wee feele the fruite of the crosse and tribulation whiche wee haue indured and suffered in this worlde. [Page 356] Then shal we knovv hovv much vve be bles­sed, Reue. 21.4. that haue suffered for Iesus Christe, and haue made our robes vvhite in the blood of the Lambe. 1. Iohn. 3.2. 1. Cor. 13.12 Then shal vve behold God euen as hee is, and shal knovv him perfectly, as he knoweth vs, and wee shal liue and reigne with him for euer. The Apostle in the Epi­stle to the Hebrewes, doeth by this medi­tatiō incourage the faithfull, when he said vnto thē: Ye haue bin partakers of the aflictions of my hāds, Hebr. 10.34.35. & suffered with ioy the spoiling of your goods: knowing in your selues how that yee haue in heauen a better and induring sub­stance. Cast not away therefore your con­fidence, which hath great recompence and re­warde. But shall wee now thinke or suppose, that wee loose our life, when we shall haue abandoned, forsaken, and as it were giuen vp the same vnto tyrants for gods cause and matters?Mat. 5.12. Shall wee iudge that wee die vpon imagination, and as it were foolishe and insensible madde people (as in deede the worlde supposeth) seeing Ie­sus Christe hath promised vs so great a re­warde and hyre in heauen? Shall wee say that our death is wicked and accursed when hee himselfe by his sacred and holyReue. 14.13. [Page 357] mouth hath pronoūced the same blessed? or els that when we die for Christ Iesus his name, wee shoulde bee cursed when the holy Ghoste pronounceth vs blessed?

Wherefore let vs not stay our selues in the iudgemente of the flesh, which is so muche blinded, that shee seeth not life in death, neither blessednesse in the curse: but let vs behold with the eyes of our faith, the promises of God, and be fully resolued of this, that the way and meane to make vs conformeable and like to our head Iesus Christe, is to carry and beare with pacience our crosse after him. For as (Saint Paule saith) Wee must suffer with Iesus Christe, Rom. 8.17. that we may also be glori­fied with him.

The eleuenth point, what is the ende which persecutors haue had:Examples of the punishmēts & vengeances of God, against the persecutors of the Church. Experience teacheth vs, that ther was yet neuer any tyrant with whome it wente well at the last, in banding and setting himselfe againste God. And the holy Scripture giueth vs also a faithfull testimonie and an assured witnesse thereof, as also the Ecclesiasticall historie it selfe, God hauing wylled and appointed that the issues and ends of the [Page 358] persecutors of his Church, shoulde be put in order and declared by writing for a te­stimonie of his wrath and fury againste them: to the end, that the examples of his vengeance might be knowne to them that came after, that thereby they might bee bridled and kept in, and not exercise cru­eltie against his faithfull people, vnlesse they would bee most seuerely and sharply punished, as their predecessors were: to the ende also, that Christians liuing holily, shoulde bee comforted in this, that their keeper and defender is in heauen, who seeth and knoweth al their oppressions, to take vengeance thereof in time and place, as to himselfe seemeth good. Wherefore it is necessary, that we shew heere some ex­amples, touching the issue & end of tyrāts and persecutors of the children of God. And first of Pharaoh and of his Egyp­tians, It is written that they pursuing the Israelites, were all ouerwhelmed and drowned in the Sea: so that there re­mained not of them,Pharao. Exod. 14.6.7.8.9.28. Saneherib. 2. Kin. 19.35 so much as one a­lone, although they were a very greate number.

Zennacherib, and his Assyrians ma­king warre vpon Israell did not lesse feele [Page 359] by experience Gods reuenging hand. For they being before Ierusalem, and besiege­ing it, it came to passe that the Angel of the Lorde went foorth, and slue an hun­dred, fourescore and fiue thousande men of those that besieged it. And as concer­ning Zennacherib himselfe he at that time escaped and went to dwell at Niniueh, but as he worshipped in the temple of his idol he was slaine by his two sonnes Adrami­lech, and Sharezer.

