CAP. I.

MEN are accustomed to saye, that euery woorde, which may be taken in many senses, and in di­uers significatiōs, should rather bee 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 whiche it ought to bee 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 worde which in that tongue signifieth to call, or to cause to come) it is meete and necessary, that before we giue the difinition thereof, wee declare after howe manye sortes men vse to take it.

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

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

Act. 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 the 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 Churche, that is to say, for the Pastors and Elders of the Church, who are indeede the conductours and guiders thereof: as when Iesus Christ sayth: Tell the Churche, Mat. 19.17. Chrysostom. Hom. 62. vp­on Matth. that is to say (euen as Chrysostome also ex­poundeth it) the Pastours, leaders and go­uernours of the Churche, according where vnto 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. hee sayth 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. Paule, when he saith to the Pastors ther­of, Take heede to your selues, and to all the flocke, Act. 20.28. whereof the holie Ghost hath made you [Page 4] Bishops or ouerseers, to feede the Churche of GOD, whiche hee hath purchased with his owne bloud. But here wee 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 victory through Iesus Christ, against their enemies the diuel, the world, the 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 this Church in the Reuelation.Reue. 7.9.10 Cap. 7.9.10.

The Church militant, is the assemblie of all the faithfull 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.Eph. 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 bee without afflictions, but hee 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 howe 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 tribulatiōs we must enter into the kingdome of God. Wherevnto doe 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 distinctiō is, that the 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, whiche is a part of the vniuersall: for wee vse to call them particular Churches or congregati­ons, whiche are limited within a certaine number, and inclosed in certaine places, being, as it is saide before, partes and mem­bers of the vniuersall: suche 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 vniuersall, which not­withstāding is but one, as anon we shall see.

The third distinction is: that the Church is sometimes said to be inuisible, and some­times visible. The inuisible Churche is streitly and narrowly considered, and is the verie same which before we called Catho­like or vniuersall, comprehending only the faithfull and elect, in whiche number they also are to be accoūted, that be alredy dead.

The visible Church is considered more largely, and comprehendeth al them which are called by the preaching of the Gospell, to be of Christes flock.Augustine. in Psal. 64. S. Augustine vseth this distinction in his writings. For writing vpon the 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. Lib. 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, Ismaell, Dathan, and others such like. But wee must more narrowly and deepely search this matter, & declare what it is, which doth properly belong to the Churche, as well Catholike and inuisi­ble, [Page 7] as to the other, which I said was visible. But first of the Catholike and inuisible Church.

CHAP. II.

BY that which hath bin said before, it is an easie matter to gather & make a good & certaine definition of the Church. Wherefore first we say, that the Catholike and inuisible church, is the cōpanie of al faithful people, scattered throughout the whole world, whō God hath chosen to euerlasting life. With this definitiō agreeth that, which may bee gathered out of that whiche Saint Paule saith to the Corinthians, to witte, that the Church is the companye of all those, 1. Cor. 1.2. that beeing sanctified through Iesus Christe, and called to bee Saintes, doe call vpon the name of our Lorde Iesus Christe in euerie place, The Church then is not an house of woode, or of stone, builded by mans hande, but the congregation, commo­naltie, and fellowship of all those, whiche [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 Paule calleth those the Church, whome Ananias nameth Christi­ans, or such as did call vppon the name of the Lord.

Eph. 1.23. 1. Cor. 12.27.Secondarily, the Church is called the bo­die of Christe: and the companie of faith­full people, is also called the bodye 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 Churche a sheepfolde, wherevnto sheepe apperteine and belong, but by sheep are meant the elect, as appeareth by that which is said. Math. 25. The Churche then is nothing else,Mat. 25.32.3 [...] but the sheepefold or con­gregation of the elect.

Fourthly the auncient writers haue so declared it,August. in Psal. 122. and set it out. For behold howe Saint Augustine hath spoken therof: All [Page 9] faithfull Christians (saith he) are the Church. And Chrysostome:Homil. 20. de expuls. ipsius. Lib. 7. de stroma. The Churche (saith hee) consisteth not in walles, but in the multitude of faithfull people. Clemens Alexandrinus, saith also, I call 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 tyed, to one certaine place, as citie, prouince, or king­dome, but is dispersed and scattered abrod throughout all the worlde,Mat. 28.18. euen as Iesus Christ hath saide, that hee hath receiued all power, both in heauen and in earth: and as the second Psalme sheweth: that all na­tions and all the endes and coastes of the earth, Psal. 2.8. 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.Mat. 28.29. Wherefore Donatus erred, when hee went about to tie the Church to a certaine corner of Affrica onely. The Romishe Ca­tholikes also doe at this day abuse them­selues, when they indeuour to tie it to Rome alone. For though it were so, that the Church of Rome were a true Churche [Page 10] (wherof we will speake in a whole & plaine chapter afterwardes) yet it could not be but a particular Church, & at no hand the vni­uersall churche, wherof we speak. They also are likewise deceiued, who thinke to chase and banish this Church out of the worlde. For seeing that it is vniuersall, it shall ne­uer want place, but it shall alwayes bee 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 all the faithful, of what estate, sex, or condition soeuer they bee, as S. Paule sheweth, when hee saith, That there is neither Iewe nor Greeke, Galat. 3.28. Collos. 3.11. bonde nor free, man nor woman, but that all are one in Christe Iesus: And in the Apocalipse, this Churche is described and set out in this behalfe, as a certaine Citie hauing twelue Gates, Reue. 21.13. three on the East side, three one the North side, three on the South side, and three one the West side, And therefore the Iewes are deceiued, when they suppose that the church, ought to bee restrained, to the onely fleshlye race and linage of Abraham.

Thirdly in consideration of the time, for it shal indure and continue in the world, [Page 11] not as some doe imagine, a hundred or two hundred yeares, a thousande or two thou­sand yeares onely, but euen as long as the worlde it selfe shall last, as wee will de­clare more at large, when wee shall speake of the perpetuitie or continuance of the Church.

Furthermore we holde that this Church is one, euen as it is saide, Cantic. 6.8. Ioh. 10.16. 2. Cor. 11.2. Reue, 21.9. 1. Cor. 12.1 [...] that there is but one onely Doue, perfecte, and the onely Daughter of her Mother: one sheepefolde: one spouse of Christ: one bodie. And indeede this vni­tie or onenesse of the Church, doeth not consist in a common and bodilie dwelling together, nor in certaine outwarde ce­remonies, but in a certaine verie spiritu­all vnitie, and in an assured consent of doctrine and faith. For amongest all those, which truely beleeue in Christ, there is one bodie and one spirit, one hope, one Lord, 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,Eph. 4.4.5. Gal. 3.28. That wee are all one in Iesus Christe. All the particular churches then, whiche consent in true doctrine, ought to be holden and e­steemed, for one onely Churche, 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 manye 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 should not abide in the fountaine. Now here­vpō it followeth, that al Schismatiks (which by factions, sectes, partakinges, doe breake the vnitie of the Church) doe sinne gree­uously,1. Cor. 1.13.3.3. as also S. Paule 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,Ioh. 10.14. That he knoweth his sheepe: and that he knoweth them whome hee hath chosen: And Saint Paule: The Lord (saith hee) know­eth those whiche are his: Ioh. 13.18. And as concer­ning our selues wee beleeue it, as wee pro­test & confesse,2. Tim. 2.19. in the christiā articles of our beleefe, whē that by outward signes, we can not point it forth, or marke it out. For albe­it we do not many times see & behold the [Page 13] same, yet it ceaseth not for all that to bee, 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 whiche haue not bowed the knee to Baal, But let vs marke that wee speake of the bodye of the churche 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 bee vnderstoode singularly and specially when the question concerneth our selues. For according to the testimony of S. Peter,2. Pet. 1.10. We make our calling & election, firme & sure through good workes.

Moreouer this churche containeth also many persons, whiche are not yet called vnto the visible church, euen as our Saui­our Iesus Christ sheweth in S. Iohn, when he sayth:Ioh. 10.60. Other sheepe I haue also whiche 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 he persecuted the Churche [Page 14] it seemed verily, that hee did not ap­pertaine to the Churche, beeing not yet called to be a sheepe, of the visible sheepe­folde of Christe. Notwithstanding the Lorde saith vnto Ananias: Goe thy way to him, Act. 9.15. for hee is a chosen vessell vnto me, to beare my name before the Gentiles, and Kinges, and the children of Israell: Which is a matter worthie to be noted, to the end that wee shoulde carefully looke vnto our selues, that we take not vppon vs, to iudge of any man rashly, and before the time.

CHAP. III.

THe visible Church is the cōpanie of al those, who by the preaching of the Gospell, are called to bee of Christes flocke, as in­deede 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, Lord, Lord, Mat. 13.24. Mat. 7.21, Mat. 20.16. Rom. 9, 6, shall not enter into the kingdom of heauen: Also that many are called, but fewe are chosen. Also by that Saint Paule saith, that all they whiche are of Israell, are not therefore Israell: 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 woulde haue continued with vs. We haue an example hereof in Iudas, as Iesus Christ him selfe witnesseth the same in Saint Ioh. Here then we haue to marke this,Ioh. 6, 70.13 18. that the outward profession of Christian religion, is not sufficient to saluation.

Furthermore this Churche is knowen by her owne proper markes, which are two, verie principall and substantiall. The first is the pure preaching of the woorde, 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, that the gētiles, haue had their seruices, hymnes, songes, & prai­ses vnto their Gods: The Iewes haue the barke or huske of the lawe, and their owne Thalmude: The Turkes haue the Alcoran of their Mahumet, and the heretikes also boast them selues of the doctrin of the Gos­pell, and yet all these are false signes or [Page 16] markes. But the true churche hath for her first and principall marke, the woorde of GOD purely preached, to the whiche the churche consenteth, & conformeth her self, as wee prooue it plainely by these places of Scripture. Iesus Christ saith: My sheepe heare my voyce, Ioh. 10.27. and I knowe them and they follow mee. And Saint Paule in his Epi­stle to the Ephesians: you are (saith he) buil­ded vppon the foundation of the Apostles and Prophetes, Eph. 2.20. Iesus Christe himselfe beeing the chiefe corner stone. And indeede if this be true (as of necessitie it must needes bee) that by the scriptures wee are brought to the knowledge of Christ, as Christ him selfe af­firmeth: Search the Scriptures diligently for they are they which beare witnesse of mee: Ioh. 5.39. ought wee not then by the same Scriptures to be guided and lead, to the knowledge of the true and right Church?

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

The other marke of the Churche is the lawfull administration of sacraments.Cont. Faustū. Manich. lib. 9. cap. 11. Saint Augustine hath sometime sayde, that men can not vnite or knit themselues together, in any religion whatsoeuer, bee 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 holye supper. And therevnto must bee referred that which Saint Augustine sayth:Ad inquisit. Ianuar. cap. 1 The Lorde hath vnited or knit together the newe people (that is, the people vnder the newe Testament) by the sacramentes, 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 doeth in like sorte rightly teach vs this,1. Cor. 12.13 when hee saith, first of baptisme, that we are all baptised by one spirit into one body: and afterward of the Supper: we that are many,1. Cor. 10.17are one breade and one body, because we al are partakers of one and the selfe same breade: meaning thereby that these two sacramentes, are in suche sorte 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.

THese then are the two cer­tain & infallible marks of the true church, by which men must examine all as­semblies, that pretend the Name and Title of the Churche, leaste other­wise they be seduced and deceiued. Where­fore if a man will know, 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 behooue 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 waye falsified or corrupted: that is to say, that the preaching of the doctrine must be pure, and the administration of the sacramentes [Page 20] sound and lawfull. For indeede in outward shewe they would make men beleeue, that these two markes are to be found amongest the Romish Catholikes, but when all shall be rightly and duely examined, wee shall finde that the true Churche, 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 sayth,) they make a sense vppon the scriptures, and take it not out of the scripture, and make it as it 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 needefull for vs to knowe, that all exposition of holy scripture, must bee referred to two princi­pall heads or ends, that is to say, that it tend to the glory of God, and that it bee con­formable or agreable to the analogy & pro­portion of faith. For touching the first, Ie­sus Christ sayth: He that seeketh the glory of God, Iohn. 7.18. is true. Now without doubt, when the Romish Catholikes extol mans free will, & ascribe vnto man some merit for his works, they snatch, and as it were by violence, pull away frō God some part of the glory 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 whiche they pretend, they can not therein excuse them selues, but that they corrupt and falsifie the scriptures, declaring them selues hereby right heretikes indeede. For (as S. Ierome saith) Who so euer expoundeth the scripture o­therwise then the sense & meaning of the holy Ghost requireth, In epist. ad Galat. although hee haue not with­drawne or separated himself from the Church, he ceaseth not for all that to be an heretike.

Secondly S. Paule declareth, that hee, Rom. 12.6. who hath the gift of prophecy, ought to prophecy (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, whiche the Romishe Catholikes make and bring foorth vpon the scripture, we shall finde at the least, for the greatest part, that they alledg or bring nothing lesse than the right & true sense therof, not fol­lowing the analogie & proportion which is required, & namely, when the question is, to expound these wordes of Iesus Christe,Matt. 26.2 [...] This is my body. For seeing that they tye Ie­sus Christ here belowe on the earth, mea­ning also that he should bee bodily in the [Page 22] sacrament: (and that neuerthelesse, the ar­ticles of our faith, which are taken and dra­wen out of the holy scripture, doe teach vs, that Iesus Christ is aboue in heauen,Act. 3.21. & that he must of necessitie, in respect of his body, be therein contained, & remaine there vntil the last day: that he shall 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 analogy & proportion of faith.

As much also may we iustly say in that behalfe of manye other articles which they haue corrupted,Matt. 15.9. besides that very oftē they propound & teach for doctrine mens tra­ditions, which are not onely not drawne or taken from the word of God, but which is more, are altogether contrary 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, and [Page 23] superstitions, & do corrupt them, through a certaine kinde of idolatrie, which is dete­stable and full of vngodlines, for (that I may speak nothing of the 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 small abuse, to applie or mi­nister baptisme to things without sense (as to bells) which was not ordayned but for reasonable creatures? Is this a sleight pro­phaning therof, to ioyne to this sacrament, oyle, spittle, salt, and other such thinges, 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 holy supper, when they cause men to woorshippe a morsell of breade for Iesus Christ: when they denye to the people the signe of wine: when the Priest eateth all by himselfe, 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 conclusion, to wit [Page 24] that seeing it must needs be, that the word of God should be purely preached and ex­pounded, and the sacramentes lawfully ad­ministred, to the ende 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 Romishe Ca­tholikes, it followeth very 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 will dis­pute more largely in an other chapter of this matter, to witte, whether the Romishe Church be the true church or no?

CHAP. V.

BVT it may be that some will 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 that which they cōmonly obiect vnto vs, to weaken our cal­ling [Page 25] by being not able in the rest to find any thing to say or set against the doctrin whi­che we preach, vnlesse they intangle them­selues, in infinite contradictions and mani­fest absurdities. But in the first place con­cerning succession, I demaund what this is whiche they meane there? I suppose that it is not such a succession, as is from the fa­ther to the sonne, as it hath beene heereto­fore in the line and race of Aaron, as to say, that he should be a priest, that is the sonne of a priest, for so they might ouermuch di­scouer and vnfolde the vilanie of their high priestes: but that they meane a continuall succession of Bishops and Pastors succee­ding one an other, euen from the time of Ie­sus Christ and his Apostles. But where is this to bee shewed, that they haue founde, that suche a succession should simplie bee necessarie and make a vocation or calling lawfull? Doeth S. Paule,Timoth. 4.1. &c. Titus. 1.7. &c. describing what qualities and conditions ought to bee al­wayes in those, whiche shoulde bee chosen for Pastours of the Church, make any men­tion at all of this succession? No indeede. And yet notwithstanding it had beene ve­rie fit, yea necessarie, if the succession whereof wee speake, had beene wholie re­quired [Page 26] in a Bishoppe or Pastor, to make his vocation sure, certayne, and lawfull.

But that we may not speake confusedly of this point, we must distinguish, betweene the succession of persons, and 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, and no whit at all, on the Romishe Catholikes side, for we make profession to teache, the pure word of God alone, following there­in the Prophetes and Apostles, whereas they of the Romish Churche, staying them selues vpon their inuentions, teache for do­ctrine, the traditions and commandements of men,Matt 15.9. which thing Iesus Christe 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 Gospell purely, in administring the sacramentes lawfully, in caring for the poore, in visi­ting the sicke, in redressing offences, in ex­horting, comforting, teaching, reproouing, and such like exercises,) trueth it selfe and experience doe sufficiently shewe, who doe [Page 27] indeede and verily succeede the Apostles, therein, whether the priestes of the Ro­mish Church or wee. Saint Augustine hath sometimes sayd, That the name of a Bishoppe, Lib. 19. cap. 19. de ciuitat. Dei. is a name of charge or burthen, and not of [...] nour, & that he indeed is a Bishop, which desi­reth to profit his flocke, in teaching them, and not simplie to beare rule ouer the same. Also in an other place: We are not Bishops of our selues, but for them, August. cont. Crescon Grā ­mat. lib. 2. cap. 11. to whō we administer the word & Sacraments. Now here I speake vn­to al Cardinalls, Bishopes, Abbots, Priors, Curates, and other priestes, together with their Pope himselfe, and will them to ex­amine and iudge themselues in their owne consciences, and see, whether they can with good right boaste them selues, to bee the Apostles successours, in sound doctrine, and in faithfull execution of their charge and office: and to marke howe they obserue those canons, which the attribute to the Apostles, whereof the fiftie eight canon,Can. Apost. can. 58. excommunicateth the Bishoppes and El­ders, who haue not any 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 & care­lesnesse, they should be deposed.

There resteth the succession of persons, or that whiche is of the Churche or place: touching which, first wee say, that the aun­cient doctours did not alwayes ayde them­selues with this argument when the were to fight with heretikes: for hauing to deale with suche, as did receiue and allowe the worde of God, as well as them selues, the dispute and matter in controuersie between them being onely in the true interpretati­on thereof, they contented them selues to alledge scripture, expounding places one by an other, euen as Saint Augustine sayth:August. That that which is darke in one, is cleare and manifest in an other. But when they were to reason against them, that would adde to the holy scriptures, as Manichaeus, who woulde, that men shoulde receiue his E­pistle, whiche hee called fundamentall 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 theyr onely or their principall defence. For in the first place they shewed by the woorde of God, that they were in error, and after­wards [Page 29] added as a good bulwark or meane of resistaunce, the consent of the Churche 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 errour a­gainst trueth it selfe. Lastly, when they de­maunded of heretikes, from whence they came, from whom they descended, who were their predecessoures &c. they meant not to speake of their vocation or calling, whiche they neuer called into doubte or question (for the greatest number of them were Bishoppes, as Nestorius was Bishoppe of Constantinople, Samosatenus of Anti­oche, all lawfully called, and hauing right and authoritie to teach in the Church) but they meant to speake of their doctrine, whi­che was newe, and not hearde of beefore. Wherefore when they alleadged, or laid suc­cession for them selues, they did not so muche meane the occupying of the chaire or enioying of the place, as the continu­ance, conformitie and agreement of the doctrine: whereas on the other side, our [Page 30] ad­uersaries 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 all 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 bee nowe in the Popedome, had anye place, so that a man may safely say, they are not descended from the Apostles, nor frō theyr true successors.

To conclude, we say that it is verye cer­taine, that such a succession of the Pastours in the primitiue Churche, was of greate weight and importance, because the Pastors at that time, had not onelye 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 priestes of the Church of Rome? Let the most sound iudge thereof. Is the controuersie in the Church, touching suc­cession to some inheritance, 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. Paule sayth: If any man desire the office of a Bishop, he de­sireth a good or excellent worke: And againe,1. Tim. 3.1. speaking vnto bishops: Take heede to your selues (saith he) and to the whole flocke, Act. 30.39. where­of the holy Ghost hath made you Bishoppes or ouerseers, to feede the Church of God. And S. Peter: The Elders, which are among you I beseech, which am also an Elder, with them, 1. Pet. 5.12. feede the flocke of Christ whiche is committed vnto you, caring for it not by constraint. &c.

The succession then of the Chayre or place is nothing without the succession of doctrine and dutie. For if the byshoppe bee deade (as saith S. Cyprian) when no sounde goeth foorth of his mouth:Cyprian. lib. 1 epl. 4. Greg. epl. 24. If he be deade (as sayth S. Gregorie) when hee preacheth not, by what title may a man saye that the Romish byshoppes and Priestes succeeded the Apostles, and haue the possession of their chayre or place, if they be deade, or al­together dumbe, or else not the fol­lowers of the Apostles in doctrine & truth? for let vs a little beholde howe the aunci­ent fathers haue ioyned and knitte the suc­cession of person or place, with the suc­cession [Page 32] of doctrine and office.

Irenae. lib. 4. cap. 33.34.Irenaeus saith: We are commaunded to yeeld obedience to the elders which are in the Churche: 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 heretikes dare be so bold to intermingle themselues 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 shewe then the beginninges of their chur­ches, let them vnfolde or discouer the suc­cession of their Bishops, in suche 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 followers of the Apostles, who also did notwithstanding per­seuer and continue with the Apostles. And a little after: The Churches (saith hee) whiche 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, beeing founde consenting in the same faith, they are not to be helde, taken, or acknowledged for any other then Apostolicall, pro consanguinitate dictrinae (saith he) that is to say, for the nigh­nesse in blood, or by reason of that doctrine, which they maintayne, keepe and holde, with the Churches, which the Apostles them selues or­dayned and set vp.

S. Augustine writing to one Genero­sus,Aug. op. 156. doeth so extoll the succession and con­tinuall order of Pastours, that hee nameth thirtie Bishops of Rome, putting Anasta­sius for the nine and thirtieth: but hee ad­deth euen presently or immediatly after: In all this ranke or bande, there was not to be founde one Donatist. And against the Ma­nichees he writeth thus:Epist. funda­ment. cap. 4. There are verye many thinges, whiche holde and keepe me in the lappe of the Catholike Church: the consent of people and nations, the authoritie whiche was begunne by myracles, 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 (sayth he to the Ma­nichees) ye alledge or bring foorth no suche [Page 34] thing, but onely ye retaine or stande to a promise of trueth, which indeede if it did declare it selfe so euidently, that a man coulde not any more dout thereof, I confesse & consent, that it ought to be preferred before antiquitie, succession, and all other thinges. S Hierome:Hierom. epi. 1. ad Heliod. & habetur. 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 woorkes. Distinct. 40. Can. And Chrysostome in a certayne place: There are (sayth he) many Elders and fewe Elders: manie in name, and fewe in deede. Beholde, 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. Beholde after what maner and sort, the ancient writers haue spoken. But would we know in one word, by the word of God, of what value is the most common and olde succession, that a man can suppose, if the puritie of doctrine bee wanting? S. Paule teacheth it vs,Gal. 1.8. writing to the Galathians, when he saith: If wee our selues, or an Angell from heauen preach vnto you otherwise, then that which wee haue preached vnto you, let him be accursed. Moreouer, I woulde gladly de­maunde 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, because that succession is not on their side, for they want not that, 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, because they hold not the Pope for their head, because they deny purgatory, because their ministers be married, because they ce­lebrate and minister the holy supper, with leauened breade, because they giue both kindes to the people, and such like thinges. Nowe if as touching the East Churches, the Papistes iudge of the Churches, not by suc­cession, but by doctrine: wherefore do they, when they dispute with vs, stay them selues rather vpon succession, then vpon the doc­trine, seing that the question in controuersie betweene vs, is to examine the markes of the Church. Secondarily, touching the mat­ter of succession, we say that if we shall enter into the sifting of the succession of Popes and Bishops in the Church of Rome, we shal easily finde, that if men will theredy iudge of their vocation or calling, it shall not serue their turne very much, or stand them in any great steade. For this we shalbe sure to finde, [Page 36] that they haue oftentimes succeeded tyrāts, schismatikes, excommunicate persons, and Bishops or Popes not lawfully called.

For what was Gregorie the seuenth, who was named before he came to the pope dome Hildebrand? Vrspergensis Vrspergensis witnesseth, that hee vsurped the Papall seate through tyrannie, and not by a lawfull vocation. And the councell holden 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 himselfe thether, by deceit and money, and that he ouerthrewe the ecclesiasticall order, that he was an offen­siue person, a mouer of debate, and an ob­seruer of diuinations & dreames, yea a ma­nifest Necromancer or coniurer.

What was the woman Pope Ioan, about the yere 854?Platina. Platina in her life saith, that she was an English woman, who in her youth followed and accompanied a younge scholler in studies, and profited so well therein, that at Rome shee was esteemed a­mongest the most skilfull and learned, for which cause shee was exalted to bee Pope, they supposing shee had been a man. But she was founde great with childe, and at the last deliuered in an open streate, and as they [Page 37] were going in solemne procession vpō the shoulders of those that caried her, where also shee died. What was Benedict the 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 Bishoppe of Sabina, called Siluester the thirde, who likewise was deposed, and put downe, because he was an idiot, ignoraunt and vnprofitable: and the saide Benedicte recouered the seate againe, from whence through couetousnesse hee put him selfe downe, and ordayned in his place Iohn the Archdeacon of Saint Iohn port Latine, who was named Gregorie the sixt, to whome he solde the Popeship for verye muche money paid downright,Iohannes Maior. Mare Histo­riarum Nauclerus Platina. as witnesseth Iohannes Ma­ior, The sea of histories, Nauclerus, Platina: and the same Gregorie beeing Pope, was iudged as well by the Cleargie as by the people, to bee a murtherer and a symo­niakal person. What was Siluester the se­conde? Platina saith, that being a Frier, hee gaue himselfe to the diuel, vpon condition, that he would aide & helpe him to obtaine that which hee desired, & 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 Basill, was condemned for a schismaticke, rebell, and stubborne person, and so deposed, and one Aimus Duke of Sauoie substituted in his place, in the yeere 1439. the 16. of Nouemb. Notwithstanding he being supported and 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 anie other examples (for this cā not be done but in long time) may we now affirme, first that in al the time of these Popes, there hath not been some interruption, or breach of perso­nall succession in the seate of Rome? veryly we must confesse it, vnlesse a man would say, that heretikes and notorious schismatikes were the heads of the church. Secōdly, that the Bishops and Priestes, which haue succee­ded these reuerend Popes, and others which were created and established by them, haue had a good and lawfull succession? Let vs now come to the vocatiō or calling, where­vpon the succession it selfe dependeth, Wee affirme, that our calling is without compa­rison more certaine & more lawfull, then is that of the Bishops & priests of the 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 ap­pertayneth to the Pastors, and that not to one alone, but to diuers lawfully assembled, at whiche election notwithstanding one ought to beare rule, to guide and gouerne the action, and to auoyde all confusion and disorder, and so must these places 1.1. Tim 5.22. Titus 1.5. Timot. 5.22. and Titus 1.5. of necessitie be vnder­stood.

Secondely, the election ought not to bee made, without the plaine and expresse con­sent of the people,Actes. 14.23 as Saint Luke sheweth the same by example, Actes. 14.23. and as here­tofore the Churche hath ordeyned it euen from Leo his time.Leo. epist. 87 & 90. Nicol. Dist. 23. Can. In nomine. Cypri. lib. 3. epist. 3. Yea Nicolas the second hath written, that it is a manner and fa­shion, which is meete, necessarie, and neede­full to keepe, in the election and choyce of the Bishoppes of Rome. Yea Saint Cyprian writing to Anthonie, rehearseth, that Cor­nelius was after such sorte and manner or­dayned Bishop of Rome.Concil. Lao­dic. Can. 13. Dist. 63. can. Non est per­mittendum. For as concerning that whiche the decree of the Councell of Loadicea ordayneth, that the election and choice of the Pastours shoulde not be made by the people, that must be vnderstoode of [Page 40] the people alone, to the ende that the electi­on should not be made confusedly, & with­out good order.

Thirdly, those that are to be chosen, should be well 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 himself w^t ­al: also he must not be a yong scholler, but a­ble & sufficient in doctrine and knowledge, to teach such as are apt to learne, & to con­uince, yea stop the mouthes of such, as shall speak against the truth. Herevnto accordeth that which Cyprian saith:Cyp. li. 1. ep. 4 we must faithfully keepe (saith he) & diligently hold that, which hath bin left vnto vs, by diuine & apostoli­call tradition, that wee may keepe it also a­mongst our selues, yea and that in a maner throughout al prouinces touching the voca­tion & calling of Bishops, to wit, that all the Bishoppes of the prouince nearest vnto the place, where the election is to be made, doe meet together, & that they chose the Bishop in the presence of the people, which doeth [Page 41] fully know the life and cōuersation of euery one. And that also agreeth hereunto which is spoken by Saint Augustine, in a certaine Dialogue betweene him and Orosius. Wherein Orosius demaundeth:Q. Qrosii. Dial. Quast. 65. 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 bishopplike dignitie and honour, but which is praysed and commended, by his holy life and good manners, and also by the workes or deedes belonging to a Pastour, and by the appro­bation and allowance of all the people.

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

And in the first Councell of Paris,Concil. Pa­risi. Can. 8. it was decreed that no bishoppe bee 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 conditiō, against the wil of the 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. quin. tum 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, whiche if wee woulde put downe here, wee shoulde bee ouertedious & long.

Nowe after right examination, & law­full election or choise (which are two verye essentiall points and commanded by gods lawe, with which none in the worlde maye dispense) there commeth 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 and dedicated as it were to the seruice of God [Page 43] and the Church.

But let vs nowe examine, the Romishe Priestes vocations, first I aske, whether the election which is made amongest them, bee deferred, and put ouer to the Pastours and the Churche, yea or no? Euerie man seeth what place and authoritie they giue, to theyr 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 benefices as it pleaseth them selues. If the Pastoures, or to speake more rightly they that vsurpe the place of true Pastoures indeede, 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 single 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 meete to exercise, the least charge of the Church whatsoeuer it be. Sometimes they choose men altogether ignorant and very often also of wicked life, and 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, that euery bishoppe, Elder or Deacon,Can. Apost. Can. 29. & 30. 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, from their estates and offices, but also excom­municated and cast out of the Churche, and that not onely they them selues, but also they which shall admit and receiue thē [Page 45] nto such charges, and whiche 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 Churche, 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 superstitions it is ac­companied. And indeede, this is the one­ly poynte, whereof they can vaunt them­selues, which is not so necessarie, but that we may verie well ouerpasse or little regard it, as hauing no expresse commaundement touching the vse thereof. For touching the two substantiall pointes,Titus 2.7. they wante them wholy, contrarye to the ordinaunce of Saint Paul. Titus. 2, 7.

But touching our vocation, it is an ea­sie matter for euerye one to iudge, whether it be true and lawefull, euen by the pro­ceeding which they that chose vs, keepe & holde, 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 certaine space heard and tryed vs. For wee holde and teach that none ought of himselfe to teach and haue charge in the Church, vnlesse hee be lawfully called therevnto.Mat. 9.38. It apper­teineth to the Lorde of the haruest to sende foorth workemen into his haruest,

And S. Paul touching this matter asketh, Howe shall they preach except they bee 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 sayth also: That they which en­ter not in by the dore into the sheepefolde, Iohn. 10.1. but climbe vp some other way, are theeues and rob­bers.

But perhaps the Romishe 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 theyr owne iudgement, as they suppose, that they had not any certaine vocation, therevppon they woulde inferre, that then they coulde not chuse & cal vs to our charges, & so by [Page 47] consequent our vocation shoulde bee none at all, wherevnto we answere two thinges.

The first is: that we ought to exercise our calling, according to the visible state of the church, which is either altogether corrupted or else abiding safe & soūd. If thē the state of the 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 saye, that an ordinarie calling, that is to say, the waye and manner of cho­sing Pastors, prescribed by the woorde of God, according to whiche wee haue beene called & placed in our charge, ought to bee obserued & followed. But if the state of the Church, be altogether corrupted, we say, that then an extraordinarie vocation hath place, euen according as it shall please God to rayse vp his seruauntes, and to employe them, to reforme the Church, and to bring it to her olde puritie. For God is not al­ways bound to ordinary means, which he v­seth notwithstanding, when it seemeth so good vnto himselfe. And this was practised in former time, euen then whē the ten tribes of Israel, were altogether become bastardes and corrupted, through their idolatries. [Page 48] For God did extraordinarily stirre vp,1. Kin. 10.1.9 vn­to them Eliiah, to reforme them, and to in­deuour to bring them into good order tou­ching his seruice: yea I say Eliiah, 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 choyse and sending of some of our ministers, who were inspired and stirred vp by GOD, to streatch out the hande vnto the Churche, which in respecte of the outwarde and visi­ble state, was wholy almost beaten downe and ouerthrowen. And these men neyther coulde not 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 reprooue no more, then they that woulde take vp­pon them to reforme a companie of Wo­men, who had openly fallen to whoredom, fornication &c. ought to wait to be stirred vp or required therevnto, eyther by alto­gether, or some of them, they pleasing them selues, and being desirous to continue in their former dissolution and leudnes.

Here to alledge, that for the making of an 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, wee 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 shall come, Mat. 21.40.41. what will he doe to these wicked husbandmen? Vn­to whome they answere, condemning them selues: He wil cruelly destroy these wic­ked men, and will let out his vineyarde vnto o­ther husbandmen, which shall deliuer him the fruites in their seasons. Now this was in deede iustly and faithfully accomplished. For the Lorde tooke away his vineyarde, that is to say, the gouernment of his Churche from the Priestes, Scribes, and Elders of the peo­ple, who did not yeeld him the fruits which did belong vnto him, and committed the same vnto other husbandmen, that is, to his Apostles and their successours, whiche haue yeelded him fruites in their seasons. And euen in like manner hath the Lorde done in the Popedome, beholding euill workemen in his vineyarde, that is to say, [Page 50] wicked and naughtie Pastors in his Church, which did not at any hande their duetie and office, he hath not destroyed his Churche, but hath chaunged the state and condition thereof, taking away her blinde guides, and giuing vnto her others which see clearely.

It is also written in the Apocalips: 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 thou­sande, two hundred, and threescore dayes. In which place, S. Iohn foretelleth, the gene­rall corruption of the Church, whiche shall come to passe in the last times, yet so that withall hee giueth vs to vnderstande, that God will not suffer his seruice to continue so corrupted and bastardly, but that he will reforme it, and bring it to her former per­fection and soundnesse, and that for this purpose hee 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 maner.

Luk. 9.49.Wee 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 woulde haue hindred him, because [Page 51] he did not followe Iesus Christe as they did. But Iesus Christe sayeth vnto them: Take heede that ye forbid him not, or hinder him, for (fayth hee) he that is not against vs, is with vs. It is very true in deede, that such an extraor­dinarie vocation, ought not to be lightly ap­proued, but it is also as true, that it [...]ught not as lightly to be condemne.

