A TESTIMONIE OF THE TRVE Church of God CONFJRMED AS WELL BY THE DOCTRINE AS LIƲES OF SƲNDRY HOLY MEN, BOTH PATRIARKES, AND PRO­PHETES, AND ALSO BY THE APOSTLES AND THEIR TRVE SVCCESSOVRS.

WHEREIN IS MANIFEST­LY SHEWED HOW THAT GOD hath in all ages raysed vp some, yea euen in most horrible darkenesse, which haue beene faithfull Stewards, and true dis­pencers of his will, with a Cata­logue of their names.

TRANSLATED OVT OF French by William Phiston.

AT LONDON Printed by H.M. for Tho­mas Charde at the signe of the Helmet in Pauls Church yarde.

TO THE WORTHIE, AND RIGHT WORSHIPFVLL M. A. Nowell, Deane of Paules. William Phiston wisheth the enioying of all true felicitie

IF that Philosophie, which is but an obscure and vnperfect knowledge of things naturall and morall, hath beene so highly esteemed amongest the Paganes, not onely with those nations which were holden for ciuil and best gouerned, but also with those of the barbarous sorte, like as witnesseth Diogenes Laertius writing of the liues and sen­tences of Philosophers: that the Persians had their Ma­gi, the Babylonians & Assyrians their Chaldaei, the Indi­ans their Gymnosophistae, the Gaules their Druidae, whi­che were also called [...], &c. whome these nations honoured and held for their knowledge in great price, why shoulde not we much rather, who liue not onely vnder a verie temperate Climate, and are a nation, not onely ac­counted amongest those which are called ciuill, but whereas Philosophie (I meane not that of thinges natu­rall or morall, such as was vsed and esteemed among the heathen) but whereas the Christian and verie true Phi­losophie is professed all abroade, and of some (I doubt not) imbraced, reuerently esteeme the memorie of such as bee or haue beene wise philosophers and profounde expositours and instructers of the true deuine, and right spirituall and heauenly knowledge? which doctrine we ought with­all earnest diligence to seke, and with most ioyfull heartes to imbrace, chiefely for the excellencie there of, which is exceeding all humane science as far as the heauen is di­stant from the earth: and also in respecte of our owne be­nefite, because it maketh vs partakers of the verie diuine and spirituall knowledge of Gods omnipotent goodnesse, shewing vs the way to eternall felicitie, for which doctrine & spiritual philosophie, & our profit receiued thereby, al­though we ought to attribute the whole and chiefest glo­rie [Page]and thankes vnto God alone, the onely author thereof, yet it will be profitable to register imperpetuall memorie the names of some godly setters foorth of the saide trueth, whose memoriall may serue to incite others to follow the like zeale & godly vertues, not that they shuld be estemed Gods, & to haue won heauen with their merites, after the iudgement of heathen infidels, nor yet to be prayed vnto, for as (Caluin truely reporteth) God alone will haue the seignieure, and will be exalted in his people, as indeed of right he is most worthie, in asmuch as he is the Lorde of all, and our onely benefactor and patrone. In considerati­on whereof I haue demed it not amisse (right worthie and worshipfull) to be cause of publishing this present discourse, partly to the end that such as haue not either monie at wil to buy it, or not sufficient laysure to reade ouer M. Foxe his booke of Martyres, & would willingly seek for the an­tiquitie of the same faith and religion that true Christi­ans nowe holde and imbrace, may haue for a small price wherein to find the same somewhat effectually, and partly for that men may see howe that in other realmes, whereas great persecution and tyrannies haue beene begonne and cruelly executed, and especially in the countries of Alle­maigne & France, yet vnto this day many do resist against (as their forefathers haue some in all ages done) & with­stand the rage of Antichrist and his hirelings, & that not­withstanding the vprors caused in France of late yeares with the great effusion of bloud moued by Sathan against the flocke of Christ, besids the innumerable multitude of o­ther valiant souldiars and professours of Christes trueth, some haue (maugre the heard of Gods enemies) published the worthie gestes of Gods true seruants through al ages, to the encouraging of their godly successours, & to the op­probrie & condemnation of the wicked: as may appeare by Iohn Crespin & others mētroned in this present discours. Which discourse I haue thought good to offer vnto your worship, as to a true patron of godlines & vertue, beseching you to accept herein of my simple good will.

Tui obseruantiss. W. Ph.

SIMON DE VOYON TO ALL THOSE THAT DE­SIRE TO BE OF THE SAME CHVRCH AND, TRVE RELIGION OF GOD THE which hath beene from the beginning of the world, and shall be for euermore, health and peace through our Lord Iesus Christ.

ALbeit that many good and learned men haue made mention in their books of the doctors of the Church of God, yet I haue ben of this opini­on, yt it will not be a thing vnprofita­ble at this present to publish vp̄o the like matter this present discourse, being collected out of di­uerse authours, and compiled in one: after the manner and fashion that you see: deeming that it will be profitable to many who haue not lea­sure at wil to read much, to see hereby & vnder­stand of a continuall order of good doctors wh̄o God hath raysed vp from the beginning of the world vntil this present time, & how God hath euerlastingly collected for himselfe a perpetuall Church, through the word of the gospell, from this masse of sinne, that is to say, of men: amon­gest wh̄o the gospel which we heare at this pre­sent, hath at all times shinned in the middest of most thicke darkenesse.

And hereby we may see and vnderstand, that there neuer hath ben any maner of religon, nei­ther can be, which hath continued so long, and hath had such efficacie and vertue, so continuall an order, such and so wonderful a doctrine con­teined in the holy scriptures, as hath the Church [Page]of God had, the which, like as shall be shewed in the discourse following, God himself hath min­ded euer since the beginning of the worlde to teach & declare by the voice of his own son, after yt he hath sēt his doctrin before by the ministerie of the holy fathers, Patriarches, Prophetes, Go­uernours, Priestes, and Apostles: and lastly hath conserued the same by a singular grace and goodnesse vntil this present time, through faith­full Bishops and good pastours, and doctours of the Church of God being sent frō time to time, and still placed in the roumes of others their pre­decessours, the which same shal be conserued al­so, & defended by a singular grace and goodnes of God, euen vnto the glorious comming of his sonne our lord Iesus Christ.

And thus, seing that God himselfe hath esta­blished blished and ordeined the ministery of his word, which we at this present do follow, we nede not to dout but that he doth and will alwaies main­teine the same, as may easily be vnderstoode by the effectes of all tymes. For although that the deuill in his enchantmentes hath at all times found out a rage more then horrible against the Church and faithfull doctours: like as here is manifested by Abel, who was slaine by Caine, being moued thereto by a deuilish enuie: by the persecution and oppression of the people of Is­rael, by the high priestes, who were slaine by Saule, by Isay and Ieremie, who were put to death: by the captiuitie of the people, when they were carried away into Babylon: likewise [Page]by Iohn Baptist, by our Lord Iesus Christ, and by the Apostles who haue beene cruelly slayne, and by so many millions of Martyrs: yet not­withstāding ye Church hath continued through out all ages, and there haue beene alwayes doctours diuinely raysed vp in the places of o­thers, for to set vp agayne and to conserue the light of the doctrine, to make it shine in the mid­dest of those peoples and Realmes that God woulde haue it. It hath then been alwayes con­serued and defended: for God is the protector and gardein thereof who maketh it to with­stande all such assaultes. And for this cause Sa­than in his illusions of these times hath suggested and put in practyce the moste cruell tormentes that coulde be deuised: but all in vaine. There haue beene kindled fires great and small. There haue beene set vp also for the true Christians Scaffoldes &c. some haue beene caste into the bottomes of ponds and riuers: and to conclude, Sathan hath by sword and force vsed all sortes of most cruel violences, for to cause that ye holy seruice of God might be altogether extinct and buried, but he neuer coulde, neither euer shall be able to doe it. Wee muste then consider and vnderstande, that true religion hath of GOD an efficacie and vertue more great and wonder­full then any thinge that can bee, or euer hath bene, seeing that so mightie an enemie as sathā, the prince of the children of this world, hath so often and strongly besieged it, and yet coulde neuer hinder, but that alwayes thorough the [Page]goodnes of God it shoulde be set vp.

Now to speak of other religions which haue beene, and be, what continuance haue they had? what stedfastnesse and assurance of the trueth haue beene founde in them? what number a­mongst so many as were professours of the same haue euer beene so steedfast in their religions, that they would euer suffer most cruell tortures therfore, like as haue done an infinite multitude for the assurance and steedfastnesse that they had in the trueth, which no man is able to num­ber, by whome God woulde be glorified? So many and such manner of religions as haue ben haue they had euer such order, such a doctrine, which hath plainly shewed vnto them the truth of the being, of the first originall of things that haue bene since the beginning of the world, and of thinges that haue come to passe, and that bee daily accomplished, as God hath made his to vn­derstande from time to time, first by visions and oracles, and since euen vntill this present time by his Prophetes and Apostles? Such and so ma­nie religions which haue beene, howe coulde it euer be found in them, as may be founde in the true Church by the holy scriptures howe that the supernaturall, he who is euerlastingly, that is the Lorde Iehova, who of himselfe hath his being, and not of any others, and of him all thinges their beinges, hath by his eternall worde and spirite created all thinges, made and fashioned them, and by him, not by our owne force and vertue, wee haue such dignitie, and ex­cellencie [Page]aboue all creatures of the earth, that we were made according to his owne image, which excellencie and our first perfection was lost by our ingratitude in our first parentes: and that since that time we be and shall bee restored thereto againe in a more large perfection by the onely meanes of his onely sonne, by which he hath made vs: and that for the manifestation of his inestimable goodnesse and glorie, by the which he teacheth vs in his holy scriptures, and assureth vs by his spirite, that wee shall be euer­lastingly taken vp to his glorie, forasmuch as he is able to doe so, and will doe it. So many and such sundrie sortes of religion as haue bene, had they euer yet since the beginning, of the world so continuall an order of good and faithfull do­ctors, who being inspired with the spirit of god, haue constantly taught and mainteined against all the rage of the worlde the trueth of his holy doctrine, as hath the right religion of the pro­testants, which is the verie Christianitie, done? Doth not GOD thereby and by sundrie other meanes sufficiently declare the vertue and effi­cacie of the ministerie of his holy worde, and true religion, which he from time to time hath approued, for asmuch as therein hee hath placed and set the true and pure infallible veritie, for to instructe and guide man euen vnto him who is the authour and creatour of all thinges.

Nowe seeing that we haue such a founder of our religion, who giueth vs also grace to follow the same: let Sathan inuent as many meanes as [Page]he will for to ouerthrow and extinguish it: Let him breath as many illusions and inchantmen­tes into the mindes of men as he can, for to per­swade them, that this true religion which wee hold began but of late, and yt it shal soone decay againe &c. It is notwithstanding most euident that it hath bene euer since the beginning of the worlde, and that wee haue testimonie of him who hath established the same, and may surely repose our confidence in him, that like as hee hath ordeined, that whilest the sunne & Moone shall giue light to the earth, he will neuer faile to helpe and asiste his: and that finally we shall bee with our heade and Lorde Iesus Christ. And hereof we doe assure our selues, and doe feele of the same in our selues a certaintie proceeding of the spirite of God, that so it shall come to passe at the time which God hath ordained: neither is this religion that we holde false or wicked (as some yet say) inasmuch as it is grounded vpon yt pure word of God, according to the which we labour and are willing to serue God, without mingling therewith any thing imagined by our owne braine (like as we be slaundered to do) for to make a religion of our owne deuising. And therefore let such vnderstande that this our reli­gion had not the first beginning at Luther or Iohn Hus, and that it was neuer hearde of be­fore, as some falsely say, and that it shall not therefore long abide. For notwithstanding that thorough the great vngodlinesse and euill that hath beene and yet is amongst some men of the [Page]Church, and thorough the outrage of carnall af­fections, with carelesnesse and not regarding the glorie of God or his trueth, yea through the verie contempt and falling away from God and all trueth, the doctrin which he had published & set forth before by his Prophetes and Apostles, and by his sonne he hath suffered and bene wil­ling that this true religion should be by his most iust iudgement obscured and hidden from men so as they might not discerne it according to any outwarde appearaunce, neither that it could bee redressed by the good doctours: yea the trueth was so darkened, that to the view and outward iudgement of the worldly there coulde be seene no tracke or steppe of God in the Church, and that according to worlde mens fantasie, it see­med that God had forsaken his Church, and giuen it vtterly to the spoyle, seeing that all was turned to ydolatrie and superstition, which God in his word sheweth, yt he misliketh & most vil­ly abhorreth, yet euen thē he had reserued some in his Church, that had neuer bowed the knee before the idoll Ball, before this Antichrist, for to consent vnto, or beleeue his doctrine, being directly against the pure worde of God, as came to passe in the time of Elias when the confusion and vngodlinesse of the people was such, that there was no semblance of the Church seene, in-in so much that this holy Prophete thought that all had beene vtterly giuen ouer vnto the wor­shipping of images and to idolatrie: but he was deceiued: for God hath reserued seauen thou­sandes, [Page]which neuer had bowed the knee vn­to Baal. And in like manner, if after the time of the primitiue Church the like also proued, that for the wickednesse and vnthankfulnesse of the people GOD suffered the like confusion and idolatrie to raigne: yet we muste vnderstande, that forasmuch as God is one and the selfe same God, aswell nowe as he was in the time of the Apostles, that hee hath reserued vnto himselfe through all ages seauen thousande (yea an infi­nite number) which neuer bowed their knees before this stately ydoll, before this man of sinne this sonne of perdition, who sitteth in the tem­ple of God. The faithfull, I say, haue not sought for saluation in his doctrine: but rather forsa­king and renouncing that, haue beene assured in their heart by the spirite of God, to obtaine re­demption by the alone meane and merites of Iesus Christ our onely sauiour.

They therefore be of a wrong opinion, whi­che iudge and esteeme the Church of God ac­cording to their fantasie, not to haue continued alwayes. If the doctours, who were verie god­ly and righteous, haue not wel discerned the mi­nisterie and true religion of his Church: and moreouer, if that this excellent Prophet, who was filled with the spirit of God so aboundant­ly, was so much deceiued when hee woulde ac­cording to humaine iudgement recken the peo­ple of GOD: what may wee thinke shal hap­pen vnto vs, whose iudgement (for the moste parte) is altogether vnperfecte. They are also [Page]deceiued and doe foolishly and presumptu­ously which iudge the number of the electe a­cording to the capacitie of their senses: for God hath a meane, to him nothing difficult, but to vs vnknowne, by the which he may conserue his elect marueilously, then when all seemeth tur­ned vpside downe and spoyled. Well may the elect then be persecuted, but neuer confounded, nor the Church extinct, insomuch as it hath God for the founder and defendour, and the e­lect haue God the creatour of heauen and earth for their gardein and protector: like as he hath neuer fayled to helpe his at all seasons with the assistance of his holy spirite making euen seene and knowne to the worlde his greate loue and care towarde them throughout all ages, as hath beene euidently seene. Let vs not doubt there­fore of the trueth of him who hath promised to abide with vs vntill the ende of the worlde, of which his promise we see and feele daily effectes albeit yt we are vnworthie thereof. Thus much haue I thought good to speake concerning the continuance of the true Church, whose founder is Christ. Nowe will I shew briefely the order of the discourse following, which is this: That all the gouernement of the Church which hath beene from the beginning of the worlde vntill this present, is comprised in fiue orders: the first this present, is comprised in fiue orders: the first of which contayneth the first fathers, to wit, from Adam, who was instructed by the son of God &c. The second of the Patriarches, and be­ginneth at Abraham. The third of the Prophets, [Page]and beginneth at Samuel. The fourth the high priestes and gouernours, and beginneth at Iosue otherwise called Iesus, and at the conductour Zorobabell. The fift and last beginneth at Iohn Baptist and our Lorde Iesus Christ, and at his Apostles and their disciples, Bishops & Pastours that succeeded after them, and euen vnto the Bishops whom God hath raised vp also in these last times, for the mainteinance of his Church, and for to correct the errours and abhominable traditions of men which doe infect the true and pure doctrin of God, the which he hath confer­ued and will conserue for euer, for the true in­struction of his Church. For the which also O Lorde I beseech thee, that thou wilt nowe day­ly more and more sende good and faithfull do­ctours, true setters foorth of thy worde tho­rough out all the real mes and prouinces, to the ruine and destruction of the kingdome of this man of sinne, Antichrist: and to the establi­shing of the kingdome of thy sonne Iesus Christ our onely saui­our and Lord Amen.