Antiochus, what end had he,Antiochus. 2. Macha. 9.4 for al the oppressions & cruelties, which he exerci­sed against the Iewes? After an infinite nū ­ber of murthers which hee had commit­ted, & that in his pride, he had said, that he would make Ierusalem a commō butche­rie & burying place of the Iewes, the Lord God of Israel stroke him, with an innumerable and inuincible plague, so that a hor­rible griefe tooke him in the bowels and greeuous torments within in his body: he notwithstanding ceased not for all this frō his malice, but hauing his heart kindled & set on fire against the Iewes, and haste­ning his iourney to goe to Ierusalem, there to execute his purpose, it came to passe, that going ouer hastily & violently, [Page 360] hee fell from the Charriot, and hurte himselfe sore in the members and partes of his body, so that all his body was brui­sed, & in the same body was so great cor­ruption, that wormes issued and came out of it, and his fleshe whilest hee was aliue, fell of from the bones by peece-meale through paine and torment: inso­muche that his armie being greeued, at the smell or stinch of his corruption, and rottennesse, and hee himselfe also not be­ing able any longer to indure the same, died like a murtherer and blasphemer, of a miserable death.

Herod the great.Herode the greate, after that hee had committed many execrable and detesta­ble offences against the innocent people, ended not his dayes, but that the venge­ance of God, was horriblie and fearefully kindled against him. For hee was tor­mented with many and very cruell sick­nesses, neither more nor lesse then if he had had hangmen or tormentors al­wayes beating his body both within and without, till that at the last hee dyed of a violent and cruell death. And be­holde heere what Iosephus hath saide [Page 361] thereof:Iosephus. lib. 17. Cap. 8. de antiqui­tat. Iudaeor. The disease and sicknesse of the King increased, waxed more sharpe, and God manifestly and openly shewed, that hee punished him for his vngodlines, for hee was burned with a verie slowe heate, neither could any man perceiue that heat without, but he him selfe felt it within, be­cause that it gnawed his entralles and bo­wels. Moreouer, hee was so hungrie, that hee tooke no leasure to chewe his meate, but deuoured and swallowed vp all that entered into his mouth, and so they must cast meate continually into his throate. Besides this, hee had his inwarde partes full of sores, hurtes and biles, and was tormented with the colicke of passi­on: he had his feete puffed vp and swelled with a moist kinde of fleme: hee had also his nose swelled. His priuie partes and members, were rotted & full of wormes, and his breath was verie stinking, inso­much that none durst come nigh him. Be­sides all this, he had a certeine shrincking or drawing together of the sinewes, and he had much adoe to take breath. Where­fore all they, who made profession to de­uice and foretell thinges to come, were of one and the selfe same opinion, and resol­ued [Page 362] all vpon this, that this was a verie punishment and vengeaunce sent from God, who punished him for this, because he had so many sortes and wayes, violated the honour, & prophaned the reuerence, which he ought to God, & the loue which he ought to his wiues and children: and so he died miserably.

Herode A­grippa.Herode Agrippa the sonne of Aristo­bulus, (who was the sonne of the fore­saide Herode the great, by his seconde wife named Marianne, and put to death by him) hauing cruellie tormented and persecuted the Church,Act. 12.1.2.3.4.18.19. &c. and namelie put Saint Iames to death, beeing also at the last lifted vp, to the highest of his honors, cloathed in his kinglie apparell, and set vpon the iudiciall seate, making an ora­tion to the people, and the people cry­ing out, this is the voyce of God, and not of a man, hee (I say) was striken so­deinly by the Angell of the Lorde, and was gnawen and eaten with wormes, and gaue vp the Ghost.

Herode An­tipas.Herod Antipas, the tetrarch of Galilee, and of Peroe (the sonne of the foresaid Herode the great, by his fourth wife na­med Marthaca) who by violence, tooke [Page 363] Herodias from his brother Philippe, and caused Iohn Baptist to be beheaded,Mat. 14.3. &c. Luk. 13.31.32. Luk. 23.11. Iosephus. lib. 18. Cap. 9. de Anti­quitate. Iudaeor. Euseb. lib. 2. Cap. 4. pre­pared and laide his Ambushmentes in waite for the Sonne of GOD him selfe: and when Pilate sent Christ to him, hee mocked him, and sent him backe againe with great ignominie and reproch: after what manner died hee? The Historiogra­phers recite and recorde, that hee obey­ing the motions and prouocations, of his shamelesse harlot Herodias, and ha­uing beene condemned by the Emperour Caius Caligula, to bee perpetually bani­nished, did miserably finishe his life at Lions amongst the Frenchmen, beeing quite and cleane spoyled of all his goods and glorie.