But wee haue a certaine and manifest te­stimonie,Act. 6.5. & 8.5. of this extraordinarie vocation in Philip. For hee being onely ordayned a Deacon at Hierusalem, was afterwardes ex­traordinarily called by God to preach Iesus Christ.

Beside, the first restorers of the Churche 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 enemie, or assaulted with fire, when they whiche were ordinarily called for the safegarde and defence thereof, and to giue order in the daunger of fyre, shoulde be themselues the first enemies and putters to of fyre, 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, woulde come and set vp themselues, and imploy them selues, in [Page 52] running to the breach and fire, to the ende that they might preserue the citie, so farre of is it, that they deserue or ought to be reprehended, as traytors and vnfaith­full persons, that on the other side for a facte so courteous & gentle, yea so profitable to the country, they were greatly to be praised, as very good citizens, and true friendes and preseruers of the countrey: so when the or­dinarie sauegardes or keepers of Gods owne house, haue declared them selues to be enemies thereof, and putters too of fyre, to ouerthrowe and marre all, they that are afterwardes aduaunced and set forewardes them selues to resist them, and to maintaine the right and estate of the sayde house, yea although they haue had no manner of or­dinarie vocation, but in their owne consci­ences, haue onely felt themselues extraor­dinarilye called, for to execute such an office or charge, so farre of is it, that eyther they may or ought to be blamed, that contrary­wise they deserue honour and great prayse.

And yet this is here to be noted, that al­beit all are not inioyned or cōmanded to preach, as well 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 doe aduaunce or set forward themselues, to oppose or set them selues a­gainst false prophetes, 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 trueth, and being receiued and allowed of the people, that vocation of theirs, which before was extraordinarie, hath ceased, yea must cease, and afterwards is become ordi­narie.

And as concerning myracles, wee will shortly aunswere thereto. Let the Romishe Catholikes shewe, what myracles Isaiah, Amos, Obadiah, Nahum, Zechariah, and many other prophetes did, whom God did extraordinarily stirre vp, where they whiche had the order and gouernment in their owne handes, abused the same. Next, let them consider,Mat. 12.39. that it appertayneth to an euill & adulterous generation, to demaund and seeke signes, as Iesus Christ saith. Third­ly, that miracles may seduce and deceiue. For we read, that false prophetes, seducers,Deut. 13.1. &c. Mat. 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 myracles to iudge of the vocation and doctrine, but rather on the other side, by the vocation and doctrine wee ought to iudge of myracles and signes.

The other thing whiche wee aunswere, touching the vocation and calling of our first ministers, is, that wee may verie well stoppe the mouthes of the Romishe Catho­likes, if wee would alledge, that those mini­sters them selues for the most parte, had in respecte of them selues an ordinarie voca­tion, being in deede 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 teache in the Church, as Luther, Zwinglius, Oecolampadius, Bu­cer, and before them Wickliffe and Iohn Hus. Also that in Englande, Sweden, and Denmarke, the right and lawfull succession of the chaire or place, is on our side. For there the ordinarie Bishoppes haue receiued the Gospell, and preache it, so that wee 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 Romishe Chuch, called by the Pope, but euen only of their doctrine.

CHAP. VI.

WE must not thinke, that the Churche had her beginning, when the Apo­stles began to preach the Gospell through­out all the world, at which time the disci­ples, were first named christians in Antio­chia, but that shee began to be in the world, euen from the very time of our first parentes Adam and Heuah. For in them and by them 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 repentaunce and assurance of victorie against the serpent, through Iesus Christ his sonne. But the world increasing, the church also was augmēted, seruing god. For as S. Paul saith: God created the world, Act. 17 26. & hath made of one blood al men, that they might seeke and serue him. And he himselfe saith in Isaiah: This people haue I formed for my selfe, they shall rehearse and shewe foorth my praise. Isai. 48.2 [...]. [Page 56] GOD then created in the worlde, and that from the beginning a Churche, tho­rough free adoption, to this ende, that his name might be duely praysed, by conueni­ent, fit, and meete witnesses for so excellent a worke. For this cause also the Church is called the planting of the Lorde, that hee might be glorified. Isaiah. 61.3.

Isai. 61.3.Moreouer this Church, notwithstanding the sharpe and harde persecutions, which it hath suffered, hath not yet ceassed alwayes to bee, as it is at this present, and shall be vn­to the worldes ende. For as Dauid sayth: The Lorde hath chosen Sion (that is to say,Psal. 132.13. &c. the Church) and hath desired it for his seat [...]it hath been (saith he) my rest for euer. Iesus Christe also hath promised his disciples,Mat. 28.20. to bee with them alwayes, euen vnto the ende of the worlde. But chiefly Saint Paule hath decla­red and sette out the perpetuitie and conti­nuaunce of the Church, when hee 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, whiche limitte the conti­nuance of the Churche to a certayne tyme,Aug. de ciui. tat. Dei. lib. 18. ca. 54 as those of whome Saint Augustine spea­keth, who durst boldely 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 assaultes which they giue vnto the Church, they are able to beate it downe, consume it, & wholy take it away out of the worlde. For is it possible that God should be with­out a Church?Psal. 10.1 &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 shorte: amongest so manye and so diuerse chaunges, of the kingdomes of this worlde, God alwayes preserueth his Churche, and bringeth to passe, that nothing in all the worlde is dura­ble and perpetuall, but shee, not that shee is alwayes florishing, or hath a continuance, which followeth all by one threede, that is, commeth altogether, but because that [Page 58] God, not minding that his name should be put out in the worlde, doeth alwayes in his Churche raise vp some, of whome hee 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. He loueth his faithfull people, and keepeth himselfe in the middest of them,Mat. 18.20. although they be a verie small number: on the other side, 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 mark the places of scripture, which withdrawe vs from the multitude, and teach vs to stay & cleaue to the little flocke.

Thou shalt not followe a multitude to doe euill, Exod. 23.2. Mat. 7.13.14. neither agree in a controuersie, to decline after many, and to ouerthrowe the trueth.

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

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

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

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

On which side was the Church,Gene. 7.1. Heb. 11.7. when Noah alone, with his litle familie (whiche 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 Churche,1, Kin. 19, 10 when Elijah saide, O Lord, the children of Israel, haue forsaken they couenant, they haue destroy­ed thine Altars, and slayne 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 the Church when the [Page 60] foure hundred prophetes deceiued A­hab,1. Kin. 22.8. and Michaiah, being alone and con­temned, did yet notwithstanding resist thē and speake the truth.

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

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

Certainly by these examples, it is plaine­ly prooued, that if it were sufficient to al­ledge the multitude & the greatest num­ber, for to vnderproppe and vpholde a Churche, the false and bastardly Churche, shoulde euer preuaile in the matter, and 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 Psal. 128. Let vs adde here a sentence of Saint Augustine. From the time (sayth hee) that the Saintes haue begun to be, the Church hath beene and is on the earth. Somtimes 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 vppon the floudes, was saued, and set vppon the drie land. Sometime in one onely. Abraham, of whome we knowe thus much, that hee suffered many 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 sayd, to wit, that the Church ought not to be iudged or acknowledged by the great number.

The faythfull then shoulde not at this daye bee offended, though they bee but a small number, despised and cast out as the fylth and ofscouring of the worlde, for because [Page 62] they are not of the worlde,Iohn. 5.19 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 bee 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. parish 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 worlde, to confound the wise thinges: & 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. And on the other side, the prophecies must of necessitie be wholy ac­complished,Psal. 118.22 Matt. 21.42 1. Pet. 2.7. touching the stone, whiche the builders beganne long agoe to reiect, and which euen at this day, they doe also refuse, although it be the master stone, or chiefe stone of the corner in Sion, elect and pretious in them whiche staye them selues thereon, and be builded vpon it.

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 parte, to take vppon vs eyther to discouer or curiously to searche the secrete causes of Gods eternall iudgement, neither yet to laye or cast vppon him the faulte of our naughtinesse and vngodlinesse, 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. Eph. 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 ascending or going vp higher, so much as one steppe.Act. 14.16. Act. 17. [...]0. GOD (saith he) 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 now he admonisheth all men euery where to repent,

Notwithstanding also wee may tightly saye, that God suffereth Sathan to haue so much power and might in the worlde, as that he shoulde beare sway & raigne ouer the greater part, to the ende 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 trueth which was offered them, and who also euen willingly and of their owne accorde, haue despised and refused their owne saluation, is it not meete I say that such should be seduced and deceiued through the subtilties and sleigh­tes of the diuell, and at the last cast from God, and throughe his iust iudgement pu­nished, according as their vngodlinesse and vnthankefulnesse deserueth? Sainte Paule writing vnto the Thessalonians, sheweth and putteth downe this reason,2. Thess. 2.10 when hee saith: That because that they whiche perishe receiued not the loue of the trueth, that they might be saued, God shall sende them stronge delusion, that they shoulde beleeue lyes, that all [Page 65] they might be damned which beleeued not the trueth of the worde, but had pleasure in vnrigh­teousnesse.

This also fell sometimes, and was laide vpon the Gentiles. For from the beginning of the worlde, GOD made manifest vnto them his Godhead and his power,Rom. 1.20. &c. and al­though this was not done by the preaching of men, yet it was by the ministerie of the creatures, in which his glorie was in suche sorte manifested and shewed, that a man may well say, they had in some sense, a ton­gue, as it were to shewe, set foorth, and re­hearse the great power of the wonderfull workes of God. But what thereof? These straglers & strayers hauing knowne GOD, did not glorifie him as God, neyther yeel­ded him thankes, but became vayne 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 thinges at no hande conuenient or seemely, [Page 66] hee punishing them after his manner, ac­cording to their desertes, and his owne most iust righteousnesse.

The same fell also in time heretofore vpon the poore and miserable Iewes. For beholde our Lorde Iesus Christe, who of his owne free will, presented and offered him selfe vnto them, being willing and readie to instructe and teache them, in the doctrine of saluation, confirming his Gos­pell by excellent myracles and authenti­call signes worthie of credite, by whiche hee did euidently shewe vnto them, that hee was the verye 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 greate, that they were not onely content, desperately to reiecte, and throwe from them, the doctrine of the ho­lie Gospell, slaundering it and accusing it of falsehoode, 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 Prophetes) and other Christians. Who is he then whiche [Page 67] will affirme, that these wicked people did not through their rebellion and pride iust­ly deserue to bee deliuered and giuen ouer for a praye vnto Sathan, and to be deceiued through the subtilties & 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 sorte blinded, and beefore hande possessed with the darkenes­ses of the prince of this worlde, 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 vppon the poore faythfull people, desiring with a burning affection, the sheading of their bloude. Who is hee then whiche dare say, that such people are not verie woorthie and meete to bee deliuered vnto Sathan, that they may be so made drunken with the deadlie poyson of his false doctrine, as they may neuer after be able to taste or smell, the sweetnes & pleasātnes of the word of God? To bee short then, in that the deuill 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 bee couered and clothed with so great abho­mination, seeing that the trueth of God, can finde no place amongst them.

CHAP. VII.

EXperience teacheth vs what euill it bringeth vs, when wee turne aside frō the worde of God, be it neuer so litle. In old time al y^e pastors of the church, were commonly called Elders, Ancients, Bi­shops, & they were all brethrē & fellowes, e­quall also, & of like authoritie in their mini­steries. And this continued vntill such time as he, that was chosen in the assēblies of the Pastours, there for the time to be president, [Page 69] and to gather the voyces, came at the last, to bee especially, and as it were only named a Bishoppe: Hence the diuell beganne to frame and spinne as it were the tyrannie of Antichrist in the Churche, euen suche as wee beholde it at this day, so that the man of sinne, and sonne of destruction reuealed is set downe in the Temple of God, as God,2. Thes. 2.3, 4 shewing him selfe as though he were GOD. For from Bishoppes they came to Metropo­litantes, who also are called Archbishops, and that vnder goodly shewe and great pre­tence. For these Metropolitanes, were not, but as it were Presidentes or rulers, to sette the other in order, and to call them toge­ther when it was needefull, 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 assemblyes made.

From Metropolitanes they leaped to foure Patriarches, as though the whole Christian common wealth, ought to be di­uided into foure partes, and bee 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 and Ethiopia: one of Con­stantinoble bearing rule ouer Asia, Grecia, and Illyricum: and one of Rome, ruling all the west, that is to say, Italie, Fraunce, Spaine, & Germanie. Here vpon afterwards there a­rose contentions and stirres, betweene 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 Churche, that at the last two, to witte, that of Antioche, and that of Alexandria, gaue place and yeelded their roomes to the other two, that is, Constan­tinople and Rome, the controuersie bee­tweene 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 Bishoppe. 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 al the Churches of the West.

Wherefore the latter of these two, is hee [Page 71] whom the Romishe Catholikes make them selues to beleeue, that hee is the head of the vniuersall church, as being the Vicar of Iesus Christe on earth, and the lawfull or ryght successour of Saint Peter. But wee haue here two pointes to examine and sift: the one touching Saint Peter: The other tou­ching the Pope, who sayeth that he is his successour.

Concerning the first, wee shall not finde in all the scriptures, that S. Peter was ordai­ned at any time to bee head of the whole Church, and to beare rule ouer it, neyther that he him selfe did at any time, eyther pre­tende or vsurpe, suche a iurisdiction and pri­macie, because it did not at any hande bee­long vnto him, but vnto Iesus Christ a­lone, as wee hope to prooue, and manifestly to shewe it by the reasons following.

The first reason is this Iesus Christe a­lone is called the heade 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 shoulde bee a bodye with two heades.

If they will replie, & say, that Iesus Christ in deede is the onely head of the Chuche, because that hee alone raigneth 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 respecte of the execution of the charge and office vnder him, who shoulde be his great Vicar and liuetenante generall, for to gouerne the Churche, I will demaunde of them to shewe mee, when and howe this ministeriall head, was ordayned by Iesus Christe: for if Iesus Christe be God liuing for euer, what neede hath hee of a successour?Rom. 9.5. If wee haue all his will in writing, and if hee bee alwayes pre­sent in the middest of his Churche,Ioh. 15.15. Act. 20.27. Mat. 18.18.28.20. to rule and gouerne the same, what hath hee to doe for a Vicar or Liuetenaunt? And as con­cerning charges and offices, we knowe what executors he hath established and left. Saint Paule in the Epistle to the Ephesians: affir­meth,Ephe. 4.11. &c. that Iesus Christ being ascended into heauen hath giuen some Apostles, some Pro­phetes, some Euangelistes, some pastours, some teachers, to whome hee hath giuen in charge, and committed his Churche 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 Churche generallie, [Page 73] and for all times. Nowe you maye see what lieutenantes Iesus Christe hath sub­stituted in his place: but that hee shoulde giue vnto Peter a primacie, to bee Pope and heade of the Churche, is a meere lea­sing.

The seconde reason is this:1. Cor. 13.11 Iesus Christe onely is the foundation of the Churche 1. Corinth. 3.11. Wherevpon it followeth, that the Churche is founded vppon Iesus Christ, and at no hande vppon Saint Peter, and by consequent that Iesus Christ alone is the heade of the Churche, and not Saint Peter. Touching that which Iesus Christe spake vnto Peter: Thou art Peter, Mat. 16.18. and vp­pon this rocke I will builde my Church, we will an one declare the true and naturall sense thereof.

The thirde reason: S. Peters charge and 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 and high bishoppe ouer all the Churche: O­therwise [Page 74] Saint Paul shoulde haue done yll, in so limiting and hedging in as it were, the charge and office of his Apostleshippe, yea, & that eighteene yeares after the death of Iesus Christ. But I woulde wishe the Ro­mish Catholikes, to take some better viewe of, and heede to this reason. For if their Pope, snatche and take vnto himselfe the primacie, for this reason, because hee is Saint Peters successour, he must then ex­ercise his primacie or popedome ouer the Iewes and preach vnto them the Gospell, that he may gaine them and drawe them to Iesus Christ, leauing vnto him whosoeuer he be, that will take vppon him to be called the successour of S. 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 Christe alone for her husband 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 the ground [Page 75] and so by consequent haue disobeyed his Maister, not seruing him purely and faith­fully. But so it is, hee neuer vsurped a­ny primacie ouer the other Apostles or o­uer the Churche, for hee maketh him selfe equal, to the other pastors, naming himselfe a Pastor and an Elder with them,1. Pet. 5.1.21. &c. and hee hath saide also, that it is not lawfull at any hand for any man, to haue Lordshippe ouer the Lordes inheritaunces. Then it followeth that he receiued not any 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 churche, and had had rule and authoritie ouer the Apostles, it had apper­teined vnto him to sende others, and not others to sende him.

The seuenth reason: If Saint Peter had had the right of primacie, to what ende woulde he haue suffered himselfe, to haue beene reproued by S Paule, 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 bound by lawes: that he may preferre through his interpre­tation equitie vnwritten, before lawe writ­ten: that wee ought to allowe or disallowe 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. Nowe Saint Peter did not alledge any whit or parte of all these blas­phemies, but tooke in good woorth Saint Paules censure and reproofe, acknowled­ging himselfe his companion and fellowe, and one that was ioyned with him and the other Apostles in felloweshippe of office, yea inferiour to the whole bodye and sub­iect to the admonitions and censures of his brethren.

Luk. 22.24. &c.The eight reason: So it was, that among the Apostles, in the time that our Sauiour Christ was bodily conuersant with them, there was a controuersie whiche of them shoulde bee esteemed or iudged the grea­test, but Christ laboureth to bring them to humilitie, and to take from amongest them 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 bee so: But let the greatest a­mong [Page 77] you be as the least, and the chiefest as hee 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 be that sitteth at the table? And I am among you, as he that serueth: and yee 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 principall 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 Romishe Ca­tholikes make.

The first is this: Iesus Christe hath saide to Saint Peter, Thou art Peter, Mat. 16, 18. 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 heade 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 any other, then that which is laide alreadie: Therefore hee af­firmeth not in that place of S. Matthewe, the contrarie to this. And mark this indeed, Iesus Christ hath not said: and vppon thee, O Peter, I will builde my Church: but, and vppon this rocke, I will builde. And what meaneth this, vpon this rocke? Let vs heare S. Augustine.August. in Iohan. tract. 124, cap. 21. The Church (sayth he) is foun­ded vpon the rocke, 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 Chhristians of Christ. Therefore the Lord saith, vpō this rocke I will build my Church, be­cause that Peter had confessed thou art Christ the sonne of the liuing God. He saith therfore, vpon this rocke which thou hast confessed I will build my Church. For the rocke was Christ, vpō which foundatiō Peter also himselfe was buil­ded. Marke what S. Augustine saith, S. Am­brose and S. Chrysostome, vnderstande this to be spoken of the faith which is in Christe & not as the Pope doth of the person of Pe­ter.Amb. in. epl. ad Ephe. cap. 2.20. S. Ambrose saith thus? Iesus Christ saide to Peter: & vpō this rock I wil build my church that is to say, vpon this confession of catholike faith, I will establisshe the faithfull vnto eter­nall [Page 79] life. Chrysostome sayth also:Chryso. 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 fayth and confession? Thou art Christ the sonne of the liuing God.

The seconde reason is:Mat. 16.19. Iesus Christe hath giuen the keyes vnto Peter, he hath therfore appointed him head of the Church.

I denie the consequent. For by the vse of the keyes is vnderstood not the rule or ouersight of the whole Churche, but the power, to binde and loose, or else to par­don or not pardon sinnes, as it is declared, in the 18. Chapter of the Gospell after Saint Matthewe, and Chap. 20. after S. Iohn.Mat. 18.18. Iohn. 20.23. 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 the Church, to whō the power of the keyes was giuen, it woulde followe that the Churche had so many heads, as it had then Apostles.

But some will say, Iesus Christe speaketh onely to Peter, It is true indeede. Howe be it 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 whom say ye that I am? Mat. 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 the other side Iesus Christ, giuing the power of the Keyes vnto the Churche, addressed his speeche vnto Peter alone, although he meant to speake as well vnto all the rest.Augu. in Io­han. tract. 50 And so doeth Saint Augu­stine vnderstande it: for beholde howe hee speaketh. Peter (saith hee) signifieth the whole Churche. For if that in Peter there were not the figure of the Church, Christ woulde not haue saide vnto him, I will giue vnto thee the keyes of the kingdome of heauen. And againe, when Iesus Christ sayd 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 Christe, in the person of one spake vnto all: that is, to the ende hee might comend & set out the vnity of the Churche [Page 81] euen as also the auncient writers haue mar­ked and obserued the same.Cypr. tract. 3 de simpli. praelat. S. Cyprian saith thus. Our Lorde in the person of one man, hath giuen the keyes vnto all, thereby to denote and set out the vnitie of al. The other were the same in deede that Peter was, fellowes in equall ho­nour, and in equal power. But Iesus began with one man, to the ende to shewe, that the Churche 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. and to him was it said, I wil giue vnto thee the keyes of the kingdome of heauen, as though power to bind & loose had been giuen vnto him alone. But as he answered for all, so he receiued the keyes together withall, bearing as it were the person of vnitie. Wherefore he alone was named for all, because there was vnitie a­mong all.

3 The third reason is:Iohn. 21.16. Iesus Christ com­maunded Peter aboue all the rest, yea & that three times, to feed his sheepe. Hee 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 onely difference, but contrarietie betwene these two, to haue charge to feede the sheepe of Christ, and to haue a most high Empire, and vniuersal rule [Page 82] ouer the whole Church. Besides, if to feede the sheepe of Christ, bee no other thing, but to minister and giue vnto them the spiritual food of their soules,Mat. 28.19. Mark. 16.15 by the preaching of the Gospel, as it is in deede: and seeing that it is most euident and plaine, that Iesus Christe hath giuen this commission, to al his Apo­stles generally, it followeth very well, that he hath not giuen it to Peter alone. And indeed Peter himselfe doth well confesse the same,1. Pet. 1.5. &c. when he exhorteth his fellowe ministers, to feede the flocke of Christ, which is commit­ted vnto thē. And Basil confirmeth the same, saying: Iesus Christ himselfe teacheth vs this, (to wit, that he is the onely head of the Church) who did constitute and appoint Peter the pastor of his Church, after him. For he saith, Peter, lo­uest thou me? feed my sheep: & consequently, he hath giuen this very same power to all pastours and teachers, and hereof this is a certayne signe and sure token, that all binde and loose without any difference, as well as hee.

The fourth reason: S. Peter is diuers times in the scripture named the 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 vayne, yea worthie to bee 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 farre set is this, that it shoulde therefore followe, that hee was the firste or chiefest ouer all Christians, or that hee did beare rule ouer all the worlde.

Secondly, if because that S. Peter is the first named, he is therefore the first and chie­fest among the Apostles, wee must then say by the contrarie, that the virgin Marie is the last and least of all women, because in the first chapter of the Actes, where also S. Pe­ter is set the first in the catologue or nūber,Act. 1.13.14. shee is set the last after others. Which mat­ter the Romishe Catholikes will not at any hande say or affirme: which if they should, it woulde be founde in deede a very absurde thing.

Thirdly we read in many places, that S. Peter is not named first. And S. Paule in the seconde Chapter of his Epistle to the Gala­thians, Placeth Iames before him.Gal. 2.9. Iames then by this reason, shoulde haue authoritie ouer Peter, because he is named before him. Besides in the Councell of Hierusalem, the [Page 84] speach and aduice of Iames which was had, after that peter had giuen his,Actes. 15.13 &c. had such weight with it, that al consented and agreed to his iudgement.

And this muche concerning the firste point. Let vs come to the other which con­cerneth the Pope, who sayth, that he is Saint Peters successor, and so by consequent the head of the Church.

First, if it manifestly appeare by that which hath been said heretofore, that Saint Peter was neuer established head of the Churche, and that hee neuer had any suche preheminence and authoritie attributed vnto him, by what title or right can or will the Pope (who sayth that he is his successor) pretende at this day, any suche Lordshippe, rule and authoritie?

Let vs also on the other side well marke this. S. Peter dyed (as they say) vnder Nero, and there succeeded him, Linus, Cletus, and Clemens, in the tyme of S. Iohn, who liued vnder Domitian, and euen vnto Traian his dayes. Nowe if they of the Church of Rome will say, that the Popes whiche succeeded Saint Peter, were the heads of the church, to whom all the rest of the Bishoppes ought to bee subiecte, they must of necessitie be dri­uen [Page 85] to confesse, that S. Iohn was subiect to Linus, to Cletus, and to Clemens.

Moreouer, if S. Peters successors be the heades of the Churche, Clemens who suc­ceeded him in the third place (as they say) was so likewise. But let vs heare what hee himselfe saith in an Epistle, which (as some say) he writ to Iames Bishop of Hierusalem. The title or inscription is this: Clemens,Tom. 1. con­cil. pag. 135. col. 2. to Iames the Lordes brother, Bishop of Bi­shops, gouernour of the Churche of Hieru­salem, and of all other Churches which by the prouidence of God, are throughout all the worlde. If Clemens were the vniuersall Bishop, why did hee 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 hee that hath lifted vp the Pope into this goodly degree of honour? Is it Iesus Christe or his Apostles? No in deede: for wee reade, that Bonifaci­us the thirde of that name Bishop of Rome, was by the Emperour Phocas ordayned the firste souereigne or chiefe of all Chri­stendome, and the Church of Rome, esta­blished heade of all the Churches in the world: and 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 selfe ouer seuere and rigorous against his souldiers, they be­ing giuen to debate and contention, chose Phocas for Emperour, who in Calcedonia immediately caused to be cut off the fore­named Mauritius his owne heade, his wiues also, and his three sonnes named Theodo­rus, Tiberius, and Constantine. But hee re­ceiued his paiment and reward for it after­wards. For hauing reigned eight yeares, he was at the laste slaine by the common peo­ple, in the yeare of Christ 612. Beholde and marke by whom the primacie of the Ro­mish Church was established, and the Ro­mane byshoppe made an vniuersall bishop, there beeing before, not so muche as anye newes of it. For as concerning a certain E­dict or decree which they alledge, by which Constantine the greate, a Christian Empe­ror, gaue vnto Siluester the bishop of Rome (aboute the yeare of Christ 317,) spirituall domination and gouernement, ouer all the Churches of the whole worlde: also the [Page 87] iewels and kingly ornaments, yea the Em­pire it selfe and politike gouernement, ouer all the West partes, it is a writing found and forged for and at their pleasure, ful of lyings also and falshoods, 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 sorte, as Eusebius, Eutropius, Ruffinus, Socrates, The­odoretus, Beda, Euagrius, Paulus Diaconus, Zonaras, Nicephorus, Orosius, eyther other the like, yea they whiche haue written the liues of the Emperours and Popes, haue not any whitte at all spoken thereof. No more haue the auncient Doctours, Atha­nasius, Basilius, Saint Ambrose, Gregorie Nissenus, Gregorius Nazianzenus, Optatus Mileuitanus, Saint Augustine, Chrysostome; whiche is more, the Bishops of Rome them selues haue not saide any thing thereof, no not in Councelles, when they haue ta­ken vpon them, the care and charge to maintaine their primacie, whiche woulde notwithstanding haue been a good buckler and shield of defence for them.

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

If the foresaid Emperour ordained, that the Bishop of Rome shoulde bee helde and taken, for the head of all the Churches of the worlde, wherefore then did Bonifacius demaunde and seeke the same of Phocas, whereas he shoulde rather haue required, to haue kept the same to him selfe and his suc­cessors, which was long before graunted by Constantine to his predecessors?

With what conscience woulde Constan­tine giue vnto Siluester lordshippe and go­uernment ouer the Churches, and the Em­pire, hee him selfe beeing a Christian, and therefore by consequent knowing very wel, that there was a destinction and difference, betweene the office of the Pastours of the Churche, and the charge and duetie of Ma­gistrates:Eusebius euen as Eusebius witnesseth of him that hee 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 outwarde to him?

If wee woulde consider Siluester, with what conscience, also coulde hee accepte the sayde donation or gift, the vse whereof as he well inough knewe, Iesus Christe had forbidden him?Luk. 22.25. Mat. 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 whiche are Caesars. Wherefore seeing that Iesus Christ hath distinguished, the offices of the Magistrates, and the charges of the pa­stors of the Church, Siluester did very yll, 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, & 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 shewe, if they can, any matter tou­ching this point in the histories. Verilye so far is it, that Siluester & those which suc­ceeded him euen vnto Hildebrande (who was named Gregorie the seuenth, and was created Pope, about the yeare of Christe, one thousande seuentie foure) did holde the Empire of the West, that indeede they had not rule or authoritie ouer the Citie of Rome, but did peaceably and quietlye acknowledge the Emperors for their Lords, and were subiect to their lawes, neither was there at any time a Pope chosen or created without the authoritie of the Emperour. The change came in, in the time of the fore­saide Gregorie, It is about fiue hundred yeres agoe since the Popes haue by little & little incroched vpon the Empire, & haue at the last brought into their subiection the Citie of Rome, and since they did ac­complishe that, there is not passed aboue a hundred, threescore and nine yeares, or there about.

I holde my selfe contented, to haue set down and declared this, as it were by the way. Hee that woulde more fullye see, the falshod & subtiltie, whiche is in the deuice [Page 91] of this donatiō or gift, may reade 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. Antonius Archiep. Cusan. Car­dinal. Raphael. volater. who liued about the yere 1440. Also An­tonius Archbishop of Florence in his histo­rie: Cardinal Cusanus, in his third booke & second chapter, who sent his opinion to the Councell of Basill, about the yeare 1460. Raphel 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 Coun­cell of Syrmia: which of these two then was at that time, the onely and vniuersall heade of all the Churches? But let vs see, whether the bishop of Rome, were by the auncient fathers auouched or acknowledged for the high or chiefe bishop.Cypri. lib. 1. epi. 1. & 2. Cypri. lib, 2. epi. 1. &c.

S. Cyprian writing to the Bishoppes of Rome, as Cornelius, Stephanus, and some others, doeth not in any sorte call them [Page 92] either Popes, or vniuersal Bishoppes, but brethren and fellowes.

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

Cypria. in Synod. Car­this, 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 Bishoppe 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 sayde, that it stoode him in hande, to obserue the custome of the Elders, whiche were his predecessors: neither did hee con­straine Polycarpus to doe the like, or ex­communicate him therefore: and Polycar­pus on his side did not thinke, he had com­mitted any offence, in not consenting with the 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 whom wee haue spoken a litle before, calleth Soter, Anicetus, Higinus Pius, Telesphorus, Xistus, Elders, as Eusebi­us in his fifth booke and sixe and twentye chapter reciteth.

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 sayde Dionysius. Lib. 4. cap. 3.

Saint Ierome in an Epistle to Euagrius saith thus:Hierom. ad Euagr. If a man dispute or reason of au­thoritie, the world is greater then a citie. In what place soeuer the Bishoppes 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:Chry. hom. 43. in Saint. Mat. ca. 23. whosoeuer (saith hee) shall among the Bishoppes desire primacie on earth, [Page 94] shall finde confusion in heauen: and he that shall affect or seeke to be the first, shall 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 all he putteth down a no­table sentence, in the two hundred and se­uen and thirtie Epistle to Eugenius the by­shop of Rome, saying: If Christe haue sent thee, thou shouldest iudge that thou art come, not to be serued, Gregor. ad Eugeni. epi. 237. but to serue. The true suc­cessour of Saint Paule, will say with S. Paule: Not that we haue Lordship ouer your faith, but that we are ayded and comforted with your ioy. Saint Peters heyre, will heare S. Peter say­ing,1. Pete. 5.3. Not as though yee were Lords, ouer the Lordes heritage, but being made ensamples to the flocke.

In the third Councell of Carthage (whi­che was helde about the time of Pope Sy­ricius) in the 26.Conci. Cart. tertium. can. 26. & habet distinct. 99. ca. primae. se­dis. &c. Canon, which is also alled­ged, distinct. 99. The fathers ordeined, that the bishop of Rome shoulde not bee called the prince or chiefe of priestes, or the high priestes, or any such other like thing, but only the bishoppe of the first seate, and that he him selfe shoulde not bee called vniuer­sall [Page 95] Bishoppe, whiche laste clause Peter Crabbe the compiler or gatherer of the Tomes of the Councelles, hath lefte out either by deceit or negligence, I knowe not whether.

You see testimonies in owe, gathered out of the most approoued olde Doctours, and such as bee best worthie of credite: 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 anye superioritie or autho­ritie, one of them ouer another, but that they were all associated and vnited toge­ther, that some obteyned not, neyther more or lesse power then othersome, yea we reade that when the Romishe Bishoppe woulde sometimes haue vsurped more au­thoritie, than did appertaine vnto him, other Bishoppes did stronglye and sted­fastly resiste him, whiche appeareth by the historie following, that Socrates an eccle­siasticall historiographer writeth, in his se­conde booke and fifteenth Chapter: and Sozomenus in his thirde booke and eight Chapter.

A certaine man named Athanasius, and [Page 96] one Paulinus, beeing deposed from their charges, by the Bishoppes of Asia, assem­bled and mett together with the Metro­politane, would needes complaine to the Bishop of Rome, who easily gaue them let­ters, by which he did place them againe in their firste offices, and did greeuouslye re­prooue and chide them, who had put them there from. But the bishops of Asia tooke this in such sorte, that they obteyned of the Councell of Antioch, that letters should be written to Iulius Bishoppe of Rome, by which there shoulde be declared vnto him, that he did attribute and take vnto him­selfe, an authoritie whiche 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, whome they had deposed, then they medled with those whi­che were deposed by the bishop of Rome, and others whiche were ioyned with him therein. To whiche purpose they alledged the example of Nouatus, whiche was as yet verye 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 gainsay the same, neither any manner of way intermedled therein.

Furthermore, if that whiche is maintai­ned and practised at this day amongest the Romishe Catholikes, touching the large iurisdiction and soueraigntie of their Pope, were in force by Gods lawe, as they woulde perswade the simple people thereof, shoulde not then al the foresaid Bishops, & al others together with their Councelles and Chur­ches, whiche haue not at any time confes­sed the Bishoppe of Rome for their head, be verie greeuously censured or punished, and woorthie of a verie seuere and sharpe repre­hension? It is true that men may finde, that some amongst the anciēt fathers, haue som­times called the Bishoppes of Rome high Priest and Pope, but they did heretofore call after the same sorte 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. con­tra Arriano [...] doth not onely call Iulius and Libe­rius the bishops of Rome, high Priestes, but also hee calleth by the very same name the [Page 98] Bishops of Grecia, Dacia, Cappadotia, Affrica,Ruffin. lib. 2. cap. 26. Italie, Sicilia and Armenia. Ruffinus also, in the second booke and 26. chapter, called Athanasius, the great high Priest. As con­cerning the name Pope, we will speake ther­of (by gods grace and aide) hereafter in the ninth chapter.