A TESTIMONIE OF the true Church of God: Con­firmed as wel by the doctrine as liues of sun­drie holie men, both Patriarches and Prophets, and also by the Apostles and their true successours.

THE ARGVMENT.

Here is first declared, howe that man was created in all perfection of beautie, righteousnesse, and puritie, and that he hath despised the commaundement of God, and his trueth, through the persuasion of sathan, to whome he with all his posteritie became seruant and slaue, and was spoyled both of his vnderstanding and al beatitude: and therefore he had neede to be instructed, to the end he might discerne, and be fully assured of the meane of his deliuerance and perfect restauration, the which the eternall sonne of God hath manifested vnto him, and hath vpholden perpetually his Church.

GOD, after that he had created Heauen and Earth, and all things comprehended in them, created last of all man, accor­ding to his owne semblance and likenesse, that is to say, wholy good, pure, full of per­fection, without sinne, in all e­quitie of heart, of iustice and vnderstanding: and placed him with Eua his wife in earthly Paradise, for to liue there in a blessed estate. Then the occasiō which might make them abide in this estate, was, that they should in humblenesse submit them selues daily before the maiestie of God, magnifying him with giuing of thankes, and that in them selues they should not séeke their owne proper glory: but [Page 10]considering that all thinges procéeded from aboue, they should therefore haue their affections fixed on high, for to glorifie God alone, vnto whom al praise and glory is due.

But immediatly after, when they had cast the commaundement of God behinde their backes, and despised it, in eating (through the persuasion of the Serpent) of the fruit that was forbidden them, they lost then the whole dignitie and excellencie of their first creation, & were quite spoyled of ye great glory, wherewith they were before indowed, and were made seruants and bondslaues to him, who by sub­til sleights and wiles had so intangled them, that he caused them to giue credite vnto him, and to with­drawe them cleane out of the way of al felicitie and trueth, and to fill them with all errours and wic­kednesse, that he might make them in all thinges and by all thinges like vnto him selfe, who in like sort through his ingratitude had fallen from all be­atitude and goodnesse which GOD had first placed in him.

And thus God in the beginning hath made our first parents in all integritie of heart, in trueth, and righteousnesse, good, pure, and perfect. And the same diuell speaking by the mouth of the serpent, was in the beginning pure and good. For as Moses wrote (being inspired with the spirite of God) in the first chapter of Genesis, at the end of the chapter. GOD sawe all that he had made, and behold, it was excée­ding good. And hereby we may sée and knowe, howe that this craftinesse and wickednesse in the serpent was not so created and made in him: and that the diuell of his maliciousnesse and subtiltie, vndertooke through deceits, full of lyes, to beguile and to allure vnto him. Adam and Eua, as in the end he did in déede, through the iust iudgement of God. And that [Page 11]bicause they cleaued not fast to the cōmaundement of God, but rather were willing to sticke vnto the persuasion and counsel of sathan, who, for bicause he might put the same in effect, had power to make the serpent speake, one of the most craftiest beastes in the fieldes: not that he was such by his owne na­ture, but made such through the instigation of sathan: who not only had for that present time per­mission at the handes of God, so to frame his words in the mouth of this beast, but afterward vnto ma­ny other brute beasts, as the prophane histories do beare witnesse of such as haue spoken.

Wherevpon we haue to consider, that the diuell séeketh from time to time, by al meanes that he pos­sibly can, for to beguile men, and to make them giue credit vnto lyes, wherein he taketh great pleasure, dimming al the eyes of their vnderstanding by cer­taine priuie and secrete meanes, that he may kéepe them still vnder his subiection and thraldome. Be­holde here from whence do come so many false per­suasions, so many vntrue and wicked thoughtes, ful of leasings, wherevnto men do more leane, then to the truth of God. Marke here the chiefest fountaine of all disorders and woes, which euer happened vn­to the world: marke the way which our forefathers tooke, by which they fell from that high degrée of fe­licitie, of peace, of rest, and of ioy: wherevnto they were first appointed by God, and by what meanes they with al their posteritie are falen, and are tum­bled headlongs into this great disorder and confusi­on, in which we vntill this day sée our selues re­maine, in as much as we followe after them the same counsell that they did.

Therefore, for as much as we knowe the foun­taine or first originall of the maladie, why should we not labour to cure the same by contrarie reme­dies? [Page 12]séeing that wickednesse hath begunne to take roote, we must followe the counsel and will of God, and not regard the persuasions of sathan, but let vs forsake him with all his counsels and imaginati­ons, and let vs go with prayers, fastings, and hum­ble intreatings, to require at the handes of God, for his counsel, and that he would instruct vs according to his will, and that we may followe the same. And we may thus assure our selues, that we shall féele a wonderfull vnderstanding of the trueth of God, & of his good will, which he hath declared in the doctrine of his holy Prophetes and Apostles, of whome sa­than would that we should haue no knowledge, but rather that their memorie should be wholy extinguished, for as much as he séeth that in them is declared the way of equitie, the mediatour by whome we haue deliuerance out of the gulfe of all horrour and euill made manifest. The di­uel nowe séeing him selfe to be depriued of this excellent glory of God, which shined very clearely in him at the beginning of his creation: he in like­wise hath assayed from our first parents, to depriue vs eternally of this excellent glory and felicitie: wherevnto he séeth no meanes offered him by God, howe he may be any more restored.

But God, who had created mankinde, to the end he might be glorified thereby, was willing to re­déeme him againe, although he was so alienated from him, he would not so confound, destroy, spoyle, and throwe him downe to hell, nor giue him so ouer wholy to the diuell, for to let him deale with him as him lusted: but through his most great goodnesse, mercy, and grace, he hath sustained and vpholden Adam and Eua, shewing vnto them, that he who is the enimie vnto all truth, iustice, and true felicitie, they shall haue once in their powers to bruse his [Page 13]head, albeit that in the mean time by his iust iudge­ment, he suffered and was willing that he should sting and afflict them with diuers assaultes.

Nowe, to the intent that Adam and Eua, should be assured of their restauration, euen in like sort as GOD by his diuine word and spirite, had created, made, and fashioned all things in their being: so also by the same word God hath decréed, that the séede of the woman should breake the head of the serpent, and by consequence, shuld be deliuered vtterly from all his thraldome.

This word then being almightie, subsisting in the essence of GOD from all eternitie, by which the worlde and all things had bene made, called vnto repentance Adam and Eua, giuing them time and leasure to returne, & to reforme them selues againe vnto the obedience from which they had erred.

And thereby may we clearely vnderstand, that it hath from the beginning of the world, instructed and taught Adam. For this word, the sonne of GOD, which reproued Adam for his fault and offence, and which declared, that the strength & force that was in the serpent, should be broken: hath also taught and rebuked him for his misdoing, letting him well vnderstand how abhominable a thing sinne is, and howe many mischiefes it causeth, the death and e­uerlasting participation in al ignominie and shame with this wicked & craftie wretch, that had brought him into such slauerie vnto him selfe: & that through him selfe or any other creature, a full deliuerance from this subiection or perfect satisfaction, for the abhominable sinne that he had committed against God, could not be made, but by the onely meanes of this promise: by which alone Adam and Eua had knowledge that they were fréely pardoned, without any mediation of their owne workes or merites. [Page 14]And in all these thinges had they some sight and knowledge of, by the inspiration of the same spirite of him whose voyce they vnderstoode: who, for as much as he would teach them, knewe also very wel, that all should be said in vaine, if they were not in­spired with this spirite of knowledge and beléeuing. And thus this eternall word, the sonne of GOD, hath from the beginning taught the first mā Adam.

Whereby we must marke, that God hath conti­nually assisted, and doth assist his Church, and in­structeth it, and maintayneth it, and gouerneth it, as is euidently to be proued: and manifest experi­ence declareth, that the Church and his doctrine could not haue had power to continue so long time against such horrible assaultes of sathan, of tyrants, and of wicked men, if the Church had not had these guarders and defenders. Which alwayes were ac­counted the Fathers and Patriarches, Abraham, Isaac, and Iacob: which Iacob being gouernour of the Church of GOD in his time, hath made plaine demonstration of the true Messias (so many times afore promised) to be his guarder. And therefore he saith in the 48. of Genesis, in the 16. verse. The Angel that hath guarded me from all euill, blesse these children. Thus we may sée in this place and in many others, how he calleth the Messias (that is to say, the sonne of God) Angel, calling him his guar­der or kéeper, attributing vnto him the power and authoritie for to be able to blesse him. That which he vnderstoode only of an Angel, he hath not so fully spoken, being as it were plucked back with the spi­rite of God, bicause he had attributed that vnto an Angel, which was due vnto God, vnto whom alone Iacob continually ascribed all power, blessing, ho­nour, and glory, as vnto God alone it doth belong.

And in like sort, Esaie being moued by the same [Page 15]spirite that Iacob was, said in the 63. chapter, verse 9. The Angel of his face hath saued them, the same hath redéemed them, through his loue and mercy hath holden them vp, and exalted them continually.

Also, for to giue likewise to vnderstand, that in this diuine essence the holy spirite is resident, & that he wil alwayes thereby assist his Church, in the 59. chapter, verse 21. he saith. Behold mine aliance with them, saith the Lord. My spirite which is in thée, and my wordes that I haue put in thy mouth, shall not slide out of thy mouth, nor out of the mouth of thy séede for euer. And infinite places be there, where is giuen to vnderstand, that God hath always assisted his Church, as wel by his holy spirit, as also promi­sing all fauour, comfort, and blessing, by the media­tion of him, through whom he had made all things, whome he had promised to send at his appointed time, to the end that by him he might purchase vnto him selfe a holy people, being by him sanctified, which should be cloathed with his holinesse, as he promised that all such shall be as do beléeue and put their trust in him, and that they shall remaine so e­ternally through him.

And for this purpose also, bicause it is not in our facultie and power to beléeue: he promised and doth promise (as hath bene afore declared in Esaye) the assistance of his spirite, without which ye preaching of the word is vnprofitable.

And thus we must vnderstand, that all the Fa­thers and Patriarches haue infallibly knowne and beléeued: who were instructed through visions or Oracles, and also were somwhat taught from hand to hande, as were consequently the true faithfull people their successors, hauing had (by the operation of Gods spirit) unprinted in their hearts such an as­surance of doctrine: Neither is it to be doubted, but [Page 16]that God hath alwayes ratified this holy instructi­on: the which for that it might the better continue in strength from age to age, & for to helpe better the memory of men, he hath willed to be put in writing by Moses, who was for to write these matters cal­led & elected, and that he shuld set them foorth before their eyes, like as he had vnderstood and truely kno­wen through the spirite of God, who created man in such puritie, and when man had sinned, called him to repentance, by this same word, by which he had made him, promising and assuring him of satisfac­tion for his sinne. And for this cause the auncient Doctours saide, that the sonne of God is called the word, for as much as it hath spoken to the Fathers. Beholde what Tertullian saith in his booke against the Iewes, in the first chapter. Then Iesus said vnto Cain: where is Abel thy brother? And Iraeneus writing against heresies in the 14. chapter, saith: The sonne from the beginning, assisting and hel­ping his handie worke, maketh manifest the father to all them that he will, and when he will, and how he will.

To conclude, we sée howe that from the begin­ning of the world, God by his sonne and spirit, was made knowne to the first man, giuing him vnder­standing of his good will, the which he made more and more to vnderstand and knowe thereof to all them of his Church, of the which Church ensued the chiefe and principall Doctours.

After that Adam had bene taught of the Sonne of God.

1 Adam was ordeined a Bishop and Doctor by the promise made of the séede of the woman, he hath instructed his posterity of al the articles of the [Page 17]doctrine of the time, that he liued in. He liued 930. yeares. And vndoubtedly Adam had good abilitie to teach what the excellency and worthines of man was before that he had transgressed, what sinne is, and how horrible a thing it is, and how greate the wrath of God is, how that his mercy is excellent, that he would by the meanes of his sonne redéeme mankind from eternal death, wherein it was plun­ged through their owne proper fault.

He then taught others, to the end that beeing warned by his example, they might take héede that they did not fal into sinne, and ye through faith they might lay holde vpon the promise made of the séede of the woman, by which séede mankinde being lost of it selfe, might be forthwith restored againe vnto life, vnto blessednes, & to euerlasting righteousnes.

From this Doctor all good sciences, and all hu­mane wisedome is issued, as out of a fountaine: this is he that appointed names to all the beastes and birdes of the ayre, and to all liuing creatures in the fielde, & gaue them names agréeing to their nature.

With Adam was his Sonne.

2 Abel a true and faithfull seruitour in the Church offered vnto God of the first borne of his flockes. Gen. Chap. 4. vers. 4. This doth sufficient­ly declare, that father Adam instructed his sonnes in the true seruice of God.

But Caine was an hypocrite, presenting vnto God outwarde sacrifice, and nothing inwardly in spirite, wherin doth consist the true seruice of God, wherefore he displeased God so as he regarded not his oblations. Then Caine beeing inflamed with anger rose vp against his brother, and béeing led with a diuelish enuie slewe him.

In this place began the persecution of holy per­sonages, and this is a dreadful shewe: for this mur­der happeneth for no other cause, then for the ser­uice of God, which when it is done purely, the deuil can in no wise abide it: and for this occasion he pric­ked Caine forward, to put his brother to death, to the end that by that meanes the word of God, and his pure doctrine might be extinguished.

And this déede sheweth sufficiently howe vehe­ment the ire, anger and rage of this subtil Sathan is, howe great enuie it is that he hath borne to our first parents, so that Caine béeing moued by him, conceiued the same anger against his brother. Now here God giueth vs alwayes to note what care he hath of those that be his, which although he séemeth to giue ouer into the hands and will of the wicked, and that whilest there is no body bringeth euidence or accusations against the wicked for their misdea­linges, yet he worketh, so that by one meane or o­ther the reuenge of his seruants is wrought.

3 Seth was substituted in Abel his roome vn­to the ministerie: and had a sonne, whom he called Enos, and then did men begin to cal vpon the name of the euerlasting. Whereby we haue to vnder­stand that this word D'inuoquer, to inuocate, or call vpon, doth comprehend all the true seruice of God.

Then is it very true that God was before that time called vpon, honored, and serued: but the true religion went to wracke through the Cainish Church, and there was then no more any semblance of the true Church, the which was redressed in the time of Enos.

Seth was borne in the yeare of Adam, and Eue 130. And liued with Adam his father 800. yeares, and Seth liued 912. yeares. Gene. 5.