As concerning Pilate:Pilate. This wicked and cursed man, suffering him selfe to bee wonne by the Iewes, yea euen so far, that hee condemned Iesus Christ against his owne conscience, and hauing exerci­sed and practised diuers cruelties and outrages against the Iewes them selues, shewing him selfe alwayes prepared and readie, to execute the ordinaun­ces and commaundementes of the Em­perour, whatsoeuer wickednesse was [Page 364] therein:Supplimen. Chro. Eutrop. lib. 7. Cap. 7. Euseb. lib. 2. Cap. 7. at the last (as it is conteined in the histories) in the one and fortieth yeare of our Sauiour Christ, hee was sent into exile by Caligula, to Lions, where the ven­geance of God being fallen on him, hee was locked vp & closed in, with such ter­rible griefes, that beating & striking him selfe with his owne handes, and thinking to finish and end his euils, in pricking for­ward and hasting his owne death, he kil­led him selfe. Behold, hitherto, the hor­rible example of Gods vengeance vpon these tyrantes and persecutours of the Church. For it must in deed needes bee, that they which had prouoked God and men against them, should so cursedly and wickedly finishe their dayes. God they prouoked principally in this, that they had warred and fought against his word: and men in this, that they left not of any cru­eltie or barbarousnesse, which they exerci­sed not against them. But as wee haue heeretofore more particularly described the cruell persecutions, assaied and execu­ted, by the Emperours against the Church generally: so we must here speake, of their wicked and cursed endes.

Nero.Wherefore now to begin with Nero: [Page 365] Eutropius in his eight booke,Eutrop. lib. 8. speaketh thus of his ende: A decree was made by the Senate, that Nero should be ledde na­ked openly before all the people, and that a forke should be put on his necke, & that he should bee beaten with roddes, vntill that death followed thereof, and that af­terwardes he should be cast downe, from the toppe of a rocke. After this manner being forsaken of all, he fledde out of the Palace, and about midnight went out of the Citie, accompanied onely with Pha­ron, and Epaphroditus, Neophytus, and Spore his Eunuche, and being about foure mile of from the Citie, he thrust him selfe cleane thorow, with one stroke of a sword, and because his hand trembled & shooke, his Eunuch helped him to thrust forward the sword, before which time he not fin­ding any man that wold strike him, he be­ganne and tooke vpon him to crie. Is it so, that I haue neither friende nor enemy? I haue liued vilainously, but yet I die more vilainously. Beholde then, what wages and hier this cruel Emperour receiued for his greeuous wickednesses, and accursed offences.

Domitian receiued also the reward andDomitian. [Page 356] recompence of his cruelties. For hee was slaine in his own Palace, by the hands of his owne seruauntes and houshold peo­ple, his owne wife Domitia beeing con­senting thereto: and the Senate of Rome decreed and ordeined, that his bodie shoulde bee carried and brought to the earth by the buriers after a vile manner, and without honour, and that all the Ima­ges of his person, should be beaten downe and cast to the ground. Therefore the said Senate also, disanulled all his ordinaun­ces and decrees, and called backe all o­ther men, which by his authoritie and commaundement were exiled and bani­shed.

Traian. Dion.Traian (as Dion saieth) did no more e­scape the vengeaunce of God than the rest. For first hauing had all his members withdrawne, all his bodie without fee­ling, and his senses dulled and stopped vp as it were, so that hee conceiued an opinion, that hee had beene poysoned: moreouer, being become full of the drop­sie, and verie much puffed vp and swol­len, at the last he dyed verie porely, in Sel­mion a Citie of Sicilia.