Moreouer, let vs consider by what tokēs and markes, the Pope of Rome saith that he is Saint Peters successour. It is (say the Ro­mish Catholikes) because that Saint Peter had his seate and chaire in the churche of Rome, being there the Pastor, 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 vncertaine, whether S. Peter was Bishop of Rome or no, at the least, whether he bate rule there and helde the seat. They are not able plainely to proue the same, neither to approoue it as truth, at what time it was, neither vnder what Emperour, neither how long, because that out of the holy scriptures, they are not able to bring,Cal. lib. 4. Instit. cap. 6. sect. 14. so muche as one onely pro­bable coniecture, but rather the contrarie, as Caluin hath well and sufficiently declared in his Institutions.

Secōdly, if S. Peters abode at Rome, hath giuen this autoritie to the Romish bishops, to bee the heads of the Church, and vniuer­sall Bishops, from whence commeth it, that the Councels haue limited to all the Patri­arkes (who were many and diuers) yea euen after that they were brought to foure,Concil. Nic. Can. 6. Con­cil. Antioch. Can. 13. their seuerall charges; making them Metropoli­tanes, euery one in his owne prouince, the Bishop of Rome, hauing no more authori­tie ouer others, than others ouer him? For at that time the Bishop of Rome might very well haue alleadged Saint Peters seate, and the other Bishops and Councels, woulde very well haue confessed and allowed the same, if it had beene true, and if the same could rightly haue giuen the title of prima­cie to the Bishop of Rome. On the other side what an argument is this? Saint Pe­ter was Bishop of Rome, and there suffe­red martyrdome: therefore it followeth that this Churche is the mother and mi­stresse of all the rest, and that the Bishop thereof is the vniuersall and generall head of all Christendome. Verily if in this respect, the question bee to establishe and set vp a primacie, it ought rather to bee pla­ced at Ierusalem than at Rome. For Saint [Page 100] Peter preached there,Act. 2.14. Act. 2.12. Act. 4.3 yea the firste after Christes ascention, where hee together with his fellowes and brethren builded vp the Churche, did great miracles, was impri­soned,Act. 5. 18 and sundrie times persecuted. The Prophetes likewise preached there, and all the Apostles, yea whiche is more, Iesus Christ him selfe,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 helde in the Christian Churche, assem­bled of all the Apostles. There also Iesus Christ sent downe his holy spirite vpon his Apostles and disciples.Act. 15.6 &c. Act. 2.1. &c And to bee shorte, from thence it was that the doctrine of sal­uation, shoulde come forth, to bee spread a­broad throughout all the world, euen as the Prophets had before tolde:Isai. 2.3 Michah. 4.2 which things we cānot after any sort say or affirme of Rome,

Moreouer, if we must respect and regarde the Apostles, there is as muche, or rather more reason, to make Saint Paul the first Bi­shop or Pope of Rome, as Saint Peter. For in the first place besides that hee was not in a­ny thing lesse or inferior to the most excel­lent or chiefe Apostles,2. Cor. 11.5 wee fynde not that S. Peter did at any time reprooue him in his ministerie,Gal. 2.11 as he reproued or blamed S. Pe­ter. [Page 101] And besides wee haue a certaine and an assured testimonie in the holy scripture tou­ching Saint Paule,Act 23.11 Act. 28.30 31 that he was sent by God to Rome, there to beare witnesse of him, & that hee there preached the kingdome of God, two whole yeeres together: that from thence he writ diuers Epistles to the Chur­ches, that hee was there prisoner, and at the last beheaded by Nero. And as touching Peter, wee haue no assured testimonie that hee went to Rome, or that he tarryed there exercising there the ministerie. If they will replie, that Iesus Christ gaue him the keies of the kingdom of heauen, and that by that meanes, he was preferred before Saint Paul, and made head of the Church, we haue an­swered that heretofore, which we mind not heere to repeate.

Besides, though it were so that S. Peter was ordained to beare rule ouer all Chur­ches, as an Apostle, yet it can not thereup­on followe, that his successours ought to haue any such right or authoritie as he: be­cause 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 only, and after them [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 steed, but onely Elders & auncients, that is to say, Pastors and Ministers, who had their callings, charges, & offices limit­ted. Wherefore albeit S. Peter might well be an vniuersall Bishop, yet so it is that those that came after him, cānot rightly attribute vnto themselues such an office. But to con­clude, by what markes can the pope bragge that he is the successor of peter, whose office he doth not any maner of way execute, and whom he followeth not in any thing what­soeuer?

CHAP. VIII.

WHen wee call the assemblie of papists the Romish Churche, wee meane not that wee hold or take the same for the true Church. For we take the worde Church in his generall signification, for a companie or fellowship, or congregation. And in deede wee holde and affirme, that among the pa­pists, [Page 103] the true church is not, but only some little tract or path of a Churche, to the ende that that, which S. Paul saith, may be accom­plished, to wit,2. Thes. 2.4. that Antechrist doth sit as god in the temple of God. This being true, much lesse can we say: that the assembly which is amongest the papistes, is the Catholike Church: which point we proue by these re­sons following.

The first reason: The true Church is foūded or builded, vpon the doctrine of the pro­phetes and apostles, as S. Paul saith:Ephes. 2.20. but the papacie or popedome, hath not any suche foundatiō, because that it hath ouerthrown the doctrine of the prophetes and apostles, as may plainly appeare by the examination of their traditions. The popedome therfore is not the true Church.

The second reason: In the true & Catholike Church, the truth shold reigne & beare sway, for S. Paule saith,1. Tim. 3.7.15. the church is the piller and ground of truth: but in the papacie truth reigneth not, but on the contrarie side fals­hood & lying, as appeareth by the doctrine of the masse, of Purgatorie, of inuocation or prayer to Saints, of idols, of merites, and other such matters. Wherfore it followeth, that the papacie or popedome is not the true Church.

2. Cor. 11.2 Ephe. 5.22The third reason: The true Church, is the spouse or wife of Christ: But the Church of Rome is not the spouse of Christ. For the spouse of Christe contenteth her selfe with Christ her only husband, euen as an honest woman doth content herself with her only husband, without admitting or suffering a­ny other with or besides him, which the Ro­mish church doth not, because she receiueth the Pope of Rome for her husband, & ioy­neth him together with Iesus Christ. Wher­fore 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 sheepe, for it heareth not the voyce of Christ the true pastor or sheepheard, but the voice of a strāger, that is, of the pope, whose lawes it followeth, and keepeth more then the lawes of Christ. The papacie then, or Popedome is not the ttue Church.

The fift reason: The true Church is the body of Christ:Ephe. 1.23 but the Romish Churche is not the body of Christ. For the body of Christ contenteth it self with Christ, the on­ly head thereof, otherwise it should be a mō ­ster with two heads, as we haue declared be­fore [Page 105] in the seuenth chapter: which thing the romish church doth not, bicause it receiueth & holdeth the pope for her head. Wherfore it foloweth very wel, that the Romish church is not the true church.

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

The 7. reason: In the true Church these 3. markes are found without fayling: that is to say: the lawful calling of pastors, the pure preaching of the word, and the right admi­nistration of the sacraments. But in the Ro­mish church, these 3. markes are not to bee found, as it is easie to shew, by the examina­tion that a man might take thereof. Wher­of it followeth, that the Romish church is not the true and right church.

Nowe seeing that wee haue sufficiently shewed, that the churche of Rome, is not the Catholike Churche, neither yet the true Churche, men must not deeme it straunge, that wee cannot agree with it, but that wee depart and separate our selues from it: and [Page 106] that in so doing, we ought not at any hand, or any maner of way to be held and accoū ­ted for Schismatiks, because we do not for­sake, the ancient and Catholike Church, no not the auncient Romane Church, but do altogether agree with the same. For would wee knowe, what manner of Church, the Church of Rome was in ancient time? Ter­tullian teacheth it vs, when he speketh ther­of after this maner: A blessed Churche, for which the Apostles haue spread abrode all the doctrine with their blood: Tertul. de praescr. haere­tic. where Saint Peter suffered such a death, as the Lorde him selfe did; where Paule was crowned with martyr­dome: where Iohn the Apostle was put into burning or flaming oyle, and yet was taken out of the same, without any hurt or blister, and afterwardes sent into exile. Let vs looke vpon that which shee learned, and that which shee taught, and what concorde and agreemente shee hath had with the Churches of Affrica. Shee hath acknowledged, confessed, and allow­ed, one onely God the Creator of all things, and Iesus Christ the sonne of God, borne of the Ʋir­gine Mary: shee hath beleeued also the resur­rection of the flesh: shee hath receiued the law and the Prophetes, with the writinges as well of the Euangelists as of the Apostles, and [Page 107] from thence shee draweth or fetcheth faith: she marketh hers with the Sacramente of Bap­tisme, and shee clotheth them with the holy Ghoste: she nourisheth them with the Sacra­ment of the Supper: shee exhorteth by mar­tyrdome, and shee receiueth not any person a­gainst such instruction. Behold Tertullian his woordes. Wherefore we haue not for­saken this auncient churche of Rome, but the newe and particular Romishe churche, which since hath lifted vp her selfe, whiche aduoucheth the pope for her head, and al­loweth him for the Vicar of Iesus Christe 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: That the prayse that Saint Paule gaue to that Churche, Cyprian. lib. 2. Epist. 7 Rom. 1.8. to wit, that their faith was spreade abroade, and published throughout all the woorlde, shoulde be turned to their shame and dispraise, if they went out of kinde, and became bastards, and if they continued not to be the 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 sins, & that ye receiue not of her plagues: And haue recei­ued the counsell of S. Ambrose, who saith: If there bee any Church, whiche refuseth the faith, & keepeth not the foundation or ground­works of the Apostles preaching, we must leaue her, least she bring with her the infection of er­ror and vnbeliefe. This he hath written vpon the ninth chapter of the Gospell according to S. Luke.

But some will say: yee account the refor­med Churches of Germanie for the true church, though ye finde there many things to be amended, as concerning the supper it selfe, and som other ceremonies. Why then make you not the like accoūt of the church of Rome? I answere, that it is very true that there is some controuersie betweene the Germaines and vs, touching some pointes of religion, but it is not in respect of the es­sentiall or substantiall pointes thereof. I call them essentiall or substantiall pointes, that are so of the substance of religion that if men erre in one point, the same cannot sub­sist or stande. For euen in that which con­cerneth the holy Supper, wee all beleeue [Page 109] that wee are partakers of the bodye and blood of Christe. The difference is not, but in the Consubstantiation, whiche they maintaine, which is not of such great im­portaunce and weight as transubstantiati­on, which the Romish pretendeth: whiche euen in that one point ouerthroweth and vtterlly bringeth to nothing godlines, put­tyng an Idole of bread in the place of the sonne of GOD: and making of the crea­ture, a Creator, and of Christe a subiect to corruption, rasing from the foundati­on, and turning topsie turnie, as we say, that which concerneth the proprietie, the na­ture and the glory of Iesus Christ his body. All whiche abhominations and idolatries, the Germans that are refourmed, doe de­test and set them selues against, as well as wee.

But if some that are willing to make diuorce as it were and seperation, betweene the Germanes and vs will alleadge that the foresaide Germans, haue not the like opini­on of vs, that wee haue of them, and that they holde and account vs for Heretikes, as may bee seene and proued by certaine wri­tings which they haue set abroad and pub­lished: wee answere, that the passions, af­fections, [Page 110] and heates of some particuler per­sons, who haue written somewhat more freely, then they shoulde, ought not so to bee regarded and esteemed, that thereup­pon they wyl make a general conclusion of all the rest, and so proue that there is a diui­sion betweene all them and vs. For albeit, there bee some diuersitie betweene them and vs in this point touching the Supper, and in some certaine ceremonies, yet vnitie doth not therefore cease, to cōtinue and re­maine alwayes amongest vs.

Socrat. lib. 5. cap. 22.Socrates, who writ the Ecclesiasticall hi­storie, saith 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 in deede they whiche haue the same faith, sometimes differ amongest them selues, 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 the Churches, touching fasting, and the celebration of the feast of Easter: af­terwards he addeth: Notwithstanding 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 we affirme, that wee leaue not of to acknowledge the companie of the reformed Germanes for the true Churche, although that we be not in euery point and throughly agreed with them, touching some matter considered in the supper & some ceremonies obserued a­mongest them.

And the rule of charitie teacheth vs this, as Saint Paule hath giuen vs a good exam­ple thereof, when he calleth the Corinthi­ans and the Galathians,1. Cor. 1.2. 2. Cor. 1.1. Gal. 1.2: Saintes and faith­full ones, and giueth vnto them in generall the name of the churche, although there were amongest them great and greeuous faultes, as wel in ignorance, of the doctrine, as in their owne life and maners. This is that also which hee hath set foorth in an o­ther place saying: That all they which holde and keepe the foundation, doe not alwaies build gold and siluer and precious stones, but hay and stubble.

But some say, why folow you not the same rule on the behalfe of the church of Rome▪ [Page 112] wee answere, that in the ceremonies & ser­uice of the Romishe Churche, the puritie of religion is not there obserued and kept, but the whole seruice of God, is amongest them corrupted and falsified, and therefore can not without offending God applie or frame our selues vnto them. And Saint Augustin 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 himself to that custome, which he shall see vsed in that Church wherein hee 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 doth it.

To bee shorte then, for so much as wee cannot bee present, at the seruice and Ce­remonies of the Romishe Churche, without defilyng our selues in their manifest idola­tries, you may see wherefore wee doe who­ly and altogether renounce and forsake the same. And in this deede of ours, we fol­lowe the example of the Prophetes. 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, whiche men had deuised and set vp against the ordinance of God, all that seruice was reiected and con­dēned: neither can any man shew, that Eli­iah, or anie 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. &c.Caluin. lib. 4 Instit. cap. 2. sect. 1.2.3.4.5. &c.

Moreouer, when wee doe thus separate our selues from the Romish Church, wee breake not the vnitie of the Churche, bi­cause that in the Romish Churche, there is no true vnitie. For first of all, it is not at v­nitie in it selfe, as appeareth by the seuerall sectes and rules which are amongst them, one saying, I am of the order of S. Augu­stine: an other, I am of Saint Dominick his order: an 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 necessarilie ioyned with the former,1. Ioh. 1.3 as Saint Iohn de­clareth it. And that this is true, that it hath not any vnion or fellowship with god, it is sufficiently plaine by this only reason, that hee that hath vnion or fellowship with God, ought by the testemonie of the holy 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, that we must alwaies doubt, whether wee be in the grace and fauour of God: wherefore they can not haue vnion or fellowship with him. Furthermore, this is to bee marked, that there is no vnion or agreement, betweene the doctrine of papists and the worde of God, wherevpon it followeth, that they are not all vnited with him. Which being cōsidered, to what end and purpose would they haue vs to re­maine & abide in the vnitie of the Romishe Church, seeing there is not in it any vnitie, I meane holy vnitie, and such as agreeth wel to good Christians, and the true members [Page 115] of Iesus Chirst?

They will obiect further: you hold in­deede that baptisme ministred in the Ro­mish Churche is true Baptisme, why then doe you not holde this Church for the true Church? I aunswere, that this reason is ve­rie weake. For wee doe not acknowledge the assemblie of heretikes for the true Churche, although wee cease not to allowe the baptisme ministred amongest them, for true and profitable, euen as the coun­cell of Carthage decreed the same, because that Baptisme is alwaies the Baptisme of Christ, and not of heretikes, although it bee ministred by heretikes, who haue notwith­standing some vocation and allowaunce of the people. Wherein let vs heare Saint Augustine.Augu. lib. 3, cont. Dona­tist. cap. 10. The water (saith hee) ouer whiche 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 wordes of the Gospel, is holy among the adulte­rous, and in the adulterous, although they them selues be shamelesse and vncleane.

And in an other place:Aug cont. Crescent. lib. 3. cap. 6 The baptisme is such, as is he by whose vertue it is administred; and suche as bee, by whose handes it is admi­nistred.

August. de fide ad Pet. cap. 36.Also because 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 holy ghoste, it ought to be reuerently receiued, and at no hand reiterated.

Wherfore we esteeme and take the bap­tisme of the Romish Church, for true bap­tisme, because it is ministred, not in the name of the Pope, but in the name of the father, of the sonne, and of the holy ghoste: and confesse that the infants which receiue it, are truly baptised, euen as they whiche were circumcised in the time of Ieroboam and of Caiaphas were helde for true circū ­cised persons, although at that time the state of the churche was almost altogether peruerted and corrupted. But yet this re­maineth, that albeit we haue receiued bap­tisme in the popish assemblie, and that wee 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 heere, contenting my selfe therewith.Caluin. lib. 4 Instit. cap. 2. sect. 11.12. 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 Papists haue at this day, som steps and 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 hāds of the Iewes, but that it was alwaies a signe & 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 maner of way belong vnto him, but by a cer­taine special blessing and priuiledge. After the same maner also, because hee hath once placed his couenant in France, in Italie, in Germanie, & other countries, (although that al that was afterwardes oppressed by the tyrannie of An­techriste) yet to the ende that his couenant might remaine amongest them inuiolable and vnbroken, it hath pleased him, that baptisme shoulde there remaine for a testimo­nie & witnesse of that couenant, which bicause it is ordained & hallowed by his owne mouth, retaineth and keepeth her owne force, notwith­standing [Page 118] the vngodlinesse of men. Likewise hee hath by his prouidence brought to passe, that there shoulde remaine amongest them other remnants also, as the Lordes prayer, the Apo­stles Creede, the Commaundements of GOD, &c. leaste the Churche shoulde vtterly perishe. And as sometimes buildings are pulled downe in such sort, that the foundations remaine, and some shewe of the ruines and destructions: so the Lorde hath not suffered, that his Churche shoulde be so rased or destroyed by Antichrist, that nothing of the building shoulde 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 fal to be made, yet it was his pleasure, that some part or portion thereof should remaine, as a signe, token & marke, that the whole was not abolished.

Wherefore when we refuse simply to graunt vnto the Papistes the title of the Church, wee doe not therfore vtterly deeme 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 wel in the doctrine, as in al that which belōgeth to the profession of our Christianitie. Daniel. 9.27 2. Thes. 2.4. Daniel and S. Paul 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 Churche. Nowe seeing it is saide, that the seat of Antichrist shall bee in the temple of GOD, thereby is meant, that his kingdome shall bee suche, as shall not altogether abolish the name, either of Christ, or of his church. Hereby ther­fore it appeareth, that we denie nor, but that the Churches, ouer whiche hee beareth rule by his tyrannie, remaine Churches still: but wee say, that hee hath prophaned them by his vn­godlinesse, and so poysoned them by his false do­ctrines, that there appeareth amongest them a picture or image of Babylon, rather than of the holy citie of God.

To conclude, we say that they be Churches, first, because that the Lord hath myraculously preserued amongest them the remnants of his people, though they be poorely and thinly scat­tered abroad. Secondly, because there remaine amongest them some markes and rokens of the Church, specially these tokens, the power and effectualnesse whereof cannot be abolished, nei­ther by the craft of the Diuell, neither by the malice of mē. But on the other side, because the markes which we haue principally to regard in this dispute or question, bee 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 woordes of Caluine.

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

Nowe if one would demaund: why then suffer wee not our infants to be brought to the Romish Church, there to bee baptised, seeing that the baptisme which is there ministred, is good? I aunswere, that wee suf­fer it not, because God hath giuen vs grace [Page 121] to knowe the superstition and idolatrie, which is there committed,1. Cor. 10.14 1. Ioh. 5.21. to whiche wee may not at any hande, sticke, cleaue or consent, whatsoeuer appearance and shewe of good wee suppose may come thereby ei­ther to vs or to our children. For Saint Paule saith,Rom. 3.8 That we ought carefully to looke vnto our selues, not to doe euill that good may come thereof. And also because that through Gods grace and goodnes, we haue a meane and way opened, to haue our foresaid chil­dren baptized in the refourmed Churches, without any abuse, error, superstition, or idolatrie.

They will say yet further, that Iesus Christ ceased not to approue and allow the Church of Ierusalem in his time, though it had in it store of errours: which hee well declared, when hee was there present at the sacrifices and feastes. Wherefore then doe not wee approue also the Romishe church, althogh it haue errors in it? For if a church shall for some abuses, faultes, or errors, loose the name of the true Churche, where shall wee then finde one alone in the whole worlde?

I aunswere firste, that wee holde not that a true Churche looseth the name [Page 122] of a true Church, for some abuses or errors therein. For S. Paule 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 we shall see hereafter that particuler Churches, are ne­uer so perfect in this worlde, but that they bee oftentimes subiect to error and goe a­stray. But wee rightly hold and affirme, that the Romish Church, ought to leese the name of a true Churche, because shee hath degenerated, and gone out of kinde from the auncient and Catholike Churche. For the true, auncient and Catholike Churche, cleaueth to her only heade and husbande Iesus Christ: shee beleeueth his worde and followeth him: she is faithfull to him, without committing adulterie with idols, which the Romishe churche doeth not, which thing we haue a little while agoe shewed.

Secondly, as concerning that that Iesus Christ did approue the churche of Ierusa­lem in his time, we say in the first place, that there is very great difference betweene the estate of that church then as it was, [Page 123] and the estate of the Romishe church, such a one as we beholde it at this day. For the abuse and corruption, as well of doctrine, as of Sacraments, & the manifest Idolatry, which beareth sway at this present in the Romish church, was not at that time in the church of Ierusalem. Which is easie to proue, because that Iesus Christ, would not haue made much a doe, to beat downe the idols, and to reforme other abuses, if they had had place there, as hee ouerthrewe the tables of the money changers,Ioh. 2.14. and cast out of the temple those, that there sold openly, sheepe, and Doues.

Moreouer Iesus Christe woulde not re­iect or disalowe the churche of Ierusalem, because that the time was not yet come, wherein hee shoulde put an ende vnto the ceremonies of the lawe.Leuit. 17.3. Deut. 12..13 Wherefore for as much as the faithfull had the commande­ment of God whereby it was appointed them not to searche or seeke newe places, to offer their sacrifices and oblations in, but to come, and to stay them selues within the Court of the tabernacle, or of the tem­ple, Iesus Christe 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 any su­perstitious manner or custome: whiche is not practised at this day in the Churche of Rome. For as all there is full of superstiti­on and manifest idolatrie, so they will con­straine and inforce the faithfull 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 Christe bring the Church of Ierusalem, when the high Priestes, Scribes and Pharisees shew­ed them selues great madde men, not doe­ing their duties towardes it? did hee not take his vineyard from these husbandmē, who did not giue him the fruites, which belonged vnto him, and committed the same vnto others, that is, to his Apostles, and their successours, to yeeld him fruite in their seasons? Euen so likewise hath the Lorde doone therewith in the Popedome. Hee hath not destroyed his Churche, but hath only chaunged the estate thereof, ta­king it out of the hand and guiding of the Bishops and Popishe Priestes, and placing it againe vnder the gouernement and charge of other guiders and leaders, who can see [Page 125] more cleerely, and bee of better trust: as it is spoken in Saint Matthewe,Mat. 22.40 vnder the similitude or parable of the vine­yard.

To conclude: if they aske what shall be­come then of our predecessours, who dy­ed in the faith of the Romish Churche: are they condemned? I aunswere, that wee leaue the iudgement thereof vnto GOD: for it belongeth not to vs, to determine and iudge of that which is hidden from vs, and which indeede passeth our knowledge and calling. It is very true, that the holy Scripture pronounceth,Ioh. 3.18.36 that they whiche 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 alleadge ignoraunce, and to say that it excuseth the sinner before GOD: For the scripture is plaine and manifest therein: The seruant (saith Iesus Christe) that knew his masters wil, Luke. 12.47 48. & prepared not him selfe, neither did according to his will, shall bee beaten with many stripes. But he that knewe it not, and yet did commit thinges worthie of stripes, shall bee beaten with fewe stripes. Also:Math. 5.14 If the blinde lead the blinde, they shall fall both into the ditche. Saint Paule saith also: As [Page 126] many as haue sinned without the lawe, Rom. 2.12. 2. Thes. 1.6 shall pe­rishe also without the law: and as many as haue sinned within the law, shalbe iudged by the law. And againe, it is a righteous thing with God, to recompence 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, rēdring vengeance vn­to them, that doe not knowe God, and which o­bey not vnto the Gospell of our Lorde Iesus Christ, which shalbe punished with euerlasting destruction. &c.

These places doe openly enough declare, what is the ende of those that die without faith, although they bee ignorant, for their ignorance cannot excuse them, nor serue them for a cloake or couering, to absolue and set them free from the iudgement of God. For confirmation and proofe whereof wee may alleadge also and put downe that which is written in Leuiticus,Leui. 4.2. touching the offering commaunded by God for the sins whiche were committed through igno­rance. Loe what wee haue to say for one point.

But to that which remaineth, touching our fathers and predecessours. God might [Page 127] well shewe mercy vpon them at the ende of their dayes, making himselfe knowne vnto them, by the secret vertue and power of his holy spirite, and putting it into their harts, to beleeue in Iesus Christ his sonne, that so they might bee saued. For God is almigh­tie to saue his owne people, yea without v­sing any of these meanes, which he is accu­stomed commonly and ordinarily to vse, to plant faith in vs, and to ingraue it in our hartes to our owne saluation. And this is Saint Cyprian his answere,Cypri. lib. 2. epist. 3 touching those that die in some false opinions. If some one of our predecessours (saith hee) either by igno­rance, or through simplicitie, hath not kept and held that which the Lorde hath taught vs to doe, by his example and authoritie, the mercy of the Lorde may pardon him. But wee cannot helpe the same, beeing admonished and instru­cted by him. Behold what Saint Cyprian pro­nounceth herein. It is true, that he speaketh properly, touching the matter of the holy supper, but nothing letteth, but that wee may applie his speech generally, to the mat­ter of al the other articles of the faith.

The IX. CHAP.

VVE haue seene and heard here­tofore,Mat. 9.38. that it apperteineth vnto the Lord of the haruest, to sende foorth workemen in to his haruest. For it belongeth not to any, what giftes soeuer he hath receiued frō the Lorde, to thrust himselfe into the work of the ministerie, vnlesse he be lawfully cal­led thereto.

Now the Apostle Saint Paule writing to the Ephesians,Ephe. 4.11. sheweth vs what workemen the Lorde hath sent into his haruest, that is to say, Apostles, prophets, Euangelistes, pa­stours, and doctours.

Apostles.Touching the Apostles, they were cho­sen immediatly from Christe, and their office was, to sowe and spreade the Gos­pell abroad throughout all the worlde: nei­ther had any one of thē any limits or bor­ders set them, or some certaine Churches [Page 129] appointed to them,Mat. 28.19 Mat. 10.2 Gal. 2. [...]. but Christe would that in euerie part or place where so euer they came, they should doe 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 Christe a­mong the Gentiles. Nowe because this de­gree of the Apostles, was instituted and or­dained by God, for the establishing of chur­ches, those churches beeing planted and established, this name of Apostle, ought not any more to bee vsed among the mini­sters, as to be giuen and communicated to them. And yet we reade, 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, & Barnabas is named an Apostle.Philip. 2.25. Act. 14.14. Act. 14.

Prophetes are distinguished into two sortes or o ders.Prophetes. Some were vnder the olde Testament, and in that time, who being in­structed and taught by a speciall reuelation from God, did foretell things to come. The 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 suche as were indued,1. Cor. 14.1. &c. with great wisedome and readinesse, wel 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, and reueale thinges to come:Act. 11.28. such a one was A­gabbs, who by the holy Ghoste foretolde, that a great famine should fall throughout all the worlde, whiche also came to passe in the Emperour Claudius Caesars dayes: also that Saint Paule 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 Churche of Antioche, to wit, Barnabas and Simeon, who was called Ni­ger, and Lucius of Cyrene, and Manahen, (which had been brought vp with Herode the Tetrarch) and Saul. And in the one and twentie, mention is made of Phillips foure daughters which did prophesie.Act. 21.9. These de­grees, or this office of Prophetes, was or­dained by God to indure but for a time on­ly, as the Apostles.

Euangelists.Euangelistes generally are those whiche performe the office of an Euangelist, that is to say, which preache 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. Matthew, 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 wee speake, were as it were fellowe helpers to the Apostles, whom they did follow, and were almost continually in companie 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 Acts, Philip is called an Euangelist:Act. 21.8 And Saint Paul admonisheth Timothie in one of the Epistles, which hee wrote vnto him, to continue to doe the worke of an Euangelist.2. Tim. 4.5 [...] These likewise had their time, & 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 Churche, euen vntill the ende [Page 132] of the worlde.

Doctors.Doctors are they, which the Churche in olde time called Catechisers, that is to say, instructors or teachers, whose charge and office was, plainely and simplye to ex­pound the scriptures, that men might haue the right sense and vnderstanding thereof, and namely to teach the Catechumen [...], that is to say, those that were yet to be instru­cted, in the points and principles of Chri­stian religion. Of this sort are the Doctors & teachers of our age, which teache youth in schooles, expounding vnto them the scripture. And their office consisteth heere­in, carefully to prouide that sound doctrine may be kept and published, to the end that pure religion may continue and remaine in the church. Some suppose that the office of Pastor and Doctor is all one, as Chryso­stome and Saint 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 somwhat further than the Doctors do. For first & formost, they preach and exhort, ap­plying the doctrine to the necessities of the Church: next they administer the Sacra­ments, [Page 133] and in the third place, they haue the charge, gouernment, and execution of the discipline: to which matters, the Doctors charge reacheth not, they being only ordai­ned to expounde the scriptures, to the end that pure and sound doctrine may alwayes bee preserued & maintained in the church. And indeede such a one may be very apt to execute the office of the Doctor, as hath not the gift to preach: & such a one on the other side may verye well haue the gifte to preache, as shall not at any hande be meete or fit, to exercise the charge & office of the Doctor, although that sometimes hee that shall bee the Pastor, may also well bee the Doctor: but yet this is to bee marked, that they are diuers and seuerall charges or offi­ces.

And these be the fiue degrees or orders of ministers, to whō the Lorde hath cōmitted the gouernment of his church to feede the same: of which fiue the last two onely re­maine to bee alwayes vsed in his Churche. Saint Paule indeede maketh mention in o­ther places of some other names, as of Bi­shops, that is to say, watchmen,Bishops and Elders, or Auncients. or ouer-watchers: and of Elders, that is to saye, Senators or Ancients: but these two names [Page 134] signifie one and the selfe same thing, as the Apostle himselfe 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 ordeine Elders, (that is to say, Auncients) in euerie citie as I appointed thee. And afterwardes hee addeth an excellent description of true Elders and Auncients, For a Bishop (saith he) must bee vnblameable, as the guider or steward of Gods owne house: and so foorth. We fee that those whome he named Elders or auncients, in one verse, hee nameth the same Bishops in an other verse. Now 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 Ezechiell. Woe be to the shepheards of Israel, Ezech. 34.2 which feede them selues. Should not the sheepheards feede the flocks? 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 Ghoste hath made you Bishoppes or ouer­seers, to feede the Churche of God, which hee hath redeemed with his owne blood. 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 Christe, whiche is committed vnto you, caryng for it, not by con­straint, &c.

If one woulde 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 yeeres, but because that they specially chose them, from amongest the Auncients, and also because they ought to bee men both ripe, wise, and also very well experienced. Old 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 wee shall finde young men, which are farre more fit, to exercise and execute the charge & office of a Pastor, (such a one was Timothie) than those that be of greater yeeres.

It is true, that there are two sortes 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 watche ouer the discipline and ouer the whole Church. The other are ioyned vnto these, to aide 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, The elders that rule well, 1. Tim. 5.17. are worthie of double honour, specially they which labour in the word and doctrine. For in that he maketh mentiō of bearing rule, hee giueth vs well to vnder­stand, that those whom hee nameth Elders or Auncients, that is to say, the Pastors, 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, whiche minister the worde and doctrine, than the other, hee euidently de­clareth, that all haue not one and the selfe same charge. Wee may beholde this order, euen at this day obserued in the reformed Churches.

Deacons.The Apostle maketh mention likewise of Deacons, whiche woorde is taken in holie scripture in two senses or sortes. Sometimes generally for euery minister, or seruitour: In whiche 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 seruant or minister of God, and he nameth himselfe the Deacon, that is to say, the mi­nister of the Gospell: as also hee 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 seruant, as in the first Chapter of the Epistle to the Collossians, and the third chapter of the first Epistle to the Corinthians.Colos. 1.7. 1. Cor. 3.5. But sometimes it is taken more straitly, for thē which haue a charge and office, to gather the almes, & to dispense or bestow them a­mong the poore.

The first occasion that was giuen to chose these Deacons in the Church was this, be­cause the Apostles, could not very well pro­uide for or furnish both the charge of prea­ching the woorde, and of distributing the goods of the poore. And for this cause were the seuen Deacons chosen: of whom is spo­ken, Acts. 6.Acts. 6.2. And the conditions and quali­ties, which ought to be 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.

These are the degrees of the Churche, or ecclesiastical orders, which Iesus Christ him selfe set vp, and his Apostles after him esta­blished, for the regiment and gouernment of the Church: which order was afterwards in the Popedome by litle and litle, not one­ly corrupted, but vtterly ouerthrowne. For in that tyrannous kingdom, after that cor­ruption had once craftily ouertaken or stolne vppon the doctrine of the Churche, they deuised and forged a stewardship, di­spensation and bestowing of ecclesiasticall offices and charges, which was altogether farre off and estraunged, from the former simplicitie and plainenes, whereof we haue spoken. Wherin first they made a sacramēt (without the warrant of Gods worde) of the orders and degrees of ministers. After­wardes they deuised a certaine kinde of creame or oyle, to annoint them, as they say, but in deede it is to grease or smeare them, fetching that through a false zeale, from Aaron, and that which was done in olde time vnder the lawe. And also sha­uing or shearing, specially of the crowne of the head, against the custome both of the Apostles,Act. 18.18. and of the primitiue Church. It is true in deede that Saint Paule did once [Page 139] cause his heade to bee shorne in Cenchrea, after the maner of the Iewes, but it was by reason of a vowe which hee had made, and not that hee was then ordeined into some ministerie, but a great while after his cal­ling. And in that hee caused himselfe to bee shorne, he did it not for any other pur­pose, but to applye himselfe thereby to the Iewes, who were as yet very rude, & not wel instructed, as he himselfe protesteth in the Epistle to the Corinthians,1. Cor. 9.20. That of his owne accord & willingly he became vnder the law, (although he were deliuered there from) to the end he might winne the Iewes. Orders of the Romishe church. Next they esta­blished or made seuē orders of the church: the first, Porters or doore keepers: the second, Readers: the thirde, Exorcistes: or in plaine english, Coniurers, who as they faine, had power giuen them to lay their hands vpon madde men, and men possessed with diuels and to heale them: the fourth, Acoluthes, that is to say followers, who wayted vpon the Bishop in his householde seruices, and did continually accompanie him, first for honours sake, and then that no suspition shoulde aryse of them: the fifth, Subdea­cons, or vnderdeacons: the 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 Vicars, others Bishops, others Archbishops or Metropolitanes, other some Cardinals: And afterwarde they came to the foure Patriarches, and lastly to the Pope himselfe. But from whence commeth this goodly hierarchie, or order of Pristes? who hath established it and set it in nature or being? Did Iesus Christ or his Apostles? the scripture maketh no mentiō therof. But let vs discourse a little vppon the fountaine and beginning of these goodly degrees, I say and meane onely of those, whiche they conteyne vnder the name Priest. For the others keepe not the place of true Bishops and Pastors of the Church, as these woulde seeme to doe. And yet notwithstanding, hee that will heare speeche thereof,Theo. Beza. lib. confes. Punct. 7. ca. 11. let him reade the confession of Theodorus Beza.