4 Enos was borne in the yeare of his Father [Page 19]Seth 105. He liued 905. yeares. Adam his grand­father liued with him 695. yeares. Cainan was born in the yeare of Enos 90. He liued 910. yeares: and Adam liued with him. 605. yeares.

Malalehel was borne in the yeare of Cainan or kenan 70. He liued 895. yeares, and Adam with him 535. yeares.

Iared was borne in the yeare of Malalehel 65. He liued 962. yeares. And Adam with him. 470. yeares.

5 Henoch was borne in the yeare of Iared 162. He liued 365. yeares, and was transported by God, out of this miserable life to an euerlasting life. God would that ye faithful should learne hereby to waite for another life, wherevnto they shal be translated.

The scriptures do beare witnesse, that this man was one of the most exellent Doctors of the Church amongst the fathers, and that he published with great feruencie, a farre of, the promise of the séede of the woman, and that he sustained great combats a­gainst the mischieuous doctrine of the Cainishe Church, and against the superstitions and idola­tries then vsed: in as much as they doe giue him great praise, and do beare of him one excellent testi­mony aboue others the fathers, where as it is said: he walked before God, and was no more séene.

Likewise the Epistle of Saint Iude doth shewe well, with what vehement zeale and ardent affecti­on, he exhorted men in his time vnto repentaunce, and reproued the sinnes of the wicked: for marke what S. Iude saith, Enoch ye seuenth man after A­dam, prophecied two yeares, saying: Beholde the Lord wil come with his Saints, which are by mil­lions, to execute iudgement vpon al men and to re­proue all the vngodly for all the workes of wicked­nesse that they haue wrought vnfaithfully, and for [Page 20]all the filthy wordes that the vnbeléeuing sinners haue vttered forth against God. Adam liued with this Henoch. 308. yeares.

6 Mathusalem was borne in the yeare of He­noch his father 65. He liued 969. yeres. There was no man that liued so long as he, since the creation of the world. He dyed in ye yere of the vniuersal floud. Adam liued with him 243. yeares.

7 Lamech was borne in the yeare of Mathusa­lem 187. Gen. 5. He liued 777. yeares. Adam liued with him 55. yeares.

These before named, great and excellent perso­nages, were in the time of Adam, and helped him in the workes of the Church, and to set foorth and publish the doctrine of the promise made of the séede of the woman, and to instruct the true seruants of God. Thus Adam gouerned the Church of God to­gether with his newe workfellowes, the space of 930. yeares.

After them succeeded in the gouernement of the Church.

8 Noe was borne in the yeare of his father La­mech 182. Gen. 5. This man ought of right to be na­med amongst the principall Doctours and Bishops of the Church of God. It is easie to be considered, what disdaine, what iniuries and persecutions he hath abidden for to maintaine the doctrine of God: for at that time men did greatly begin to be multi­plyed vpon earth, and to waxe froward, and to excel in all manner of sinnes and iniquities. And as it is saide in Genesis chap. 6. vers. 5. That God sawe the malice of man, that it was very great vpon earth, and that al the imaginations of his heart was at al times none other but euill.

By this thē is declared, that they liued dissolute­ly in dishonest manners, in despising the worde of God and his seruice, applying themselues vnto lea­cherie, adulterie, and tyrannie, and to all sortes of wickednesse.

For this cause did the Lorde God threaten the world, and purposed to confound and destroy it by a deluge of waters. And one hundreth yeres before this thing came to passe, Noe preached vnto them, to the end that they might conuert and be saued. Nowe when Noe with his wife, and his thrée son­nes, Sem, Cham, and Iaphet, and their wiues were entred (as God had cōmanded them) into the Arke, with some of al sortes of liuing creatures, the inun­dation or floud came and slue, and destroyed the re­sidue, both of men and beastes. And there were after the creation of the world vntill the floud, one thou­sand sixe hundred fiftie and sixe yeares.

What man is there able to expresse the bitter dolours that this good and mightie personage hath endured, when he sawe before his eyes all mankind to perish through the deluge of waters, and howe that onely he with a fewe moe was saued, and fur­ther after that this so horible and dreadfull a pu­nishment, men forgetting all the euils that were passed, fell againe into all impietie, and into all ma­ner of mischiefes and abhominable beastlines? For he liued after the floud 350. yeares. Thus we may sée that these Fathers were greatly martyred, and haue suffered grieuous torments, through the im­pietie of the wicked.

9 Sem was borne in the yeare of Noe his fa­ther 500. Like as Noe was a true Doctour of the Church of God: so there is no doubt, but that Sem his sonne was also a true Doctour in his roome: for that he had instructed his children in the true doc­trine [Page 22]of God, of the promise already made (from the beginning of the world) concerning the Messias to come. And moreouer, he hath bene able to declare also that which he had séene before his eyes, to wit, the iust iudgementes that God had wrought-vpon the whole face of the earth, washing men from their hortible and abhomible sinnes, the which they had vnreasonably committed. He also was able to shew foorth the great goodnesse and mercy of God, in that he would not that all mankinde should be drowned and destroyed. All the time that Sem liued, was 600. yeares. Gen. 11.

10 Arphaxad was borne the second yeare after the floud, in the yeare of his father Sem 100, Gen. 11. He liued 438. yeares.

Sale was borne in the yeare of his father Ar­phaxad 35. He liued 433. yeares. Gen. 11.

Heber was borne in the yere of his father Sale 30. Gen. 11. He liued 464. yeares.

Phaleg was borne in the yere of his father He­ber 34. He liued 239. yeares.

Reu was borne in the yeare of his father Pha­leg 30. He liued 302. yeares.

Sarug was borne in the yeare of his father Reu 30. He liued 230. yeares.

Nachor was borne in the yeare of his father Sa­rug 30. He liued 148. yeares.

Thare was borne in the yeare of his father Na­chor 29. And when he was seuentie yeares olde, he begat Abraham. He liued 205. yeares. Gen. 11.32.

Nowe these be here recited by Moses, as being the chiefest of those that were in their time, where­as we may vnderstand, that although ye world was filled with all impietie: yet notwithstanding, God still hath wonderfully conserued some ye haue kept the instruction of the true heauenly doctrine, to the [Page 23]end that the Church, and the promise made thereto should not be wholy extinguished: which doctrine was also immediately renued vnto Abraham their successour.

This is the first order of the Doctours of the Church of God, that is to say, of the Fathers, whose gouernement endured about ye space of 2023. yeres.

The second order of the gouernours of the Church of God, is of the Patriarches.

11 Abraham was borne in the yeare of his fa­ther Thare 70. Gen. 11. He went from his countrie and from his kinsfolke in the yeare after the floud 367. and in the yeare of the world 2023. He with his posteritie bare rule and gouerned the Church.

In his time was the promise of the séede of the woman renued, which is the redéemer and deliue­rer of mankinde, and it was declared by manifest promises, that this deliuerer or redéemer ought to be looked for of his posteritie.

Furthermore, Abraham being of the age of 99. yeares, Gen. 17. receiued Circumcision, the signe of the aliance betwixt God and him: which signe re­presenteth to the Church two things, to wit, that al what so euer is of man is vicious, and must be cut away: and that saluation must procéede from the roote of Abraham. He liued 175. yeares. Gen. 25.

Isaac was borne in the yeare of Abraham his father 100. Gen. 21. of whose séede is borne our Lord Iesus Christ. Isaar liued 180. yeares.

12 Iacob was borne when his father was 60. yeares of age, Gen. 25. This man was a Prophete of the Church of GOO, and he tooke that heauenly doctrine from his predecessors, and of his father I­saac: [Page 24]at whose handes also he obtained the blessing of God: he was surnamed Israel, Gen. 32. And for this cause they that descended of him, were called the people of Israel.

Iacob being 130. yeares olde went downe into Egypt, Gen. 47. whereas he might teach the true doctrine of God. He liued 147. yeares.

After this, the twelue Patriarches with their children and successors gouerned the church of God in Egypt, by the space of 215. yeares. Leui was borne but a few yeares before Ioseph. He liued 137. yeares. After his death the children of Israel were in Egypt 121. yeares. And after the death of Leui vntill the natiuitie of Moses, was 41. yeares. In which time Cahat the sonne of Leui, and Amram the sonne of Cahat, and father of Moses, did gouerne the Church.

13 Vnder the guyding of Moses the sonne of Amram, of the house of Leui, ye people was brought out of Egypt. Exod. 12.

Then was the Lawe giuen & published diuine­ly, great miracles wrought, yea such, as the like had not bene séene nor heard of before amongst ye people.

The lawes also of cere monies were giuen them by God, by the hand of Moses: so were all sortes of oblations, sacrifices, and burnt offerings.

Whereby is to note, that the Ceremonies ap­pointed by God to the Fathers, were as a preaching and secret kinde of doctrine, for to instruct them in­to what condemnation they were fallen by reason of their sinne, and howe that there was no hope of deliuerance and blessing, except they had alwayes in their heartes a certaine regarde vnto the mercy of GOD, declared in the promise of the séede of the woman, promised aforetime to the first parentes, and shortly after renued to the Fathers their suc­cessors, [Page 25]that by the saide séede all the nations of the earth shall be blessed, as it is written in the 12. chap. of Genesis. And thus the mercy of God was more and more manifested vnto them, by meane of the Messias, whose office was figured and represen­ted in the saide ceremonies, with the whole myste­rie of our redemption. Moses then with his brother Aaron, who was older then he, gouerned ye Church. And God in many sortes and by diuers meanes, de­clared howe greatly he liked the ministerie & charge to them committed. For as it is written in the 16. chapter of Numbers, After that Corah, Dathan, & Abiron, and 250. men of the children of Israel, had murmured against Moses, refusing to be gouerned by him, they were all swallowed vp quicke.

Likewise the people beginning to murmur a­gainst Moses and Aaron, as though they had bene cause of the punishment sent vpon them. GOO re­uenged the outragious grudging of them by fire sent from heauen, wherewith a great number were deuoured, to wit, aboue fouretéene thousand.

This is an example worthie to be remembred, of the wrath of GOD against rebels and seditious persons, which enuyed and grudged at, not so much Gods seruants, as against God him selfe.

Aaron liued 123. yeares, and Moses 120. yeares: he (being inspired by the spirite of God) composed fiue Bookes, the which be called vntil this day, The fiue Bookes of Moses.

14 Iosue was borne in the yeare of Moses his age 42. He liued 110. yeares, and after the death of Moses he was ordained guide of the people, through whose conduct they entred into the land of Canaan, the inhabitants whereof he vanquished and put to foyle: and lastly, he deuided the lande amongest the tribes of Israel. He gouerned ye people by the space [...] [Page 28]hath heard, neither could the vnderstanding of man at any time comprehend: to wit, the full possession and enioying of glory in the triumphant kingdome of our Lord Iesus, the euerlasting Priest and King, of whome may be séene in his Psalmes many good and excellent propheties.

Vnder this King and Prophet, as well the eccle­siasticall gouernement as the ciuill, was most wor­thily guided and ordered.

Loe, those that were with him, committed and deputed for the gouernance Ecclesiasticall, were these, to wit, the Prophetes, Nathan and Gad, and the high Priest Sadoc and Abimelech, with them a great companie of holy and wise personages, of whome is witnessed in the bookes of the Psalmes, as Asaph the sonne of Chore, Haman, Ethan and o­thers.

19 Salomon the sonne of Dauid succéeded his father: by whome he had left him a great deale of costly stuffe, wherewith he beganne to build (in the fourth yeare of his reigne) a Temple for the Lorde, the which in seuen yeares after was finished. He wrote the bookes of the Prouerbes, of Ecclesiastes, and the booke called Cantica canticorum: he kept the gouernement by the space of 40. yeares: lastly, the kingdome was deuided and brought to confusion, bicause of his adulteries and such other wickednes.

Then, albeit that the true doctrine of God and his right seruice were darkened and polluted, and that abhominable idolatries were brought in by Salomon, being nowe olde, and corrupted through the entisements of women, which abhominations were afterward maintained also and augmented by the wicked and vnfaithfull Kinges of Israel, as Ieroboam, Nadab, Baasa, Ella, Simri, Amri and Achab: and furthermore by the wicked Kinges of [Page 29]Iuda, as, Roboam and Abias; yet notwithstanding the Lord did not suffer his Church to be vnprouided for: for he raysed vp still some good men, as in the kingdome of Roboam was the Prophet Semeia, who instructed both him and the Princes of Iuda of the will of the Lord. The Prophet Ado was also in that time. 1. Kings. 12.2. Chron. 12.

Ieroboam offering sacrifice vnto the golden Calues. 1. Kings 13. Was reproued by the prophet Iadi, of whome is made mention. 2. Chron. 9. chap. vers. 29. In the same time was also the prophet A­hias, who speaking vnto the wife of Ieroboam, told her that the king her husband did prouoke the Lord vnto anger with his idolatries: he shewed also of the vengeance that would light vpon him for his sinnes. 1. Kings 14.

Azarias the prophet exhorted Asa the King of Iuda to put idolatrie away out of his realme: which thing the King did in déede. 2. Chron. 15. Hanani sée­ing this, reproued the saide Asa, for bicause he did put his trust in the king of Syria, and not in God. 2. Chron. 16.

Iehu the prophet, by the word of the Lord, threa­tened Baasa the king of Israel, bicause he walked in the way of Ieroboam, causing the people to sinne. 1. Kings 16. To conclude, other good prophets were raised vp by GOD, for to conserue and mainteine his true seruice, for to rebuke also the Kings and people for their idolatries and abhominable misdo­ings: as were Elie the Thesbite, and Iosue the sonne of Nun, of whom mention is made in the fift booke of Kings, chap. 16. at the end of the chapter.

20 Elie the Thesbite was in the time of Achab the King of Israel, and was diuinely raised vp for to purge againe the doctrine: and to kindle againe the light thereof. This man sustained terrible combats [Page 30]and battels against king Achab, a man full of hypo­crisie and vnfaithfulnesse, and against the cruell Quéene Iezabel, and against the priestes of Baal.

He wrought great myracles: he through his prayers shut vp and opened againe the heauens: he also raysed againe men from death: and lastly, after that he had gouerned the Church more then 40. yeares, and had sustained many and great dangers, was diuinely caried vp into heauen with a whirle­winde.

This nowe was done in the middle age of the world: for Elias was raised vp when the world had continued 3000. yeares after the creation.

By this God would haue vs to vnderstande, that he hath reserued an other life for his faithfull ser­uants, wherevnto they must be translated.

21 Eliseus was substituted in the roome of E­lias, who sustained great and maruellous dangers, & wrought myracles, discouered the ambushments of the king of Syria. 2. Kings 6. Hauing gouerned ye Church almost 70. yeares. He dyed in the time of Ioas king of Israel.

The prophetes of his time were Micheas, which was before him, whose prophecie we haue amongst vs vntill this present time, after him was Zacha­rie the sonne of Ioiada the priest, in the time of king Ioas.

22 Isaias or Esay succéeded immediatly after, who beganne to prophecie in the dayes of Ozias, Io­athan, Achas, and Ezechias, teaching purely the trueth of God, with admonitions, reproofes, threat­nings, consolations: applying the doctrine, as a so­ueraine medicine, according as he sawe the people haue néede.