[Page 157]Marcus Antonius Verus,Marcus Aurelius. otherwise called Marcus Aurelius, hauing persecu­ted the Church, at the length died, feeling the wrath of God vpon him after this ma­ner. Being in the warre of Pannonia,The Diall of Princes. Cap. 40. which at this day is called Hongarie, and kee­ing besieged a famous Citie in that countrie called Vendebonna, and going vpon a certaine night rounde about his Campe, to visite his bands and hundreds, sodeinlie there fell vpon one of his armes a palsie, insomuche that from that time forwarde, hee coulde not, either put on his garmentes, or drawe his sword, nei­ther yet beare a speare. After this an other sicknesse came vpon him, called a Lethar­gie, wherwith he was wonderfully tormē ­ted and troubled. Thus being sicke in his Tent, he caused a cruell battell and a harde assault to be giuen against that people, and the Hungarians insomuch that there was great bloudshead committed on the one side, and on the other. The Emperour hearing of the euill order amongst his souldiers, & namely, that fiue of his Ca­pitaines were dead, and that none of them all coulde there bee founde: a certeine [Page 368] heauinesse ceased and possessed his heart, insomuch, that all thought that vpon a sodeine, and as it were in the turning of a hande, hee had lost his life: and so he con­tinued two dayes and three nightes, with­out hauing a will or minde to behold the light of the firmament, or to speake to a­ny man in the world: so that his heat was verie great, his rest verie litle: he had con­tinuall sighinges and groninges, a great thirst, small appetite to eate, no sleepe, and aboue all, hee had his visage altogether wrinckled, & his lippes altogether blacke, his eyes hollowe and suncke into his head, and his tongue swollen, without being a­ble to spitte. And so a litle while after­wardes, not knowing to whom he might commit and commend his soule, but as it were one altogether lost and cast away: speaking these wordes vnto Commodus his sonne, Remembring me of this that I haue come into life, I haue nowe no more delight or pleasure to liue. But as I knowe not whither death carrieth vs: so I feare & refuse death it selfe. What should I do, see­ing that the Goddes tell mee not what I shall doe? Immediately he roled and tur­ned his eyes, and lost his feeling, and ha­uing [Page 369] been in this paine and agonie, by the space of more than a quarter of an houre, he yelded vp the Ghost.

Seuerus was blessed and happie in the beginning of his raigne,Seuerus. but so soone as he had moued persecution against the Chri­stians, then immediatly his prosperitie be­ganne also to faile, and hee was distracted and drawne hither and thither, by many daungers, and diuers ciuile warres,Platina. as Pla­tina saieth. And as touching his ende, although hee were not slaine, or that his blood was not shead,Victor. notwithstanding (as Victor hath left it in writing) feeling a ve­hement griefe in all his members, and spe­cially in his feete, hee asked and desired that some woulde giue him poison, to cause him to die, and so with a hastie and headlong death hee finished his dayes in England.

Maximinus,Maximinus. after he had begunne his persecution, was so ouercouered with shame, that there was neuer any Emperor more miserable than hee.

The Senat of Rome in despight of him,This is found vvritten in Au­relius, Victor, and Capitolinus. chose other Emperors, while he liued. His souldiers reuolted frō him in Affrica. And at the last, after that he had raigned whole [Page 370] three yeeres hee was slaine by his owne souldiers, being threescore yeeres old, and with his own sonne being nienteene yeres olde: and the manner of his death was terrible and fearefull, for hee was cut in peeces and cast into the Riuer, and this scoffe or taunte trotted, and was rise in the souldiers mouthes, that it was not meet to keepe, no not a little dogge, of a naughtie rase or kinde. Afterwardes all those fauourers which were ioyned with him, and all those which had been his familiar friendes and acquaintaunce were slaine, drawne vp and down, and cast into the iakes and priuies.

Decius.Concerning the Emperour Decius, beholde that which wee finde of his end. Nauclerus rehearseth that hee was drow­ned,Nauclerus. and that his body was neuer founde. Pomponius hath written,Pomponius. that in a wicked war against the Gothes, he was swallow­ed vp of a whirlepoole, into which hee threwe himselfe headlong, to the end that hee might not fal into his enimies hands. Fasciculus Temporum saith,Fasciculus tempo. that hee was slaine in war, & his sonne also, which also is in like sorte put downe & set foorth by Eusebius saying, that before hee had raig­ned [Page 371] two yeres,Eusebius. lib. 7. cap. 1. he was miserably slaine to­gether with his children.

The vengeance of God, likewise horri­ble, was declared in & against Valerian,Valerianus. punishing him for the christiās blood, which was spilte by his appointment and com­mandement. For wee reade in the xxiii. booke of Volateranus,Volateran. lib. 23 and in other histo­rie writers, that hee alittle before he be­ganne to persecute the Christians, went to make war against the Persians, and that in battell hee was taken by Sapores the king of the saide Persians, who handeled him so vncourteously, and intreated him so chourlishly, that so often as this king Sapores, woulde get vp on horse backe, hee vsed the backe of this poore slaue, to help him to mount vp: and so this Emperour spent his olde age, in this so miserable ser­uitude and bondage.Eusebuis. Eusebius in the Oration or Sermon which hee made to the assemblie of the Saints, saith, that Sa­pores at the last caused Valerian to bee fleied: and these are his wordes. And thou also Valerian, because thou diddest exercise so greate crueltie of murthers, againste the seruauntes of GOD, [Page 342] the iust iudgement of God hath been de­clared on thee, when beeing captiue, and bounde, and ledde with thy impe­riall ornament, haddest at the last thy skin pulled off, by the commaundement of Sapores King of the Persians, and sal­ted, thou hast set vp somewhat as a per­petuall remembraunce of thy wicked­nesse.