As concerning Chaplaines, Durandus in his booke called Rationale diuinorum offic. alleadgeth two reasons, to shew why priests were so called. The one is, because the kings of Fraunce in time heretofore, when they went to warre, were wont to carrie [Page 141] with them, Saint Martins cappe or hoode, which they kept vnder a tent, which of the cap kept in it was named Capella, that is, Chappel: and the Clerkes or Priests, that had the keeping of this Chappell, were cal­led Chaplaines, and afterwardes in continu­ance of time, this name was in some coun­tries giuen generally to all priestes. And these little Cabbines, or corners, or rather high places, which were in the popish tem­ples, wherein the Chaplaines saide their masses, were called chappels. The other rea­son is, that when in olde time there were set out an armie, or to doe some exploite by souldiers, they had in the campe certaine speciall tents, to say masse in, which tentes were couered ouer with goates skines. Now 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, Chappell. Wherefore because these tents were coue­red with goates skinnes, they were named Chappelles, and the priestes which had the keeping of them, and who did therein sing their masses were called Chaplaines. Be­holde verilie two reasons, to shew from whence this name Chaplaine is taken, [Page 142] which reasons are very high, & full of great speculation or insight, conteining verie great mysteries, and such as are meruelous­ly deepe: but we leaue thē to bee meditated or loked into diligētly, to the priests which are the Popes Chaplaines, to the end that they should aduise and take counsell, to see whether they can be willing, that their re­uerende name shoulde bee fet and drawen from these base beginnings.

Curates. Curates haue another fountaine. In old time according to the order established by Iesus Christ, the Pastours were ordeined & placed distinctly and without confusion in seuerall Churches. For to the end that eue­rie Pastor might knowe his owne charge, and bee able to yeelde a better account of his flocke, and that one shoulde not any whit at al incroch vpon, or intermedle with others, also to the ende, that the flocke and sheepe might knowe, where they might seeke for and find their owne pastors, they deuided the people into certaine circuites and countries or rather parishes in deede, whereof some were cōmitted to the charge of certaine pastors, and othersome to the charge of certaine other Pastors. From thence came the name Curate, although [Page 143] some woulde 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 them in charge. And the abuse comming on, and grow­ing vp more & more, they called the bene­fice or reuenewe, that was assigned them 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 suche a benefice, they diligently enquire of the value there­of, and that wherof they seeme to haue the greatest regard is to know, how muche the cure is worth.

As concerning Bishops and Elders,Bishops and elders or ac­cording to papistes, Priestes. Hierom. ad Euagrium. or as they cal them priests, we haue before shew­ed and seene that these two names signifie one and the selfe same office or charge. And S. Ierome in his Epistle to Euagrius witnes­seth, that in the time of the apostles, there was no distinction or difference betweene these two degrees: but afterwardes whiles schismes were in the church, one was cho­sen from among the elders, & placed in the highest roome, and called Bishop, because hee differed from the Elders onely, for the [Page 144] executing of order. Nowe by these wordes wee may easily knowe and gather, that this difference beganne in the Churche about that time, and in that the office of a Bishop is held and accounted, for a more high, or more excellent office than the office of El­der, or as they terme thē priestes: it was not doone by the institution and ordinance of God, but rather by mans authoritie, & that for the maintenance (as they suppose) of or­der and discipline.

Archbishop. or Metro­politanes.The names of Archbishoppes and Me­tropolitanes (which were taken for one and the same estate) were vnknowen to the A­postles and to the olde and auncient Chur­ches, but marke howe they were brought in. Princes hauing put certaine degrees be­tweene their cities and townes, & making a difference betweene some of them, in re­specte of dignities and priuiledges, they called those, which they woulde establishe aboue the reste Metropolites, as if you woulde say,Concil. Cal­cedon. Canc. 12. Mother Cities, as wee may ga­ther out of many histories, and namely and expresly out of the Councell of Calcedo­nia, where it is saide, that they ought not to account any Townes or Cities for Me­tropolites, but onely those, to whome [Page 145] Kings and Princes, haue shewed and 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 beeing fauoured by their Princes and Magistrates, who easily accorded and consented to this, that their Bishops shoulde bee placed in authoritie a­boue others. For this cause, the Bishops of those places, were named in the councel of Nice Metrepolitanes, Conce. Nice. can. 6. Conc. Calce. can. 1. and their seates were called in the councell of Calcedon, the first seates. You see then what was the foun­taine and beginning of Archbishops or Me­tropolitanes: who at the beginning were lif­ted vp to such a degree, for a good end and purpose in outward shew, for they were so placed and established, as it were Ecclesia­sticall presidents and rulers in their prouin­ces, to the end they might guide & gouern the affaires of the Churches, and direct & call Synods, in good order & without con­fusion, when there was neede thereof:Conc. Nice. can. 6. Conc. Anti. can. 13. & yet none among them had any authoritie one ouer an other. For that effect and purpose the councels ordained, that al Metropolitās [Page 146] should haue like power and equall authori­tie,Conc. Sardi. can. 19. Conc. Constā ­tinopolita. can. 2. euerie one in his own prouince, that the Bishop of Rome (who was also Metropoli­tan) had at Rome, & in the churches, which were vnder his charge. Whereby it appea­reth, that the Bishop of Rome was not then Pope, and vniuersall bishop, ouer all chur­ches, but that he had his charge limited & bounded, hauing no more authoritie and iurisdiction ouer other Metropolitanes, than the other had ouer him.

Cardinals.Touching Cardinals, I know not what we may speake of certaintie, because there is not so much a one onely authour, who li­ued or writ while the churche was in some puritie, that maketh any mention therof at all. Yet we cannot be deceiued, in speaking of that which we finde touching it. We read in Nauclerus,Nauclerus. that in the time of Pontianus Bishop of Rome, who was about the yeere 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, the name Cardi­nal was in old time take to signifie as much as principall, & was (saith hee) giuen to the Priestes, as they call them, and Deacons of the Church of Rome: because that as the [Page 147] Bishop of Rome was held & taken for the principall and chiefe of Bishops, because he was in the principall 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. Whereupon hee addeth some examples. There is a certaine Epistle (saith he) of Gre­gorie the first, to them of Peloponezus, who demaunded a Prieste to minister the sacraments vnto them, wherein he saith, we send vnto you our beloued sonne, A Prieste Cardinall. 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 Churche, in the time of Da­masus the high Bishoppe, wherin 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 Dea­cons 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 yeere of Christ 301.

If the Cardinals of these dayes, woulde [Page 148] take their beginning from these, let them marke then what is their charge & calling, without taking that vpon them which be­longeth not vnto them. But we know, what great difference there is betweene their e­state and these, because at this day we may in euery place beholde it to bee an estate or calling of honor, & not of office & charge, as it was then. Beside, when was it, that they were so lifted vp? and by whom? A thousand yeeres and more were spent, before that the Church was burdened with such cardinals, as wee haue at this day, hauing benefices, without exercising and executing offices. It is affirmed, that Pope Innocentius the 4. of that name, about the yeere of Christe 1244. did so exalt their estate and calling, that he commanded by Edict, that frō that time forward, they should go on horseback, and should weare a red cap or hat, & a scar­let to be, for a signe and witnesse that they ought to be alwaies readie and prepared to suffer and shed their blood, for the defence of Christian religion. And Paul the second, about the yere 1470. hath ratified the same Edict, and in some point augmented & 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, because at y^e time they were such, as y^e Cardinals at this present are, that is to say, hauing authoritie and iurisdiction, ouer all other Bishops and Priestes: I aunswere, that the case goeth not so. For we find this, that the Priestes and Deacons of Rome were in times past much lesse and inferiour to the Bishops, in steede whereof at this day, they goe before them in honour and dignitie. And that so it is, we reade that when the Bi­shop of Rome, sent two Embassadours or Legates to the councell of Carthage, wher­of one was a Priest of the Church of Rome, he was set the last of all. Also y^t in the coūcel which Saint Gregorie held, the Priestes of the Church of Rome, were set last, & made their subscription apart by themselues, 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. Now we must vnderstand, that the names of Patriarch and Metropolitane, were 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 coun­cel [Page 150] of Constantinople, wherein mention is made of Metropolitanes. These Patriar­ches then or Metropolitanes, beeing 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 another, that at the last they haue brought all the Patriarches, euen to the number of foure, as wee haue named and described them in the afore­saide seuenth chapter. And this hath prin­cipally come to passe, because, that either for the antiquitie of the Churches, or for the renowne 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 hee of Constan­tinople, haue quite and cleane taken away the roome and place of the other two. And as touching the two of Rome & Constan­tinople, wee knowe what iarre and conten­tion there hath been betwixt them, which [Page 151] is not as yet well compounded or ended. In the time of Gregorie the first of that name, about the yere sixe hundred & two, there was great controuersie and stirre for the primacie of the Church. For Iohn Bi­shop of Constantinople, was declared and published in a full and solemne Synode of the Grecians, vniuersall Patriarch, and the Emperour Mauritius commanded Grego­rie to obey the said Patriarch of Constanti­nople. But Gregorie woulde not indure or suffer this presumption, that any Bishop should be an vniuersal bishop ouer the rest: & in his Epistles he yeeldeth reasons there­of. First he saith:Greg. lib. 6. epist. 76. Greg. lib. 6. epist. 86. If hee fall that is called the vniuersall Bishop, the whole church falleth frō her estate. Secondly: None of my predeces­sors hath euer desired to haue or vse this pro­phane worde. For if there bee one Patriarch that is called vniuersal, the name of Patriarch shall bee taken from all the rest. To consent to this execrable and accursed name, is no other thing, but to betray the faith, and to destroy Christianitie. Thirdly:Greg. lib. 7. epist. 196. I speake freely and boldly, that whosoeuer calleth him selfe vni­uersall Bishop, or desireth to bee called by that name, the same is in his pride the forerunner [Page 152] of Antichrist, because that by his pride he pre­ferreth himselfe before all.

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

And as touching the name pope, it hath bin heretofore generally attributed and giuen to all Bishops, as may bee proued by these testimonies. Aurelius Bishop of Carthage, is called by this name Pope, in the begin­ning of the councel holden at the said Car­thage: of which councell hee was Presi­dent. In the hundreth fiftie and one Chap­ter of the same chuncell, Innocentius Bi­shop of Alexandria, is called Pope. Saint Cy­prian in certaine Epistles which hee writ to the same Bishop, calleth him Pope. The Elders and Deacons of Rome,Cyprian. lib 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 thirde Epistle to Philemon, calleth He­raclas his predecessor, Pope, as wee may see in Eusebius his seuenth booke,Euseb. lib. 7. cap. 7. & seuenth chapter. There may bee many suche like te­stimonies founde, whiche declare that the name Pope was in auncient time common to all Bishops. If the question be, touching the signification of the name, Suidas saith, that it signifieth in the language of Syracu­se, as much as father. But we haue disputed and discoursed heretofore, largely enough of this primacie.

Nowe let vs returne to our first purpose and speeche, who is hee that hath ordained these orders and ecclesiasticall degrees? by what dore haue these pastors entred, into the Lordes sheepefolde? who hath called & placed them in their charges? was Iesus Christe (who is the chiefe sheepehearde, the Prince of Prophetes, the wisedome of the father) so ill aduised, or so carelesse that hee hath not placed so many degrees, and offi­ces in his Churche, 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] himselfe, that he deliuered himselfe vn­to the most cruel and most shamefull death of all others, to saue it? Let these reuerende Prelates put downe their authors: Let them shew from whence they are come, and from whome it is, that they bee as it were instal­led, established, and set in the Churche. Let them bringe foorth and alleadge the woorde of GOD if they can, or if they can not, let them leaue off and cease at the least, to strengthen them selues so muche with their succession, and so often to op­pose, and set against vs, their vocation and sending.

The end wher fore the lord sent his work men into his haruest. Mat. 28.19 Mark. 16.15. 1. Cor. 11 23.24. Ioh. 12.15. Act. 20.28.But will we examine the end, or whiche the Lord of the haruest, hath sent forth his workemen into his haruest? He him selfe hath declared it, when he commanded thē to preache the Gospel, and to minister the Sacramentes after his example. Whiche in an other place is signified by the worde of feeding the sheep, euen as Iesus Christ said vnto peter: Peter louest thou mee? feede my sheepe. And Saint Paule speaking to the Bi­shop of Ephesus: Take heed to your self (saith hee) and to all the flocke, ouer which the holy Ghost hath made you Bishop or ouerseers, to feede the Church of God. Also S. Peter. The [Page 155] elders which are amongst you, I beseeche, 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 sheepe. And Saint Paule hauing regards thereto, saith in his Epistle to the Romanes,Rom. 1.8. That hee was called and sent by Iesus Christe, to preache the Gospell of God. And to the Corinthians: Ne­cessitie (saith hee) to preache the Gospell, 1. Cor. 6.17 is laide vpon mee, and woe is vnto me if I preach not the Gospell, because the dispensation there­of is committed vnto me. In the Epistle to the Hebrewes it is saide,Heb. 13.17. that the pastours and guiders of the Churche, 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, and meaneth, that is to say, a watche man, or an ouerwatcher, bicause the pastors ought to bee as it were watches, or watch men, according to the Prophesie of Ezechi­el,Ezech. 3.15 33.3. that they maye watche ouer the flocke.

Saint Paule in other wordes setteth out this ende,Eph. 4.11.12 when hee saith to the Ephesi­ans, That Iesus Christe hath giuen Apostles, [Page 156] Prophetes, Euangelistes, Pastors and Doctors, for the gathering together of the Saincts, for the worke of the ministerie, and for the edifica­tion of the body of Christe, 1. Cor. 4.1.2 that is to say, the Church. And writing vnto the Corinthians hee saith in one worde, That it is required of the Ministers of Christe, who are the dispo­sers of the secretes of God, that euery man bee found faithfull, behauing himselfe faithfully, diligently, and rightly, in the execution of his charge and office.

Nowe according to this rule, can the Popes, Cardinals, Byshops, & other priestes of the Romishe Church saye, that they oc­cupie themselues in their charges, to feede the flocke of Christ, to preache the Gos­pell, to administer the sacraments, to assem­ble the saints, to giue ouer themselues who­ly to the worke of the ministerie, to edifie the Churche? How doe they satisfie and an­swere the ordinance and commaundement of Iesus Christ? Howe can they excuse them selues, that they should not be almost all ac­cursed, according to the testimonie of Eze­chiel and Saint Paule, whereof we spake, not long sithence? what can they say or alledge for themselues, that they should not be ex­communicated and deposed, if the canons, [Page 157] which they attribute to the Apostles (of whiche we spake in the fifth Chapter) were well and rightlye obserued a­mongest them, as they say they shoulde bee indeede?

But behold their vngodlynesse: they say that they exercise and execute their fore­said offices and charges by their Vicars and deputies, whom they haue substituted and appointed vnder them in their places ouer their parishioners. Yea but whē Iesus Christ called & sent foorth his Apostles, did he say vnto them, goe and bee the pastors of my Church, teaching it and feeding, by Vicars, substituts and lieuetenants, which you shal put in your places? It is certaine that hee did not so, but he gaue vnto them in their owne persons, the speciall charge of his Churche, and commaunded them in plaine and expresse tearmes, to preach the Gospell them selues, and to administer the Sacramentes. Moreouer what suffi­cient Vicars or Deputies are they wont to haue, and howe faithfull, meete and able to doe the duetie of Pastours? Such Bishops and persons, such Vicars and Lieuetenants, that is to say, one of them as ignoraunt, foolish and vnskilfull 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 the hyre wages and reuenue of that labor and work, which at no hand they doe, neither in deed will doe? For they haue no care to haue Vicars and Liefetenants, but that thereby they may enioy prebendes, and the reue­newes of their benefices, and yet they will seeme to haue them, as though it were to doe their duties.

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 whiche Ie­sus Christe hath ioyned together: For to whome was it, that Iesus Christe commit­ted the office to minister the Sacramentes, but euen to them themselues, and to them alone also, whome hee inioyned and com­maunded to preache the Gospel? But these men, to wit, the Bishops, parsons, and other Priestes, do reserue vnto themselues the ad­ministration of the sacraments, such as they haue, with the rents and reuenewes of their bishoprickes, parsonages, and other benefi­ces, and post ouer the charge and office of preaching the worde vnto the Friers, lea­uing [Page 159] them the bagge, wallet, and staffe, whatsoeuer by begging they can get for their hyre and wages. But seeing that they leaue vnto the friers the office of preaching, why doe 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 them frō an other. Notwithstanding, there is in the popedom a plaine prohibition and forbidding, that friers, in as much as they are friers, shoulde meddle with or take vppon them to admi­nister any Sacrament, except they bee such as haue charge, or vnlesse they bee dispen­sed withall for the doeing of it. But why then are they suffered to preach? For this is to doe against the ordinaunce and insti­tution of Christ, and to deuide 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 do they suffer them to say masse, seeing that they all hold and affirme, that the masse, is the Sacrament of the holy supper, which for this cause also they call, The Sacrament of the altar.

Indeed to speake according to the truth, [Page 160] making also an ende at the length of this matter, these men cannot after any maner whatseouer, vaunt or boast thēselues, to be true bishops & pastors, seeing they are not called by Christ to such offices, & that they doe not any maner of way exercise duties & charges, according to the ordinaunce and cōmandememt of the Lord of the haruest.

The X. CHAP.

AFter that wee haue spoken of the diuers degrees of ministers in the church, & of their charges and offi­ces, it shall be very meete and requisite that wee de­clare, whether the ministe­rie of the worde bee alwaies necessarie and needfull in the Church or no. For there are some which doe despise it, and vtterly disal­lowe the same, as though it were super­fluous, vnprofitable, and vaine, whose ar­gumentes [Page 161] and reasons wee must first exa­mine, and afterwards we will alleadge and bring foorth our reasons and warrantes a­gainst them.

Their first argument is this: The holy Ghost is our inward doctor,1. Iohn. 1.20 Iohn. 16.13. who teacheth vs all thinges, and leadeth or bringeth vs to the knowledge of all truth: It followeth then, that we haue not any need of the out­ward ministerie, neither that any doe teach vs with the liuely or liuing voice.

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 very right causes, by which wee are guided and ledde to the knowledge of the truth. The first is the holy ghost: the second is, the outward ministerie of the worde: The third is our wil, (but yet regenerated) agree­ing with these two. Now of these three cau­ses or means we are not to despise any one, seeing that God by thē, wil accomplish and bring to passe, his owne worke in vs. Wher­fore, although it he the proper and peculi­ar office of y^e holy spirit, to lighten vs with­in, and to lead vs to the knowledge of the [Page 162] truth, yet so it is notwitstanding, that the outward ministerie of the worde is not vn­profitable, because that god vseth the same as an inferiour or secondary meane, for the aboue named effect and purpose. And in­deede the preaching of the worde, and the administration of Sacramentes, doe then shew and bring foorth their effect & power, when the holy ghost ioyneth his withall, by the which only the eares are pearced, the harts opened, the affections touched, and the wils disposed and prepared, thereby to giue an entrance to the outward ministery: insomuch that if this inward master or tea­cher do faile vs, the outward ministerie can no more profite our soules, than the light of the Sunne helpeth blind eyes, or than a voyce which soundeth lowd, profiteth deaf eares. In the meane while, the outward mi­nisterie is not vnprofitable or vaine, when the operation of the holy Ghoste is ioyned therwith, working within, but is full of ver­tue, efficacie and 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] know all thinges (as S. Iohn saith,1. Ioh. 2.20.27.) and haue no neede that any should teach them. It followeth thē, that the faithfull haue no­thing to do with the outward ministerie.

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

Secondly when he saith, that they knew all things, it is as if he had saide, that they were not yong schollers, rude, & ignorāt, but ex­pert & well skilled in the matters, which he propoūded & set forth vnto thē: and that 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 minds, that they might remēber them. As S. Peter writeth vnto the [Page 164] faithful.2. Pet. 1.12. I Will not bee negligent (saith he) to put you alwayes in remēbrance of these things, though that ye haue knowledge, and be establi­shed in the present truth.

Finally, when he saith, that they had no need that any shoulde teache them, this ought not to be read alone by it selfe, but ought to be ioyned with that which followeth, to wit,1. Iohn. 2.27 but as the same annointing teacheth you of all things, & it is true, and is not lying: As if he would say: you haue been taught of the holy ghost, who is alwaies 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 doe which teach for doctrine mans inuentions, but if any doe teach you, that he folow that which the ho­ly ghost hath taught you, in whose doctrine it behoueth you alwaies to abide.

The third argument: the Lord saith thus. And they shall teach no more euery man his neighbour, Iere. 31.34. and euery man his brother, saying, Knowe the Lord: for they shall all know me, frō the least of them vnto the greatest of thē. This promise must be referred to the state of the Church vnder the new Testament: & there­fore 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 contrary to the meaning, intent, and purpose of the holy ghost. For first and for­most the Lord making cōparison betweene the olde people and the new, meaneth not any other thing, but that vnder the Gospell he woulde sende vnto his people so great a light, by the means of Iesus christ his sonne, that his knowledge should bee common & familiar to all, wheras vnder the law, he ma­nifested and declared himselfe darkely, and 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 the Prophet Malachie cal­leth Iesus Christ, the sonne of righteousnesse, Malac. 4. [...]. signifiyng therby, that 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 mark y^t the lord doth not say simplie: They shall teache no more euery man his neighbour, & euery mā his brother, but he addeth, saying: Know the Lord. By which restriction, or restraining it into a narrow roome, he plainly declareth, [Page 166] that hee promiseth to his children suche a knowledge, that they shall 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 well weigh & marke, how rude, grosse and ignorant the old fathers were, we shall find that they were as it were, litle children, euen as S. Paul saith,Gal. 4.1. &c. & as yet in their A.B.C But God hath shewed vnto vs, a far greater grace, because that wee haue a more mani­fest, cleere, & shining light, to leade vs to the knowledge of God, and of the misteries of our saluation. For this cause Iesus Christe said:Mat. 13.16.17. Luke. 10.23 24. Blessed are your eyes, for they see, & your eares for they heare. For verily I say vnto you, that many Kings, Prophetes, & righteous men, haue desired to see those things which ye see, & haue not seene them: and to heare those things which you heare, and haue not heard them. In summe the Lorde promiseth heere, that his people shall not be founde so grosse and ig­norant, vnder the newe conuenant or Testa­ment, that they shall haue need of the prin­ciples and beginnings of christian doctrin. But if wee would not take this place in this [Page 167] sense, how shall wee expound an other of I­saiah, which seemeth to be contrary to this? He saith: It shall bee in the last dayes, Isai. 2.2.3. that the mountaine of the house of the Lord shalbe pre­pared in the toppe of the mountaines, and shall bee exalted aboue the hilles, and all nations shall flowe vnto it, and many people shall go and say, Come, and let vs goe vp to the mountaine of the Lorde, to the house of the God of Iacob, and he will teach vs his wayes. It is certaine that he prophesieth euē as Ieremiah, of the grace of God, which should bee made ma­nifest through Iesus Christe in the time of the Gospel. Now one of them saith: Euerie one shall not teach his neighbour, for they shall all knowe the Lorde: The other saith: The people shall runne together and say: Come, Let vs goe vp to the mountaines of the Lorde, and hee shall teach vs his wayes. Howe shall wee make these two places agree, seeing that both of them prophesie of one and the self same thing? Verily Ieremiah meaneth, that the people of God shall be in such sort ligh­tened vnder the newe Testament, by the light of the Gospell, that they shall haue no more neede of the rudimentes or first in­structions of religion, neither to bee so taught as the olde people were, by the [Page 168] shadowes & ceremonies of the law. And as touching Isaiah, he meaneth that vnder the same Newe Testament, the people shall (though they be wel aduanced and instruc­ted in the points of Christian doctrine) not­withstanding diligently indeuour, more & more to aduaunce themselues, & grow for­ward therein, & that for that purpose, they shall continually exhort one another, to the end they may better profit in the knowlege of the law.

Ioel. 2.28.49.The fourth argumēt. It is written in Ioel: At that time, (that is to say, in the time of the new Testament) I will poure out my spi­rite vpon all flesh, saith the Lord, & your sōnes & your daughters shall prophesie, your old men shall dreame dreames, & your young men shall see visions: And also at that time I will powre our my spirite vppon the seruants, & vpon the maides. Nowe by this promise, the charge & office to teach, is without any differēce laid vpon al, vpō fathers & children, vpō sonnes & vpon daughters, vpon old folke, & vpon young, vpon seruants & maides: wherefore it foloweth, that the ministery of the word, is not necessarie in the Church.

I aunswere, that there is nothing in this argument or reason, but a meete cauil. It is [Page 169] true, that this prophesie ought to be refer­red to the kingdom and comming of Iesus Christ, & that the gift of prophesying shold then be common, both to men & women, to old & young, & to be short to all estates. But in the first place this is to bee marked, y^t the prophet speaketh heere by comparison, vsing a figure commonly called Hyperbole, that is to say, a maner of speehe very exces­siue, because of our wearisomnes, slacknesse and negligence, for hee doth not presently promise, that al vnder the Gospel, from the first to the last, shalbe partakers of this gift, but in respect of the olde people vnder the lawe. For if wee compare, the estate and condition of the olde Churche, with the singular treasures, which God hath pow­red out, and giuen vnto his people, after the manifestation and reuealing of Iesus Christe, wee shall finde, that in this lat­ter time, the Lorde hath spreade abroad, and powred out the giftes of his spirite vp­pon all fleshe, that is to say, almost vppon all men, when as vnder the lawe, a very small 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 heere taken in his proper [Page 170] signification, as though it were simplie and altogether vniuersall, but is indefinite, and must bee referred to all estates and conditi­ons of people, and not to euery singular person: as in this sentence of S. Paule, 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, and condition soeuer they be. And in that place of Saint Matthewe, where hee saith,Mat. 4.23. that Iesus Christ being in Galilee healed all sicknesse, and all diseases among the people: That is to saye, all sortes of sickenesses and diseases. And indeede Saint Peter, in the se­conde Chapter of the Actes,Act. 2.16.17 maketh this sense manifest and plaine vnto vs, when hee saith, that this prophesie 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 indued, with the gift of pro­phesie.

Secondly. The Prophet speaketh not heere, of the publike office and charge to teache, but of the particular dutie of euery one, calling them generally Prophets, who in the time of the Gospell shoulde bee in­dewed, with so great light of doctrine, that they might after a sort bee compared [Page 171] with the auncient prophetes. Whereunto also must bee referred the place of Ieremi­ah,Iere. 31.34. which wee haue expounded in the for­mer argument,Mala. 4.2. Mat. 13.16.17. 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 tytle or name of Prophete, to them, who haue no publike charge or office to teache, but are onely inlightened by the holy spirite, and the preaching of the Gospell: because that this light is farre more excellent, then the gift of Prophesie it selfe was in diuers who liued vnder the lawe.1. Thes. 5.11 And also though wee are bounde, to exhorte one another, and to teach one another in the doctrine of godlinesse, and the feare of God, yet for all that the publike ministerie of the worde, is not superfluous or vaine in the Churche. For the selfe same God, that hath comman­ded fathers, to instruct their children, and all vs to admonishe one an other, hath also ordeyned the publike ministerie of the worde in the Church, that it may bee there practised and exercised, not for some fewe yeeres onely, but euen vnto the ende of the worlde.

And thus muche touching the argu­ments [Page 172] of the aduersaries and such as set thē selues agāinst the ministerie of the Church. Nowe let vs bring foorth our reasons to proue the contrarie.

The first reason is: Iesus Christe hath commaunded that the Gospel should bee preached, and the Sacraments administred in the Church vnto the ende of the worlde. Then it followeth, that the ministerie is alwayes 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 Matthewe: Go and teach all nations, Mat. 28.19.20. baptising them, in the name of the father, and of the sonne, and of the holy ghost, teaching thē to obserue whatsoeuer I haue commaunded you, and behold I am with you vnto the worldes ende. For after the com­maundement to preache the worde and to administer Baptisme (vnder which Sacra­ment, the other also of the holy Supper is conteyned) 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 yeeres onely, but for alwayes, euen vnto the ende of the worlde. Wherein hee manifestly setteth [Page 173] out and declareth two thinges. One, that hee willeth and ordeineth, that the mini­sterie bee exercised in the Churche, not for one age onely, but continually vnto y^e con­summation and end of all thinges. The other is, that hee promiseth, that although Satan subtillie deuise & inuent and practise all that hee can, to hinder the ministerie & the work of Gods seruants, and the tyrants by their practises and violences, inforce thē selues, to the vttermost of their power, to o­uerthrow, & to bring to naught the church of God, yet hee will by his godly and hea­uenly power, alwayes maintaine his truth in the worlde, and preserue his Church there­in by the ministerie and labour of his faith­full pastors.

The seconde reason:Rom. 1 [...].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 heartes by the preaching of his worde. It is true, that the power of God is not tyed to this out­warde meane, but that hee 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 shall please him [Page 170] [...] [Page 171] [...] [Page 172] [...] [Page 173] [...] [Page 174] selfe: but notwithstanding all this, the mi­nisterie of his word, is the ordinary meane, which hee vseth or serueth himselfe with, to giue vs faith by, so that they which will haue faith, without the preaching and hea­ring of the worde, doe as much as though they woulde liue, without meates & drinks which God hath ordeined for our bodilie life. Now hereupon we take and frame our argument thus.

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

The third reason: It is certaine, that for as much as the Sacraments are ordeined by God, to bee as it were seales of the worde, to seale in our heartes that which is therein conteined alreadie, that is to say the vnion, fellowship, and partaking, which wee haue in Iesus Christe, it followeth, that where there is not the worde of God preached, there wee cannot haue any Sacrament. For as a seale is altogether vnprofitable, yea is [Page 175] not allowed a seale, vnlesse bee bound or set to some instrument or writing, for the confirmation thereof: euen so the Sacra­ment is altogether vnprofitable, yea indeed is not a Sacrament, if it be not ioyned with the worde of God preached, to confirme the same vnto vs. Whereupon Saint Au­gustine hath sometimes saide:Augu. sup. Iohan. Hom. 13. Let the word bee ioyned to the Sacrament, and there shalbe made a Sacrament. Of what worde spea­keth hee? verilie not of a worde mumbled vp, murmured or whispered without vn­derstanding ouer the Elements, but of the worde of God preached to the faithfull, & receiued of them through faith, as hee him­selfe maketh it plaine, wlien speaking of baptisme, he addeth, this is the word of faith which we preach, by which baptisme is conse­crated and hallowed, 1. Cor. 11. [...] to haue power to make cleane. Now from that which is aboue said, we reason after this manner.

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

But the administration of the supper can [Page 176] not bee 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. 14.11. for the worke of the ministerie, till wee all meete together (in the vnitie of faith and knowledge of the sonne of GOD) vnto a perfect man, and vnto the measure of the age of the fulnesse of Christ, that is to say, till that Christ be perfect in vs, and haue in vs his ful grouth and increase. But wee can not obtaine suche perfection vnto the ende of the worlde, at what time GOD shall bee all in all. For as Saint Paule saith, Wee knowe in parte, and wee prophesie in part. But when that which is perfect is come, 2. Cor. 13. 9.10. then that which is in part shalbe abolished. Where­fore it followeth, that Iesus Christe hath gi­uen and placed the ministers of the worde, for the woorke 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 all ages, therein apply­ing and framing himself, to our weaknesse, which is so great (we being corrupted tho­rough sinne) that without this means meet and agreeable to our nature, we coulde not bee well instructed in the points of our sal­uation. For if God should speake vnto vs in his maiestie, wee coulde not at any hand a­way with or abide his presence, as wee may see it, by those, that when hee was minded to publishe and to giue his lawe, the people thēselues beeing astonished, with his great­nes & maiestie, said vnto Moses,Exod. 20.16 Deut. 5.29.29. Talke thou with vs, & we will heare. But let not the Lord talk with vs, lest we die: And God accepting this their request, saide vnto Moses, I haue hearde the woordes of the voyce of this people, which they haue spoken vnto thee: they haue wel said, al that they haue spokē. Oh that there were suche a heart in them to feare mee, and to keep al my cōmandements alway, that it might goe well with them, and with their children for euer. Go, say vnto them, return into your tents, but stand thou heere with me, & I wil tell thee all the commandements, & the ordinances, Deut. 5.30.31. & the lawes, which thou shalt teach them, that [Page 178] they may doe them, &c. Wherefore God yel­ded vnto this people their request, to wit, that they might bee taught, by the ministe­rie of Moses. And sithence that time, it was yet his good pleasure, to haue continued, and that vnto the ende, this manner of in­structing and teaching his Church, by the ministerie of men, which order men them selues did require and choose: in so much, that when God himselfe sent Iesus Christe his sonne,Mark. 1.38 Heb. 2.16. to preache the Gospell, hee 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 thinges, yet without sinne. And Christe himselfe as­cending to heauen, committed vnto his A­postles (who were men as we) the office and charge to teache vs.Act. 14.15. And since that time, this order hath continued, and is common and ordinarie in the Churche, and can not bee separated from the Church, to wit, that God doth teache 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, tead in his chariot the holy scriptures: and no doubt, the Lorde coulde very well haue instructed him, in the mysteries of [Page 179] faith, by the secrete vertue and power of his holy spirite, but yet hee delighted rather to haue it done by the ministerie of Phillip, and liked better therof.Act. 10.1.2. &c. Cornelius the Cen­turion, to the ende he might bee more fully instructed in the knowledge of the Gospel, was sent backe (as it were) from the Angell to Saint Peter: Hee shall tell thee (sayth the Angell) what thou oughtest to doe. Yea Saint Paule himselfe, 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 holy Ghoste, and bee baptised. Wherefore they that doe cast from them, or disallow the ministerie of the Church, hanging vpon, and loking for an­gelicall and diuine reuelations, to instruct them, doe not onely deceiue themselues, but also violate and breake the order, which God hath established in his Church, for our saluation.