He set foorth faithfully many good prophecies and reuelations, which he had receiued of God, concer­ning [Page 31]the promise of Christ, his office and kingdome the fauour of the Lord toward his Church, the cal­ling of the Gentiles, and the felowship of them with the Iewes, like as is sufficiently set foorth and de­clared in his booke, the which is a collection extrac­ted of the Sermons that he made vnto the people: euen as be the bookes of the other prophets: for the custome was amongest the prophets, after that they had expounded and declared vnto the people the do­ctrine and will of God, to compile a briefe summa­rie of their preachings, and to set them vp on the gates, which were afterward laide vp, and reserued for a perpetuall memorie, like as may be gathered out of the second chapter of Abacuc, and out of the eight of his booke.

Thus the Lorde, (through his prouidence) hath conserued in his Church, by the meanes of his mi­nisters of the Temple, the doctrine that at appoin­ted times was put in the mouthes of his prophetes, to the intent, that as he hath alwaies bene and is al­wayes one and the very same God, alwaies one and the same spirit, constant and vnchangeable: so one and the very same doctrine being pure and stedfast, should continue in his Church for euer.

The prophetes which were in his time, are Io­nas, Amos, Micheas, Osée. Nowe Esay, after that he had done great things, he gouerned the Church about 80. yeres. In his time the kingdom of Isra­ell was destroyed, bicause of the vngodlinesse, & they were caried away captiue by Salmanazar king of Assyria. It is found by writings, that the king Ma­nasses caused Esay to be cut asunder in ye middest.

23 Ieremie, endued with the spirite of God for to prophecie, beginning, by ye commandement of the Lord, in the 13. yeare of Iosias, continued ten yeres vnder his reigne: afterward he abode thrée monthes [Page 32]vnder Ioachaz, 11. yeres vnder Eliacim surnamed Ioacim, other thrée monethes vnder Ioacim, and lastly vnder Zedekias 11. yeares, euen vntill the carying away vnto Babylon, and the deliuerance of him 70. yeares after.

He also foreshewed the destruction and ouer­throwe of many kingdomes and nations, and howe they should be brought vnder the power and obedi­ence of the Babylonians: and finally, he foretolde of the decay and bringing to confusion of proud Ba­bylon, with all the tyrannie there vsed: and that this should by brought to passe by the handes of the Medes, and of the Persians their neare neighbors.

Moreouer, the saide prophet vsed very good ex­hortations and instructions amongest the people, in setting before their eyes the threatenings of the Lorde, and the execution of his iustice which drewe neare, bicause of the obstinacie and stubbornesse in their iniquitie, he ministred also cōsolation, in shew­ing their deliuerance and comfort that the Lorde would send them after their afflictions, and this did he for to strengthen the faith and confidence of the faithfull, the which he sent principally vnto Christe, as vnto the fountaine of all deliuerance, and to the felicitie of his kingdome and comming, of whom he also made mention in many places of his booke.

He gouerned the Church more then 40. yeares, and liued after the desolation of Ierusalem. He then séeing this desolation, and abiding many troubles and persecutions: he had foretolde thereof, and af­terward sawe it with great anguish of heart, when he was olde. He was led away into Egypt, wheras he rebuked boldly the people and their principal go­uernours. He was afterward stoned by Tahaph­nes, and died.

The prophets that were in his time, were, So­phonie, [Page 33]Abacuc, Abdias.

24 Daniel being but young, was in the time when Ieremie was olde, and was instructed vnder him. He was caried away to Babylon with ye king Ioacim in the third yeare of his reigne, and in the yeare since the creation of the world, 33 44.

The Lorde who had defended him from danger, willing to haue him serue for ye profit of his Church, adorned him with many graces and excellent gifts, and amongst other giftes, with the spirit of prophe­cie, as appeareth by that that is contained in his booke, whereas he declareth the reuelations which he had receiued of GOD, touching the estate of the world vnder the foure Monarchies, vntill the end thereof. He foreshewed also the time of Christes cō ­ming, the excellencie of his kingdome, the power gi­uen vnto Antichrist for to annoy the faithfull chil­dren of GOD, and the time howe long this power shall continue: lastly, the iudgement that shal be ex­ecuted by Christ, a King triumphant for the exalta­tion and glory of his faithfull seruants, and for the ruine and destruction of the wicked.

Now, after that this Daniel had wrought great things in Babylon, as well concerning the order of the Church, as the ciuill policie and gouernement, and hauing giuen a great light to the true doctrine of God amongest his people. He gouerned about 90. yeares.

25 Ezechiel beganne to prophecie in the time of king Ioacim surnamed Iechonias, shewing him the danger that he was in, in declaring to him that which the Lorde had determined to doe, concerning the destruction and ruine of Ierusalem, bicause of the sinnes of the people, that had prouoked the wrath and iudgement of GOD against the same citie, the which Nabuchodonozor the king of Babylon did at [Page 34]that time besiege: and forced the people afterwards to yelde them selues captiues.

He foretolde also and declared, what was to come, as well to the Iewes as to other nations thereaboutes.

26 Osée the sonne of Beeri beganne to prophe­cie in the times of Ozias, Ioas, Achas, kings of Iu­da, and in the time of Ieroboam the sonne of Ioas king of Israel: and as a true prophete, he shewed vnto his people (which was the kingdome of the ten tribes) their sinnes and iniquities, and he reproued them euery one of their execrable idolatrie, wherby they heaped vp against them selues the wrath and vengeance of God, shewing vnto them that the rod of his iustice was stretched out against them, and exhorting them to repentance and a true conuersiō. He foretolde them of their captiuitie into Assyria. Afterward he added a consolation for the faithfull, assuring them of their deliuerance, by the meane of the deliuerer promised by ye Lord vnto his Church.

27 Of Ioel, the Hebrues be vncertaine in what time he was a prophet. Some iudge that he was in the time of Manasses. But we néede not be so curi­ous in séeking out that matter: for if it had bene so necessarie, it should not haue bene omitted by the holy Ghost, which inspired this prophet to exhort the people vnto a conuersion and true repentance, and incited them to haue recourse to the grace and mercy of God, in contemplation of the only bountie and frée liberalitie, grounded vpon the Messias and true annoynted of the Lorde, of whose kingdome he made demonstratiō) with the excellent riches there­of, which bee the giftes and graces of the spirite of god, the which he hath foreshewed that they must be bestowed and distributed vnto faithful seruants, whom God shal haue appointed for the dispensation [Page 35]of the ministery of the saide kingdome, as S. Peter expoundeth, Actes 2.

28 Amos being a shepheard and a simple man, was wonderfully instructed by the Lorde, and mo­ued by his spirit in the time of Ozias king of Iuda, and of Ieroboam the sonne of Ioas king of Israel. He declared and shewed vnto the Church of GOD, the mysteries touching the displaying of sinnes, and exhortation to repent and amend, and a sure hope of saluation by the meane of the Messias, whose com­ming and kingdome he spake of before.

He prophecied first against the vnfaithfull nati­ons which dwelt neare to the people of Israel: af­terward against the kingdome of Israel: to wit, of the tenne tribes, and then consequently against the kingdome of Iuda, and the Temple of the Lorde, foretelling of the afflictions that would happen vn­to them, bicause of their iniquities.

29 Of Addias the prophet, some do iudge that it was he, who in the time of the persecution caused by Achab & Iezabel, did hide in a caue an hundred prophets. 1. Kings 18.3. Others thinke that he was an Idumean, and that he gaue wholy him self vnto the Lord in receiuing his lawe.

In this matter we néede not be greatly scrupu­lous: but rather in the doctrine and prophecie that he had receiued of the holy Ghost, the which in as much as he in his booke threateneth the Idumeans, doth teach vs of the vengeance and iudgements of God against the aduersaries of his Church, and of the deliuerance and conseruation therof, of ye which he prophecied, and of the kingdome of Christ.

30 In Ionas may be séene the doctrine set forth in the Church, concerning the death and resurrecti­on of Christe, and the publishing of the Gospel, the which must be wrought among the Gentiles after [Page 36]the saide resurrection: euen as Ionas shewed and declared after that he came out of the whales belly, publishing the word of ye Lord in Niniuie, the chiefe citie of the Monarchie of the Assyrians.

And like as Ionas profiting not amongest his owne people, was sent vnto strangers and Infidels (the people of Israel continuing blinde) so the Lord hath transported his Gospell from his owne peculi­ar people, who contemned it, and hath giuen it to the Gentiles, leauing that people in blindnesse and obstinacie, bicause of their contempt.

It appeareth by that which is written in the first of the Kings 14.15. what Ionas was, and in what time he prophecied, to wit, in the time of Ie­roboam, the sonne of Ioas king of Israel, in whose time were Osée, Amos, Ioel, in Israel: and Isaie in Iuda. So as he hath set foorth before other prophe­cies, the which be not manifested: and that which we haue in his booke amongst the prophecies, is on­ly kept still for the profite & edifying of the Church.

31 The propket Micheas beganne to prophecie in the time of Ioathan, Achaz, and Ezechias, kings of Iuda. The which prophete was an instrument of the spirit of God, like as were also the other pro­phets, for to reproue the people of their sinnes, and to exhort them vnto repentance, and for the conso­lation of the faithful that were astonied at the iudg­ment of God.

Micheas the prophet applyed his prophecie vnto the two kingdomes of his people, foretelling the de­structiō both of the one & also of the other, bicause of their iniquities, and especially for their idolatrie.

He reproued the crueltie of the people, the tyran­nie of princes, and of the great men, and the abuses of false prophets. He published before hand a very good and manifest prophecie touching the comming [Page 37]of Christe, his kingdome, and the happinesse of his Church.

This Micheas is not he of whome mention is made 2. Kings 22. which was in the time of Achab king of Israel, and Iosaphat king of Iuda.

32 Of the prophet Nahum, there is no certain­tie in what time he was: some suppose that he was in the time of Manasses king of Iuda. The doctrine that he published in his time by the inspiration of the holy Ghost, containeth, that the Lord did pardon the people of Niniuie, when they by repentance cō ­uerted at the preaching of Ionas: but they retur­ned againe afterward to their vomit, prouoking the wrath of God against them bicause of their sinnes. Wherefore the Lord hath destroyed both that citie, and all the whole Empire of the Assyrians (where­of Niniuie was the chiefest citie) and this was done by the handes of Nabuchodonozor king of Baby­lon. Of which destruction and ruine was made the prophecie of Nahum, instructing the Church there­by, for as much as he shewed that the prouidence of the Lorde is extended ouer all realmes and seignio­ries: and that he is a iust iudge, bringing all men to the ballance of iustice.

33 Abacuc being amazed at that which the most holy and faithfull seruants of God haue bene some­times: that is to say, bicause they sawe the wicked and vngodly flourish in this world in all ioy and prosperitie. And on the contrarie part, the innocent to be abused by them, and to endure all kinde of mi­serie: as though God suffering it to be so, had taken pleasure in iniquitie.

Nowe Habacuc being in this dismay, receiued a reuelation by the secret iudgement of God through a vision: in which was represented to him the ex­altation and magnificence of the Monarchie of the [Page 38]Babylonians to come, and the captiuitie of his peo­ple vnder their yoke: but so that in the end the elect should be oppressed, and all the vngodly destroyed.

On the contrarie part, those which had bene iust and righteous, should be deliuered & comforted. Which thing is intreated of in the prophecie of his booke of the destruction of Babylon and of their Monarchie, in the deliuerance of the people out of captiuitie, when they should returne againe into the lande of their rest. It is vncertaine in what time this pro­phet was, like as it is of Nahum.

34 Sophonie before séeing the arme of the Lord stretched out, & his wrath ready bent against Iuda, bicause of their sinnes, declared vnto them their iudgement and condemnation, the destruction of the citie, and of the kingdome, and of the transmigratiō of the people into Babylon. Wherefore he exhorted them vnto repentance and amendment of life, and comforted the faithfull by a certaine hope of their deliuerance, declaring and setting foorth vnto them the great mercy and louing kindenesse, which the Lord vsed toward his Church, by frée remission of sinnes in Iesus Christ, who (he saide) was sitting in the middest thereof, for to be the protectour and de­fendour against ruine and destruction, and against the persecutours and aduersaries thereof, of which he prophecied especially against the Philistines, the Moabites, Ammonites, Ethiopians and Assyrians.

He prophecied in the time of Iosias when Iere­mie prophecied publiquely, and in the synagogues and assemblies.

35 In the second yeare of king Darius, the prophet Agge, moued by the spirite of the Lord, rose vp and willed the people for to take in hand againe and go forward with the worke of the Temple, re­buking them for their negligence, and bicause that [Page 39]they had no more regard to the worke and seruice of God, whereby they prouoked his anger, and there­fore were compelled to suffer great euills and mis­happes, of which mention is made in his first chap­ter. He prophecied also of the comming of Christe, vnder the person of Zorobabel, and of the calling of the Gentiles.

36 Zacharie was in the same time that Agge was, as it is written in the first of Esdras, and he v­sed the very same argument in his booke, that he did, in exhorting and persuading the people, being at that time returned from captiuitie, for to reedifie and builde vp againe that that the enimies had de­stroyed: but Agge incited them more to the buil­ding againe of the Temple, and Zacharie of the ci­tie, whose prophecie may be séene more largely in his booke: By which he teacheth vs vnder the name of earthly Ierusalem (which was a figure of the Church of the Lord, and his people) what diligence the Pastours, Ministers, Masters, and Architectes of this building ought to vse and bestowe to the edi­fying of this citie, which is a permanent citie, holy, and peaceable, scituated and founded vpon a sure rocke which no force can preuaile against.

He foreshewed also the restoring againe of this citie, which should happen by the handes of the A­postles, the aboundance of riches, and the great spi­rituall and euerlasting treasures thereof: the com­ming of Christ, and the mysteries of his kingdome, vnder the name of Zorobabel and of Iosue the high priest for that time.

Also of the comming of Antichrist the aduersarie of the Church, and of the last iudgement which shall be executed by Christe against the enimies and per­secutours of his Church, to the ioy and perpetuall consolation of the faithfull.

37 Of the prophets among the Iewes, Malachie was the last of all before the comming of our Lord Iesus Christ. And as Aggée had persuaded the peo­ple to the building againe of the Temple, and Za­charias to the building of the citie: so did Malachie applye his doctrine to the restauration of the prie­stes office, he reproued the faultes and iniquities of the high priestes, and to set foorth an instruction for to leade the people vnto the pure & true high priest, only pleasing to the lord, & who alone is fit to make intercession for his people, to wit, Iesus Christe, whose comming he foreshewed in his Church, with aboundance of treasures, ioy and felicitie, and he saide that this his comming should be signified by his Heralt and forerunner, who should come in the vertue and spirit of Elias.

This nowe is the thirde order of the Doctours of the Church of the faithfull, that is to say, of the Prophetes: whose gouernement endured about 600. yeares.

The gouernours and high priestes be in the fourth rable and order of the doctours of the Church of God, after the returne from the captiuitie of Babylon, euen vntill Iesus Christe the sonne of God, which is the true king and euerlasting high priest of the people of God.

38 Mardocheus, who yelded him selfe captiue vnto Babylon with the king Iechonias: he was exalted vnto dignitie in the 12. yeare of king Assu­erus, which was in the yeare after the creation of the world 3453. as Philo reciteth. Mardocheus li­ued 197. yeares.

39 Iosue or Iesus, who returned againe into [Page 41]Iewrie with the conductor Zorobabel 536. yeares before the Natiuitie of our Lorde Iesus Christe, he gouerned in the roome of an high priest 36. yeares. Philo thinketh that it is he that compiled the booke of Iudith.

40 Ioachim succéeded his grandfather, and go­uerned by the space of 48. yeres. Some there be that say it was but 28. yeares. This man is reported to haue written the historie of Hester.