Henric. Erdford. lib. 6. Cap. 27.Some say that Claudius, Valerius his Lieuetenant, was possessed with a Deuill, & that his tongue was cut out of his head, and chopped in peeces, and that at the last he was choaked.

Aurelian.Aurelian was not exempted from Gods punishment: for as he beganne his perse­cution against the Christians, a thunder­bolt fell nigh vnto him, wherewith hee was sodeinly afraide, as wee haue saide heretofore. But he became not the bet­ter for that. Wherefore pursuing his enterprise and attempt, soone after hee was slaine by his owne people, going the seconde time to warre against the Illyri­ans, and this was done betweene Con­stantinople & Heracleas, about the yeare of Christ. 272.

[Page 373]Some affirme also of his Lieutenaunt Antiochus,Henric. Erdford. li. 6. Ca. 29. that while they were tormen­ting Agapitus the Martyre, hee sodein­lie fell from his seate where hee satte in iudgement, crying (as though he dispai­red,) that he burned in his bowels, & that he dyed crying out, after that sort.

Diocletian and Maximianus Hercu­lien,Diocletian and Maximianus. hauing raigned twentie yeares to­gether, and verie much tormented the Churche of GOD, by the tenth per­secution, which they moued against it, at the last came to so great a chaunge and alteration of their state and conditi­on, and to suche wilfulnesse and mad­nesse,Nicepho. lib. 7. Cap. 20. Euseb. lib. 8. ca. 13 Volaterra. lib. 23 both two of them that (as we read in the histories) for dispight, which they had against Christ, because they had not power to establish and blot out his name, beeing letted by the constancie, courage, and might of the noble Martyres: they deposed them selues from the Empire, and leauing it to the gouernment of Ga­lerius and Constantius, Diocletian with­drewe him selfe to Nicomedia, and Max­imianus, to Millain, and both of them afterwardes liued as priuate men.

[Page 374]Dioclesian liued certaine yeeres after. But at the last hauing receiued threatning let­ters, from Constantine and Licinius, be­cause he would not be at a marriage ban­ket or feast, they hauing also inuited and bidden him thereto, and fearing a shame­full death, hee drunke poyson, and died when he was seuentie three yeres old. This is recited and reported by the Romane historiographers themselues,Aurelius. Victor. Pomponius Laetus Volateranus. Aurelius, Victor, and Pomponius Laetus. Volate­ran and certaine others say, that after his death hee was Deified, that is to say put, placed, and established in the num­ber of the goods.

Nauele [...]us. Vespergensis in suo Cronic.And as concerning Maximianus He­culien, the Historie writers saye, that Maxentius his sonne, hauing beene or­deined, created, and called Emperour at Rome, the father tooke courage to him againe, & purposed in his minde, to recouer the Empire from which he had deposed him selfe together with Diocle­tian.

In this hope he came to Rome, and assai­ed all the power hee had, to put downe and cast out his sonne, but hee was dri­uen [Page 375] backe and withstoode by the Citie, and went from thence toward Constan­tine his sonne in lawe thinking to come vpon him at vnawares, to catch him by treason, and so to kyll him. But his treason beeing discouered hee fledde away. and being pursued, he was slaine by Constantine nigh vnto Marsilles, as Vincentius reciteth it in his mirrour or glasse the thirteene booke,Vincentius in. specul. lib. 13. cap. 2. Marcel. histo. 2. and seconde Chapter. Notwithstanding that booke which is called the Sea of Histories, saith, that being taken at the forenamed Mar­silles, hee there hanged himselfe with a halter, being threscore yeeres olde.

Beholde a summarie and short de­scription of the horrible punishmentes which the Lorde sent vpon the ten Em­perours, vnder whome, and in whose dayes, the tenne great persecutions a­gainst the Church fell out and were com­mitted.

Now as the Emperors which succeded those, did not all withholde themselues, from persecuting the poore Christians, so the hande of GOD was not shorte­ned, but that punishmente and venge­ance was executed vpon the persecutors. [Page 376] For that which Saint Cyprian saide in the Apologie or defence hee made against Demetrianus the Gouernour,Cyprianus contra Demetrianum. is verie true, to witte: that verie hardlie there was any man at any time, who through wickednesse, lifted vp him selfe against the Christians, but that incontinently therevpon, Gods vengeance and iustice, followed him, and pursued him there­fore.