Now there remaineth, to see and knowe howe much wee ought to deferre and giue to the ministerie, for if they bee 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 muche vnto it. Wherefore wee 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 bee reserued vnto it selfe safe and sounde, so wee ought to take good heede of this, that wee pull not from God the honour which is due vnto him. For this purpose and point, wee 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 said, that hee is not able to doe any thing at all, and that his labour or worke is altogether vnprofitable. As when 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 parte or deuide a matter betweene God and himselfe? we must therefore take heede of this, not so much as once to thinke, that the vertue and power of the holy Ghoste, shoulde be tied and bound to the ministe­rie of men, as though without it god could not work in mens harts, euen as shall please [Page 181] himselfe, as we see that they of the Romishe Church suppose and thinke, as appeareth in this, that they spare not to affirme, that in childe die without baptisme administred by man, it cannot bee saued: and on the other side, that they which receiue the outwarde signes from the ministers hands, receiue by and by the grace of God, which is tyed to those signes. But god saith by his prophets, That it belongeth to him, Iere. 31.33. Ezech. 11.19 Iere. 32.40. Isai. 43.25. to write his lawe in mens harts, to take away from them their sto­nie harts, and to giue them heartes of fleshe, to renue within them a new spirite, to put his feare in their heartes, that they should not de­parte from. Shortly: That it is he alone, Luk. 5.21. to whom it belongeth to pardon sinnes, 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 & wa­ter: And Iesus Christ: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 accomplishe his owne worke by, that is attributed to him, which is proper and peculiar to God. As when it is saide,1. Cor. 3. that the ministers plant and builde [Page 182] Churches,1. Cor. 3.6. Philemon 10 Luk. 1.16. Ioh. 20.23. Iude. 1.23. that they beget men, and win them to God, that they turne mens hearts, that they remit and retaine sinnes, that they saue. All this must bee vnderstoode in that they are the instruments, and as it were the hand 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 whiche 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 word of God, which he propoun­deth and preacheth vnto vs, is nothing els, but the instrument and minister, wherewith God serueth himselfe, or whiche hee vseth for the perfourmaunce of so excellent a worke. Whereupon it followeth, that they whiche despise and reiect the ministerie which God hath ordained, doe despise and reiect God himselfe. For this cause Iesus Christ saith:Luk. 10.16. He that heareth you heareth me, and he that despiseth you despiseth me, and he that despiseth me, despiseth him that sent mee. And Saint Paule writing to the Corinthi­ans, declareth right well, in what authority, reuerence, and account, wee 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 Wee thanke God without ceasing, that when yee receiued of vs the word of the preaching of God, yee 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 self same reason, that spea­king vnto the Romanes of the word prea­ched by the ministers, hee saith:Rom. 8.18 That the Gospell is the power of God to saluation, to all that beleeue. And to the Corinthians, that Though the worde or preaching of the crosse be to them that perish foolishnesse, 1. Cor. 1.1 [...] yet it ceaseth not to be the power of God to vs which obtaine saluation. Nowe the preaching of the word is so called by Saint Paule, because it is the powerful and effectuall instrument, which GOD vseth to saue vs. And for this cause, it is called also by Isaiah,Isa. 53.1. The arme of the Lorde.

In summe, wee ought diligently to take heede to, and to regard that which S. Paule saith vnto the Corinthians:1. Cor. 3.9 [...] We together are Gods labourers, yee are Gods husbandrie, and [Page 184] Gods building: in so much that wee alwaies set before vs two things, when the question or dispute shalbe, touching the ministerie: that is to say, on the one side, the minister that shal speake and preach vnto vs, and mi­nister the Sacrament vnto vs: and on the o­ther side God, who worketh inwardly in our hearts, and indeed accomplisheth and fulfilleth in vs, that which the minister spea­keth vnto vs, and doth outwardly represent and shew vnto vs. As we haue a notable ex­ample thereof in the 16. of the Acts, where it is said:Act. 16.14. that as S. Paul preached the word of God to Lydia, a seller of purple, God was hee a­lone which opened her heart, that shee attained vnto and vnderstoode the things which Paule spake.

CHAP, XI.

VVE haue seene and heard here­tofore, that the Church is the companie of faithfull peo­ple, which is also called the communion or fellowship of the Saints & [Page 185] holy ones. The Church therfore is holy, be­cause it is compacted or made of Saints or holy ones. But here wee must marke foure points.

The first is, howe and in what sense, wee are called Saints or holy ones it is not as the idiots or ignorant people vnderstande it, who by Saintes, meane none other, but those which are alreadie dead, and so cano­nised by the Pope, or els the Priestes and Friers, clad in white, or blacke and girded with a rope. But by saints wee vnderstande them, who being elected from before all e­uerlastingnes of time, are in their time (that is to say, in the time which God hath ap­pointed them, before the foundations of the worlde were laid) sanctified by GOD, through Iesus Christ, and clothed with true faith. Now such are all true Christians and faithfull people.

The seconde: that it is not of our selues that wee 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, and the children of wrath. But wee are saints,Rom. 8.6. &c Ephe. 2.3. Ioh. 17.19. be­cause Iesus Christe hath sanctified vs, as hee him selfe saith in Saint Iohn, For their sakes I sanctifie my selfe, that they also may be [Page 186] sanctified through the truth. Nowe hee hath sanctified vs by the vertue and power of his holy spirite, which by reason of this effecte is called the spirite of sanctification. Rom. 1.4. And this is that which Saint Paule meaneth, when hee saith,Ephe. 5.25.26.27. that Iesus Christe hath re­deemed his Church, and hath sanctified it, that hee might make it vnto him selfe, a glorious Church.

Nowe this sanctification of holinesse, is brought to passe, first by the imputation or account of Christes righteousnesse vnto vs, for hee was giuen vnto vs by the Father,1. Cor. 1. to be our sanctification. Secondly, by the purging or cleansing of our filthinesses, that is to say, by the forgiuenesse of our sins in the blood of Iesus Christe, as Saint Paule declareth it in the Corinthians, when hee saith,1. Cor. 6.5.10.11. Bee not deceiued, neither fornicators, nor idolaters, nor adulterers, nor wantons, nor buggerers, nor theeues, nor couetous, nor drun­kards, nor railers, nor extortioners, shall inhe­rite the kingdome of God, and such were some of you, but yee are washed, but yee are sanctifi­ed, but yee are iustified, in the name of the Lord Iesus, and by the spirite of our God. And indeede Saint Paule in an other place shew­eth, [Page 187] that filthinesse is opposed and set a­gainst sanctification and holynesse, when he saith to the Romanes:Rom. 6.19. As you haue giuen your members seruants to vncleannesse and iniquitie, to commit iniquitie: so now giue your members seruauntes vnto righteousnesse in holines. Also to the Thessalonians,1. Thess. 4. [...] God hath not called vs vnto vncleannesse, but vnto ho­linesse.

The thirde pointe is, That the holinesse of the Churche 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 world, in vaine hath our Sauiour Christ taught it alwayes to pray,Mat. 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 Churche, is not in this worlde without spot, yea rather that shee hath con­tinuall need alwaies for to pray vnto God, that shee may bee more and more sanctifi­ed and obteine the forgiuenesse of all her sinnes.

Secondly, these which are without spot [Page 188] and wrinckle, haue nothing to doe with a­ny washing, because they haue no neede thereof. But the faithfull although they bee washed, haue notwithstanding neede yet of washing still, as Iesus Christ himselfe decla­reth it vnto vs,Ioh. 13.10. when hee saith, Hee that is washed, needeth not saue to washe his feet. 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. 1.2Thirdly, Saint Paule ceaseth nor, 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 partakings, which are not smal faultes, yea indeede they were in doubt also, tou­ching the resurrection of the dead.Gal. 1.2. Also he nameth the assembly of the Galathians, the Churche, although that poore people were deceaued by false Prophetes, and carried a­way to another gospel, contrarie vnto that, which he had preached vnto them. These places doe manifestlye declare that the Church is neuer so pure and perfect in this worlde, but that it hath alwayes neede to bee more and more purged and sanctified. [Page 189] Which thing Saint Paule sheweth yet more plainely, and openly, when hee writeth vn­to the Thessalonians. For hee calleth them the Church,1. Thes. 1.1 1 Thes. 5.23 and yet hee prayeth vnto God for them, that he would sanctifie thē through­out.

True it is that the Nouatians, Donatists, and Anabaptistes (who doe not agree with vs, in this point) are not without their re­plies For first, they alleadge vnto vs that which S. Paule writeth vnto the Ephesians: That Iesus Christ gaue himself for his church, EPhe. 5.25 26.27. 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 bee holy and without blame.

But wee want not an aunswere also. Saint Paul considereth the Churche not in her selfe, but in Iesus Christe her heade, whiche shee taketh holde of by faith: So shee is said 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 pleaseth God to impute and rec­kon the same vnto her: for whiche cause al­so, it is in another 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 saye, that S. Paule speaketh of sanctification or holinesse pro­mised, and which is not yet full accompli­shed, as though hee called and saide the Church to bee without spot, not that it is so here below on the earth, but bicause that one day it shall so bee aboue in heauen. And after this sort Saint Augustine vnder­standeth it.August. lib. de nuptiis & concupisc. cap. 34. Iesus Christe (saith hee) cleanseth his Churche by the washing of Christians, to make it vnto himselfe, without spot or wrinckle, not in this worlde, but in the world to come.

They alleadge moreouer that whiche Saint Iohn saith:1. Iob. 3.6.9. Whosoeuer is borne of God sinneth not.

Whereunto 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 doe withdraw them­selues, as muche as they can, or are inabled, from sinne, and with all their hearte giue them selues to holinesse of life, that they may glorifie GOD. And in this sense Saint Iohn taketh it and speaketh it. Again they that are borne of God, sinne: that [Page 191] is to say, can not doe liue so holyly, but that oftentimes they stumble & fall into sinnes. For although they bee sanctified, yet for all that, by reason of the reliques and rem­nauntes of nature corrupted, whiche yet resteth and remaineth in them, euery day they turne aside from the right way, and sinne. In this sense Saint Iohn ment not that which he saith, that whosoeuer is born of God sinneth not, for so he should speake against him selfe, hauing before saide,1. Ioh. 1.8.10 If wee saye wee haue no sinne, wee deceiue our selues, and truth is not in vs, yea wee make God a lyar, and his worde is not in vs. So it is then, that though there seeme to bee some contrarietie betweene those two, to say, that wee are sinners, and sainctes bothe together, yet all agreeth together very well, for euerye man if wee consider him in his owne nature, according to which he is called the childe of wrath, hee is a sinner worthie of death, and eternall damnation: but if wee consider him in Iesus Christ as a Christian and faithfull 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 beeing a sinner in respect of his owne nature, hee is notwithstanding reputed and accounted holy & iust before God.

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

Mat. 13.24.25. &c.In the first hee saith: that the kingdome of heauen, that is to say, the Church, is like vn­to a man, which sowed good seede in his fielde, but while men slept, there came his enemie and sowed tares amongest the wheate, and went his way. And when the blade was sprong vp, and had brought foorth fruite, then appeared the tares also. Then came the seruaunts 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 hee 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 shall gather the good corne into the Lords barne. Afterwards, he expoundeth the saide similitude, saying: Hee that soweth the good seede is the sonne of man, and the fielde is the worlde, Mat. 13.3 [...]. &c. the good seede are the children of the kingdome, the tares are the children of the wicked, and the enemie 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 worlde. 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 furnace 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 seconde similitude hee saith,Mat. 13.47.48. That the kingdome of heauen is like vnto a drawe net cast into the Sea, that gathereth of al kind 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 hee giueth the exposition thereof: So shall it bee (saith he) at the end of the worlde: Mat. 13.49 50. The Angels shall goe foorth, and seuer the wicked from amongst the iust, and shal cast them into a furnace of fire, where shall bee wayling and gnashing of teeth.

By these two similitudes Iesus Christe very plainely expresseth, what shall bee the visible state and condition of the Churche, so long as it shall bee on earth: that is to say, that the wicked shall continually be ming­led therein with the good, and that in suche sorte, as the tares are amongest the good wheate in the fieldes, and as euill fishes are mingled with the good in the Sea. Wherof followeth that which we haue saide before in the third Chapter, to wit, that all they which are in the Church, are not for all 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.Gen. 4.3. &c Cain was the first that defiled the Churche of God, although he offered sacrifices in out­warde shewe as his iust brother Abell did. Noah preached vnto those of his time. And continuing his exercise a long season, (some [Page 195] thinke sixe score yeeres) hardly woulde his owne housholde beleeue his worde,Gen. 7.1. &c so that GOD destroying all the worlde by the flood, onely eight persons of the foresaide Noahs housholde, were reserued by the meane of the Arke. And euen yet of those eight persons, with whome God had made a newe couenant, touching the establishing againe of his Churche: Ham,Gen. 9.22. in his time very manifestly declared his hypocrisie: A­mongst the twelue Apostles,Mat. 27.3. &c. Act. 1.16.17. &c. Reue. 2.6. Clemens strom. lib. 3. Euseb. hist. eccles. lib. 3 cap. 29. 1. Iohn. 2.19 Iudas is found a traitour, 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, Alexandrinus and Eusebius cer­tainely affirme it. Saint Iohn speaking of Antichristes, wherewith the Churche was in his time troubled and tormented, saith: They went out frō vs, but they were not of vs, for if they had beene of vs, they woulde haue continued with vs. And what at this day? Howe many hypocrites and greate mun­grell Mastiffes, are found at this day in the outwarde Church, and are suffered therin? Certainely, there are very many whiche are acknowledged and allowed for mem­bers [Page 196] of the Churche, 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 worlde without wrinc­kle.

The fourth point, which wee must note heere, is, that our sanctification, is not per­formed or wrought al 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 Lord Iesus Christ giueth vs his ho­ly spirite, thereby to resist and withstande the worlde, the diuell, sinne, and our owne fleshe, to the ende that wee may loue good things,Rom. 7.22 23. &c and hate euil. Hereunto may be ap­plied that which Saint Paule speaketh of himselfe, writing vnto the Romanes, in the seuenth Chapter, verse 22.23.

The seconde is after this life, when the soule enioyeth 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 self, vnto any thing, to sanctifie the name of God by.

The third shalbe after the last iudgemēt, when beeing perfectly ioyned with Iesus Christ our head, we shall behold God, euen as he is, who shalbe all in all, and that after such maner and sort as S. Paule saith, that Christe is made of GOD vnto vs wisedome, 1, Cor. 1.30 righteousnesse, sanctification, and redemption. Therfore when that our Lord Iesus Christe shal so work in vs, that there shalbe no spot,Philip. 3.21. 1. Ioh. 3.2. but that our very bodies shall be fashioned like vnto his glorious bodie, and we shalbe like vnto him, then truly shal our sanctification be ac­complished, and made perfect, which nowe is but as it were begunne in vs.

CHAP, XII.

THis question, to wit, whe­ther the Church can erre, hath beene diuers times tossed and handled, for the opening and vnfol­ding whereof, wee must first striue to knowe, after what maner, or in what sēse, y^e word church is heere to be taken: I meane, whether wee [Page 198] must vnderstand this of the Catholike and vniuersall churche, or els of the particular Churches. But the controuersie is not in my iudgement, of the Catholike church: for wee all agree heerein, that shee cannot erre as touching faith. And indeede howe shoulde shee erre, seeing that following Ie­sus Christe her head and her husband, shee 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, shoulde fall into errour, for there haue beene alwayes some preserued, through the goodnesse and grace of GOD, by whome trueth it selfe through other mens naughtines, brought as it were to nothing, or at the least destitu­ted and forsaken, hath yet notwithstan­ding been restored to her former force, and is yet still mainteined and preserued.

Wherefore this question is touching a par­ticular churche. Touching which it see­meth good vnto vs, in the first place to heare the iudgement and reasons, of the Romishe Catholikes, vppon this that they affirme, that the churche so taken cannot erre, following herein the Nouatians, Do­natistes, and other heretikes. And after­wardes, [Page 199] we will shew foorth, & put downe, our aduise and reasons, to proue the con­trarie.

The Romishe Catholikes thinke, that the churche cannot erre, although shee doe and appoint any thing without the worde of God, for beeing guided by the holie Ghost, she may goe and walke without the order and direction of the worde, and al­though shee goe and walke, yet shee cannot erre, or goe astray. But they separate that whiche ought alwayes to remaine & abide ioyned together, for if the churche followe not the worde of God, it is impossible to keepe her from error, as on the other side, if shee followe it, therein she doth well, and cānot erre. The reasons wherby they would persuade men, that the church cannot erre, are these following.

The first is this: Iesus Christe doeth not at any time forsake his churche, whiche is his spouse or wife. Wherefore it followeth, that it cannot erre.

I aunswere by a distinction: So farre foorth, as the church foloweth Iesus Christ, it cannot bee forsaken of him, and cannot erre: but in as muche, as it liuing in the worlde, doeth stray from Christ, and goeth [Page 200] aside from gods commandements, 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 cannot 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, because that the truth of God, hath not place in the worlde, saue onely in the Church. For as much therefore as God maintaineth his truth amongest men,Chrysost. in 3 cap. 1. ad Timoth. and maketh it alwayes to goe his right course, by the ministerie of the Churche, therefore is the Church called the piller and grounde of the truth. To be short, because that God himselfe commeth not downe from hea­uen, and doth not euery day sende his An­gels, to maintaine his truth among men, & to publish it to the 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] truth, because that by the preaching of the worde, it is reteined amongest men, and countergarded, to the ende that it decaye not or perish from the memorie or remem­brance of men,

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

I aunswere: that so farre foorth, as the Church is gouerned by the holy ghoste, suf­fering it himselfe to be guided by him & o­beyeth him, shee cannot erre, but if shee doe the contrary, shee may erre and doeth erre.

The fourth reason. In the kingdome of heauen no error can haue any place.Mat. 13.24.16.19. For trueth reigneth therein, but the Churche 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 farre foorth as they shewe themselues to bee 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 where is that parti­cular [Page 202] church so obediēt to Iesus Christ the king of heauen, that it erreth not, and fay­leth not, in many points and particular du­ties.

The fifth reason: councels cannot erre, but the church consisteth of councels, ther­fore the church cannot erre.

This Syllogisme pretendeth and labou­reth to proue an vncertaine thing, by ano­ther thing, yet more vncertaine. For many examples do plainely testifie, that the coun­cels may erre, as indeede they haue often­times erred. And touching the first: the councell that Ahab assembled, of foure hū ­dred prophetes, did not it erre? It is written that they beeing come to this wicked king to flatter him,1. King. 22.6. &c. Satan was sent out, by and from God, to bee a lying spirite in their mouthes: so all of them, with one consent, condemned the truth: Michaiah alone withstanding them, who was reprooued as an heretike, beaten and put into prison.

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

And what shall wee say of the councels [Page 203] and Synods, which were helde and kept 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 being repugnant and contrary one to another. Examples hereof.

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

The second Synode of Ephesus,Synod. Ephe. consen­ted to Eutiches his error, and imbraced the same & receiued it, in this, that he con­fessed in Iesus Christe, but one only nature, that is to say, the diuine nature: which er­ror was afterwardes confuted and caste downe to the ground,Con. Chalce. by the general coun­cell of Chalcedonia.

The councell of Constantinople,Con. Con­stant. called by the Emperour Leo, about nine hundred yeeres agoe, ordeined, that men shoulde throwe downe and breake in peeces, all [Page 204] the images that were in Churches: which ordinaunce, the Councell assembled at Nice,Con. Nicen. by the commaundement of Irene, the Emperours mother, was immediatly af­ter broken and cracked, and commaunde­ment giuen, that Images should be set vp a­gaine.

Con. Neoces. Con. Maien. Con. Cartha. 2. Con. Nicen.The Councell of Neocesaria, and of Ma­ience, and the second councel of Carthage, did forbidde marriage to the ministers and Elders of the Church: The councel of Nice, decreed the contrarie, permitting ministers to marrie.

Con. Braca. Con. Tole. 3. Con. Roma.The councell of Bracara, did pronounce curse against those, that absteined from ea­ting flesh: and this decree was confirmed by the thirde councell of Toletum, but the councell of Rome ordeined the contrarie, forbidding the vse of fleshe vppon certaine dayes of the yeere.

August. lib. 2. de Baptis. contra Donatist. cap. 3.To bee short, Saint Augustine plainly de­clareth, that which I speake, to wit, that coū ­cels may erre. For he expresly saith, that the letters and Epistles of particular Bishops are corrected by prouinciall councels, and the prouinciall councels, by vniuersall: and the former vniuersal councels annihilated [Page 205] and disanulled by the latter, when by some certaine experience of thinges, that which before was secrete, is opened, & that which was hiddē, is made euident and plaine: nei­ther shall it stand them in any steede at all, to say, that this place of Augustine ought to be vnderstood of outward and indifferente things, for Saint Augustine disputeth there of a point of doctrine, that is to say, of the opinion of Saint Cyprian, and of the coun­cell of Affrica, touching rebaptisation or baptising againe.

Now then in so great diuersitie, and gaine­saying one of another, what shall wee say? To whiche councell shall wee giue greater faith and credit? For this we perceiue cleer­ly 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 worde of God.

Certainely it is very meete and requisite,An admoni­tion touching Councels and Synods that wee shoulde bee wise and very well ad­uised, when the question is, either to set [Page 206] out, or to receiue that, which shal bee deter­mined by councels and Synods. For it is al­together manifest 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, & make it subiect to the balance, that is to say, wee must trie and examine them by the worde of God,Gala. 1.8. which is indeed the balance, wher­vnto not only men are subiect, but also the Angels, as S. Paule teacheth in his Epistle to the Galathians.

Wherefore whatsoeuer we shall finde in them conformable, and agreeable, to the proportion of faith, and agreeing with the authoritie of the holy scriptures, wee ought to receiue the same without any scruple or doubt. But if they propound vnto vs, and set out, thinges contrarie to that, we ought and we may without any difficultie or dan­ger, reiect and refuse them, as suspected and dangerous doctrines. For as Saint Ierome hath sometimes saide,Hierō. in 9. cap. Ierem. Wee ought not to fol­lowe the errors of our fathers and predeces­sors, but the authoritie of the scriptures, and the commandement of God Who teacheth [Page 207] vs.Gerson. par. 1. de exam. doctrin. Abbas Pa­normita. E­pist. de electia one & elect. potest. cap. 5. Whereupon also Gerson and Panor­mitan haue concluded, that in matters which concerne faith, the Pope and his Bi­shops, may not determine and decree anye thing, against the worde of God: and that if a generall councell shoulde come so far, as to decline, and goe aside, either through malice, or through ignorance of the Gos­pell, a simple man alleadging in that coun­cell the worde of God, ought rather to bee heard and yeelded vnto then all they.

Let vs enter or come nowe to our ad­uise, and let vs bring foorth and alledge our reasons to prooue that the Churche 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, & had giuen vnto them Sacraments, and Ceremonies, which were, as it were visible signes of his grace, that great companie I say, was a ve­ry goodly and a very excellent Churche. 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 ho­nor 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, y^t the church may erre and be deceiued.

The second reason: The Church in olde time did offer and giue the holy Supper, to little infants, staying and grounding them­selues, vpon the place of Saint Iohn, Ex­cept yee eate the fleshe of the sonne of Man, Iohn. 9.15. & drinke his blood, yee haue no life in you. And this custome was in vse in the 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 whiche can not prooue and exa­mine them selues, are not at this day re­ceiued to the partaking of the Sacrament. Wherefore the Churche in olde time hath erred, or els it erreth now. But if we would answere, that the Churche hath power and authoritie to chaunge suche customes and manners: I replie to the contrarie: for now the question is not heere, of a thing indif­ferent in the vse, but of the worde 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, & to morrow another, wherefore if the place of S. Iohn, commaunde to giue the supper to little in­fants of necessitie, as the forenamed anci­ent fathers, haue vnderstood and expoun­ded the same, the Church hath [...]one well in time heretofore to follow that commande­ment, and at this time it erreth, in not follo­wing it any longer. Or els if the said place, be not to be referred properly vnto the ho­ly Supper, neither commaundeth to distri­bute and giue the sacrament to infants: but it is of necessitie required, that he to whom wee must administer the saide sacrament, haue knowledge to trie and examine him­selfe, according to Saint Paules doctrine,1. Cor. 1.2. as indeede this is the pure and only truth: it followeth then, that the Churche hath in former time erred, to admit little infants to the holy supper, and that at this day it doth well to practise the contrary.

The third reason: If the Churche coulde not erre, Saint Paule had without cause fea­red,1. Cor. 11.28 least the Corinthians (whome he calleth a Church) shoulde through the subtiltie of the serpent bee corrupted, 2. Cor. 11.3. and turned away from [Page 210] the simplicitie that is in Christ. And indeede, in vaine shoulde hee 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 all this, without cause, or in vaine, otherwise Saint Paule himselfe should haue beene deceiued. wherefore it followeth, that the Churche may erre.

The fourth reason: Those that cannot erre, haue no neede of the forgiuenesse of sinnes: but the Churche hath neede of the forgiuenes of sinnes, for Iesus Christ giuing it a forme of praier, hath commanded it, to demaund and aske of God,Mat. 6.12. forgiuenesse of their sinnes. Wherefore it followeth that the Church may erre.

The fift 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 worlde, without will and deed 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 Churche, let men reade that, whiche is written thereof in these [Page 211] places.

Touching the corruption of the church, see Isaiah 1. verse 21. to the 24. verse.Isaiah. Isai­ah 3. ver. 8.9. Isaiah 5.13. Isaiah 30. verse 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. verse 10. vnto the 15. verse. 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. Ezechiel 22. ver. 3. vnto the end of the Chapter. Eze­chiel. 33. ver. 24. vnto the 30.Deutro. ver. Deutero­nomie 32. ver. 5.6.32.33.

Touching the ingratitude and vnthank­fulnesse of the Church, see Isaiah 1. ver. 2.5.Isaiah. Isaiah 5.47. Isaiah. 43. ver. 21. vnto the end of the chapter. Isaiah 17. ver. 10.11.Ieremiah. Ezechiel. Zachariah. Deuteron. Hosea. Isaiah 63. ver. 9.10. Ierem. 2. ver. 6.9.21.22. Ieremiah 12. ver. [...]. Ezechiel 16. ver. 15. vn­to the 24. ver. Zachariah 11. ver. 8. vnto the ende of the Chapter. Deuteronomie 32. ver. 15.18.23. Hosea 12. ver. 1.9. Hosea 13. [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. [...]. 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.Ieremi. ver. 24.29. vnto the 33. ver. Iere­miah 5. ver. 3. vnto the 8. ver. and ver. 20. of the same chap. vnto ver. 25. Ieremiah. 6. ver. 10. in euerie verse almost vnto the ende 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.Ezechi. 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. throug­out the whole Chapter. Hosea 5. ver. 4. A­mos 4.Amos. Zephaniah. Zachariah. Prouerbs. Matthew. ver. 6. vnto the end of the Chapter. Zephaniah 3. ver. 5. Zechariah 7. ver. 11. vn­to the end. Prouerbs 1. ve. 24. vnto the end. Matth 11. ver. 16.17.21. and so vnto the 25. ver. Matth. 12. ver. 41.42. Mat. 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.

THE Church indeede hath a very great authoritie among men, in so much as, it behoueth 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, she ought alwaies to be subiect vnto him, as vnto her husbād, head and teacher. And therefore this is an article, which wee must hold inuiolable and without breach, to wit, that the church ought to depend and hang on Christe, and his worde, and to haue her authoritie, from the same worde, and not on the other side, that the worde of Christe, shoulde depende and haue the credite and authoritie there­of [Page 214] from the Church. Notwithstanding ma­ny are founde whiche 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 holy scripture hath no more certaintie & authoritie, than it pleaseth the Church, that by her allowāce and consent it shall haue. And these bee the Romishe Catholikes, who speake of the Church after this manner, giuing it autho­ritie ouer and aboue the worde of God, to make men to beleeue, that whatsoeur it de­creeth, determineth and concludeth, wee must hold her iudgement, sentence and re­solution, as a certaine oracle, comming frō heauen, and to be short, as an article of our beliefe. And behold their reasons for this.

The first reason: The Churche by her iudgement hath brought to passe, that the holy Scripture hath beene acknowledged for the true worde of God, and hath distin­guished, separated and sundered it, from all other writinges what so euer, whiche men haue published & brought into the world. For who is it that in the beginning hath as­sured vs, that the holy scripture is the word of God, but the Church alone? And who is [Page 215] it, that euen to this day can certifie and as­sure vs, that the 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 iudgemente of the Church.

I aunswere two things, or two manner of wayes. First, that this is a most wicked opinion to say, that without the Churche, the worde 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. The authoritie of the truth (saith hee) is fruitefull and plentifull:Augu. de as­sumpt. Virg. Mart. cap. 1. and if she be dili­gently examined, men shall finde, that of her selfe, shee maketh her selfe to bee suffici­ently knowne. Wherefore Alfonsus de Ca­stro, hath sometimes saide:Alfonsus de Cast. li. 1. ca. 8. cont. haere­ses. seeing that the holie scripture is come foorth from GOD, it hath of it selfe alreadie deserued, that wee shoulde giue trust vnto it, and beleeue it. And when the Church publisheth this, that it is giuen by God, shee doth wholie, euen as a witnesse, which beareth witnesse to some thing. So that the truth of the scrip­tures [Page 216] is certaine, not because of the witnes, but by reason of it selfe, and the credite it hath, and not because the Church receiueth it, and publisheth it, but because that God hath giuen it, and made the same manifest vnto vs.

Besides, is this a small matter, that wee haue the testimonie of the holye spirite dwelling in our heartes? It is said that it is his peculiar office, to guide and lead vs into all truth, Iohn. 16.13. 1. Ioh. 2.27. and to teach vs all things. Where­vpon it followeth, that he teacheth vs this truth: that the holy scripture is of God, and from him. It is saide moreouer, that we haue receiued the spirite of God, 1. Cor. 2.12. that we might knowe the thinges that are giuen to vs of God. Also,1. Cor. 2.14. that the thinges of the spirite of God, are spirituallie discerned, that is to say, by y^e effi­cacie, mouing, and woorking of the holy spirite. Wherefore it followeth, that the holy spirite teacheth vs, and maketh vs to discerne, betweene these bookes which wee 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, because that here­tikes oftentimes bragge, that they haue the [Page 217] spirit of God, which they haue not indeed: and wee knowe howe they haue alwayes indeuoured, to make their doctrines of au­thoritie and credite, through their inwarde reuelations, whiche they haue imagined to proceede, from the holy Ghost. But we can easily aunswere this: to wit, that in this matter, wee can easily auoide all danger, if wee vse and followe the remedies whiche S. Iohn doth furnish vs withall, 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 worde of God, as wee 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 hee saith thus: Many boast of the spirite, Chrysost. de sanct. & ado­rand. spirit. but they which bring any thing of their owne, doe falsly pretende the same. As Christ witnessed, that he spake not of him selfe, because that his doctrine was taken out of the lawe and prophetes: 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 accom­plishmente, and fulfilling of the lawe and [Page 218] Prophetes: so is the holie Ghost of the go­spell.

But how can wee by this way or meane, discerne and know the spirites, that is to say, whether the doctrine which they shall propound and set foorth vnto vs, bee from the holy Ghoste 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. For as Iesus Christe saith:Ioh. 7.18. Hee that seeketh the glorie of God is true, and no vnrighteousnesse is in him. Secondly, if it bee conformable and agree­able,Rom. 12.6. to the proportion of faith, that is to say, if it agree and accorde well, with the heads & foundations of Christian religion, wher­of we haue spokē more largely heretofore, in the fourth Chapter.

The second thing, that I aunswere, tou­ching the foresaide reason of the Romishe Catholikes, is, that the consequence there­of, is not necessarie, neither well grounded, when they saye, that the Churche yeeldeth testimonie to the worde of God, and doth commend the same vnto vs, that therefore the certaintie and authoritie of the worde of God, dependeth vpon the authority and iudgement of the Church. For as wee haue [Page 219] but a little while agoe alleadged out of Al­fonsus de Castro: The word of God is cer­taine, not by reason of the Church, whiche beareth witnesse thereof, but because of it selfe, and his owne credite. The Apostles yelded testimonie, and bare witnesse of Ie­sus Christe,Iohn. 15.17. Acts. 1.8. And who is hee that will there­fore say, that Iesus Christe his authoritie doth depende 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 hee therefore by his tryall 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 bee published and proclaimed. 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 bee, interpreteth it, according to the Kings intent and meaning: But doth the parliament for all this, cause it or make it to [Page 220] bee the kings lawe? Doth it giue authoritie to it? Hath it any authoritie, to chaunge a­ny thing in it, or to adde 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 worde of God, yet it cannot at any hande giue it authoritie, as to say, that the certain­tie of the worde of God, hangeth vpon the authoritie and iudgement of the Churche. For when the Church acknowledgeth and alloweth the worde of God, and doth put a difference betweene it, & the doctrines and inuētions of men, she doth no other thing, but heare the voyce of her pastor, & discer­neth & knoweth it frō the voice of a strāger. Ioh. 10.5. Now there is great difference betwene dis­cerning the Pastors voice from a strangers, and adding authoritie and credite thereto, bringing to passe, and that according to truth, 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 notwithstāding there was a church. Wher­fore it followeth, that the authoritie of the Church, is aboue the authoritie of the holy scripture.

First and formost I aunswere, that the consequence of this argument is none at al. For graunt it, that one thing be more an­cient and old than another, 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 Gospel.

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 worlde, there was no scripture, which the fathers vsed, yet for all that, the worde of God ceased not to bee, because it was written and ingrauen in the fathers heartes, and moreouer foun­ded verie cleerly in the Churche, whiche worde, was in good time brought and com­mitted to writing, first by Moses, and after­wards by others, and thereupon called, the holie scripture: wherefore seeing that the holy scripture and Gods worde, is nothing [Page 222] but one and the selfe same thing, it follow­eth very well, that if our first fathers haue had the word of God, they haue had also in substance, the holy scriptures.

Aug. cont. epist. funda­men. cap. 5.The third reason: S. Augustine hath said I woulde not beleeue the Gospell, if the autho­ritie of the Catholike Church, did not mooue mee thereto. Wherefore it is certaine, that the Gospell taketh his authoritie from the Church.