Esdras gouerned with these men before named, who was sent backe againe with the people to Ie­rusalem, for to build vp againe the Temple and ci­tie, and that was in the seuenth yere of Artaxerxes, which is in the yeare since the creation of ye world. 3505.

Moreouer, Nehemias gouerned with them, who in like sort was sent backe againe to Ierusalem in the 20. yeare of Artaxerxes, for to reedifie and build vp the Temple and citie. It is thought that he li­ued more then 120. yeares, as appeareth by his hi­storie: for he liued vntill the time of great Alexan­der, and in the 12. Chapter he speaketh of Iaddo the high priest, who receiued Alexander into Ierusalē. Furthermore, in his time the high priestes began greatly to abuse their office and authoritie, making them selues great and mightie men: and for this cause they were sharply reproued by Nehemias.

And after this folowed a great and horrible con­fusion and tyrannie in the dignitie of priesthood, for as much as they applyed them selues rather to heap vp riches, and to get honours, then to serue in the Temple and to worship God, and they sought the alliance of such kings as dwelt neare about them. We must therefore let passe such monsters, and on­ly make mention of the faithful, by whome the true doctrine of God hath bene garded and set foorth.

41 Now in that time amongest others that ad­ministred best in their charge, were Simon and Eleazar two brethren, the sonnes of Onias. In the time of this Eleazar moe then a hundreth thousand Iewes, which were captiues in Egypt, were set at libertie by Ptolomeus Philadelphus, for euery head of whome he payed at his owne cost 12. crownes.

This king Ptolome caused thrée score and tenne men to come out of Iewrie into Egypt, the which translated the bookes of the old Testament into the Gréeke tongue, whose translation is vnto this day called, The translation of the seuentie interpreters. And after that he had rewarded them with greate presentes, he sent them home againe to their owne houses. It is reported that this translation was fi­nished and made perfect in the 17. yeare of Ptolo­meus Philadelphus, which was in the yeare since the foundation of the world 3694.

42 Simon the iust gouerned 28. yeares. Iesus the sonne of Syrach praised and estéemed him great­ly, who did write his booke in the time of this Si­mon, which is called Ecclesiasticus, about the yeare after the creation of the world 3735.

The religion and holinesse of this Simon the sonne of Onias the great, is praised in the second booke of Machabées, Chap. 3. This man was slaine in pursuing his brother Menelaus, which was cal­led Onias the younger, who seifed vpon the office of the high priest by force, hauing displaced his other brother.

43 At this time Mattathias was high priest in the stead of Ioarib, who was of Ierusalem, the fa­ther of the Machabées: in which time Antiochus Epiphanes exercised terrible cruelties against the Iewes: as these things are largely described in the bookes of the Machabées.

Then beganne this furious beast Antiochus to reigne, in the yeare of ye Gréekes reigne 137. which was in the yeare after the creation of the worlde 3769. Through the holinesse and vertue of this Mattathias, the crueltie of Antiochus Epiphanes was repressed, and the true doctrine mainteined, & the true seruices of God ordained in the lawe kept inuiolate. These things were done 165. yeares be­fore the natiuitie of our Lord Iesus Christ.

44 Iudas Machabeus, the first of the Hasmo­niens or Simonensiens, gouerned the publique af­faires 6. yeares. His déedes and the déedes of his brethren also be written in the first booke of the Machabées.

Then for as much as, like as Daniel had fore­prophecied, that the people should be miserably af­flicted about this saide time, therefore the Macha­bées were diuinely raised vp, to the intent that by this meane the people might be somwhat refreshed, and finde some succour, Daniel 11.

45 Ionathas the brother of Iudas Machabeus succéeded him: who was gouernour 18. yeares: bi­cause of the wickednesse and negligence of the prie­stes, the dignitie of the priestes office fell into his handes with the gouernement ciuill: for Ianneus surnamed Hircanus the second, was the last gouer­nour of the tribe of Dauid.

Ionathas was called to the dignitie of ye priest­hoode, in the 9. yeare of his gouernement, and in the yeare before the natiuitie of our Lord Iesus 150.

46 After that Ionathas had bene cruelly slaine with his two sonnes, by Triphon, his brother Si­mon the third sonne of Mattathias was elected in his place, in the yeare before the Natiuitie of Iesus Christ 140.

The actes of which Simon be described in the [Page 44]first booke of Machabées, from the 14. chapter vnto the end of the booke: he continued gouerning about eight yeares.

Thus then the pure doctrine and true seruices that God had ordained, were mainteined and kept safe among the people, vntill the comming of the sonne of God, the Lorde Iesus, through the vertue and religion of these foure Hasmoniens, Matathias and his thrée sonnes: so as it may easily be knowne when and of what people the Messias must be loo­ked for.

47 Iohn Hircanus the great, of whome menti­on is made in the end of the first booke of Macha­bées, succéeded Simon his brother in the office of priesthood, and in the ciuill gouernement.

In his time came vp the sects of Pharisées, Sa­ducées, and Esseniens, by whome the doctrine was darkened.

This man did great thinges: for he destroyed Samaria, with the temple of Garezim in the time of Alexander the great. He wan Idumea and many cities of Syria, he gouerned 31. yeares.

After his discease great chaunges and horrible confusions happened many times, and the people of the Iewes were grieuously formented with conti­nuall warres.

48 Whilest these great mischiefes continued, these sectes were begonne, and confusions bread, when there were but a very fewe that kept still the heauenly doctrine, loe, then came Mathan ye grand­father of the Virgine Marie, who was borne about 100. yeares before Christ.

And after him Ioachim, which is also named Elie, the father of the Virgine Marie: who was borne 60. yeares before the Lord Iesus, which was the same yere that Pompei conquered Ierusalem, [Page 47]and that Iewrie was made tributarie to the Ro­maines, and brought into the maner of a Prouince: to the end that men might knowe assuredly, howe that the time of the Messias was at hand, of whome the Patriarch Iacob had prophecied, saying: The scepter shall not be taken away from Iuda, nor a Lawgiuer from his féete, vntill that Silo come, and to him shall the nations be gathered. Gen. 49.

49 About this time were ayding to the conser­uation and kéeping of the Church, Simeon, Anna the prophetisse, Zacharie, Elizabeth, with others: and the Virgine Marie, the mother of the sonne of God our Lord.

The gouernement in the Church of this fourth range or order of the high priestes and gouernours after their returne from captiuitie lasted about 500 yeares.

The fift and last order of the Doctours of the Church of God, is that which we be­gin at Iohn Baptist and our Lord Iesus Christ.

50 Iohn Baptist the sonne of Zacharie the priest, beganne to preach in the 15. yeare of the Em­pire of Tiberius Cesar, when as Pontius Pylate was gouernour in Iewrie, and when Herode was Tetrarch in Galilée, and he preached baptisme and repentance, that is to say, that euery one should re­pent and amend, that they might receiue remission of sinnes, through Iesus Christ, which thing he con­firmed by the signe of baptisme.

He taught the people of all estates howe they ought to liue: He bare witnesse of the Lord Iesus. And baptizing the people, he baptized Iesus also: vpon whome the holy Ghost descended in bodily [Page 46]shape, & God declared from heauen that he was his sonne.

Iohn hauing reproued Herode the Tetrarch, bi­cause of Herodias his brother Phillips wife, and for all the other euils that he had done, was cast in pri­son, and at length beheaded.

51 In the 24. yeare of the reigne of Augustus, the eternall sonne of God was borne (hauing taken vpon him humane flesh of the Virgine Marie) in Bethlehem a towne of Iewrie.

This is that séede which hath broken the head of the serpent, and hath deliuered vs from his deadly sting: This is the souereigne head of the Church, without which the body can haue no due proporti­on and shape, he hath a speciall care thereof, and wil make it féele effectually of his presence: and he will be in the middest thereof called vppon, serued, ho­noured, and glorified.

Nowe as soone as Christ, the true annoynted of God was borne and made knowne vnto the world, Herode stirred vp great persecutions: the occasion thereof beganne, for bicause that the wise men came from the East, who brought newes of the Messias vnto the people of Ierusalem. He caused all the chil­dren within the precinct of Bethlehem to be slaine, as many as were two yeares olde and vnder.

His execrable dealings abode not long time vn­punished. And it shall be necessarie that we consider somewhat of the worthie end of this tyrant: Ioseph in ye eight booke of his Antiquities, Cha. 17. writeth thus: The sicknesse of the king did rage more and more, and God shewed openly that he punished him for his vngodlynesse: for he was burned with a pi­ning heate, and this heate could not be perceiued outwardly, but he felt it wtin his body, in as much as it gnawed and tormented his bowels.

He was so hungrie, that he tooke no laysure to chawe his foode: but swallowed vp gréedily that entred into his mouth: and was at all times cast­ing meate into his mouth. His bowels were cor­rupted & full of vlcers: he was also tormented with the colica passio: His féete were swelled with fleg­matike humours: his priuie partes were rotten & full of wormes: His breath was so stinking that no body durst come neare him.

And in the 21. chapter of the first booke of the Iewes warre, the saide historiographer wrate this which followeth. All his body was intangled with diseases, and he was vexed with sundrie dolours: he had a burning & intollerable gnawing wtin him.

The colicke tormented him incessantly, and the and his féete were swollen in the skinne and flesh. He addeth moreouer, that he assayed to shorten his life, and calling for a knife, he lifted vp his right hande for to haue killed him selfe, which thing Ar­chicab his cosin germaine perceiuing, ranne and stayed his hand. He dyed fiue yeares after that he had put Antipater his sonne to death: when he had enioyed the kingdome by the space of 34. yeares af­ter he had put Antigonus to death, and 37. yeares after that he was declared king by the Romanes. Iesus Christ the souereigne Bishop, Doctour, and Pastour of his Church, was 30. yeares olde when he was baptised: and then beganne he to preach vn­to the people of the Iewes the word of the Gospell, which he had brought from his father, according to the promises that had bene made afore time, and he wrought miracles. After thrée yeares then follow­ing, he was offered vp a sacrifice for to redéeme mā ­kinde, he suffered his death and passion in the eigh­téenth yeare of Tyberius the Emperour. He rose a­gaine from death the third day after his passion, a [Page 49]vanquisher and triumphant: and shewed himselfe vnto his Apostles, and to many other men and wo­men, with great approbations, being séene by them by the space of of 40. dayes, & speaking of the king­dome of God, Actes 1.

And after that he had giuen commandement to his Apostles that they should goe throughout all the world, for to teach the doctrine to all nations, and to baptise them in the name of the Father, and of the Sonne, and of the holy Ghost: instructing them to kéepe al what so euer he had commaunded them, promising to continue with his Church vntill the end of the world.

He ascended vp into heauen, sitting at the right hand of his father, and hath sent downe his holy spi­rite vpon the Apostles, the which went forth all a­broad, for to kindle and spread foorth the light of the Gospell.

Nowe we must set in this fift order the Apostles and Euangelistes, the Bishops, Pastors, and Doc­tours: whome the sonne of GOD hath raised from time to time in all ages for the conseruation and maintenance of the ministerie.

The Apostles be the first in the fift order.

Nowe here we must marke in what places, and howe farre the word of the Gospell hath bene spread through al partes and countries of the whole earth, and what Pastours and Doctours haue succéeded, and in what places.

52 Peter the Apostle declared the Gospell in many places, as may be at large séene by the history of the Actes of the Apostles. Origine in his thirds tome vpon Genesis, saith: that Peter preached in [Page 50]Pontus, Galatia, Asia, Bythinia, and Cappadocia, amongest the Iewes that were dispersed.

He had a Church in Babylon, as he him selfe witnesseth in the fift Chapter of his first Epistle, likewise in Phenicia and Syria, in Lyre, Si­don, Selencia, Cilicia, Pamphilia, Pisidia, Attalia, Lycaonia. Also in Pontus, Galatia, Cappadocia, Asia, Bythinia, Mysia, and Phrigia Saint Peter hath written vnto these.

The seuen Churches of Asia be named in the A­pocalypse, that is to say, Ephesus, Smyrna, Perga­mus, Thyatira, Sardus, Philadelphia, and Lao­dicea.

Aboue all others, the Church of Antioch had the same whereas the disciples were first named Chri­stians.

Hierome, Nicephorus, Euthalius the Deacon, & and others do say, that Peter was crucified the 14. yeare of Nero, which was the 37. yeare after the conuersion of Saint Paul. How then can it be, that Linus Bishop of Rome succéeded him in the seat A­postolike (as some would mainteine euen vntil this present time) séeing that Linus was martyred a yeare before Saint Peter? For a simple restorer of the Papacie doth thus write, who hath made two great bookes of Councels, the which were composed in the citie of Colloine. Hereby may be séene howe firme the foundation of the Papacie is. If Linus were chiefe Byshop of Rome in the time of Nero, it is most certaine that Peter was not.

53 Andrewe the brother of Peter preached the Gospell vnto the Scythians, and vnto the Sogdi­ens and Satians, as Saint Hierome writeth.

54 Iames the iust, the brother of our Lord Ie­sus (as S. Hierome writeth) gouerned the Church at Hierusalem thrée yeares, that is to wit, vntill the [Page 50] 7. yeare of Nero, and he was cast from the top of the Temple downe by the commandement of the sonne of Annas then high Priest, after was stoned, and lastly slaine with a fullers beame.

55 Iames the sonne of Zebedée, brother of Iohn the Guangelist, as Saint Hierome writeth, prea­ched the Gospell vnto the tribes of the Iewes that were dispersed. In this time great persecution a­rose by Herode Agrippa against the Christians, in which Iames the brother of Iohn was beheaded, Actes 12. Peter was cast in prison: but the Angel of the Lord wonderfully deliuered him thence.

56 Matthewe, who from a Publicane was cal­led by Iesus Christ to the office of an Apostle.

He first wrote his Gospell in Iewrie in the Hebrue tongue, for those that were of the Circumcision: and afterward it was translated into Gréeke, as appea­reth at this present. He preached the Gospell in E­thiopia. Bartholomewe in India.

Matthias in the other Ethiopia, whereas the ri­uer Asper doth enter into the port of Hisse.

Phillip preached in Samaria, whereas was a Church gathered together againe after the death of Stephan. In Azotus he assēbled a Church, & thence he went to the cities and townes by the sea coast.

57 Thomas (as it is found written) preached the Gospell to the Parthians, Medes, Persians, and in Germanie, to the Hircanians, and to the Bactri­ans and Magians.

Saint Hierome also writeth, that Simon Ca­naneus, surnamed Iudas, brother to Iames the iust, succéeded his brother Iames in the gouerne­ment of the Church at Ierusalem, and that he liued 120. yeares: notwithstanding, Eusebius, accor­ding to Egesippus, saith: that Simon the sonne of Cleophas was substituted in the roome of Iames. [Page 51]He saith, that he liued 120, yeares, and that he was crucified in the dayes of Traiane the Emperour.

58 Iohn the Apostle the sonne of Zebedée, go­uerned the Church at Ephesus: of which thing I­reneus hath also made mention. True it is, that the Church at Ephesus was founded by Paul, but it was edified by Iohn, who abode in the gouerne­ment thereof vntill the time of Traian. S. Hie­rome saith, that Iohn died 66. yeares after the pas­sion of our Lorde Iesus in the citie of Ephesus, and that he was buried there.

59 Paul the Apostle being afore time a perse­cutour and blasphemer, was conuerted to Iesus Christe, the very same yeare that Iesus Christ as­cended into heauen: that is to say, about the end of the 19. yeare of Tiberius: in which yeare also he beganne to preach the Gospell in the citie of Da­masco.