Galerius. Volaterran. li. 23Galerius a cruell Emperour, or rather in deed a tyrant, hath verie well tryed and proued the same: for hauing conti­nued and increased, the persecution be­gunne by Diocletian, and hauing with all maner of punishmentes tormented the Christians, both cruelly and furious­ly, at the last hauing raigned thirteene yeares, not beeing able to abide, the tor­mentes and paynes of a certaine sicknesse, wherewith hee was taken and helde, tho­rowe impaciencie hee slue himselfe with his owne hande. And some say, that in the time of his sicknesse, hee put his Phi­sitions to death, because they coulde not heale him: of which one declared & said, That his disease proceeded from the ven­geance of God.

[Page 377]The death of Iulian the Apostata,Iulian the Apo­stata. may ve­ry well also testifie, what end the persecu­cutors of gods childrē may looke & waite for. For the histories declare,Theoderit. lib. 3. cap. 25. Volaterran. lib. 23. that he con­tinuing the war against the Persiās, which was begunne by the Emperours his pre­decessours, and vpō the way hauing made a vowe, againe to shed and spill the Chri­stians blood, and namely in Ierusalem, and to make them, or set them out openly as a shewe, in some solemne place, if hee came againe victorious and a conquerer, as hee was entred into a desart and wildernesse, he and his armie wandering vp and down together without guide or leading, he was sodenly taken and striken with a stroke ei­ther of an arrow, or a sworde, or of some other weapon (for none knoweth as the historiographers say, wherewith, or howe hee was striken) and so dying in dispaire, hauing not as then raigned twelue whole yeeres, hee cried out with a horrible blas­phemie, keeping and holding his blood, which gushed into his hand, and casting it into the aire said: O Galilean (for so in des­spite hee was wont to call Christe) at the last thou hast ouercome, thou hast ouer­come.

[Page 378] Valens. Theod. lib. 4. Cap. 19.Valens also did very well feele & know, the power of Gods vengeance in his mise­rable death. It is saide of him, that ha­uing receiued the doctrine of the Arrians, a certain season after that he harkened vn­to the instruction of Basil and receiued it: but straight wayes hee returned to his for­mer naturall disposition, and assalted and set vpon Basil, and when it so fell out, that hee coulde not perswade him, to ioyne or take part with the Arrians, hee comman­ded that a Lawe and Decree shoulde bee made for his banishment. And when hee was minded to subscribe the saide decree, the pen was found bruised after a sodeine and maruellous maner, so that hee coulde not therewith make a stroke, only or signe of a letter. They brought vnto him the se­cond penne, yea euen the thirde, and it fell out in thē as with the first: and notwithstā ding hee yet indeuoured, to vndersigne, subscribe & ratifie that decree, but he felt that his right hande shoke and trembled,Socrates. lib. 4. cap. 36. Theodoret. lib. 4. cap. 36. Sozomen. lib. 7. cap. 40. and then being feared hee tare the paper. But shortly after hee died wickedly. For in a certaine battaile which he had against the Gothes (who rebelled against him, be­ing [Page 379] inforced thereto through famine and hunger) hee was hurt with an arrowe.

Wherefore he fled, and withdrewe himself into a small graunge or farme house in the fieldes, with some of his people, and being close or hidden there, the Gothes set fire on it, not knowing that Valens was ther­in, and there he was burned all aliue, And to the end that they which shoulde come after might haue a more euidēt testimony that this was in deede a punishment sent from God, and that also in this wicked person, there might alwayes be had an ex­ample of the wrath of God, he remained without any buriall at all,