I answere that the consequence is starke naught, for that which S. Augustin speaketh to one purpose, or in one respect, is applied to another end. This holy doctor speaketh so, as hauing regarde to that, hee was then, when he tooke the part of the Manichees, and as it were disputing against them. Now the Manichees would, that the Epistles of Manicheus their authour, which they called Fundamental, containing in it all their false opinions, should be of like and equall au­thoritie, with the Apostles epistles. Beside, they allowed one part of the Gospel, & dis­allowed an other, & that not by the aduise and iudgement of the Church, but of their owne proper and particular authoritie. S. Augustine hauing taken in hand, to con­fute the saide Epistle in the beginning spea­keth [Page 223] thus: The Epistle beginneth after this manner: Manicheus the Apostle of Iesus Christe, by the prouidence and appointment of God the Father: I aske, who is this Maniche­us? you wil answere, the Apostle of Iesus christs I beleeue it not. What wilt thou say thereto? Perhaps thou wilt bring foorth the Gospel, and thereby thou wilt lift vp and establish the per­son of Manicheus. But what if thou haddest to doe and deale with a man, who doth not yet beleeue the Gospel? what wouldest thou do, whē hee should say vnto thee, I beleeue not the Go­spell? For as touching my selfe, I would not be­leeue the Gospel, if the authoritie of the Catho­like Church 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 vppon 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 Gospel. This holy Doctor then speaketh not, of the foundatiō of his faith, but of the beginning thereof, that is to say, of the occasion and outward meanes, by which he was prouoked & stir­red vp, to beleeue the Gospell, when hee [Page 224] was a Manichean heretike, and not as yet a Christian, to wit, because he sawe the good accorde, consent, and agreement of the Church in receiuing the Gospell. In the fourth Chapter he confessed, that in former time he maintained the Maniches part, and that hee was very eger and sharpe therein, and blinded in the doctrine of their sect. Now hee speaketh thus: Howe wilte thou proue, that Manicheus is an Apostle of Christ? shall this bee by the Gospell? But if some one that beleeueth not the Gospel, woulde say vnto thee, I beleeue not the Gospel, what hast thou to replie? As if hee shoulde 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 Churche, had not driuen mee thereto. As if againe he should say: For as concerning my selfe, when I was of your faction and sect, I was so setled & staied in your opinions, and had hard them so attentiuely and diligently, yea I belee­ued them so stedfastly, and did maintaine them with such courage and stomack, (this is that which hee speaketh in the fourth [Page 225] Chapter) that very hardly I had euer forsa­ken and renounced them, to beleeue the Gospell, if the authoritie and testimonie of the Church, had not induced, mooued and prouoked mee thereto.

The fourth reason: Hee that hath autho­ritie and power, to take away, or to change some thing in the worde 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 therfore, that the Church hath authoritie ouer and aboue it.

They thus proue the assumption, whiche is the second proposition or sentence of the reason. Saint Peter had authoritie and po­wer, to take away and to chaunge some thing, in the worde of God, for he changed the forme of baptisme prescribed by Iesus Christe, as appeareth by this, that Iesus Christe hauing commaunded to baptise, in the name of the father, and of the sonne, Mat. 28.19. and of the holy Ghost, Saint Peter changing this forme, hath enioyned and commaunded men to bee baptized in the name of Iesus Christe onely.Act. 2.38. 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 church haue it, as well as hee?

I answere, first for the consequence, that it is not necessarie and good. For who is he that will yeelde to this, that all that, whiche was in former time permitted to the Apo­stles, should nowe bee 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 alleadged, it is not saide, that they must be baptized in the name of Iesus Christ onely,Act. 2.38 P [...]us Lom­b [...] lob. 4. d [...]. 3 sect. B. & [...]. de Co­secrat. d [...]t. 4. [...]in Sinod. &c. Act. 8.12. Act. 10.48. Ambr. lib. 1. de [...] sanct. cap. 3. but simplie saide thus, and bee baptised euerie one of you, in the name of Iesus Christ. But let vs see, how Peter Lombard, the master of the sentences expoūdeth this place If any (saith he) be baptised without in­uocation 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 Acts of the Apostles, that the Apostles baptized in the name of Christe: but vnder this name as S. Ambrose expoun­deth it, is vnderstoode the whole Trinitie, for when a man nameth Christ, these are vnder­stood, [Page 227] to wit, the father, of whom the sonne was annointed, and the sonne, which was annoyn­ted, and the holy Ghost, by whom or with whom hee was annointed. Beholde the aduise and iudgement of the master of the sentences, who doth not altogether satisfie vs, though he speake much for vs. For whether wee re­gard the substance of the sacraments, or els the forme thereof, we holde that the Lords ordinance ought to be retained and follo­wed in the whole, and through the whole, and that it doth not belong to any particu­lar person, no not to the church it self, to al­ter or change any thing therein. And in deede, 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 bee baptised in the name of Christe, is taken and vsed by S. Pe­ter, for to bee receiued to grace and fauour in baptisme, by the name of Iesus Christe. So that this manner of speeche which Saint Peter vseth, is not in any sort to bee referred to the forme of Baptisme: but onely de­clareth, that all the vertue, power, and effi­cacie of baptisme consisteth onely in Iesus [Page 228] Christe alone, because that all that, whiche baptisme doth represent and figure vnto vs,1. Ioh. 1.7. Rom. 6.4. is comprehended in him alone. For by the blood of Iesus Christe, wee are washed and purged from all our sinnes, and by baptisme bu­ried with him, to the end that as he is raised vp, from the dead by the glory of the father so wee also should walke in newnesse of life.

The fift reason: The Church hath chan­ged the Sabboth to the Lordes day, or that which we call Sunday, although that God by expresse writing, commaunded the ob­seruation and keeping of the said Sabboth, Wherfore thē it followeth, that the church hath power and authoritie ouer the holy 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 alwaies, that is to say, the substance of the commaundement, seeing that one day of the weeke is reserued, to be imploied and bestowed vpon the holy rest, whiche 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 change doth not derogate any thing from the commandement, & neither altereth nor changeth any thing therein, 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 ende, 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 Christe: whereupon also the Apostle saith,Col. 2. 16.17 Let no man therefore condemne you in meat and drinke, or in respect of an holy 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 Councell which they held in Ieru­salem,Act. 15.29. that the Christians shoulde abstaine from blood, 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 blood, and that that is strangled. It foloweth then, that it is lawefull for the Church, to change som thing in the word of God, and by con­sequent that the Church is aboue the same worde.

I aunswere that the place of the Actes, touching that which the Apostles determi­ned in the Councell, whiche they helde 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 blood, 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 ende. The Church in the time of the Apostles, was builded as well of the Gentiles as of the Iewes. Some weake ones amongest the Iewes, thought, that they were yet bounde 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 Christe hath brought vnto vs, woulde without any difference vse, all manner of meates, and so amongst the rest, blood, and that that was strangled. Where­vpon the Apostles, least that so free a vse of blood, and of that that was strangled, might breede and bring some offence to the weake Iewes, determined and decreed in their Councell, that euerie one shoulde abstaine from such meate for a time, til that they might see a good agreement & peace, betweene these two peoples. Now after­wardes, the feare of such an offence beeing taken away, the Church iudged, that the obseruation and keeping of the said decree, was not any more necessarie, or any longer needefull, and therefore respecting the in­tent and purpose of the Apostles, gaue li­bertie to the faithfull to vse all kinde of meates, or els (to speake better) did by the word of God declare vnto them the liber­tie that they had to vse all maner of meates without, in any thing altering & changing, the intent & purpose of the Apostles, when they made and established the foresaide de­cree, not being appointed and set vp by thē, but for a time onely.

And thus much touching the reasons [Page 232] of the Romish CatholikS, who affirme that the certaintie, & truth of the word of God, doth depend of the iudgement and autho­ritie of the Church. Beholde nowe our rea­sons to the contrary.

The first is this: The certaintie of the church dependeth vppon the authoritie of Gods word. It followeth then that the con­trary cannot bee true, to wit, that the cer­taintie of the worde of God shoulde de­pende vpon the authoritie of the Churche. Nowe wee proue the antecedent or former proposition, by that which the holie Ghost saith,Ephe. 2.20. that the Churche is builded vppon the foundation and doctrine of the Prophetes and Apostles. Whereupon it followeth, that the Church dependeth vpon the authoritie of the same doctrine: And heereunto belong, the sentences of the ancient doctors, which wee haue cited and quoted before in the third Chapter, by which this is shewed and proued, that the Church is marked, decla­red, and knowne, by the holy scriptures.

The second reason: The holy scripture being giuen by inspiration of God, 2. Tim. 3.16 as S. Paule saith, hath the authoritie from it selfe, as we haue declared in the beginning of this Chapter, in answering 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 credite or au­thority from the Church, neither more not lesse, than the edict and lawe of the King, which hath the authoritie it hath, from it selfe, that is to say, frō the king, from whom it proceedeth and commeth, and not from the Parliament, to which it is sent, although that the same bee allowed, praysed, yea and expounded sometimes by the saide parlia­ment.

The thirde reason: If the word of God ought to be heard aboue the Church, then certainly it doth not hang of the authority of the Church, but that the worde 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. Saint Augustine o­penly declareth, that the holy scripture is a­boue the Councels, and so by consequent aboue the churche represented by Coun­cels. For writing to Maximinus the Arri­an, touching the worde Homousios, that [Page 234] is to say, consubstantiall, or of the selfe same substance together with the father, whiche word was confirmed by the coūcel of Nice, and on the other side, disallowed by the councel of Ariminum, in the time of the Emperour Constantine, he saith thus: Now I haue not to vse or alleadge, the Councel of Nice, neither thou the Councel of Ariminum, to preuaile thereby one of vs against another. For as I am not bound to the Councel of Ari­minum, so art not thou bound to the Councel of Nice. We haue the authority of the scriptures, which are not partiall or particular witnesses, for the one, or for the other, but are commō wit­nesses to both of vs. Let vs therefore by them dispute, and reason of the matter in controuer­sie betweene vs.

CHAP. XIIII.

NOW wee must speake of the Ecclesiasticall discipline, in which notwithstanding, wee wil be briefe & short, because there is of this matter a verie large & sufficient treatie ex­tant alredie, which may satisfie and content [Page 235] all good mindes, and is intituled,The confirmation of the ecclesiastical Discipline. The con­firmation of the Ecclesiasticall discipline, obserued in the reformed Churches of the kingdome of France. And also hee that will reade the Institution of M. Caluin,Caluin. li. 4. inst. Beza in cōfes fidei. specially in his fourth booke, and Theodorus Beza his confessiō, shall finde there all that which may be said, touching this point or matter, if so be it, that he will content himself 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. that discipline is most requisite & most necessarie in the Church, if wee 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 bee 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 gouernment. And therefore Saint Cyprian hath some­times called the discipline of the Churche,Cyprian de tract. Virgin. The keeper of faith and the mistresse of ver­tue. For if it shall bee lawefull for euery one, to doe what they will, without [Page 236] beeing helde backe by some bridle, what confusion and disorder, shall wee see in the church? The same Doctor compareth al­so the Discipline to the rudder or helme of a ship, Cypri. lib. 2, epist. 7. thereby to declare, not onely how pro­fitable the same is for vs, but also howe ne­cessarie and needeful. For seeing that the churche is in this worlde, as a ship vpon the Sea, that is to say, subiect to the billowes, waues, and tempestes of tyrants and perse­cutors, yet to windes and whirlewindes of false doctrine, how could it bee able to sub­sist and stand, if together with the worde of God, it had not for the ordering and gui­ding thereof, her discipline, to be as it were a rampart, ground worke, foundation and stay? Wherefore those, whiche either disal­lowe or despise this remedie (which serueth to preserue the churche 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, whatsoeuer they will pre­tend, than to ouerthrowe the state of the church, and to bring into the same al beast­ly excesse, and barbarous disorder, and that they are to bee esteemed in the number of them, of whom is spoken in the 50. Psalme, [Page 237] who giuing themselues to all iniquitie,Psalm. 50.16 17. and hating correction and discipline, or to bee re­formed are reproued for this, that they tooke vpon them to speake of and rehearse the ordi­nances of God, & to take his couenant & word in their mouthes.

The seconde head or point is,The disci­pline doth not so muche as set a foote into the Ma­gistrates of­fice. that the Ecclesiasticall or Church discipline, incro­cheth not any thinge at all vpon the magi­strates charge and office. For first, the iuris­diction and gouernement of the churche, and the ciuill iurisdiction or gouernement differ greatlye one of them from an other: because that the one is spirituall, and rea­cheth to the inwarde 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 churche then hath not prisons, or sergeants, or swordes, 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 the spirituall sworde of Gods word to correct men,Ephe. 6.17. and to bring them to amend­ment, as the Magistrate draweth out, and v­seth his materiall swoord, to punishe them [Page 238] either in their goods, or in their bodies.

And so both of them doe their duetie, the one of them not bringing any prejudice or hurt to the other, but contrariwise, verye well aiding them selues betweene them selues, and helping one another, and being most necessarie and needfull in their seuerall charges and offices, the one not being able, to doe 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 and broken, and the church also offended: Nowe in reformed Courtes and places of lawe, such a one shall bee pu­nished either by imprisonment, or by whip­ping, or by some other punishment: and so the offender, shall haue satisfied the Ma­gistrates lawes, but yet the offence shall not be repaired or reformed in the Church. For it may bee, that suche an euill doer will in steede of giuing or shewing some signe of repentaunce, murmur, bee angrie, and de­spitefully deale with the Churche. In such a case the Churche, before that it receiueth him to the holy Supper, shall require of him, a publike testimonie and open token of his repentaunce, and by consequent, as [Page 239] the Magistrate shal haue his iustice satisfied and answered, so shall the Church haue her discipline satisfied and answered. In summe, the Magistrate in the exercising and execu­ting of his office, respecteth mens goods & their bodies, but the Church in the exercise and execution of her discipline, regardeth simplie and onely, the soules and 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 cō ­tained in the word of God, and so it is that Gods worde teacheth vs to submitte our selues, & to yeeld our selues subiect,Rom. 13.1. & Tit. 3.1. to our Magistrates, 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, & to cause that obedience to bee rendred and yelded to him, which belon­geth vnto him.

And also this is to bee 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 therein that which S. Paul saith: Let euery soule (that is to say,?Rom. 13.1. euery person or man) bee subiect vnto the higher powers. Tou­ching which the Priestes, Friers, & Monkes of the Romish churche, and in summe, all those of the Popes Cleargie, shoulde heere 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 woulde wish them to looke to them selues, and to marke howe farre they shewe themselues obedient, and by what title and right they can boast them selues to bee exempted from all suche subiection. It may bee, that they will not beleeue Saint Paules words without the interpretation of som of the fathers, let them then well looke to, and mark, that which Chrysostome hath written vpon this place, whose wordes are very 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, wherfore be it, that thou art an Apostle, or an Euange­list, or a Prophet, or any other, thou oughtest to bee subiect to the Magistrate. For this subiec­tiō doth not hinder, disanul, or take away godli­nes. These are this holy doctors own words, who if hee had liued at this day, I leaue it to your selues to thinke of, howe sharply and earnestly would hee set vp himselfe,Causa. 15. quaest. 6. cap. Aelius Roma­nus. &c. a­gainst the Romish priests, & namely against him, who doeth not onely not subiect or submit himselfe to kinges, but also maketh kings subiect to him, and translateth to his owne proper vse, Kingdomes & Empires: and is not in the meane while ashamed to say, that hee is Iesus Christes Vicar, and the successor of the Apostles, whereas indeede Iesus Christ subiected himself to magistrats,Mat. 17.27. yea euen to pay them tribute, and hath saide vnto his Apostles:Luke. 22.25 that the kings of the earth beare rule &c. But it shall not be so amongest you. The disci­pline ought to bee exercised by the Consi­storie. Mat. 10.17. Act. 22.5.

The thirde head or point is, that for the exercising and executing of the discipline, there must be in the Churche a Consistorie, that is to say, an assemblie or a Councell, compacted & made of the ministers and el­ders to watch ouer y^e insolencies, 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 all that, that Iesus Christ, or his Apostles, woulde 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. hee saith: Let him that ruleth, doe it with diligence. For it is cer­taine, that hee speaketh not to Magistrates, but hee speaketh to the Elders, Ancients, and ouerwatchers, who were ioined 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 whiche labour in the worde and doctrine. For hee ma­keth there two sortes of Ancients 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 wee 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 thereof. S. Paule writing to the Romanes,Rom. 12.6.7.8. diuideth the functions or offices of the Church into two sortes or kindes, that is, into the office of Prophetes, and into the office of Dea­cons, as in an other place,1. Tim. 3.1 [...] Tit. 1.6. &c. Philip. 1.1. Acts. 6.3.4. he maketh men­tion, but of Bishops & Deacons, according to the example of the Apostles. Acts. 6.2.3. 4. &c.

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

Of Deacons, hee maketh three kindes. Some giue themselues wholy to the gathe­rings and distributions of the almes, which properly indeede are called Deacons. O­ther some 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 sorte, are they which haue a speciall care of the sicke per­sons, to be diligēt 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 bee marked, y^t in succession & processe of time, certaine Councels and Synods ordained, that women should bee no more admitted into such offices and charges of Diacones­ses, & this was done to the end, they might meete withall and preuent all inconuenien­ces & offences rising thereon: in the place and steede of whiche women Diaconesses, the like administration & office, was cōmē ­ded to and laide vpon men, lawfully chosen and called thereto.

Now marke how 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 said, & shewed before in the ninth Chapter, the el­ders [Page 245] and Deacons not any maner of way medling therewith.

There are two other companies or sortes. The one is called the assemblie or cōpanie, 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 prayer, as to giue aduise and counsell, touching y^t which ought to be done.

In the assemblie or company which haue care of the poore, they take aduise & order, for collections and distributions, for aide and assistance to be giuen to the poore, and that the sicke 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 bee 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 gouernmēt of the church.

Therefore of this companie is it that wee speake, to which wee say appertaineth the spirituall gouernement of the Church. And indeede it appeareth that the primi­tiue Churche was gouerned and guyded 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. 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. 15.2 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,Act. 21.18. touching the purging and cleering of himselfe, from the slaunders that were laid vpon him, and giuen out against him. And wee see also whither Iesus Christe sendeth the offenders, who are stiffe, & not yeelding to a confession of their fault, when he saith: Tell it vnto the Church. Mat. 18.17 For by the Church [Page 247] there hee meaneth no other thing, but 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 very manifest & plaine, that there must be in the Church Ancients 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 wel guided and gouerned.

The fourth head or point is,Of the cor­rections and censures of the Church. touching the corrections, and censures of the church. Wee haue saide, that in euery church there ought to be a Consistorie, to exercise and execute the discipline. Now wee adde, that this ought to be found true, and declared specially in the corrections and censures. Whereupon we haue certaine considerati­ons to bee obserued and marked.

The first is, that wee must make a diffe­rence betweene secret faults, & those which are publike and open, that wee may applie thereto meete and conuenient censures. I call them secret faults which are knowne [Page 248] to one alone, or to very fewe persons. And I call them publike and open faultes, which are notorious and manifestly knowne of euery one, or els of very many men. If then the faultes be secret, wee must follow in the correction and amendment therof, the rule which is prescribed by Iesus Christ,Mat. 18.15. in Mat­thew 18. where it is said, If thy brother offend or sinne against thee, goe tell him thereof be­tweene thee and him alone, &c. But if the faults be publike and open, we must follow the commandement and example of Saint Paul.1. Tim. 5.20. His commandement is this: Suche as offend, reproue openly, that the rest also may feare. His example is, in that when S. Peter had committed an offensiue fault, hee did not warne him thereof apart,Gala. 2.14. or by himself, but did reproue him openly, & that before the Church.

The second consideration is, that among open faults and offences, there are some whiche are lesse than othersome are, and therefore discretion and iudgement ought to be vsed in the censuring thereof. But all the circūstances cannot be easily expressed, wherefore the Consistorie ought to bee wise, & of good iudgement, to practise the admonition and warning of Saint IudeIude. 22.23. [Page 249] whē he saith: Haue compassion of some in put­ting difference: & other some saue with feare, pulling them out of the fire. For amongest faults, some deserue, but simple or bare ad­monition alone: othersom suspention from the holy supper, others excommunication, and other, some other censure. But we can­not be deceiued in this what so euer it bee, in following & doing that which the worde of God commaundeth vs, that is to say, to cut off from the church rebellious & impe­nitent persons, also faultie persons,Mat. 18.17. 1. Cor. 5.3.4. Tit. 3.10. whiche 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 bee interposed or come betweene. For one man alone, whatsoeuer graces hee hath receiued from God, cannot, or ought not to attribute vn­to himselfe suche 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 alredie, as though I were present, that he that hath thus done this thing, when yee 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 Satan, &c. Although hee was an Apostle, yet hee alone and of his owne authoritie, doth not cut off from the Church this incestuous person, but com­municateth his aduice & order, to & with the Churche, to the ende that the matter might be done by common authoritie and consent.

And indeede in olde time this was the common and vsuall maner, to wit, that the Ecclesiasticall censures, shoulde bee execu­ted,Tertul. Apo­logeti. ca. 39. by the Consistorie. For as it appea­reth by the Apologetike, or defensiue wri­ting of Tertullian, if question shoulde bee had, touching them that ought to bee ex­communicated, or of them that had com­mitted certaine faults, whether they ought to bee receiued or no, this authoritie ap­pertained to the Ministers and Elders of the Churche, 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 our, or the publike receiuing of him, againe before the Churche, was done by the Pa­stour.

In this sorte Origen ordaineth,Origen in Iohan. Hom. 7. that hee whiche hath beene three times ad­monished, and yet afterwardes amen­deth not, shoulde bee cut off from the bo­die of the Church, by the gouernors of the Church

And Saint Cyprian,Cypri. lib. 3. epist. 10.14. & 27. making mention of the custom 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 Clergie, 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 Church the right and power that belon­geth thereto, hee arrogateth to himself and to his, power & authoritie, to cut off from the Churche, and to excōmunicate whom so euer hee, or any of them shall thinke good.

The fourth consideration is, touching the ends, which men ought to set before them, in the corrections of the church, & namely in excommunication. Now there are three speciall endes thereof.

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

The second is, that good people may not bee corrupted by the conuersation of the wicked,1. Cor. 6.6. for a little leauen leaueneth the whole lumpe.

The thirde is, that they which haue fallen and offended, may bee confounded and a­shamed in themselues, and aftewardes lif­ted vp againe, comforted, and reconciled to the Church. That is it which S. Paule set­teth out and meaneth,2. Thes. 3.14 when he saith: If any man obey not our saying, note him by a letter, and haue no companie with him, that hee may bee ashamed: Also speaking of the incestu­ous person,1. Cor. 5.5. I haue determined (saith he) that hee shoulde bee deliuered to Satan, for the de­struction of the fleshe, that the spirite may bee saued in the day of the Lord Iesus. These three ends are very largely laid out, and at length discoursed vpon, in the fourth booke of M. [Page 253] Caluines Institution, cap. 12. Sect. 5.Calu. lib. 4. Inst. cap. 12. sect. 5. Wher­of the summe is, that in corrections and censures, men must regarde and looke to three ends, that is to say, the glorie of God, the edification of the Churche 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, ayde, and hearten the great and rich:Deut. 10.17. Gala. 3.28. For as God accepteth no mans person: and in the Church, there is neither Iewe nor grecian, bonde nor free, male, nor female, but all are one in Iesus Christe: so the gouernours of the Church, ought alwayes to walke with an vpright and equall foote, without turning aside any maner of way, in receiuing and allow­ing some, and in refusing and disallowing others. It is very true, that corrections ought alwayes to bee tempered, measured, and accompanied with gentlenesse, softnes, and courtesie, to the ende (as Saint Paule saith) that hee that is reproued or blamed, 2, Cor. 2. [...]. may not be swallowed vp with ouer much hea­uinesse. [Page 254] For otherwise wee shall turne the remedie into poyson and hurte. And therefore the same Apostle doth exhorte vs,Gal. 6.1. That wee 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 hee) an Elder vnreuerently, but admo­nishe 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. Wee 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 shall haue neede thereof, whe­ther they be men or women, whether they bee great or small, whether they be masters or seruants, whether they bee Gentlemen, or of the common sort. Wee 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, not before they were admitted thereto.Chryso. hom. 3. in Mat. The blood (saith hee) of these men shall bee 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 themselues shall haue you in ho­nour and estimation.

And those which are lifted vp to digni­tie,An admoni­tion to great men not to reiect or de­spise the dis­cipline. ought not to refuse to submit them­selues, 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 ma­nie, whiche hindereth them from submit­ting them selues vnto the discipline. There is besides I know not what manner of foo­lish and filthie shame, whiche when it hath once seised or taken holde of them, they loue rather to continue in their vices, than to bee aduertised or admonished thereof, to the end that they may keepe themselues there from.

But the Emperor Theodosius was better [Page 256] aduised, and of a more godly minde. For we reade that when Saint Ambrose had ex­communicated him,Ambr. lib. 1. epist. 8. in o­ratio. Theodosu. by reason of much in­nocent blood, which was spilt and shead at his commandement, he tooke suche a cen­sure in good part, and so far off was it, that hee was stubborne and selfe willed againste his Pastor and his Elders, to recoyle backe againe, or to with drawe himselfe from the Churche, that on the other side, approuing the same correction and censure, hee vnclo­thed himselfe of his kingly ornaments, and openly bewailing his sinne in the Churche, hee did with teares, gronings, and sighes, demaund and aske forgiuenesse thereof.

Certainly this is not in vaine, that Iesus christ hath said to the pastors of his church: Whatsoeuer yee shall bind or loose in earth shal be bound or loosed in heauen. Mat. 18.18. For thereby hee hath authorised his church, in the vse of the keyes, by the worde of God, to condemne the peruerse, stubborne and vngodly, and by the same word to reconcile, and receiue to mercie, all true penitent sinners. Which authoritie of the Churche, is not restrained or hedged in, to bee 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.

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 ordinaunces 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 as kings 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 chaire, 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.

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 benefites, 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 benefits 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.

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, and which are requi­red of vs, as workes meritorious, or as the seruice of God, take away from vs the chri­stian libertie and freedome which Christe hath purchased for vs: of this sort are the lawes made, touching the obseruation and keeping of Lent, celebration or keeping ho­ly of certaine feasts, not to eate fleshe, vpon Friday, Saturday, and certaine other dayes: and such like things. Wherfore it foloweth, that such lawes ought not in any case to be established, set vp, tollerated, or borne with­all.

But wee wil make or put an ende to this Chapter, with two sentences which make altogether for vs, & are altogether againste the Romishe Catholikes.Tho. Aqu [...] in summae part. 3. in ad­dititio. 46. Artic, 6 The one is Tho­mas of Aquine his owne, saying thus. Be­cause that the Church is founded alreadie and grounded in the faith and in the sacra­ments, it doth not belong to the Ministers of the Churche, to make newe Articles of faith, or newe Sacraments, or to take away those which are alreadie made and establi­shed. For this is the excellencie and power, which belongeth onely vnto Iesus Christe, who is the foūdation of the church. The o­ther sentēce is of Alphōsus de Castro his own [Page 274] conteining these wordes.Alphons. de Cast. aduers. omnes. haere. lib. 1. cap. 8. It may not at any hand bee either done or suffered, that the Church should establishe a newe 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 testimonie and witnes, that the same is made knowne vnto vs. And the Abbot, is very much deceiued in the decre­tals, expounding the chapter, which begin­neth Cum Christus, that is, when Christ, &c. in the title of Heretikes, when he saith, that the Pope may make newe articles of faith: Hee knew not, nor vnderstood not what it was which hee spake, and therefore erred & was deceiued, as a Shoomaker should be, if hee woulde take vpon him some matter o­uer and besides his occupation.

THE XVI. CHAP.

THere are diuers whiche woulde fayne haue a Church of Sugar, or of veluet, (as you would say) that is to say, that in ser­uing God they might bee exempted, from all afflictions: Suche were Zebedeus his sonnes, Iames and Iohn, who beeing coue­tous [Page 275] and greedie of worldlie honours, and desiring to liue at their ease and rest, de­maunded of Iesus Christe,Mark. 10.35. &c. That hee woulde graunt vnto them to sit in his glory, the one at his right hande, and the other at his left. But the scripture teacheth vs altogether the contrarie, that is to say, that so long as wee haue to walke heere belowe, it standeth vs in hand to battell or fight, yea to passe tho­rowe the thornes, and to bee tormented by the malice of the Diuell, and wicked men his instruments: yea, so much the more, by howe much we shall indeuour and labour, sincerely to serue God. Which thing also Iesus Christe hath well and sufficiently de­clared, to the abouesaide sonnes of Zebede­us, when he answered them:Mark. 10.38 Yee knowe not what yee aske. Can yee drinke of the Cup, that I shall drinke of, & bee baptized with the bap­tisme, wherewith I shal be baptized? Meaning thereby, that the common state and condi­tion of Christians is this, that they shoulde bee exercised in this world, by the crosse & tribulations, before that they can be crow­ned. And this is y^e cause, wherefore y^e church is called militant or warfaring, so long as it is heere belowe on the earth, euen as wee haue seene and hearde in the first Chapter. [Page 276] And for this very selfe same cause also,Mark. 4.36. &c. it is compared to a little ship, altogether tossed vp and downe, in the midst of the billowes or surges, and of the tempests of the Sea: also,Ps. 129.3. to grounde continually ploughed o­uer, and thorowe whiche men make the plough, continually to goe, to rent or cleaue it, & to turne it vpside downe. Ther­fore also Saint Paule saith in the Acts:Act. 14.22. That by many tribulations wee must enter into the kingdom of God. 2. Tim. 3.12. And in the 2. Epistle to Tim. All those that will liue godly in Christe Iesus, shall suffer persecution. Iesus Christ saith also vnto his Disciples:Iohn. 15.20. Remember the woorde that I saide vnto you, that the seruaunt is not greater than his Master, If they haue perse­cuted mee,, Iohn. 16.1.2 they will persecute you also. Also, These thinges haue I saide vnto you, that yee should not bee offended. They shall excommuni­cate you: yea, the time shall come, that whosoe­uer killeth you, will thinke, that hee doeth God seruice. And this is the state and condition, wherein God will haue his Churche to glo­rifie him, heere belowe on the earth. And in deede, the first lesson that Iesus Christ gaue to his Disciples, was touching this matter of the Crosse and persecutions: [...]at. 1 [...].24. If any man (saith hee) will come after mee, let him forsake [Page 277] himselfe, and take vp his Crosse & follow me.

The experience of all times & ages doth sufficiently shewe vnto vs the truth of this matter: whether wee consider somewhat narrowly, as well the state of the ancient Churche vnder the olde Testament, as the state of that which came afterwarde vnder the newe Testament, insomuch that it may rightly say:Psal. 129 1. They haue often afflicted me from my youth, and haue done me a thousande euils, at is said in the Psalmes. For euen from the be­ginning the Diuell hath alwaies beene like to himselfe, that is to say, a lier, a murtherer, Iohn. 8.44. en­uious, and a false and priuie accuser, and warre hath alwaies continued, Gen. 3.15. 2. Cor. 6.14.15. betweene the womans seed, and the serpents seede. And howe can any man ioyne and put together thinges which are of a contrary nature? Howe can any man make agreement betweene God and the Diuell, be­tweene Christ and Belial, betweene the faith­full and the vnbeleeuers.

Iesus Christ in the 3. chapter of S. Iohn. sheweth a reason, to declare why it is impos­sible, that the good and the wicked shoulde suffer one with another, & agree together:Ioh. [...].19.20. to wit, that all the workes which the world doeth are wicked, and therefore, least they should bee discouered and laid open by the [Page 278] light, it hateth the light, and loueth darke­nesse. From hence is it, that euen from the beginning of the world enmities betweene the faithfull, and the aduersaries of the truth, haue taken and had their originall and first foundation. This is the cause why Cain slue his brother Abell: that Lot the faithfull seruant of the Lord, was hated of the Sodomites, that Ishmael mocked Isa­ac, and persecuted him: that Esau went a­bout to oppresse and kill Iacob, euen from his youth: that Ioseph had his owne bre­thren for his enimies: that the Prophetes could not agree with the wicked Kinges: nor Saint Iohn Baptist, with the incestuous Herode, nor Iesus Christe with the high Priests, Scribes, and Pharisees, nor the Apo­stles and Martyrs, with the infidels and vn­beleeuers of their times. And therefore it is meere folly, to suppose and thinke, that the children of God, can euer bee belo­ued of the worlde. Whereupon by good right, and for good cause Saint Iames saith.Iames. 4.4. That the amitie of the worlde, is the enmitie of God, and hee that will be a friend of the world, maketh himselfe the enemie of God. And for this cause also,Iohn. 15.19. Iesus Christ hath said to his [Page 279] Disciples: If yee were of this world, the world would loue his owne, but because yee are not of this world, but I haue chosen and separated you out of this world, therefore the worlde ha­teth you. To be short, if wee woulde, that the Church of God, should be without perse­cution, thē of necessitie must it be, that the world should be without hatred, the Diuel without enuie, and our nature without vice or sinne.

But to the ende that wee may specifie and declare cetaine things,A discourse of the tenne great perse­cutions of the Church. touching the persecutions of the Church, let vs examine, as it were one by one, the tenne persecuti­ons which came vpon it, after the death of Iesus Christe, vnder the Emperours, where­of the Ecclesiasticall historie maketh men­tion.

True it is, that in the time of Augustus the seconde Emperour, the Churche was much persecuted vnder the great Herode, who thinking to put to death the King of the Iewes, in the very cradle, commaun­ded men to slaie all the babes and little children of Bethelehem, and of all the borders thereof, from two yeeres olde and vnder.

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 reproued him for that sinne and offence. And by Pilate also, who condem­ned and caused to bee put to death on the Crosse Iesus Christ, the high Priests, Scribes, Pharises, and Elders of the people, beeing the principall blowers of the fire, & chiefe persecutors.

Moreouer, vnder Caius Caligula, that horrible monster, who was appointed the fourth Emperour, in the nine and thirtieth yeere after Christes birth, and raigned three yeeres, tenne monethes and eight dayes: and vnder Claudius also, his successor. 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, Phillippi, Thes­salonia, Corinthus, Berrhoe, Rome, and many other places, but al these persecutions, were as yet particular, and but in some one place or other, God moderating and mitigating the heartes and handes of men, and gouer­ning [Page 281] after a wonderfull sorte his Church in those Emperours daies, to the end it might more blessedly and plentifully growe. But omitting these, let vs speake of the tenne great and generall persecutions, as they are called, by which the Church was eager­ly assaulted, and cruelly tormented on all sides.

The first persecution was vnder Nero, the sixt Emperour, who was called Claudius Domitius Nero. Hee was ordeined Empe­rour, in the yere 57. after the birth of Christ, and reigned xiiii. yeeres, seuen monethes, and certaine dayes. And some say that the fiue first yeeres hee was a good man, but that afterwardes hee so disordered himself, and fell into suche excesse by incests, mur­thers, and all manner of wickednesses, that hardly there is as yet any other Emperor to bee found, who was defiled with such filthi­nesses.