Afterward (as he him selfe reciteth in his Epi­stle to the Galathians) he went into Arabia: from thence he returned to Damascus. Consequently, he sowed the Gospell through a great part of ye world, hauing passed through Iewrie, Cilicia, Cyprus, Pamphilia, Lycaonia, Phrygia, Galatia, Mysia, Ionia, Macedonia, Grecia and Achaia. After this he was lead prisoner vnto Rome, to the Emperour Nero, where he was kept two yeares. After wards (as it is found in writing) being let loose, he preched the Gospell 10. yeares: and lastly, by the comman­dement of Nero he was put to death, in the 13. yere of the saide Nero, and in the 36. yeare after the re­surrection of the sonne of God. He preached the Go­spell by the space 36. yeares.

The second of the fift order, be the disci­ples of the Apostles.

60 The Apostles then had great store of disciples, especially Paul & Iohn, of whome is many times mention made, as well in the Actes, as in the Epi­pistles of S. Paul. Amongest the saide disciples the chiefest were these, Barnabas, who was also called an apostle, act. 14.14. Epaphroditus was also named an Apostle of the Philippians, Phil. 2.25. Androni­cus and Iunia be also named notable amongest the Apostles, in the 16. to the Romaines. Simon that was called Niger, Lucius Cyrenensis, Manahem, Iudas, Barsabas and Silas. Saint Luke in ye Acts 13. & 15. calleth them Prophets and Doctours: a­mongest which it is saide, that Lucius Cyrenensis preached first the Gospell along by Danau in the reigne of Liberius, which they call Ratisbone, and that Marke the disciple of Paul preached in the ci­tie of Passeau, which standeth ouer Danubius, Crescence at Mayence, and to the Gaules, Clement at Mets, Trophim at Arles.

61 Luke was a familiar companion with Paul, whole Gospell we haue, the which Gospell he wrote according as he had receiued it of Paul and the o­ther Apostles, and one other booke wrote he, which is named the Actes of the Apostles. Saint Hierome maketh mention that he liued 84. yeares, and that he was buried at Constantinople.

62 Marke wrote his Gospell, hauing receiued it, as it were at the mouth of Peter, and he gouerned the Church of Alexandria in Egypt: where also be was burned for the Gospell sake, in the 8. yeare of Nero, and 33. yeares after the resurrection of our Lord Iesus.

The third of the fift order be the Bishops.

63 Nowe we must vnderstand that the name of a Bishop in the auncient Church, was attributed vnto one of the ministers in euery assembly, onely for to obserue an order, and not that he had any do­mination ouer others.

Furthermore, the office both of the Bishops, and also of other Priestes or Ministers, was, that they should apply them selues wholy to the preach­ing of the word and administration of the Sacra­mentes.

Timothie was Bishop of Ephesus, & was mar­tyred in the time of Traian the Emperour, about the yeare of Iesus Christ 101. In that time were likewise other Bishops, as Titus Bishop of Crete, and others, of whom mention is made in the Acts, and in the Epistles of S. Paul: that is to wit, A­pollo, Aristarchus, Gayus, Derbée, Iason, Erastus, Sosipater, Tychicus, Secundus, Syluanus, Ter­tius, Quartus, Sosthenes, Epaphras, Iesus the iust, Demas, Archippus Bishop of ye Colossiās, Eu­bulus, Pudens, Linus, Artenas, and Zenas, and Dionifius Areepagita Bishop of the Athenians.

64 In the yeare 65. Annianus was ordeyned Bishop of Alexandria, and he gouerned the Church 22. yeares: looke the historie Ecclesiasticus, booke 2. chapter 23.

In the yeare 66. beganne the first persecution, which was in the 10. yeare of Nero, and it abode vntill his death. By the commaundement of this ty­rant, the citie of Rome was set on fire, and for to shunne the report of such an act, he laide the fault vpon the Christians, and caused them to be executed with sundry kindes of death. Those that named thē selues Christiās (which name was thē so odious, as if they had bene enimies to all mankinde) and those that were accused hereof by the prisoners, besides [Page 54]the other hurtes and abuses that they suffered, a­bode this approbrie, that being clad in beastes skin­nes, they were bayted & torne in pieces with dogs, some were attached and hanged on ye crosse: others burned in the fire: so as of them were kindled fires for to giue light in the night. Thus Cornelius Ta­citus witnesseth.

65 Ignatius, a disciple of S. Iohn the Euange­list, was ordeyned the second Bishop of Antioch, he was caried prisoner vnto Rome, for to be cast a­mongest the wilde beastes, and to be made a specta­cle vnto the people. He going through Syria to Rome, and passing through the countrey of Asia, preached in all places where he went to the people and to the congregation the Christian faith: and he exhorted the Christians to perseuere in the trueth, and to beware of the infections of heretiques which then beganne to budde, and that they should kéepe diligently the doctrine that they had receiued of the Apostles.

The cause of this persecution, was, for that ha­uing reproued in Antioch the idolatry of Traian, he was apprehended as a seditious person, and as be­ing culpable lesae maiestatis: and he was deliuered in charge to tenne souldiers, or rather tormentors, for to be caried to Rome, and to be deliuered to the Lyons. Whereof Ignatius him selfe saith, I haue fought against beastes, from Syria vnto Rome, by sea and by land, night and day among tenne Leo­pards &c. Ireneus in his 5. booke speaking of Igna­tius condemned to be cast vnto beastes, affirmeth that he saide. I am the wheate of Iesus Christ, and I shall be ground with the téeth of beastes, so as I may be made the bread of God.

66 In the time of Domitian the Emperour, who raised vp persecution against the Christians, [Page 55]Clement Bishop of Rome, which was martyred vnder Traianus, instituted in his time Notaries, for to write the actes of the martyrs, their constan­cie and patience, for an example and perpetuall me­morie.

In the yeare of the Lord Iesus 88. Albilius was ordeyned Bishop of Alexandria, and was Bishoppe there twelue yeares.

67 Anacletus Bishop of Rome, of the nation of Gréekes, an Athenian, gouerned the Church thrée yeares and two monethes. He ordeyned that Eccle­siasticall persons should twise in the yeare haue a Synode or cōgregation for the affaires of ye church. He by his writings exhorted the people amongest other things, that they should honor and reuerence their ministers. Who so speaketh euill of the mini­sters (saith he) speaketh euill of Christ, and he iudge­ged him separated from Christ. He was martyred in the reigne of Traianus. Looke the first volume of Councels.

68 Euaristus Bishop of Rome, who was mar­tyred in the last yeare of the Emperour Traian, or­deyned, that there should be elected seuen Deacons in euery citie, the which should marke and watch the Bishop in preaching and teaching to the people: and these he ordeyned for a testimonie of the worde of God: and to the end that none should lay to his charge that he had preached euill, and against the trueth.

He ordeyned, that mariage should be openly ce­lebrated in the Church: That the Church should obey the Bishop, and that the Bishop should neuer forsake his Church so long as he liued, no more then the husband should forsake his wife, or the wife her husband.

69 Quadratus Bishop of Athens, a disciple of [Page 57]ye Apostles, presented a booke of Apologie to Adrian the fiftéenth Emperour, for the defence of the Chri­stian faith.

Aristides an Athenian Philosopher, being a faith­full man, composed a like booke. Wherevpon Adriā sent to Minutius Fondanus deputie in Asia, that he should no more persecute the Christians: but that if they did any thing contrarie to ye lawes, he would that iudgement should procéede according to the qualitie of the crime. That if any body accused thē slaunderously, he willed such a one should be puni­shed for his maliciousnesse, and that they shuld haue no harme.

70 Polycarpus the disciple of Iohn the Euan­gelist and Apostle, was Bishop of Smyrna in Io­nia, which is in Asia the lesse, beneath Ephesus, he liued till he was very olde. Ireneus saith, that he was ordeyned Bishop there by the Apostles: it is very likely in déede, that he beganne his ministerie in the second or thirde yeare of Traian. S. Hierome in his catalogue, saith, that he was sent by Saint Iohn the Euangelist, he offended in the 68. yeare after the passion of Christ, as it is reported. Ireneus saith of him, that one day as Marcion met him, he saide vnto him: Take counsel and knowledge with vs: Polycarpus aunswered him againe, I knowe that thou art the chiefest sonne of Sathan. The remnant of the life of Polycarpus was in the time of Marcus Antonius, and of Lucius Verus the Emperours. The chiefest gouernours of ye Empire did then stirre vp such persecution against the chri­stians, yt it extended to them of the citie of Smyrna, whereof Polycarpus had bene Bishop long time, and there he was burned, when he had serued the Church of God about 70. yeares: this was in the seuenth yeare of this saide Emperour. As some say, [Page 57]he was 80. yeares olde.

The prayer of Polycarpus that he made before his death is in the fourth booke of the Ecclesiastical historyes.

71 In the time of Antonius Pius in the 10. yere of his raigne, Marke comming from the Gentlyles, was elected byshop of the Church at Ierusalem, the which citie after the sacking and spoyle made by Tytus vntill yt of Adrian had succéeding by order fiue chiefe Bishops: Eusebius maketh mention of them in his third booke and first chapter.

Then after the spoyle made by Adrian, there was no more any Church and congregation gathe­red together there, saue of the Gentyls, and they ap­pointed Bishops amongst themselues: for ye Iewes then bearing armes against the Romaines, were at the last discomfited: and there were killed at one onely battaile 58. thousand men, as Nicephorus saith: Anselme speaketh of 50. thousand, and of fifty fortresses that were taken, and 985. Villages de­stroyed, both by famine and fire and bloudsheade. And all the rest of the Iewes were driuen away from Ierusalem and solde into all partes of the worlde.

So terrible a destruction as they had by Titus might sufficiently teach them, that the kingdome was taken away from them, like as the Prophets had foretolde them: but it came so to passe that they felt almost as great a punishment at the seconde time as they had at the first.

Then many Christians of the Gentyles gathe­ring themselues together, elected (as before I was telling) Marke for their Bishop, who was the 16. & Cassianus the 17. Publius the 18. Maximius the 19. Gayan the 21. Symmache the 22. Caius the 23. Iulian secundus the 24. Capito the 25. This is [Page 58]recorded of Eusebius lib. 5. Chap. 12.

For asmuch as the Church of the Gentyles had then their habitation there, the Lorde woulde declare that the true Messias was alreadie come, and that they ought to looke for none other.

72 In the time of Marcus Aurelius Antonius about the yeare 160. after the natiuitie of Iesus Christ, Melito borne in Asia was Bishop of Sar­dis, he wrote to the Emperour Marcus Aurelius concerning the Christian faith.

Theophilus bishoppe of Antioche wrote against Marcion. Apollinaire, Denis bishop of Corinth, Iustus bishop of Vienna, wer Martyrs for ye faith.

There were also Philip bishoppe of Créete or Candie, Egesippus, Iustin the Philosopher, Mo­destus, Musan, and certaine others, of whose bookes we haue but fewe, Eusebius doth partely, and Hie­rome partely rehearse the bookes written by them.

73 Eleutherius borne at Nicopolis in Gréece, gouerned the Church of Rome 15. yeare and more in the time of Marcus Aurelius the 17. Emperour, & in the yeare of Christ 179. he gaue commaunde­ment against the Seueriens herisie yt then raigned.

Also that no Christian for any ceremong should forsake any kinde of meates accustomed to bee eaten 1. volume of councells.

74 Ireneus the scholar of Polycarpus was ordeyned byshop of Lions after that Photin bishop of the said Church had suffered Martyrdome when he was 90. yeares old, and with him a greate many moe Frenchmen. Hee was in the time of Prince Commodus about 170. or a 180. yeares after the natiuitie of our Lorde Iesus. It is saide that hée was put to death in the citie of Smyrna vnder the raigne of Maximine. Hée lyued aboue fourescore [Page 59]yeares.

There was great persecution in the Church a­bout that time, and it lasted very long. For the Pa­ganes were offended, because that the Christians reproued and sought to abolysh their olde accusto­med manners of worshipping, and the Religion of their auncestours.

And for this cause a great multitude of Christi­ans were put to death, all abroade, in dyuers coun­tryes and regions: & especially aboue all others, the Doctours, Bishops and Pastours of the Churches.

Nowe during these venemous rages and hori­ble crueltie of the Deuil, God preserued some faith­full Doctours, and prolonged the liues of some o­thers, to the ende that by them the pure doctrine might be conserued and publyshed abroad: amongst whiche were Polycarpus, Ireneus, and others.

75 About this time, or shortly after, lyued Theodotion bishoppe of Ephesus, of Alexandria, Pautene, Miltiades, Appollonius, Serapion, and Policrates, of whose liues Eusebius and S. Hie­rome make larger demonstration, and of their bookes also. All the which sustayned sundrie com­battes against many heretykes, to wit, Marcion, Montanus, Valentinian, and the Hermogenians, and diuers others.

76 Victor bishop of Rome gouerned the church 10. yeares in the time of Didius, Iulianus, Milan­cius, Emperours.

Hée ordeyned, that those which woulde not re­concile themselues, shoulde be depriued of the table of the Lorde.

77 About 200. yeares after the natiuitie of our Lorde Iesus, in the raigne of Seuerus Perti­nax & Antonius Carcalla, Emperours, was Ter­tullian of Affrica, of the citie of Carthage. His [Page 60]bookes be nowe extant, in which Cyprian tooke so great pleasure, as saint Hierome wryteth, that he woulde not passe ouer one day without reading some of his workes. It is written of him that he ly­ued vntill the last age.

78 Leonides the father of Origene was marty­red for the faith, he had his head cut off in the perse­cutions stirred vp against ye Christians by the Em­perour Seuerus in the tenth yeare of his Empyre. Origene his sonne being then young, of 17. yeares of age, saide, my father, take héede, that in no wise you change and swarue from the trueth you haue begon.

This Origene after that the goods of his Father were confiscate for the faith, kept and mainteined his mother▪ and brethren with teaching schole, and being but eightéene yeares olde, he was called by the Bishop of Alexandria in Egypte to the office of a Catechiser, for to instructe children and straun­gers. Out of his schoole came many Martyrs.

If any woulde sée what was his life, his man­ners, exercises, writinges and bookes, let him haue recourse to Eusebius, in the ecclesiasticall historie in the sixt booke. He lyued vntill the time of Gal­lus, that is, vntill the 70. yeare of his age. Amo­nius the philosopher was his maister, who perseue­red in the Christian faith vntill he died.

Origene was 255. yeares after the natiuitie of our Lorde. Suidas saith that he was buried in the citie of Cyr.

In that time was also Tryphon, Minutius Fe­lix, yt was a Romain, Berillus, Hippolitus, Alexan­der bishop of Cappadocia, Iulius Affricanus, Gre­gorie bishop of Pontus in Nercesarea, Dionise bi­shop of the citie of Alexandria, all which for the most part had béene the scholers of Origene.

79 Vrbane a Romaine, Bishop of Rome, go­uerned the Church 8. or 9. yeares in the time of the Emperour Heliogabalus. Damasus saith that he was of a holy life, so as he drewe certeine Gentle­men, as Tyburtius, and Valerian the husbande of S. Cecil to the Christian faith.

Moreouer Damasus saith, that he ordeined, that the Churches shoulde possesse landes, farmes and o­ther possessions, and yt the saide goods should be com­mon and distributed for the sustenance of the my­nisters, the poore, and the notaries, called the proto­notaryes, who wrote the actes of the martyrs.