But when will it be, that we shall make an ende, if wee woulde largely pursue and recite, the Catalogue or beadrole, as you woulde say of tyrants and persecutors of the Churche, who for a iust recompence of their cruelties haue beene punished by the hand of God, and died miserably? Wee should not want examples of former ages, neither yet of our time. For God hath al­waies had care ouer his Church, maintai­ning it, and punishing the riottes and murthers committed against it: yea hee will alwayes mainteine it, and will exercise [Page 380] and execute his iustice vpon them, which would oppresse it, because hee accounteth it as deare,Zachari. 2.8. as the apple of his eye, whiche shoulde bring vnto vs, a singular comfort and instruction. For it serueth well to comfort vs, when we vnderstand, that we haue a keeper and defender in heauen, who in the middest of our afflictions, will not for­sake vs, no not then, when it seemeth vnto vs, that the whole worlde conspireth and ariseth against vs. On the other side, we ought to receiue and take instruction therby, because that wee heare that God ta­keth vengeance in his good time, and as pleaseth himselfe, vpon them which perse­cute his Church, to the end that we should spoyle our selues of, and cast farre from vs all particuler affections or motions of re­uengement, and shoulde leaue the iudge­mēt of our cause vnto god, to whō alone (as he saith) Vengeāce to repay the same, Deut. 32.35. Rom. 12.19. doth belong when he shall see good and meete. And notwithstanding the tyrants and persecu­tors, haue to learne by the aboue saide ex­amples, to haue in horror and wonderfull feare, the great iudgements of God, and to knowe, that albeit God doe for a time defer and put of, the punishment of those [Page 181] which ragingly and furiously fall vpon his welbeloued Saints, yet such are not for all that any whit the more blessed. The furie and wrath of God (as one hath said) wal­keth and goeth verye softly:Valerius Maxi­mus in his hi­storie. but after it hath beene long time deferred or foreslo­wed, it doeth at the last recompence that slownesse, as it were, & long forebearing by very terrible torments: yea it commeth and draweth nigh by little and little, with feete of wooll, as it were, but being once arriued and come, it declareth that it hath an arme of iron, to bruise in peeces & beat downe, all vnrepentant wicked persons. O blessed is he (as a certaine Poet hath sayde) who is made wise by an other mans daungers and examples. I wishe that this might open the eies of the men of our time, who doe openly bande and set themselues againste God and his Church. For some there bee who are so arrogant and presumptuous, that they take pleasure & delight in no o­ther thing, then to murther and persecute poore innocent people, & as though they had made a couenant or agreement with death it self (as Isaiah saith) They lift vp thē selues aboue the clowdes, Isaiah. 28.15 neither haue they a­ny tast or feeling of the iudgement of God, and [Page 382] therefore they harden them selues in a cursed kinde of licentiousnesse. But so much there is, that their ende (if they amend not) shall make manifest an alteration and chaunge not looked for, by which the Lorde (when so seemeth good vnto him­selfe) knoweth rightly to execute his own iudgemēts: yea that his hande although it appeare not, & that it seemeth as thogh hee had it shut vp in his bosome, is not­withstanding nigh to ouerwhelme them, and where as they lift vp them selues a­gainst heauen, that hee will in a moment, and twinkling of an eye make them to fal backwarde to the earth, yea and cast them headlong to the deapth or bottome of Hell. O that tyrants & persecutors would thinke well of these matters. But what? What should a man doe to hard heartes, and to blinded eies? The wicked become more proude through the prosperitie which they haue in this worlde, as though that no punishmēt for their cruelties were prepared for them. It fareth with them as with Dionysius the tyrant, who after he had spoyled and robbed a temple, went to the Sea, and seeing hee had a good wind beganne to say that the Gods fauoured [Page 382] Churche robbers or spoylers of temples. So likewise these men, when they beholde that their offences remaine vnpunished, & that their villanies & wickednesses are not corrected immediatly, they giue them selues ouer to worke wickednesse outra­giously, and to conclude in their carnal & fleshly vnderstāding, that there is no iudgement of God at all, and that hee hath no punishments redy, and prepared for their iniquities. But as the holy Scripture de­termineth and pronounceth the quite and cleane contrary: so ordinary and com­mon, experience, of the examples of gods wrath doeth sufficiently shew vnto vs, that when god spareth the wicked persecutors of his people for a time, and maketh as though hee seemed not to looke vpon their extortions, outrages, and violen­ces, it is not because hee is fauoura­ble vnto them, neither because hee reacheth them his hande and helpeth them: for it cannot otherwise bee, but that one day (as hee is a iuste iudge) hee wyll giue vnto the enimies of his glorie, and the good and saluation of his Children, suche recompence and hyre, as they shall haue deserued, [Page 384] first in this life (if it bee expedient) that they may shamefully and wickedly ende their daies: and afterwardes in the other worlde that they may vtterly perishe (if they repent and amend not in this life) and may bee tormented eternally in Hell fire, where there is nothing but weeping and wailing and gnashing of teeth.