Tertullian rehearseth in his Apologetico, Tertul. Apo­log. cap. 5. that this Emperour was the first persecutor of the Church, Looke (saith hee) into your historie and registers, and you shall finde, that Nero was the first, which exerci­sed crueltie, against the Christians, whiche were vnder the Emperours authoritie, and [Page 282] principally against the Churche which was established at Rome.Corne. Taci­tus. lib. 10. And Cornelius Tacitus declareth, that the occasiō which Nero toke to persecute the Church for, was this, that he cōmanded secretly to set on fire the citie of Rome, that hee 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 dayes 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 some mischiefe for all the good turnes which hee could do to the people, he found out this deuise to sowe abrode this bruite, rumor and report, that it was the Christi­ans, who had been 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 hee said) the blowers of that fyre, and also because they were ene­mies of all mankinde, by reason of that confession which they made of the name of Christ. And to make them to die, his vp­holder put vpon their backes the skinnes of wild beasts, y^t they might be torne and rent [Page 283] (if it were possible) in peeces with dogges, where also they crucified them and burned them all aliue: and although the day failed them, yet they burned thē, that they might therby giue light to the night. This first per­secution began about the yeere of Christe 66. the x. yere of Nero his raigne & lasted 4. yeeres & somwhat more, vntill the death of that tyrant. Some say, & Eusebius amongest those reciteth it, that this Nero about the end of his dayes or reigne caused S. Peter and Saint Paule to be put to death.

The 2. persecution was vnder Domitian the 12. Emperour, who was appointed Em­perour in the yeere of Christe 83. and reig­ned 15. yeers and 6. monethes. Hee was so lifed vp in crueltie and pride that he would haue his subiects call him God and Lord, and caused images of his owne person to bee made of gold and siluer. Hee ordeined (as his father Vespasian had doone before him) that inquirie shoulde bee made a­gainst the race of Dauid, and that they which were founde to bee thereof, shoulde bee put to death, for hee feared the com­ming of Christe, and about the fourteenth yeere of his reigne, and the yeere of Christe 97. hee caused by an edict to bee published, [Page 284] and proclaimed a cruel persecution against the Christians, insomuch that the Churche was miserably and a long time tormented vnder him.

The third persecution, was in the dayes of Traian, the fourteenth Emperour, who was appointed Emperour about the yeere of Christe 100. who gouerned the Empire nineteene 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, and 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 Churche, and marke the occasion that he tooke so to doe. Hee was brought vp from his in­fancie, in the Paganish and Heathenishe su­perstitions, by reason whereof hee disdai­ned and despised christian religion, because that it was contrarie to these superstitions. Besides that, hee had about him certaine courtiers, which were blowers of that fire in him & augmented that disdaine, and dis­spite [Page 285] in him: insomuch that diuers Histori­ographers recorde, that he 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 ende that they would put the christians to death as their deadly enemies. Some adde, that the number of Christians, was very muche increased, whereupon many inconuenien­ces myght come to the Romane Empire, if the danger were not preuented: which also was a cause that Traian was the more in­flamed and kindled against them, as also Sabellicus writeth,Sabellicus. that the greate 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 secūd That publike 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 abroade throughout all the places of the Romane Empyre, whiche at that time conteined, not only Europe, but also a great parte of Asia and Affrica: And the saide persecution indured about foure­teene yeeres, but yet in such order that in the beginning of the reigne of Traian, it was somwhat lesse sharpe, but afterwards it flamed out, and burst foorth more and more.

Tertul. Apo­logi. cap. 2.Nowe the saide Plinie the second had at that time the gouernement of a ceataine Prouince, to wit, of Bethinia and as Ter­tullian saith, he was appointed to persecute the Christians, about the yeere of Christe, 112. and of Traian the fourteenth yeere, Wherefore hee beeing astonished with the great number of martyrs, which were eue­ry day put to death, did write a letter to the aforesaid Emperour, to aduertise him, or to giue him to vnderstande of that whiche was done in his Prouince, and to haue his aduise and counsell touching that whiche hee was to doe in time to come, to whom the Emperour made aunswere by an other letter, declaring vnto him, and making him to vnderstande his intente and purpose. [Page 287] And because that in these letters, wee may see on the one side, the innocencie of the faithfull people, and on the otherside the iniustice of tyrants, and because they do liuely set out vnto vs the estate of the Chri­stians at this day, and the manners and cu­stomes of those which persecute them, and may by this meane stande the age wherein wee liue in verie good fleed, for instruction both of the one and the other, it shall bee good and expedient, that wee in regester them, and put them downe. Heere now fo­loweth Plinie his letter, which he sent to the Emperor Traian, euen as it is written in his owne booke.

Syr,Plinie the se­cōd his letter to Traian. I am accustomed to declare vnto your Maiestie all the affaires and matters whereof I am in doubt. For who can better correct my dulnesse, or instruct mine ignorance? I was neuer yet present at the tryals of Christians, and proceedinges against them, and therefore I knowe not what informations, they put in against thē, or for what cause they punish them. And I haue beene in great doubt, to wit, whether there bee any difference to bee made of ages, or whether those whiche bee verie young, doe not in some thing 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 beene a Christian, to bee so no more. And although the name import no wickednesse, yet I doubt whe­ther the wickednesses tyed to the name, ought to bee punished or no. But beholde, what way and meane, I haue hitherto helde and taken, touching them which were ac­cused before mee as Christians: I haue as­ked thē whether they were christians, threa­tening them to bring them to tryal and ex­amination: and if some 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 suche stubbornesse and indurate obstinacie. There haue beene some lead with such a like kind­led folly, and because they were Citizens of Rome, I haue decreed that they shoulde be sent back again to Rome. In processe of time (as it cōmonly falleth out) the mischief is spread abrode and diuers kinds 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 images, & 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,Traianns 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.

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.

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 horrible 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 wrong fully lay to the Christians charge, then to say that of himselfe hee had his hearte in­flamed against them.

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 Emperour was a terrible persecutor of the Church.

Touching the crimes falsly obiected & alledged, against the Christians,Tertul. ad Scapu. & in Apologet. 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,Nicephorus. li. 5. Cap. 29. insomuch as Nice­phorus saieth, That it as 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.Eusebius. hath made, 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, addeth the tearing of them a sunder with cordes of yron,Vincentius in specul. 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 asunder 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 sodenly very much astonished, with the destruction which would haue come there­of, and verie quickly after hee was slaine. And Eusebius in his Ecclesiasticall history,Euseb. lib. 7. cap. 30. speaketh of him after this manner. It is true that Aurelian was then suche a one to­wardes vs, that is to say, gentle, courteous, and a friende to Christians, but in the ad­uauncement, growth and proceeding of his kingdome, hee did somewhat estraunge himselfe from vs, insomuche that beeing alreadie almoste wonne by some Counsel­lers, hee moued persecution against vs, and great bruite or noyse was thereof him a­mongest vs. Notwithstanding, euen then when hee was readie to persecute vs, and had as it were subscribed to the decree, whiche they were to publishe against vs, a certaine vengeaunce and wrath sent from God, sodenly ouertooke him, which caused this pernitious and hurtefull crueltie to cease.

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

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

The selfe same Pompeius saieth also, that Maximianus was openly cruel, raging, terrible to beholde, without faith or trusti­nesse.

Nowe this persecution, whiche they mooued against the Christians, lasted tenne yeeres, 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, whiche was all [Page 307] cut in peeces, because they woulde not sa­crifice to Idols, as the Emperour had com­maunded.

Hee sayeth also,Vincen. in spec. lib. 12. cap. 136. that at Trieres (whiche is a Citie situated by the Riuer Morsella) one Rictionarius exercised so greate cruel­tie, that the Riuers were redde with the blood of the Christians that were slaine: and besides, that hee sent Postes vp and downe, hyther and thither, with decrees and expresse Commissions, to this end, that in whatsoeuer place any Christian was founde, they shoulde presently put him to death.

Sabellicus reciteth,Sabellie. that in the Citie of Alexandria, Peter the Bishoppe of the saide place was beheaded, besides more thā three hundred other.

Henry of Erforde,Henr. Erford maketh mention of Gereon Bishop of Colen, who as hee saith, was also beheaded, with three hundred and eighteene companions.

Otto of Phrysingia, rehearseth,Otto phrisi. lib. 3. cap. 41 that Mauricius, a conductor or Captaine of a Christian legion was slaine, and with him, 1666. persons of his owne people: and that Victor was put to death in the citie of Troy [Page 308] (which is now called Panthus) with 366. of his companions or felowes.

Chroni. Martin. Fasicul. tem.The Chronicle of Martin, and the booke which is intituled Fasiculus temporum, do witnesse, that so many Christians as were in England, were all put to death.

Euseb. lib. 8. cap. 3.Eusebius saith, That by the Edictes of these Emperours, commaundement was giuen, that the Temples shoulde bee rased and pulled downe to the grounde, he ho­ly 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 Pastours, shoulde bee in euery place straightly impri­soned, and afterwards with all crueltie con­strained and inforced to sacrifice to Idols, [...] otherwise that they shoulde bee put to death.

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

Nicephorus writeth,Niceph. lib. 7. cap. 6. That in one Ci­tie, at once, there were burned in one tem­ple, on Christs birth day, twentie thousand persons, by the commaundement of Maxi­mianus.

To bee short, the persecution was in euery place so cruell and so sharpe, that the Christian faith was almoste extingui­shed and put out, as well in the East by Dioclesian, as in the West, by Maximia­nus.

And as concerning the fashions and manner of tormentes,Euseb. lib. 8. cap. 3.6.7.8.9. they were sundrie and diuers, yea, and verie straunge. They did beate the Christians with roddes, they racked them, they murdered them, they burned them, they threwe them by thou­sandes into the deapth of the Sea, they cast them to wilde beastes, as Leopardes, Beares, Lyons, Bullockes and Bulles, prouoked againste them by fires and sharpe prickes or goades: they hanged [Page 310] them on Gibbettes, they put them to death on Crosses, they tyed them to postes with their heads downewarde, they lifted them vpon forkes, vpon the whiche they kepte them aliue, vntill famine and hun­ger caused them to die: they spoyled them all naked, and they tyed them by one of their feete, and lifted them vp into the ayre, which was a cruell and villanous spectacle, specially in the women so cru­elly handeled: they tyed 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 faithfull people, who were tyed thereto: they beheaded them: they choaked them with smoake, which pro­ceeded from a little fire: they cut of their handes, their cares, and other members: they roasted them vpon the coales, not to the ende to make them die sodeinely or quickly, but to torment them more long: they pricked them vnder their nailes, at their fingers endes and toes, with Reedes and other sharpe instrumentes: they powred vppon them boyling lead: they fleied them all aliue, and afterwardes cast [Page 311] vpon them Vinagre and Salt,Sabel. En. 7. cap. 8. and so kil­led them moste cruelly: In summe, there were so many Martyres, so many deathes, so manye sortes or punishmentes in this generall persecution, and these so cruell, villanous and horrible, that there is no tongue, whiche can suffice to rehearse the same.

But aboue all this is to bee noted, that this persecutiō (as Eusebius reciteth) came thorowe the iust iudgement of God,Euseb. lib. 8. cap. 1. bee­cause that the Christians, abusing the li­bertie which GOD had giuen them to serue him withal, became slow and sluggish full of hypocrisie and false shewes and dis­sembling, seditious, contentious persons, pursuing one another, 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 god­linesse and charitie, lifted vp themselues one against another, prouoking and outra­giously threatning one an other, insomuch that they seemed rather to holde and pos­sesse, the seate of Tyraunts, than of Pre­lates: an example certainely 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, diligentlye keepyng thorowe the bande of peace, that spiri­tuall vnitie (which God commandeth vs,) if wee will liue in tranquilitie, and enioye some rest heere belowe, on the earth, in the middest of a peruerse and croked gene­ration.

And thus much touching the ten great and general persecutions of the Church, as wee haue been able ro gather them out of the Historiographers.

But as wee haue before noted, that be­fore this the Church was persecuted, in the time or 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 whome wee haue spoken in the gene­rall persecutions, the faithfull people and Christians, did not so liue at their ease, but that euerie day some newe assaultes, were made againste them, and laide vppon them.

And after these Emperours, yet was not [Page 313] the Church in rest, but was afterwardes al­most euery day, assaulted & tormented, as for example, vnder Galerius, a cruel 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 Syluester the first of that name (who was constituted and set vp in the yeere of Christe, 314.) there were thirtie and two Bishops of Rome, all them suffered matyrdome. Since that time, the other Bishops of Rome, for the moste 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 pre­decessours had, they haue vsurped another verie trimme haunt, they thēselues making themselues in steede of the Pagane Empe­rours, Tyraunts and persecutors of the Churche. But yet notwithstanding, there were also certaine cruell Emperours vnder whom, or in whose dayes the Church suffe­red very much.

Iulian the Apostata,Iulian the Apostata. about the yeere of Christe 363. reigned Emperour about [Page 314] two yeeres. Hee ordeined that the Christi­ans shoulde not bee receiued to warfare, and that they shoulde not haue any tempo­rall office, touching criminall iudgemente, meaning thereby any authoritie to iudge, touching life and death, saying (hee indeed mocking them) that by their lawe it was forbidden to vse the sword. He made a law by which the goods of the Galileans (for so hee called the Christians) shoulde bee con­fiscate, saying, that Christ had commanded them pouertie. Hee ordeined and set a cer­taine punishmente by money vppon them which woulde not offer Sacrifice, and ther­by founde the meane to get and catche a great summe of money, and when the chri­stians complained thereof, it belongeth to you (woulde he say) to suffer euils, for your Galilean hath so commanded you.Socrates lib. 3. cap. 13. & 1 [...]. Valens. Socrates reciteth all this, in his Ecclesiasticall history lib 3. cap. 13. & 14.

Valens beeing created Emperor, about the yeere of Christe 366. reigned fifteene yeere. Hee sente many Bishops, Elders, and Deacons into exile, and caused them to bee greeuously tormented, and vsed great cru­eltie against the Christian Church.

Touching whiche, wee will note and put downe a historie meete to bee remembred, which fel out about the yeere of Christ 380 whereof Socrates the Historiographer,Socrat. lib. 4. cap. 18. Sozom. lib. 16.8. and Sozomen. both make mention. There was (say they) in the Citie of Edessa in Mesopo­tamia, a temple of S. Thomas, whereto the Christians did commonly come, and where in they had their ordinary assēblies, whiche thing the Emperour Valens seeing, and knowing that this multitude detested his heresie, hee gaue the Prouost of the Citie a blow with his hand, because he had not giuen order to driue from thence the saide Christians. Now this Prouost hauing recei­ued that blow, and being readie and at the point to execute the Emperours 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 themselues that they might not bee founde, but none woulde yeelde to his counsell, not fearing any threatening in­somuch that on the morrowe all assembled themselues and met together in the afore­saide place, as they were accustomed. Then as the Prouost of that Citie wente with [Page 316] a greate companie of souldiers to the saide Temple, to put in execution the Emperors commandement, a poore woman, holding a litle childe of hers by the hand, made hast to goe to martyrdome with her brethren, and with the hast which shee made, shee brake the ranckes and rowes of the souldi­ers. Wherewith the Prouost beeing angrie and much moued, caused the said woman to come vnto him, to whom he said O cur­sed woman, whither runnest thou so vnor­derly, thither (saith shee) whither all the o­ther make hast to go. Doest not thou (saith hee) vnderstande that the Prouost goeth thither to murther and kill all those that he shall finde there? I vnderstood it (saith shee) very well, and therefore I make hast that I may bee founde with them. And whither leadest thou this little childe, said he? The woman saide, thither also, to the ende that he likewise may receiue the crowne of mar­tyrdome. When the foresaid Prouost vn­derstoode these things he maruelled at the courage and boldnesse of the Christians, and returned towardes the Emperour, de­claring vnto him, that all were prepared and readie to indure and suffer death for [Page 317] their faith: and that it was not reasonable or meete to put to death in so little time, so great a multitude of people. By which word hee persuaded Valens to moderate and stay his wrath and so the aforesaid faithfull peo­ple of Edessa escaped death. Notwithstan­ding it is said in another place, that they were afterwardes throwne out of the Citie and sent into banishment.

Wee might indeede easily bring foorth in this place, many other examples of per­secutions vnder the Emperours, but then this Discourse or Treatise woulde bee ouer­long. And also it is certaine that the grea­test persecutions haue sithence the aboue­named, fallen vpon the poore Churche, by them that pretended themselues to bee the gouerners thereof, who had on their side worldly Kings and Princes, who also gaue them all, and shewed them al 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 alleadge in this place any examples thereof.Points to bee marked tou­ching the persecution of the church

But touching this matter of the persecu­tions of the Churche, wee haue to obserue and marke certaine points,

The first point is, that persecutions and afflictions come not without the proui­dence and appointment of God. To this ende are to bee referred these places, I am the Lorde that forme the light, Isaiah. 45.7. & create dark­nesse. I make peace and create euill, I the Lorde doe all these thinges, Amos. 3.6. this is in Isaiah. And Amos saith: Shall there bee euill in a ci­tie, Psalm. 39.9. and the Lord hath not done it? And Dauid, I should haue beene dumbe, and not haue ope­ned my mouth, 1. Pet. 4, 19. bicause thou diddest it. So doth Saint Peter conclude. Let them that suffer according to the will of God, commit their soules vnto him in wel doing, as vnto a faithful Creator. Heereunto Iob had regard also, when he said:Iob. 1.21. The Lorde hath giuen, and the Lord hath taken it, blessed bee the name of the Lord. Psal. 39.9. And Dauid saying (as I haue ere while alleadged) I should haue been dumbe, and not haue opened my mouth, because thou diddest it. Also when he was reuiled, railed vpon, and as it were cursed by Shimei, Suffer him (saith hee) to curse Dauid, 2. Sam. 16.10. for hee curseth, euen be­cause the Lorde hath bidden him curse Da­uid, who dare then say, wherfore hast thou done so? Heereunto likewise Iesus Christe had re­garde,Iohn. 9.11. when hee saide vnto Pilate. Thou couldest haue no power at all against mee, ex­cept [Page 319] it were giuen thee from aboue.

Nowe this point or matter conteineth three argumentes 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 hee doth not send or lay vpon vs any affliction, but that which we haue indeede deserued.Mat. 10.19.26.28. &c. Psalm. 33.4. 1. Cor. 10.13 Ro. 8.28. Hebr. 12.11. Psa. 1 26. throughout specially vers 5.6. Iohn. 16.20. Luk. 16.25. The 3. that seeing the affliction wee suffer commeth from God our father, it shall not ouerwhelm or ouerthrow vs, but shal turne to our great good, ioy, and saluation. Now if the crosse fall not from our shoulders, so long as this life lasteth God himselfe min­ding and willing to haue it so, let vs remember that which is said of Lazarus & the wic­ked rich man in S. Luke: Thou wicked man remēber y^t thou in thy life time receiuedst thy plesure, & likewise Lazarus paines. Now ther fore he is comforted and thou art tormented. The second point is, wherefore God doth rather afflict his church thē other people, as S. Peter saith,1. Pet. 4.17. The time is come that iudge­mēt must begin at the house of God. And there are 5. principall reasons or causes heereof. [Page 320] The first, because that by affliction, God de­clareth vnto vs, that he loueth vs, as he spea­keth thereof in the Prouerbes,Pro. 3.11.12 Heb. 12.5.6. and in the E­pistle to the Hebrwes. Secondarily, be­cause it pleaseth GOD by this meanes to 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 Paule saide vnto the Corinthians: There must bee heresies euen among you, that they which are approued among you might bee knowne. Iam. 1.2.3. 1. Pet. 1.7. And Saint Iames, and Saint Peter doe for this very cause, call the afflictions of the faithfull trials of their faith. Thirdly, be­cause they which know the will of their master and doe it not, Luke. 12.47. are lesse excusable, yea shall bee beaten with many stripes. Fourthly, be­cause it serueth to set out the iustice of god, to the ende wee shoulde 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 Christ saith:Luke. 23.31. If they doe these thinges to a greene tree, what shall be done to the drye? And Saint Peter: If iudgement (saith hee) first beginne at vs, 1. Pet. 4.17. &c. 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 al­wayes moderated & kept in good measure by the hand of God himselfe: For hee hath promised, that although he chasten his peo­ple, yet he will not destroy them for al that. Hitherto must bee referred these places:Deut. 4.30.31. When thou art in tribulation, and all these thinges 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) he will not forsake thee, neither de­stroy thee, 2. Sam. 7.14.15. nor forget the couenaunt of thy fa­thers, which hee sware vnto them: I will be his father, and he shalbe my sonne: and if hee sinne I will chasten him with the rod of men, and with the plagues of the children of men. But my mercie shall not depart away from him, as I tooke it from Saule, whom I haue put away before thee. For my names sake will I deferre my wrath, Isaiah. 4.8.9.10. and for my promise I will 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, Iere. 30.11.12.13.17. I am with thee (saith the Lorde to Iacob) to saue thee [Page 322] though I vtterly destroye all the nations wher I haue scattered thee, yet will I not vtterly de­stroy thee, but I will correct thee by iudgement and not vtterly cut thee off. For thus saith the Lorde, Ezec. 14.21 22. Thy bruising is incurable, & 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 will heale thee of thy woundes, saith the Lord, Hosea. 5.15. Hosea. 6.1.2 &c. When I send vpon Ierusalem my foure sore iudgements (saith the Lorde) that is to say, the sword, & famine, and the noi­some beast, and pestilence to destroy man and beast out of it. Yet beholde therein shal bee left a remnant of them that shall bee carried away both sonnes and daughters, and yee shall bee comforted. In their afflictions they will seeke mee diligently, saying: Come & let vs returne to the Lorde, for hee hath spoyled, and hee will heale vs, he hath wounded vs, & he wil bind vs vp. After two dayes will he reuiue vs, and in the thirde day hee will raise vs vp, and we shall liue in his sight. There hath no temptation taken you, 1. Cor. 10.13 but such as apperteineth to man: and God is faithfull, which will not suffer you to be tempted aboue that you bee able, but wil euen giue the issue with the temptation, that ye may be able to beare it.

The fourth point, wherefore God doth not sende succour and aide to his Churche, so soone as it is afflicted. Certainely the crosse is sometimes so weightie and heauie vpon our shoulders, that it seemeth to vs that God sleepeth, or els that hee hath for­gotten vs: as wee heare the complaints of Saints touching that matter in the scrip­ture. Howe long wilt thou forget me O Lorde, saith Dauid,Psalm. 13.1. howe long wilt thou hide thy face from mee? And againe, Vp, why sleepest thou O Lord? awake be not farre off for euer. Psal. 44.23.24. Wher­fore hydest thou thy face, and forgettest our miserie, and our affliction? And Habacu. O Lorde, saith hee, Howe long shall I crie, Habae. 1.2.13. and thou wilt not heare? euen crie out vnto thee for violence, and thou wilt not helpe? Thou art of pure eyes, and canst not see euill, thou canst not behold wickednesse: wherefore doest thou looke vpon the transgressors, and holdest thy tongue, when the wicked deuoureth the man, that is more righteous then hee? But God sleepeth not at any hand, euen as it is saide in one of the Psalmes,Psal. 121.4. Beeholde hee that keepeth Israell will neither slumber nor sleepe: neither doth hee forget vs, as hee himselfe assureth vs by his Prophet Isaiah, when he saith.

Isaia. 49.15. Can a woman forget her childe? or will she not pitie the fruite of her wombe? But though shee should forget, yet wil not I forget thee saith the Lord. Haba. 3.2. 1. Cor. 10.13. And indeed God, doeth not at any time forget his mercy, no not in the middest of his wrath and anger, neither doth he suffer vs to be bee tempted aboue our strength.

Wherefore then is it, that hee 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 thereof.Isaia. 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 hee will not heare. Secondly, because that serueth for the aduauncement of God his glory, and for the augmenting and increase of our faith: as appeareth by that whiche is written touching the sicknesse, and death of Lazarus, the brother of Martha and Ma­rie.Iohn. 11.14.15. 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 after­wardes. 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, Wee 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 and 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, all the while that they were kept captiues and pri­soners there:Exod. 14. throughout. but they neuer had so great an occasion to feate, 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 foureteeneth Chapter of Exodus. Dauid before he came to the enioying of the kingdom which was promised him by God,1. Sam. 27.1 &c. was constrained to depart out of the Countrie, and to seeke a place of refuge and comforte amongest the Philistines his enemis, yea in the Courte of king Achish.Isaih. 37. throughout. Where hee founde himselfe in extreeme danger, yea more great then at any time before hee had escaped. Then was the angel of the Lorde sent from him to re­moue [Page 326] the siege of Zennacherib from bee­fore the Citie of Ierusalem, and so by that meanes to deliuer king Ezekias, and the people whiche were within, when for the great oppression thereof, they were held & kept in so narrowly & short, that they were at the point or very nighe, to see the Citie rendred and deliuered, to the Assyrians pi­tie,Mark. 6.47. &c. and mercie. Iesus Christe did very wel behold that his Disciples were in great danger in the shippe, which was tossed to and fro, with the outrage or violence of the windes and tempestes, but yet notwithstan­ding, hee came not vnto them to succour them, but about the fourth watch of the night. Wherefore let vs not loose our courage and stomacke, in the midst of the greatest persecutions and afflictions, which can come. For when all the meanes of help and ayde on mens side, or in respect of thē, do faile vs, and that it seemeth that all were done with vs, and that the Church shoulde bee altogether worne out, consumed and beaten down, euen then will God perform his owne worke, hee alone succouring vs, to the end, that vnto him alone also, the glory of our deliuerance may be wholy and abso­lutely referred.

The sixt point, that God through his 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 vntill the day of iudgement to bee punished. For the op­pression of the needie, Psal. 12.5. and for the sighes of the poore: I will vp saith the Lorde, and will set at liberty him whom the wicked hath snared. The Angel of the Lord pitcheth round about them, Psal. 34.7.17 19.20.22. that feare him, and deliuereth them. The righteous crie, and the Lord heareth them, & deliuereth them out of al their troubles. Great are the troubles of the righteous, but the Lord deliuereth him out of them all. He keepeth al his bones, not one of them is broken. The Lord redeemeth the soules of his seruants, and none that trust in him shall perish. Call vpon mee saith the Lorde, in the day of trouble, Psal. 50.15. Psal. 9, 14.15 so will I deliuer thee, and thou shalt glorifie me. And a­gaine, because he hath loued me, therefore will I deliuer him, I will exalt him because he hath knowne my name: Hee shall call vpon me and I will heare him, I will be with him in trouble, I will deliuer him, and glorifie him.

Psal. 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 will build my Church, and the gates of Hell shal not ouercome it. Luke. 12.32. Feare not litle flock, for it is your fathers pleasure to giue you the kingdome.

Exod. 14. throughout. Dan. 3. Daniel. 6. throughout. Isaiah. 37. throughout. Acts. 12.7. Actes. 5.19.And wee haue many examples heerof in the Scripture: as when God brought the Israelites out of Egypt, by the Ministerie of Moses, when he deliuered Daniel out of the Lions denne, and Shadtach, Meshach, & Abednego out of the burning flame and ouen, when hee deliuered from death Su­sanna, already condemned: when he set Ie­rusalem at libertie, when hee brought Saint Peter out of prison, and the other Apo­stles by the ministerie of an angel. And at this day, although we see not angels visibly rounde about vs, yet for all that wee ceasse not by experience to feele Gods aide and succour, and that after many sortes, yea ex­traordinarie. Wee know also that which is spoken in Zacharias,Zacha. 2.8. to wit: Hee that tou­cheth you, shal touch the apple of mine eie saith the Lorde. For indeed, Iesus Christ accoun­teth the persecutions, which men bende a­gainste his Churche, as bente againste his [Page 329] verie owne person, which appeareth by the reproofe that hee gaue Saint Paule, saying, Saule, Saule, Acts. 4.9. wherefore 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 Churche euer greater? They spare not wisdome, nor counsell, nor power, nor dili­gence, nor men, nor money, to the end that the poore Church might be altogether cast downe and made ruinous. But behold, the prudencie, the counsell, the might and the wisdome of God, is farre aboue all that, which setteth it selfe against his greatnesse, yea, hee worketh myraculously, by hidden, close, and secrete meanes, insomuch that all the height of the worlde, is confounded & ouerthrowne. For as the wise man sayeth: There is no wisedome, neither vnderstanding, Pro. 21.30. nor counsell against the Lorde. And in an o­ther place it is said:Psal. 33.10. Iob. 5.13.13 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 hearte thorowe out all ages [Page 330] To bee short, wee see that the Church hath in time heeretofore, beene very aptlye and fitly represented,Gene. 15.17. by a lampe or firebrande shinyng in the middest of darke, or smo­king Furnace, euen as the vision thereof was giuen and shewed to Abraham, where­of the reason is assigned and shewed, bee­cause God woulde not suffer, that his peo­ple shoulde bee put out in the middest of darkenesse.Exod. 3.2. Also by the burning bushe, which yet consumed not: 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 thorowe the presence of God, although the tyrantes & wicked men haue sought, to set it on fire, and vtterly 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 Churche was per­secuted. For looke by howe muche they inforced themselues, vtterly to extinguishe and put out the trueth, by so much the faithfull ones were readie and prepared to defende and maintaine the same. In [Page 331] the Actes it is saide,Acts. 4.3.4. That when the persecu­tors laide handes vpon the Apostles, and had put them in prison, many of them that had hearde the woorde 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, that they whiche were scattered abroade, because of the affliction that arose about Steeuen, Acts. 11.19.20.21. 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 Lorde. Saint Paule speaketh after this manner vnto the Philippians. I woulde yee vnderstood (bre­thren) that the things which haue come vnto mee, Philip. 1.12.13.14. are turned rather to the furtherance of the Gospell, so that my bandes in Christe are famous, throughout all the iudgement hall, and in all other places: Insomuch that many of the brethren in the Lorde, are boldened tho­rowe my bandes, and dare more frankly speake the worde

And this is that which Dauid hath prophe­sied touching Christe, when hee saide: Bee thou ruler in the middest of thine enemies. The state of the Church of God,Psal. 110.20 The Church compared to a Palme tree, to Roses and to Lilies. 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 and stretcheth out or spreadeth his boughs, in length and breadth: so the Church the more she is per­secuted and afflicted, the more force, cou­rage and liuelinesse shee taketh to her selfe. Also as Roses and Lilies are accustomed to florish among thornes: so this is a com­mon thing to the Church, to florish and to increase in the middest of persecutions. Iu­stinus compareth the church also to a vine or vineyard,The Church compared to a Vine, or Vineyard. Iustin. Mar­tyr de verita te christianae religio. tom. 2. pag. 224. lin. 14. when hee speaketh thus, in the speech with Tryphon They euery day per­ceiue (saith he) y^t we which beleeue in christ, cannot bee astonished or amazed, by any man, or any maner of way, let them cut of our heades, let them crucifie vs, let them caste vs to wilde beastes, let them torment vs, with fire, fagot, and any other torments: the more they doe tormente vs, the more doth the number of Christians growe and [Page 333] increase no otherwise than whē men prune and dresse a Vine or Vineyard, they doe it to make it more fruitefull and plentifull. For the Vine or Vineyard which God hath planted, and our Sauiour Iesus Christe, is his owne people. These are in that place almost Iustinus his owne wordes, And veri­ly wee learne by our owne experience, that so many cruell persecutions, murthers and slaughters of the Martyrs, haue beene as it were so many seales in our heartes, to seale therein the holy Gospel of Christe: so that a good Doctor hath very 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. Wee may very well say, and rightly confesse, that wee doe iustly de­serue, by reason of the sinnes we haue com­mitted, to be afflicted by God, and perse­cuted of the worlde.Leuit. 26.14.15. &c. For wee reade in Leui­ticus, how God threateneth his people, to send vpon them warre, plague, pestilence, famine and other his roddes, if they yeelde not them selues obedient vnto his com­maundements: And in Isaiah,Isaiah. 5.2. [...]. &c. hee speaketh after this maner: Yee inhabitaunts of Ieru­salem [Page 334] (saith hee) and yee men of Iudah, iudge I pray you betweene mee and my Ʋineyarde: What, could I haue done any more to my Vine­yarde, 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 builte a Tower in the middest thereof, and made a Wine presse therein, looking that it shoulde 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 Ʋineyarde: I will take away the hedge there­of, and it shall bee eaten vp: I will breake the wall thereof, and it shall bee troden downe, and I will laie it wast, Isaiah. 24.3.4.5. &c. And againe: The earth shall bee cleane emptied & vtterly spoy­led: the earth shal lament and vade away: for the inhabitaunts thereof haue transgressed the lawes, they haue chaunged the ordinaunces, and haue broken the euerlasting couenant. Therfore the curse shall 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: Iere. 25.8.9. &c. Also in Ieremiah: Because yee haue not hearde my woordes, beholde I will sende and take to mee all the families of the [Page 335] North, and Nabuchadnezzar the King of Babell my seruant, and I will bring them a­gainst this lande, and against the inhabitantes thereof, and against all these nations round a­bout, and I will destroy them, and make them an astonishment, an hyssing, and a conti­nuall desolation. In this place the Lorde calleth Nabuchadnezzar his seruaunt, as in an other place hee calleth Sanecherib,Isaiah. 10.5. or Ashur, The rod of his wrath, because hee serueth him selfe with Princes, tyrants, and wicked Magistrates, and vseth them, that hee may by them punishe the vn­godlinesse and vnthankefulnesse of his people. Wherefore Isaiah speaketh excel­lently well: That our iniquities haue made a diuision, or separated betweene God and vs. Isaiah. 59.2, And therefore when wee are afflicted and persecuted, wee ought to confesse and acknowledge, that God by that meane pu­nishe vs, as wee indeede haue rightly deser­ued it.