80 Cyprian of the country of Affrica, bishop of Carthage, suffered martyrdom vnder the empyre of Valerian and Galerien, in the yeare after the nati­uitie of our Lord Iesus 260. Nowe in that time, that is to say in the reigne of Dionisius the Em­perour arose great persecution, and thereof Nice­phorus saith in his fifth booke and twenty Chapter, that it is as easie to number the multitude of those that suffered in this persecution, as it is to number the sande of the sea.

Alexander bishop of Ierusalem, honourable be­cause of his pietie and age, was brought before the seat iudiciall in Cesarea, and after that he had made confession of his faith, he died in prison.

Babyle byshop of Nicomedie, Asclepiades of An­tioche, Germane, Theophilus, Cesarius, Vital, Polichronius bishop of Babylon, Serapion, Apolli­ne the virgin; and others infinites were martyred in this horrible persecution.

Passing all other cities, Alexandria was then as a scaffolde, in which the faithfull were brought to the viewe of the worlde. Looke Euseb. liber 6. Chap. 40.

Sundry kindes of tormentes then vsed against [Page 62]ye martyres are recited by Eusebius: as sharpe pri­cks of rose bushes thrust against their faces & eyes: then bruised with stones, burned, their entrailles torne, they cast downe from high places, their flesh rent with cardes of yron, rackings, they cast vnto brute beastes, condemned to be whipped. To con­clude, the most horrible and cruell tormentes that coulde be imagined was executed vppon them.

S. Cyprian being then in exile, wrote letters of great consolation to those that suffered such afflicti­ons, and like as Tertullian in his time defended by writing the Christians against Scapula: euen so did Cyprian againste Demetrius the Pagane go­uernour, showing that the calamities of the world be falsly imputed to the Christians.

Dionisius Alex. writeth yt after the publishing of the edict made by Decius for confirming of this hor­rible persecution, manie of the most excellent shew­ed themselues cowardes, and of their owne accorde made abiuration, and did offer sacrifice vnto idols. Cyprian made a sermon of them that fought hardi­ly, that is, of those that perseuered in the confession of Iesus Christe. He then set downe examples of the punishment of those that had made abiuration, and affirmed that many of them were tormented with euill spirites. He saide that there was one who became dumbe immediately after he had abiu­red. Also of a mayden that was possessed with a de­uill soone after, and cut a sunder her tongue with her téeth. Also there be of late yeares examples me­morable of the punishmentes happened vnto those that made abiuration, aswell Italians, Flemings, Germanes, Frenchmen, as of other nations. For some of them (after that they had denyed the truth) lost imediately the taste both of meate and drinke, without being able to receiue any comforte at the [Page 63]handes of their parentes and friends, and were in­tangled with madnes, tormented day and night be­cause of their horrible sinne, the which was always without ceasing present before their eyes. And some others were tormented in their consciences so as they cast themselues downe into the bottomes of ryuers and pondes: and others cried and how­led as though all the Deuils had béene assembled & possessed their bodies and soules: others euen of the most learned and wise, fell into dispaire, so that one of them openly said these words (as Luther maketh mention on the Epistle to the Galathians.) I haue denied Christ and therefore is he nowe before God the father who accuseth me. For he was before time so grounded in this perswasion, and Sathan by his illusions and temptations had so imprinted in him this dispaire, that he receiued no consolation nor ad­monition which could be giuen him, hauing still in his mouth the foresaide words, in such sorte that in this myserable dispaire he wofully killed himsefe.

Lastly the examples of many the iudgementes of God are verie notable and worthy to be marked, the which were written by people worthy of credit, and were imprinted at Lions, of some that are past and some that are to come.

To conclude it is a horrible thing to fall into the handes of the liuing GOD, who notwithstanding woulde not enter into iudgement with all those ye denied his holy trueth: but hath suffered them loo­king for their amendement, stedfastnesse and con­stancie, the which we ought dayly to craue for, that we may finishe our course to the mainteinance of the kingdome of our onely Sauiour and Redemer Iesus Christ.

81 Xistus an Athenian, in the time of Gallien the Emperour, about the yeare after the natiuitie [Page 64]of our Lorde Iesus 264. was ordeined bishoppe of Rome by the election of the cleargie, comming back againe out of Spaine, where he had preached.

Bergomensis and Sabellicus doe witnesse that Xistus laboured greatly for to take away the here­sies of the Sabellians.

At the last he was accused by thē before Gallien, and was by his commaundement beheaded, & sixe Deacons with him. Saint Ambrose in the firste booke of his offices Chap. 41. saith, that as he was going one day to prayer, Laurence the Deacon spake to him in this sorte: father, doe you go with­out your sonne: and Xistus aunswered him: sonne I leaue thee not, there draweth neare vnto thée yet greater combates for the faith, thou shalt follow me within thrée dayes: in the meane space if thou hast any treasures, distribute them to the poore.

This Laurence was the first of the seauen Dea­cons of Rome, who had the dealing with the goods deputed for almes.

The gouernour of Rome being then hungry of monie, was perswaded that the Church had golde, and moueables of syluer, and he woulde néeds com­pell Laurence to shewe him where those treasures were. Laurence hauing thrée dayes terme appoyn­ted for to doe this, distributed in the meane time all that he had to the poore, & gathering together in a troupe al the impotent & lame that were succoured with almes: he at the day appointed, prayed the go­uernour that he woulde goe vp to that place, and showing him all the poore, he saide, loe here the mo­ueables of siluer, behold the talents set in order: take them, and with them thou shalt repaire the citie of Rome, and shalt enrich the reuerenue of the Em­perour, holde it. The gouernour séeing that he was mocked commaunded that there shoulde be made [Page 65]ready a hote burning grydyron, wherevppon they laide Laurence, who with great courage calling v­pon the Lorde, gaue vp his soule most happely. Prudentius a Christian Poete in his booke de co­ronis described this martyre:

82 Archelaus Bishop of Mesopotamia confuted the errours of the Manichees in the Syrian langu­age, and his confutation was afterwarde transla­lated into the Gréeke tongue. For Manes or Ma­nichée was of Persia. Archelaus was in the time of the Emperour Probus, about the yeare 284. after the natiuitie of Iesus Christ. Anatholius liued also in that time.

83 In the time of Dioclesian the Emperour, and in the 300. yeare after the natiuitie of our Lord Ie­sus, Authimus bishop of Nicomedie, after that hée had made confession of his faith, was beheaded with a great multitude of Martyrs. Serena the wife of Dioclesian constantly endured martyrdome: so cru­el was this persecution that they spared none, looke Hermanus Gig.

In Europe, aboue all other, at Rome was a great multitude of martyrs. The Prouost Rictiouarus in France made great hauocke, especially at Col­logne, at Treues, and towarde Mosella.

Beda writeth, that the persecution extended euen vnto Englande, then when as saint Albain, a man greatly renoumed receiued the crowne of a mar­tyre. After that time they beganne to inuent di­uerse kindes of tormentes: but so much the more horrible as they were, so much the more exquisite séemed the constancie of the martyrs. Eusebius saith, that he was a beholder of the persecution that was at Thebaida, and saith, that the swordes of the executioners of so great a slaughter were bent, and & they wholy wearied, so that the Christians with [Page 66]ioyfulnesse of heart, singing psalmes, offered them­selues vnto the death. Sulpitius in his diuine hi­storie lib. 2. saith that the Christians did then earne­ly craue for martyrdome, that the ambition of the Cleargie did not afterward craue for any Bishops. Looke Beda de temp. rat. and Drosius lib. 7. Chap. 25.

84 In the same time, that is to say, in the time of Dioclesian and Maximian Emperours. There were also these good and holy personages Arnobius, Pierius a minister of the Church of Alexādria, Me­litius, Lucian minister of the Church of Antioche, Phigeas an Egyptian, excellent men & Doctours of the Church: and this was about 302. yeares af­ter the natiuitie of our Lorde Iesus, amongest the which Phileas and Lucian were martyred during ye persecutiō of Dioclesian. At yt time also flourished Lactantius Firmiauus the disciple of Arnobius.

Constantius the father of Constantin the great, as Eutropius maketh description of him, was ve­rie excellent, ciuill, méeke, gentle, liberall, and desi­rous to be good to those that had any priuate autho­ritie vnder him. This man had not the desire of great and mightie dominion, and therefore parted he the Empire with Galerius, and woulde rule but in France, Brittaine, and Spaine, refusing the o­ther kingdomes for the troublesome and difficulte gouernment of the same. He was a great suppor­ter and mainteiner of the Christians. He was the first that gaue thē licence to liue after their accusto­med manner. This wonderfull act of his following besides other doth shew, that he was a sincere wor­shipper of GOD and of the Christian religion.

Those which bare the chiefe offices among the Ethnikes, draue out of the Emperours courte all the godly Christians: wherevpon this ensued, that [Page 67]the Emperours them selues at the last were desti­tute of helpe: when such were driuen away, which dwelling in their courtes: and liuing a godly life, powred out their prayers vnto God for the prospe­rous health both of the Empire and Emperour: Cō ­stantius therfore minding at a certaine time, to trie what sincere and good christians he had in his court, called together al his officers & seruants in ye same, faining himselfe to choose out such as would doe sa­crifice to Deuils, and that those onely shoulde dwell there and kéepe their offices, and that those which woulde refuse to doe the same, shoulde be thrust out and banished the court. At this appointment, all the courtiers deuided them selues in companies. The Emperour marked which were the cōstantest and godliest from the rest: and when some of them saide that they would willingly doe sacrifice: and other some openly and boldly denied to do the same. Then the Emperour sharply rebuked those which were so readie to doe sacrifice, and iudged them as falfe traytours to God, accounting them vnwor­thie to be in his court, which were such traytours to God, and forthwith commaunded that they one­ly shoulde be banished for the same. But greatly he commended them, which refused to doe sacrifice and confessed God, affirming that they onely were wor­thie to be about a prince, foorth with commaunding them, that thence foorth they should be faithfull coū ­sellours, and defendours both of his person & king­dome, and that he ment to haue them in more esti­mation, then all the substance he had in his treasu­rie. Eusebius in vita Constant.

Constantinus was sonne of Constantius the Em­perour, a good and vertuous Childe, of a good ver­tuous father, borne in Britaine, whose mother was named Helena, Daughter to king Coilus. [Page 68]He was a most bountifull and gratious prince, ha­uing a desire to nourish learning and good artes, & did oftentimes vse to read, write & studie himselfe: he had maruelous good successe and prosperous at­cheiuing of all thinges he tooke in hand, which then was (as truely) supposed, to procéede of this, for that hee was so great a fauourer of the Christian faith, which faith when he had once imbraced, he did euer after most deuoutly and religiously reue­rence: and commaunded by especiall commissions and proclamations, that euery man shoulde professe the same religion throughout all ye Romaine Mo­narchie.

He first entred into the Empire by the merciful­nesse of GOD, minding after long waues of dol­ful persecution to restore his Church vnto tranqui­litie and peace. Au. 311. Eusebius accompteth in his Chronicle his raigne continued, as Eutropius affir­meth 31. yeares and two monethes: great peace & tranquilitie enoiyed the Church vnder the reigne of this good Emperour, which tooke payne and tra­uell for the preseruation thereof. First, yea and that before he had subdued Licinius, he set foorth many edictes for the restitution of the goods of the Church, for the reuoking of the Christians out of exile, for taking away the discension of the doctors out of the church, for the setting of them frée from publike charges, and such like.

85 In the time of Constantine ye great, about the yere 320. after ye natiuitie of our Lord Iesus, there were excellent Doctours in the Church, to wit, Eu­sebius bishop of Cesarea in Palestine, of whose do­ing we haue very worthy books, Rhetius bishop of Austun, Methodius disciple of Origene, who after­warde was a bishop. Athanasius bishop of the citie of Alexandria: the which did confute the errours [Page 69]of Arrius.

Athanasius after that he had procured the bene­fite of the Church 46. yeares, and abidden sundry persecutions in greate constancie and patience, dyed about the yeare 367. After his death persecu­tion was raysed vp in Alexandria by Valentius. Hist. tripart. lib 8. Chap. 7.

86 In the yeare 326. after the natiuitie of Iesus in the 14. yeare of Constantine, there was holden a councell at Nice against Arrius, whereunto were called 318. Bishops: amongst the which these were the principal, Eustache Bishop of Antioch, Paphnu­tius of Egypt, and Maximus (these had their eyes boared out for the faith) Macarius Bishop of Ieru­salem, and many other personages that suffered persecution vnder cruell tyrants. There was also Spiridion bishop of Tremith in Cyprus, & Nicho­las bishop of Mirrha in Lycia, a very auncient mā.

Also Athanase then Deacon of the Church of A­lexandria, Theophilus bishop of Alexandria.

Spiridion was he that in Lent offered fleshmeat vnto a pilgrime going in his iourney, whereof hée himselfe did eate, and caused him to eate, saying: that vnto cleane Christians all thinges are cleane. Hist. tripart. lib. 1. Chap. 10.

In the said councel there was a very sharpe and earnest contention on two sides, the which the Em­perour Constantine gaue eare vnto with great pa­tience: but at the last the Arrians fearing that they shoulde bee banished, they made a countenance as though they woulde renounce their errour, and to subscribe to the determination of the fathers, excep­ting some, as Athanasius declareth in the decrées of the Synode of Nice: but the bishops after that they had perceiued their fraude, and how they disguysed and wrested the trueth by words, began to vse the [Page 70]worde of Essence & [...], that is to say, of ye selfsame substance. Then the Arrians did contemne at these wordes [...] and essentiall, as being straunge and not vsed in the holy scriptures. The fathers shewed that they of necessitie were constrayned to vse these wordes, for to signifie that the sonne was be­gotten of the substance of the father, according to the whiche the sonne was consubstantiall with the father, that is of the same essence and sub­stance.

Moreouer they woulde then haue forbidden the ministers and Deacons for to dwell with their wiues: But Paphnutius, whom Constantine had in such reuerence, that he woulde cause him often­times to come into his pallaice, and imbrace him, yea he would euen kisse the place whence he had his eye plucked out, he rysing vp pronounced mariage to be honourable amongst all men, and the bed vn­defiled: and he said that the company of a man with his wife is chastitie: he perswaded the councell that they shoulde set forth no such lawes, which shoulde giue occasion of fornication both to the men and to their wiues.

The councell liked his opinion, and they ordey­ned nothing concerning this: but left vnto euery one lybertie to choose whither hee woulde marry or not, according as he shoulde feele to be expedient for him or holsome: whereby it was lawfull as be­fore for the ministers to kéepe still their wiues, and to marry. But afterwards Syricius and Gregory the seuenth forbad such mariages: whiche thing neuerthelesse the ministers of the East receiued not.

87 During the Empyre of Constantius, the sonne of Constantine the great, in the yere 350. af­ter the natiuitie of Iesus Christ, there were also [Page 71]these greate personages Doctors in the Church, Theodorus Bishop of Heraclia in Thrace, Eusebi­us Bishop of Emesus, Hillarie Bishop of Poitiers of Aquitaine in Fraunce, who made a booke of the Trinytie against the Arrians, & many other bookes which are verie profitable.

88 Liberius a Romaine borne, was elected by­shop in the yeare of Christ (as S. Hierome writeth) 352. and about the twelfe yeare of the Emperour Constance. His confession was agréeable to the Catholike faith: and hee wrote very Christianlike vnto Athanasius, concerning God the father, Iesus Christ, and the holy Ghost, as it may appeare by his Epistle which is ioyned with the workēs of A­thanasius.