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

For in the first place, the worlde in persecu­ting vs, looketh not to our sinnes, but to that religion, which wee make profession of which religion indeede the world reiec­teth and persecuteth, because it knoweth not the authour thereof, and because it is altogether contrary to his maners, and peruerse and wicked orders of life and con­uersation: euen as Iesus Christe hath fore­tolde the same, and made his Disciples to see it,Ioh. 3.19.20. when he said vnto them: This is the condemnatiō, that light is come into the world, and men loued darknesse rather then the light, because their deedes were euill. For euery man that euill doth, hateth the light, neither com­meth to light, Iohn. 15.20.21. least his deedes should bee repro­ued. Also, if they haue persecuted me, 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 me. And a­gaine:Iohn. 17.14. Father, I haue given them thy word, & the world hath hated them, because they are not of the world, as I am not of the worlde. Hereby we may see, that the right and verie cause of the persecutiōs of the church, is the plaine profession of the trueth, righteous­nes, & worde of God: as S. Paul saith: That [Page 337] That all they whiche will liue in the feare of God, or godly in Christe Iesus, 2. Tim. 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 very apt and fit for the purpose: shee lamented because they put him to death wrongfully: but hee beeing 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 wee, of comfort and ioy, seeing wee knowe that God of his vnspeakeable gentlenesse, goodnesse, & mercy, burying all our sins, giueth vs ouer, and leaueth vs but for a time to suffer vniust persecutions, to the end that we bearing the Crosse with Iesus Christ, shoulde communicate also and bee made partakers of glory with him? The punishment (Saint Augustine hath saide) maketh not a Martyre, but the cause.August. And the Diuell hath as well his witnesses and Martyrs, as Iesus Christ hath his. In former times, there were Heretikes, whiche brag­ged much and boasted wonderously, vn­der the shadow & colour that men perse­cuted [Page 338] them: And at this day the Anabap­tists do in that behalfe the very selfe same thing, yea, and that so farre, that by this meanes they account them selues blessed and happie. But we must marke what the scripture saith:Mat. 5.10. Blessed are they (thus saieth Iesus Christe) whiche suffer persecution for righteousnes sake, for theirs is the kingdom of heauē. Luke. 6.22. Blessed are you when men hate you, & whē they separate you & reuile you, & put out your names as euill, for the sonne of mās sake. If yee bee railed vpon for the name of Christ, (saith Saint Peter,1 Pet. 4.14.15. [...]6.) Blessed are yee: For the spirite of glory and of God resteth vpon you, which on their part is euill spoken of, but on your part is glorified. But let none of you suf­fer as a murtherer, or as a theefe, or as an e­uill 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 bee 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 vngodlye persons doe in deede suffer persecution, but in the meane season it so falleth out, that they cannot boast thē [Page 339] selues for all that to bee true Martyres, neither by consequent, that they are bles­sed: for they suffer not for righteousnesse sake, neither to maintaine Gods truth, as doe the Martyres and witnesses of Iesus Christ.

Moreouer, wee ought to marke, that our good God sheweth vs great grace, & aduaunceth vs to singular honour, when hee vouchsafeth vs meete and worthie to suffer any thing for his names sake, when as, he might very iustly (if he would haue pursued vs with rigour, nay if hee 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, wherein 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 would set and ap­point him, among the chiefe Captaines of his orders, that he might goe to warre, and imploy him, for the maintenance and defence of his crowne, & of his kingdom. 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 Diuels 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 mainetaine and aduaunce his glorie, by our Martirdome. If wee had but so muche as one drop of good iudge­ment, and were pushed on forwarde, with as little right zeale as may bee, to serue our God, shoulde not this kindle and inflame vs, in a singuler and wonderfull desire, to imploy & bestow our selues in the mainte­nance of his honour (whatsoeuer assaultes should bee set before vs) and to keepe our selues strong and 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] wee will marke and put downe eight.

First, that the glorie of God might bee aduaunced. For it is said,Prou. 16.4. The Lord hath made all thinges for his owne sake and glory: yea euen the wicked for the day of euil. When the Disciples asked Iesus Christ, touching him that was borne blind, saying, Master, 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 doth not alwayes afflicte men for their sinnes, but to the ende, that his glory may shine foorth and bee made manyfest, by the succour and com­fort which hee sendeth them. And this is the same whiche hee spake also tou­ching Lazarus:Iohn. 11.4. This sickenesse is not vnto death, but for the glorie of God, that the Sonne of God may bee glorified thereby. And thereunto had Saint Paule respect and re­garde,2. Cor. 4.8.9 15. when hee saide to the Corinthi­ans: Wee are afflicted on euery side, Yet are wee 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 perish not, for all thinges are for your sakes, that most plenteous grace by the thankes giuing of many, may redounde to the glory and praise of God.

Heb. 12.8 Zach. 13.9. Iam. 1.2.3. 1. Pet. 1.7.2 That the faithfull may bee dis­cerned, from the vnfaythfull and hypo­crites, as the authour of the Epistle to the Hebrwes, very well declareth. And for this cause, temptations and afflictions, are called in holy scripture, the trials of faith.

3 That wee might bee humbled, and kept in our duties, the more ear­nestly to serue GOD. Wherefore Da­uid saide:Psal. 119.67 71. Before I was afflicted, I went astray, 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. Least I shoulde bee exalted out of measure, through the aboundaunce 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 remnants of sinne, [Page 343] which are as yet in this our fleshe. Where­fore Saint Paule saide:2. Cor. 4.16. Therefore wee faint not by reason of our afflictions, saieth hee, but though our outwarde man perishe or bee corrupted, yet the inwarde man is renued dayly.

5 That wee might be prouoked to pray vnto God, and pricked on forwarde to returne vnto him. For in prosperitie wee easily 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 sought God earlie. And in Hosea: In their affliction they will seeke me diligently, saying: Come and let vs returne to the Lorde: for hee hath spoyled, but hee will heale vs: hee hath wounded vs, but hee will binde vs vp. Wee knowe that men naturally, when they are at their ease and quiet, sleepe therein, and bee as it were drunken therewith, insomuche 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 and storme, or els on the lande assulted by theeues and robbers, or els straying and wande­ring through wildernesses, and vnknowne [Page 344] countries, or els beeing persecuted, with some other of Gods rods: then is it that euery one runneth and hath his recourse to GOD: whereunto nature it selfe thrusteth them forwarde, they not going thither to a right ende, but this is also, to make them so much the more without ex­cuse. And touching the elect, the Lorde not minding to destroy them, awaketh thē by this meane and way. Wherefore let vs marke, that the Lorde layeth vpon vs ma­nie necessities, miseries and afflictions (the deliuerance from whiche, hee hath reser­ued to himselfe) placing vs therein, as it were in examination and vpon the racke, and torture to make vs to confesse that, whiche our vnthankefulnesse and malice would choake 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 resort by our supplica­tions and prayers.

6 That the Gospel might bee aduan­ced: for it flourisheth in the midst of per­secution, as wee haue before shewed in the seuenth point to bee marked in the perse­cutions of the Church, spoken of a litle be­fore in this very Chapter.

[Page 345]7 That our pacience and hope may be exercised. Wherefore S. Paule saith to the Romans: Wee reioyce in tribulations, Rom. 5.3.4.5. kno­wing that tribulation bringeth forth 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, to the place of our per­petuall abode, So saide Saint Paule:2. Cor. 4. [...].18. Our light affliction which is but for a momēt, cau­seth vnto vs a farre more 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 whiche are not seene, are eternall.

The tenth point: what issue or end the afflictions haue in respect of the faithfull ones: It is certaine 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 afflicted, Psal. 119.71 Iames. 1.12. that I may learne thy statutes. Blessed is the man that indureth temptation: for when he is try­ed, hee shall receiue the crowne of life, whiche [Page 346] the Lorde hath promised to them that loue him. 1. Pet. 1.6.7. Wherein yee reioce, though now for a season (if neede require) yee are in hea­uinesse through manifold temptatiōs, 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 bee railed vpon for the name of Christe, blessed are yee: for the spi­rite of glorie and of God resteth vppon you, which on their part is yl 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 kingdom of heauen. Blessed are ye, when men reuile you, and persecute you, and say all maner of euill against you for my sake falsly. Reioyce and be glad, for great is your rewarde in heauen. All thinges worke together for the best, Rom. 8.28. vnto them that loue God, euē to thē that are called according vnto his vnchaungeable purpose. In nothing feare your aduersaries which is to them a teken of destruction, Phil. 2.2.27. 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. Thes. 1.5.6.7. that yee may bee counted [Page 347] worthie of the kingdom of God, for the which yee also suffer. For it is a righteous thinge with God to recompence tribulation to them that trouble you: and to you which are trou­bled, deliuerance and rest with vs, When the Lorde Iesus shall shewe him selfe from hea­uen, with his mightie Angels.

This is a true saying, 2. Tim. 11.10. that if wee die with Christe, wee shall also liue with him, and if we suffer with him, wee shall also raigne with him.

Nowe out of these places wee gather a very great and singular comfort.An exhor­tation to the faithful, pati­ently & cou­ragiously to beare their Crosse. For in the first place, wee knowe, that there is not any ignominie or shame, in the persecuti­ons and afflictions, whiche wee suffer for Iesus Christes sake, but that they are a good and sweete smelling sauour before God because hee approueth 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 & quietnesse is set out vnto vs in our paine [Page 348] and trauell, and eternall life in our death: of which it is written:Psal. 116.15 Precious before the face of the Lorde is the death of his Saints. And we are well assured, y^t this our good God beholdeth frō aboue our good will, & the confession of his holy name whiche wee make and yeeld, and that as he aideth our strength and power, so also that he wil crowne our victorie, and rewarde in vs, all that which hee hath giuen to vs, and will honour that, which hee 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 behold God, and that there we may bee partakers of so excellent a glory, as all the afflictions and sufferings of this present life (euen as Saint 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. Mat. 10.28. Wherefore let vs not feare them which kill the body, but are not a­ble to kil the soule, but let vs rather feare him which is able to destroy both soule and body [Page 349] in Hell. Mat. 10.32.33. Whosoeuer shall confesse me before men (saith Iesus Christe) him will I confesse also before my father which is in heauen.

But whosoeuer shall denie mee before menne, him will I also denie before my father whiche is in heauen. Hee that will saue his life, Mat. 10.39. shall loose it, and he that looseth his life for my sake shall saue it. Let vs knowe and vnderstand this, that from the beginning of y^e worlde it hath beene thus ordeined and determi­ned, that all which will liue godly in Iesus Christ shal suffer persecution:2. Tim. 4.12 And that by many tribulatiōs we 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 dyed 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 there any whiche is able to describe and set out all the tor­mēts, which the tyrants, as well vnder the [Page 350] olde as vnder the new 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 fainte hearted for the perse­cutions and afflictions whiche shall come vnto vs, but let vs shewe ourselues strong and constant, and let vs through a certaine spiritual power and force, pursue and that euen to the ende, the way into which wee are entred. If the waues, billowes, and sur­ges of the Sea of this worlde, lift vp them­selues to rise against vs, to swallowe vs vp, and to ouerwhelme vs: if our enemies in great companies and bands compasse vs on euery side, and assault vs, Let vs crie with the Apostles,Mat. 8.25. Master, or Lord saue vs, and he will deliuer vs out of all dangers. If death feare vs, let vs remember that Iesus Christe in dying hath brought this to passe that death is not death vnto vs, but a very ready way to guide & leade vs, to life & e­ternall glory. If the world continue his as­saultes against vs, yea doubleth them, and trebbleth them as you would say,Mat. 10.22 [...]. Tim. 2.5. let vs cal to our remembrance, that hee which indu­reth [Page 351] vnto the end shalbee saued, and if any mā striue for a masterie, Mat. 28.20. Mat. 10.28 2. Tim. 1.12 Psal. 112.6. he is not crowned except hee striue as he ought to do. The sonne of God, is our protector and defender, who hath pro­mised vs to be with vs alwaies euen vntill the worldes ende. If wee die for him and for his sake, he will keepe our soules: Pro. 10.7. and that which wee haue committed vnto him, shall bee ve­ry sure in his handes, euen vnto the last day. Hee will keepe the remembrance of vs for e­uer, Psal. 34.20. that it may not bee any maner of way fa­ding away or darkened. Hee will keepe our bodies to the very bones thereof, Iob. 19.25. againste the day of the resurrection of all fleshe, and will at the last crowne vs with eternall life, which hee him selfe hath purchased for vs by his owne blood. O death then, 1. Cor. 15.55 where is thy sting? O graue where is thy victorie.

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: If any man will come after mee, Luke. 9.2 [...]. let him deny him selfe, and take vp his crosse dayly, and followe mee. We ought to learne howe and after what sort it behoueth vs to beare afflicti­ons.

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 heart and courage to beare the same, yea that wee shoulde bee glad and reioyce, if in this respect and behalfe wee could yeeld and perfourme any seruice to God,Acts. 5.41. Rom. 5.3. accor­ding to the examples of the Apostles and the doctrine which they taught. Secondly, when hee addeth daily, hee declareth that wee are neuer at the ende of our striuing, vntill we 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 erewhile alleadged) That hee which shall continue to the end shall bee saued. Mat. 10.22. Wherfore 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 ioies of Paradise: and Iesus Christe commaun­deth [Page 353] vs not any thing here which hee him­selfe hath not first of all shewed vs the way thereto, seeing that he was not only vnder the crosse, but that all his life was no other thing, then a perpetuall combate and stri­uing against afflictions.2. Cor. 11.14. &c. And Saint Paule although hee might haue set out, his la­bours, his perils, his prisonings, his bea­tings, his shipwracks, and an infinite num­ber of other afflictions, notwithstanding, hee saide yet, That hee was altogether ready to suffer not onely to bee bounde and put in prison, but also willingly, Acts. 20.23.24. and without any griefe to die 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 earthly 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 wee 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 maintaine his cause, and his quarrell, 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 alreadie touched the same, ought to strengthen and incou­rage vs in the midst of afflictions: as wee see Saint Paule fully resolued and setled himselfe thereupon, when hee saide to the Corinthians.2. Cor. 4.17.18. Our light affliction whiche is but for a moment, causeth vnto vs a farre most excellent and an eternall weight of glo­ry: Whyle 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 also 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,Act. 7.55.56 which is open for vs as it was to Saint Steeuen. If they put vs to death, let vs loke to Iesus Christ, who is our life, who also died & rose againe, Rom. 14.8, 9. to the ende that if wee die, we should die 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 whiche our bodies shall bee 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, whiche wee nowe wayte and hope for, then wee shall reioyce with a ioy which cannot bee comprehended, and that with God himselfe, and the holy An­gels, Prophetes, Apostles, and Martyrs: For the Lord wil wipe away all teares frō our eies, Reuel. 21.4. and there shalbe no more death, neither sorow, neither crying, neither shal 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 shall wee know how much wee bee bles­sed, Reue. 21.4. that haue suffered for Iesus Christe, and haue made our robes white in the blood of the Lambe. 1. Iohn. 3.2. 1. Cor. 13.12 Then shall wee beholde God euen as hee is, and shall knowe him perfectly, as he knoweth vs, and we shall liue and reigne with him for euer. The Apostle in the Epi­stle to the Hebrwes, doeth by this medita­tion incourage the faithfull,Heb. 10.34.35. when hee said vnto them: Yee haue beene partakers of the afflictions of my bandes, and 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 nowe thinke or suppose, that wee loose our life, when wee shall haue abandoned, forsaken, and as it were giuen vp the same vnto tyrants for Gods cause & matters?Mat. 5.12. Shal we iudge that wee die vpon imagination, and as it were foolishe and insensible madde people (as indeede 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 pronounced the same bles­sed? or els that when wee 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 iudgement of the fleshe, which is so much 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 bee fully resolued of this, that the way and meane to make vs conformeable and like to our head Iesus Christ, is to carry and beare with patience our crosse after him. For as (S. Paule saith) Wee must suffer with Iesus Christe, Rom. 8.17. that wee may also be glorified with him.

The eleuenth point, what is the ende which persecutors haue had:Examples of the punishe­ments and vengeāces of God, against the persecu­tors of the Church. Experience teacheth vs, y^t there was yet neuer any ty­rant with whome it wente well at the last, in banding and setting him selfe 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 willed 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 te­stimony of his wrath & furie against them: to the end that the examples of his venge­ance might be knowen 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 be most senerely and sharply puni­shed, as their predecessors were: to the end also, that Christians liuing holily, should be comforted in this, that their keeper and defender is in heauen, who seeth and kno­weth al their oppressions, to take vengeāce therof in time and place, as to himselfe see­meth good. Wherefore it is necessarie, that wee shewe heere some examples tou­ching the issue and ende of tyrantes and persecutors of the children of God. And first of Pharaoh and of his Egiptians, It is written that they pursuing the Israelites, were al ouerwhelmed and drowned in the Sea:Pharao. Exo. 14.6.7.8.9.28. Sennache. 2. King. 19. [...].5. so that there remained not of them, so much as one alone, although they were a very great 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 Angell of the Lorde went foorth, & slue an hundred, fourescore and fiue thousand men of those that besieged it. And as concerning Zen­nacherib himselfe he at that time escaped and went to dwell at Niniueh, but as hee worshipped in the temple of his idol hee was slaine by his two sonnes Adramilech, and Sharezer.

Antiochus, what end had he,Antiochus. 2. Mach. 9.4 for all the oppressions & cruelties, which hee exerci­sed against the Iewes? After an infinite nū ­ber of murthers which he had committed, and that in his pride, hee had said, that hee would make Ierusalē a common butchery and burying place of the Iewes, the Lorde 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 bodie [...]e notwithstanding ceased not for al this frō his malice, but hauing his heart kindeled and set on fire against the Iewes, and haste­ning his iourney to goe on 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 him selfe sore in the members and partes of his body, so that all his body was brui­sed, and 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 beeing greeued, at the smell and stinch of his corruption, and rottennesse, and hee himselfe also not bee­ing 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 cruel sicknes­ses, neither more nor lesse then if hee had had hangmen or tormentors alwayes bea­ting his body both within and without, til that at the last hee dyed of a violent and cruell death. And behold here what Io­sephus hath saide thereof: The disease and [Page 361] sicknes of the king increased,Iosephus. lib. 17. cap. 8. de antiquitat. Iudeor. waxed more sharp, and God manifestly and openly she­wed, that he punished him for his vngodli­nesse, for he was burned with a verie slow heat, neither could any man perceiue that heat without, but he himself 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 entred 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 collicke of passi­on: he had his feete puffed vp and swelled with a most kinde of fleme: hee had also his nose swelled. His priuie partes and members, were rotted and ful of wormes, and his breath was verie stinking, inso­much that none durst come nigh him. Be­sides all this, hee had a certaine shrinking or drawing together of the sinewes, and hee had much adoe to take breath. Wher­fore all they, who made profession to de­uise and foretell thinges to come, were of one and the selfe same opinion, and resol­ued [Page 362] all vppon this, that this was a verie punishment & vengeance sent from God, who punished him for this, because he had so many sorts and waies, violated the ho­nour, and prophaned the reuerence which be ought to God, and the loue which hee ought to his wiues and children: and so he died miserably.

Herode A­grippae.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 cruelly tormented and persecuted the Churche, and namelie put Saint Iames to death,Act. 12.1.2.3.4.18.19. &c. beeing also at the last lifted vp, to the highest of his honors, cloathed in his kingly apparell, and set vpon the iudiciall seate, making an oratiō to the people, and the people crying out, this is the voyce of God, and not of a man, hee (I say) was striken sodeinely 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 foresaide Herod the great, by his fourth wife named [Page 363] Marthaca) who by violence, tooke Hero­dias from his brother Philippe, and caused Iohn Baptist to bee beheaded,Mta. 14.3. &c. Luke 13.31.32. Luke. 23.11 Iosephus. lib. 18. Cap 9. de antiquita. In­daeorum Euseb. lib. 2. Cap. 4. prepared & laide his Ambushmentes in waite for the sonne of God himselfe: and when Pilate sent Christ to him, he mocked him, & sent him backe againe with great ignominie & reproch: after what maner died hee? The Historiographers recite and recorde, that hee obeying the motions and prouocati­ons, of his shamelesse harlot Herodias, & hauing been condemned by the Emperor Caius Caligula, to bee perpetually bani­shed, did miserably finishe his life at Li­ons amongst the Frenchmen, beeing quite and cleane spoyled of all his goods and glorie.

As concerning Pilate: This wicked and cursed man,Pilate. suffering himself to be wonne by the Iewes, yea euen so farre, that he con­demned Iesus Christ against his own con­science, and hauing exercised and practised diuers cruelties and outrages against the Iewes themselues, shewing himself alwaies prepared and readie, to execute the ordi­naunces and commaundementes of the Emperour, whatsoeuer wickednesse was [Page 364] therein: at the last (as it is conteined in the histories) in the one and fortieth yeere of our Sauiour Christe,Supplimen. Chro. Eu­trop. lib. 7. cap. 7. Euseb. lib. 2. cap. 7. hee was sent into exile by Galigula, to Lions, where the ven­geance of God beeing fallen on him, hee was locked vp and closed in, with such ter­rible griefes, that beating and striking him selfe with his owne handes, and thinking to finish and end his euils, in pricking for­warde and hasting his owne death, hee killed himselfe. Behold, hitherto, the hor­rible example of Gods vengeance vppon these tyrantes and persecutours of the Churche. For it must indeede needes be, that they which had prouoked God and men against them, shoulde so cursedly and wickedly finish their dayes. God they prouoked principally in this, that they had warred and fought against his worde: and men in this, that they left not off any cru­eltie or barbarousnesse, which they exerci­sed not against them. But as wee haue heeretofore more particularly described the cruell persecutions, assayed and execu­ted, by the Emperours against the Church generally: so wee 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 shoulde bee ledde naked openly before all the people, & that a forke shoulde be put on his necke, & that hee should bee beaten with roddes, vntill that death followed thereof, and that af­terwardes hee should be cast downe, from the toppe of a rocke. After this manner beeing forsaken of all. hee fledde out of the Palace, and about midnight went out of the Citie, accompanied onely with Pha­ron, and Epaphroditus, Neophitus, and Spore his Eunuch, and beeing about foure mile of from the Citie, hee thrust himselfe cleane thorow, with one stroke of a sword, and because his hand trembled & shooke, his Eunuch helped him to thrust forwarde the sworde, before which time hee not fin­ding any mā that would strike him, he be­ganne and tooke vpon him to crie. Is it so, that I haue neither friende nor enemie? I haue liued villanously, but yet I dye more villanously. Beholde then, what wages and hire this cruell Emperor receiued for his greeuous wickednesses, and accursed offences.

Domitian receiued also the reward andDomitian. [Page 366] recompence of his cruelties. For hee was slaine in his own Palace by the hands of his owne seruauntes and housholde people, his owne wife Domitia beeing consenting thereto: and the Senate of Rome decreed and ordeined that his bo­die should bee carried and brought to the earth by the buryers after a vyle manner, and without honour, and that all the Ima­ges of his person, should be beaten downe and cast to the grounde. Therefore the said Senate also, disanulled al his ordinan­ces and decrees, and called backe all o­ther men, whiche by his authoritie and commaundement were exiled and bani­shed.

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

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. Beeing in the warre of Pannonia,The diall of princes. Cap. 40. which at this day is called Hungarie, and keeping besieged a famous Citie in that Countrie called Vēdebonna, and going vpon a cer­taine night round about his campe, to visit his bands and hundreds, sodeinly there fel vpon one of his armes a palsie, insomuche that frō that time forward, hee could not, either put on his garmentes, or drawe his sword, neither yet beare a speare. After this another sicknesse came vpon him, called a Lethargie, wherewith he was wonderfully tormented and troubled. Thus being sick in his Tent, he caused a cruell battell and a hard assault to be giuē against that people, and there was a cruell fight, betweene his people & the Hungariās, in somuche that there was great bloodshed committed on the one side, & on the other. The Emperor hearing of the euill order amongest his souldiers, and namely, that fiue of his cap­taines were dead, and that none of them all coulde there bee founde: a certaine [Page 368] heauinesse seazed and possessed his heart, insomuche, that all thought that vpon a sodeine, and as it were in the turning of a hande, he had lost his life: and so hee con­tinued two dayes and three nights, with­out hauing a will or minde to beholde the light of the firmament, or to speake to any man in the worlde: so that his heate was verie great, his rest verie little: he had con­tinuall sighinges and groninges, a great thirst, small appetite to eate, no sleepe, and aboue all, he had his visage altogether wrinckled, & his lippes altogether blacke, his eyes hollow and suncke into his head, and his tongue swollen, without beeing a­ble to spitte. And so a little while after­wardes, not knowing to whom he might commit and commend his soule, but as it were one altogether loste 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 immediately his prosperitie began also to faile, and hee was distracted and drawne hither and thither, by many daungers, & diuers ciuill warres,Platina. as Platina saith. And as touching his end, although he were not slaine, or that his blood was not shead,Ʋictor. notwithstanding (as Victor hath left it in writing) feeling a vehement griefe in all his members, & specially in his feete, hee asked and desired that some woulde giue him poyson, to cause him to die, and so with a hastie & headlong death he fini­shed his dayes in England.

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

The Senate of Rome in despight of him,This is found written in Aurelius, Victor, and Capitolinus. chose other Emperors while he liued. His souldiers reuoulted 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, beeing threescore yeeres olde, and with his owne sonne being nienteene yeeres 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 taunt trotted, and was rife in the souldiers mouthes, that it was not meete to keepe, no not a little dogge, of a naugh­tie rase or kinde. Afterwardes all those fauourers which were ioyned with him, & all those whiche had beene his familiar friendes and acquaintaunce were slaine, drawne vp and downe, and cast into the iakes and priuies.

Concerning the Emperour Decius, be­hold that which we finde of his end.Decius. Nauclerus Nau­clerus rehearseth that he was drowned, & that his body was neuer founde. Pompo­nius hath written,Pomponius that in a wicked warre against y^e Gothes, he was swallowed vp of a whirle poole, into which he threwe him­selfe headlong, to the ende that he might not fall into his enemies hands.Fascicul. tem. Fasciculus Temporum saith, that he was slain in war, and his sonne also, which also is in like sort put down and set foorth by Eusebius [Page 371] saying, that before hee had raigned two yeeres,Euseb. lib. 7. cap. 1. hee 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 spilt by his appointment & comman­dement. For wee reade in the xxiii. booke of volateranus, & in other historie writers,Volat. lib. 23. that hee a little before hee began to perse­cute the Christians, went to make warre against the Persians, and that in battell hee was taken by Sapores the king of the saide Persians, who handeled him so vncourte­ously, & intreated him so chourlishly, that so often as this king Sapores, woulde get vppon horsebacke, hee vsed the backe of this poore slaue, to helpe him to mount vp: and so this Emperor spent his old age, in this so miserable seruitude & bondage. Eusebius in the Oration or Sermon which hee made to the assemblie of the Saintes,Euseb. saith, that Sapores at the last caused Vale­rian to bee fleyed: and these are his wor­des: And thou also Valerian, because thou diddest exercise so great crueltie of mur­thers, againste the seruantes of GOD, [Page 372] the iust iudgement of GOD hath beene 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 Diuel, & that his tongue was cut out of his head, & chopped in peeces, and tha [...] at the last hee 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 sodeinely afraide, as wee haue saide heeretofore. But hee 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 and Heracleas, about the yeere of Christ. 272.

Some affirme also of his Lieuetenaunt Antiochus,Henri. Erd­ford. lib. 6. cap. 20. that while they were tormēting Agapitus the Martyre, he sodeinly fel from his seat where he sate in iudgement, crying (as though hee despayred,) that he burned in his bowels, & that hee died crying out, after that sort.

Dioclesian and Maximianus Hercu­lien,Diocletiā & Maximia­nus. hauing raigned twentie yeeres toge­ther, and verye muche 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, both two of thē that (as we reade in the Histories) for despight, which they had against Christe,Nicepho. lib. 7. cap. 20. Euseb. lib. 8. cap. 13. Volatera. lib. 23. because they had not power to establishe and blot out his name, beeing letted by the constancie, courage, and might of the noble Martyres: they deposed themselues from the Empire, and leauing it to the go­uernement of Galerius and Constantius, Diocletian withdrewe him selfe to Nico­media, and Maximianus, to Millaine, and both of them afterwards liued as priuate men.

Diocletian liued certaine yeeres after. But at the last hauing receiued threatning let­ters, from Constantine and Licinius, because hee woulde not bee at a marriage banket or feast, they hauing also inuited and bidden him thereto, and fearing a shamefull death, hee drunke poyson, and dyed when hee was seuentie three yeers olde. This is recited and reported by the Romane Historiographers them selues, Aurelius,Aurelius Ʋictor. Pomp. Laetus Volateranus. Victor, and Pomponius Laetus, Volateran and certaine others say, that af­ter his death he was Deified, that is to say, put, placed, and established in the number of the Gods.

Naucler. Ʋespergensis in suo Croni.And as concerning Maximianus He­culien, the historie writers say, that Max­entius his sonne, hauing beene ordained, created, and called Emperor at Rome, the father tooke courage to him againe, and purposed in his mind, to recouer the Em­pire from which he had deposed himselfe together with Diocletian.

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

Beholde a Summarie and short de­scription of the horrible punishementes whiche the Lorde sent vppon the ten Em­perours, vnder whome, and in whose dayes, the tenne greate persecutions a­gainst the Church fell out and were com­mitted.

Nowe as the Emperors which succeded those, did not all withholde them selues, 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 he made against De­metrianus the gouernour,Cypriā. cōtra Demetrianū is very true, to wit: that very hardly there was any man at any time, who through wickednesse, lif­ted vp himselfe against the Christians, but that incontinently thereupon, Gods ven­geance and iustice, followed him, & pursu­ed him therefore.

Galerius. [...]later. lib. 23.Galerius a cruell Emperour, or rather in deede a Tyraunt, hath very well tryed and proued the same: for hauing con­tinued and increased, the persecution be­gunne by Diocletian, and hauing with all manner of punishmentes tormented the Christians, both cruelly and furiously, at the last hauing raigned thirteene yeeres, not beeing able to abide, the tormentes and paines of a certaine sickenesse, where­with hee was taken and helde, thorow 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 and saide, That his disease proceeded from the vengeance of God.

The death of Iulian the Apostata,Iulian the Apostata. may very well also testifie, what end the persecutors of Gods children may looke & waite for. For the histories declare,Theoderit. lib. 3. cap. 25 Volatera. lib. 23. that hee con­tinuing the war against the Persians, which was begun by the Emperours his prede­cessours, and vpon the way hauing made a vowe, againe to shead and spill the Chri­stians blood, and namely in Ierusalem, & to make them, or set them out openly as a shewe, in some solemne place, if hee came againe victorious and a conquerour, as he was entred into a desart and wildernesse, hee and his armie wandering vp & downe together without guide or leading, he was sodeinly taken and striken with a stroke ei­ther of an arrowe, 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 cryed 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.

Valens. Theod. lib. 4. cep. 19.Valens also did very well feele & know, the power of Gods vengeance in his mise­rable death. It is said of him, that hauing receiued the doctrine of the Arrians, a cer­tain season after that he harkened vnto the instruction of Basill and receiued it: but straight waies hee returned to his former natural disposition, & assaulted and set vp­on Basil, and when it fell out, that he could not persuade him, to ioyne or take parte with the Arrians, hee commaunded that a Lawe and Decree shoulde bee made for his banishment. And when he was min­ded to subcribe the saide decree, the penne was founde bruised after a sodaine 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 third, and it fell out in them as with the first: & notwithstanding he yet indeuored, to vndersigne, subscribe and ratifie that decree, but hee felt that his right hande shoke and trembled,Socrat. lib. 4 Cap. 36. Theod. lib. 4. cap 36. Sozomen. lib. 7. cap. 40. and then beeing feared he care the Paper. But short­ly after he died wickedly. For in a certaine battaile which he had against the Gothes (who rebelled against him, being inforced [Page 379] thereto through famine & hunger) he was hurt with an arrow. Wherefore he fled, & withdrewe himselfe into a small graunge or farme house in the fieldes, with some of his people, & beeing close or hidden there, the gothes set fire on it, not knowing that Valens was therein, and there hee was burned all aliue. And to the end, that they whiche shoulde come after might haue a more euident testimonie that this was in deede a punishment sent from God, and that also in this wicked person, ther might alwaies be had an example of the wrath of God, he remained without any buriall at all.

But when will it be, that we shal make an end, if we would largely pursue and recite, the Catalogue or beadrole, as you woulde say of tyrants & persecutors of the church, who for a iust recōpence of their cruelties haue been punished by the hand of God, & died miserably? We should not want ex­amples of former ages, neither yet of our time. For God hath alwaies had care ouer his Church, maintaining it, & punishing y^e riots & murthers cōmitted against it: yea hee wil alwaies mainteine it, & wil exercise and execute his iustice vpon them, which [Page 380] would oppresse it, because hee accounteth it as deare,Zachari. 2.8. as the apple of his eye, which shoulde bring vnto vs, a singular comforte & instruction. For it serueth well to com­fort vs, when we vnderstand, that wee haue a keeper and a 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 otherside, wee ought to receiue & take instruction there­by, because that we heare that God taketh vengeance in his good time, & as pleaseth himselfe, vpon them which persecute his Church, to the end that we shoulde spoyle our selues of, and cast farre from vs all par­ticular affections or motions of reuenge­ment, and shoulde leaue the iudgement of our cause vnto God, to whome alone (as hee saith) Vengeance to repay the same, Deut, 32.35 Rom. 12.19. doth belong when hee shall see good and meete. And notwithstanding the tyrauntes and persecutors, haue to learne by the aboue­saide examples, to haue in horror & won­derful feare, the great iudgemēts of God, and to knowe, that albeit God doe for a time deferre and put off, the punishmente of those which ragingly and furiously fall [Page 381] vpon his welbeloued Saints, yet suche are not for all that any whit the more blessed. The furie and wrath of God (as one hath saide) walketh and goeth verye softly:Valerius Maximus in his historie. but after it hath beene long time deferred or foreslowed, it doth at the last recompence that slownesse, as it were, and 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 yron, to bruise in peeces and beate downe, all vnrepentant wicked persons. O blessed is hee (as a certaine Poet hath saide) who is made wise by another mans daungers and examples. I wishe that this might open the eyes of the men of our time, who doe openly bande and set them selues againste God and his Churche. For some there be who are so arrogant and presumptuous, that they take pleasure & delight in no other thing, then to murther and persecute poore in­nocent people, and as though they had made a couenant or agreemēt with death it selfe (as Isaiah saith) They lift vp them 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 & change not looked for, by which the Lorde (when so seemeth good vnto himselfe) knoweth rightly to execute his owne iudgementes: yea that his hand although it appeare not, & that it seemeth as though he had it shut vp in his bosome, is notwithstanding nigh to ouerwhelme them, and where as they lift vp themselues against heauen, that hee will in a moment, and twinckling of an eye make them to fall backwarde to the earth, yea and cast them headlong to the depth or bottome of hell. O that tyrants & per­secutors would thinke well of these mat­ters. But what? What should a man do to hard hartes, and to blinde eies? The wic­ked become more proude through the prosperitie which they haue in this world, as though that no punishmente for their cruelties were perpared for them. It fareth with them as with Dionisius the tyraunt, who after hee had spoyled and robbed a Temple, went to the Sea, and seeing hee had a good winde beganne to say that the Gods fauoured Churche robbers or [Page 383] spoylers of Temples. So likewise these men, when they behode that their offen­ces remaine vnpunished, and that their vil­lanies and wickednesses are not corrected immediately, they giue themselues ouer to worke wickednesse outragiously, and to conclude in their carnall and fleshly vn­destanding, that there is no iudgemente of GOD at all, and that hee hath no punishmentes readie, and prepared for their iniquities. But as the holye Scrip­ture determineth and pronounceth the quite and cleane contrarie: so ordinary and common experience, of the exam­ples of Gods wrath doeth sufficientlye shewe 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 will giue vnto the enemies 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 dayes: 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.