Athanase doth recorde in his Epistle made of them that leade a solitarie life, that in the time of Constance the Emperour he sent to Rome one na­med Eusebius, an Eunuke, with letters, by whiche he threatened him exile, and on the other part offe­red him great giftes to allure him by that meanes to consent with Arrius, and to subscribe vnto the condemnation of Athanasius: but Liverius despy­sed both the threatnings and rewards, as a sacrifice of blasphemie: Whereupon the Emperour caused him to be brought out of Rome, and comming to­wards him, he menaced to put him to death. But Liverius stoutly aunswered him I am readie to a­bide any thing rather then of Christians we should be called Arrians. What art thou, then saide the Emperour, which with one naughtie fellowe trou­blest all the worlde. Liberius saide vnto him, The worde of faith dependeth not vpon a multitude. Hée was then sent away againe by the Emperour Con­stance into Berchee which is a Citie of Thrace, whereas when hee had béene two yeares, hee was [Page 72]called for againe, as witnesseth Theodoretus.

His restitution, as some say, was agréed vnto by the Emperour, at the request of many of the ci­tie of Rome, and of the Bishops of the Weast. The saide. Athanasius saith in his Epistle aforenamed, that Liberius after the two yeares of exile, being brought in feare by threatnings, & feare of death, yelded and subscribed to the condemnation of A­thanasius.

89 Basile bishop of Cesarea was also in ye time of Valentinian and Valens, Emperours: whilest Valentinian liued the East Church was in rest, & agréeing to the decrées of the Synode of Nice: but Valens made bulwarkes for to aduaunce Arriani­sme withall against those that were called Homou­siastes, that is, the true Catholickes: and he styrred vp great persecutions especially in Antioch and in Laodicea.

His brother Valentinian reproued him there­fore, admonished him by letters, as Zonoras wry­teth: but he was the more angrie therefore, and minded to driue out of the country Basile bishoppe of Cesarea, because that he woulde not at his com­maundement communicats with Eudorius bishop of Constantinople, an Arrian: but the Lorde sent a sicknesse to his onely sonne, the which he knowing to be the vengance of God, conuerted from his wic­ked purpose, and gaue eare certaine dayes vnto the sermons of Basile.

90 Damasus borne in Spaine, a Bishop of Rome, succéeded Liberius in the yeare 363. in the raigne of Valence the Emperour: for the wryting of Damasus looke Suidas, and Hierome in his E­pistle to Custach, tome. 4. which maketh mention of Damasus. Of virginitie he saith, reade the books ye Damasus composed both in verse and prose.

He held in reuerence the Synode of Nicée, & con­demned Auxentius Bishop of Millain, an Arrian. Theodor. lib. 4. Chap. 30. saith that with saint Am­brose hee stroue valiantly against heretykes con­demning openly Sabellius, Arrius, Eunomius, the Macedonians, Marcellus, & the heresie of Apollina­ris.

Hierome in the apologie against Iouinian, cal­leth Damasus a singuler man and well learned in the scriptures and doctours of the church.

Athanase in his Epistle vnto the Byshoppes of Affrica, calleth Damasus his most deare compa­nion, praysing his diligence for that he had assem­a Synode at Rome against the Arrians.

In the same time also was Anthonie, who being a hundreth and fiftie yeares olde, dyed.

He sawe in a dreame, as it were hogges, which trode vnder their féete the altars: and waking said, that the Church shalbe once againe spoyled and dis­persed by whoremongers, adulterers & monstrous men.

Melanchthon noteth this prophecy to be against the leacherous and voluptuous life of Priests and Monches.

91 Vulphilas Bishoppe of Gothes, in Sarmatia, hist, tripar, lib. 8. translated the Bible into ye Gothes language for the vse of his countrimen, ye like Hie­rome did in the Dalmatian tongue for the profite of the people there. And in Croatia (whiche is the lower Pannonia) the Churches then, & the bishops vsed the holy scriptures translated into their vulgar languages.

92 In the raigne of Theodosius and Valenti­nian Emperours, in the yeare 386. Ambrose was Bishop of Milain: His election was such, that Aur­entius an Arrian Bishop being gone from Milain, [Page 74]there arose a great sedition betwixt ye Arrians & the catholickes concerning the election of the Bishop.

And at that time Ambrose being a Citizen was proconsul: who considering this vprore, because of his office, went hastily vnto the Church whereas the people were assembled: and after that hee had vsed many perswasions for to reuoke the people to a concorde, there rose vp sodainly a common voyce with one consent, that Ambrose must be Baptized (who was alreadie cathechised) and that after they shoulde consecrate him Bishop: wherunto he would not agrée: but by the commaundement of the Em­perour Valentinian, who incyted him thereto, hee tooke the office vppon him, and then the Emperour gaue thankes vnto God, for that he had called this man from the gouernement of bodies vnto gouer­ning of soules.

Such was the election of the Bishoppes by the people.

Then within a while after Iustine hauing drawen his sonne Valentinian into his errour, as­sayed to haue allured Ambrose also thereto: but it was in vaine. And albeit that one day a bande of soldiars did beset the temple, for to make Ambrose come out: he not withstanding was constant, and made them a Bishoplike aunswere, saying vnto thē, that hee woulde not not so easily depart from that place, neither that he would leaue ye flocke vnto the power of Wolues, nor yet the Temple vnto blas­phemers. That and if they were purposed to kill him, they should doe it within the Temple, and that hee woulde bee content to dye. Looke Theodor. lib. 5. Chap. 3.

93 Vigilantius Bishop of Barcelon in Spaine was in the raigne of Theodosius the Emperour: he stoode in defence against the idolatrie and worship­ping [Page 75]of the bodies of Martyrs like as S. Hierome writing to Riparius maketh sufficient demonstra­tion, and saith, that whilest we liue we should pray one for another: but after that wee be deade our prayers cannot be hearde. Moreouer he saide, The commaundement of continencie or to abstaine from mariage is heresie and the séede of whoore­dome.

94 In the yeare 380. was Appollinaire of Lao­dicia Bishop of Syria, who wrote thirtie bookes a­gainst the madnesse of Porphirie, and as Suidas saith, hee translated into Heroick verses the most parte of the Hebrewe writings. Some doe hold opi­nion that he did the like also with the Psalmes.

95 In the yeare after the natinitie of our Lord Iesus Christ 390. was sainct Hierome, the sonne of one named Eusebius, of the citie of Stridon: who made many bookes, homilyes, and commentaries vpon the holy Byble, whose translation thereuppon we haue vntill this present time. He dyed when he was 91. yeares olde.

The debate that was then betwixt Hierome and the aforenamed Vigilantius bishop of Barce­lon in Spaine, sheweth ye superstition began long before.

Of which matter we may sée ynough, how Vigi­lantius and other good Doctours of that time auou­ched that the adoration of the Saincts was drawne from the superstition of the Paganes.

In that time were also Seuerien, who aboue all other things, is praysed vnto the people because of his eloquence and worthie sermons made vnto the people, also Theodorus a Moncke, Lucian a Priest of Ierusalem, Martin bishop of Tours, and Seue­rus Sulpitius.

96 About the yeare 402. after the natiuity of [Page 76]our Lorde Iesus, and in the reigne of Arcadus and Honorus Emperours, was Chrisostome borne at Antioche, the disciple of Libanus the Philosopher, he was an Auditor of Andragatius the Philoso­pher, who forsooke the estate of an aduocate and followed Euagrius with his other two compani­ons Theodosius and Maximius, who were after­warde bishops, after that they had profited well in the holy scriptures, in the Monasteries. For in those dayes the Monasteries were common schooles, and the Abbots or Priours that were presidents there, did teach publyckely the holy scriptures.

Chrisostome was bolde and free in rebuking sinnes, especially in his publicke sermons: and for that cause was he hated of the Cleargie. He with­stoode Gainas, who requested of the Emperour that he might obtaine a Temple at Constantinople for his people. Looke Hist. tripar. lib. 10. Chapt. 6,

Whoso list to sée the life of Chrisostome, Palla­dius hath composed it.

97 S. Augustine was Bishoppe of Hippo, and was raysed vp by the power of God for to refute the errours, aswell of the Manichees, as of the Pe­lagians, who saide that Adam hurt onely but him­selfe in sinning, nothing his successours. Then Sa­than by this subtility made them thorow cloaking their disease, to be incurable. But heretikes being vanquished by manifest testimonies of ye holy scrip­ture, that sinne was descended from the first man into all his posteritie, they cauelled that it was de­scended by imitation, and not by generation.

Wherefore the holy men of that time, and a­mongst the rest S. Auguistine, was forced to shewe howe that we are not corrupted by the wickednes which we drawe from others by example: but that we bring our peruersitie euen from our mothers [Page 77]wombe.

Furthermore, whereas they sayed, that we are not iustified by the mercy of God thorough Iesus Christ without our owne merites, and that by our owne workes and naturall vertues wee doe pur­chase true and entyre iustice before God: It doeth appeare howe Saint Augustine shewed, that by faith alone we bee iustified, forasmuch as faith doth imbrace him that iustifieth, to wit, CHRIST our LORD, with whome it vniteth and conioyneth, vs in such sort that we be made partakers of him, and of all the goods that hee hath: and that all good workes ought to come thereof, that is to say, of Iesus dwelling in vs, by the frée force and effi­cacie whereof, we begin to will that which is good, and to apply our selues thereto.

Nowe in what price and estimation we shoulde holde the bookes of Saint Augustine, the reader may sufficiently discerne.

He dyed being 76. yeres of age, in the time whē the citie of which he was bishop, that is to say, Hip­po, was besieged by the Vandales. He gouerned the said Church 40 yeares.

Whoso will sée his life, Possidonius hath writ­ten it.

98 Vnder the Emperour Theodosius the yon­ger, about the yeare 430. after the natiuitie of our Lord Iesus, there were gouernours in the Church these good men, Possidonius of Affrica, Bishoppe of Calme.

Celestine Bishop of Rome, who sent Palladius a Grecian and Patricius into Scotland & Ireland, for to preach the faith.

He sent also into England Saint Germaine Bi­shoppe of Auxerre againste the heresie of the Pe­lagians.

He ordeined that no shoulde not medle in the parish of an other.

Also that no Bishop shoulde be elected contrarie to the will of the people, but that the consent both of the cleargie and of the people should be required.

The Church in that time was gretly troubled, & specially in Affrica: the chiefest men of the church were sent to exile, & martyred by Gensericus king of Vandales.

Moreouer in that time was holden the councell at Ephesus, in the which was Cyrillus bishop of A­lexandria chiefe, & Nestorius Bishop of Constanti­nople was condempned by two hundred Bishops, who forged two persons in Iesus Christ, the one of man, and the other of God, and he coulde not abyde that men should call the Virgin Marie the Mother of God, by communication of properties.

This councell was holden in the tenth yeare of Theodosius the yonger, and in the yeare after the natiuitie of our Lorde Iesus. 437.

99 Sedulius, Possidonius Sozenus, Socrates, and Theodoritus, were also in the time aboue na­med, who set downe in writing the Churche matters.

Cassiodor us also made a briefe collection of their bookes, and of the bookes of Theodorite, the whiche haue bene chaunged by Epiphanius a schooler: and he of these thrée hath made one historie, which is na­med Tripartite.

100 In that time also was Eucherius bishop of Lyons, who wrote many bookes and commenta­ries, amongest others vppon Genesis, and vpon the bookes of the Kinges, which bookes are found extant vntill this present.

101 In the yeare 440. or there aboutes after the natiuitie of our Lord Iesus, & in the raigne of Va­lentinian [Page 79]the Emperour, Victor bishop of a citie in Numidia, which is in Affrica, called in latine Carte­na, cōposed a booke against the Arrians & presented the same vnto Gensericus king of the Vandales, Arrian.

Polichronius Bishop of Ierusalem was at that time driuen away out of his countrie. He sold in the time of famine all his substance, and gaue the price thereof to the poore.

Archadius, Probus, Paschasius were also at that time in great price & reputation with the for­saide Gensericus: but hee seeing that he could not persuade thē vnto the sect of Arrianisme, after that he had cruelly abused them, caused them to be at the last martyred with others: some bishops he displa­ced, and the bookes of religion and christian faith were burned.

102 In the yeare 476, Honoricus Kinge of Van­dales stirred vp greate persecutiō in Affrica against the Christians, and foure thowsand nine hundred seuentie and sixe were sent to exile, without sparing eyther age or sexe: afterwarde in diuers times and by sundry kindes of torture they were put to death.

Some had theire handes cutt off others theire tongues. Within a while after vnder the shadowe of councel, he caused all the bishops to be assembled, the doctours, and other catholikes who to the num­ber of thée hundreds twéenty & fower, as P. Diaco­nus wrot, or as others witnes, foure hundreds for­tie & foure, were sent to exile, and caused the Catho­lickes to be shut in the Temples, and gaue them to the Arrians. One Bishop named Latus was bur­ned, that he might giue example vnto others.

Eugenius the Bishop of Carthage with moe thē fiue hundreds of the Cleargie, after grieuous tor­mentinges were committed to exile: but within [Page 80]two yeares after the saide Honoricus died misera­bly with vermine, and Gonthamundus succéeded him. This Gonthamundus sent for Eugenius the Bishop of Carthage againe, at whose request all the residue were called home againe, and then the Churches also were open.

103 In the raigne of the Emperous Martian, Leo, Zeno, about the yeare after the natiuitie of Christe 490. were these good personages, to wit, Proterius bishop of Alexandria, Paschasius, Peter de Rauenna, Gennadius minister of the Church of Marseille, all which did confute the errours of Eu­tiches.

Also, Prosper, Saluian, Sidonius, & Germaine Bishop of Capua, Vaast Bishoppe of Arras, Ful­gence Bishop of Raspe in Affrica, Autius Bishop of Vienna, Solenus who preached Christ, and was bishop of Charters. Boetius a lerned man, who was put to death by the commaundement of the Empe­pour Theodorike, an Arrian.

Also in ye same time was Epiphanius Bishop of Pauie, a verie auncient man, who brought into cō ­corde and good quietnes the people of Liguria, he al­so brought with him frō Burgonie many captiues aswell for money, as by his good and holy life, by which he obtained the redeeming of sixe thousande captiues. Paule the Deacon, & Nauclerus after him.

104 In the time of the Emperour Anastasius & in the 494. yeare, Gelasius of Affrica gouerned the Church of Rome 5. yeares: His father was bishop named Valericus, Nauclere. Some do attribute vnto him the distinction of the Authentike bookes, and of the Apocrypha.

He made mention of many bookes of Apocripha, as the booke called the assumption of the virgin Ma­rie. [Page 81]Also the Canons of the apostles &c. Look the first volume of Councels.

He composed fiue bookes against Nestorius and Eutyches.

Also two against the Arrians, and one treatise of excommunication. He restored againe Messe­nus the bishoppe, after that he had knowen his pe­nitence.

He excommunicated the Emperour Anastasius, because that he fauoured Acatius & other heretikes. He commanded the Ministers, that they should mi­nister the communion, but vnder both kindes, not vnder one alone.

He declared at Rome in the middest of the coun­cell, that in the Eucharistie neither the substance of the bread and wine, nor yet the nature were chan­ged: but that therein as in an image, the flesh and bloud of our Lorde was represented: and that in the sacrament they both were exhibited vnto ye faithful.

He declared there also yt those ought to be excom­municated which did not giue & take the sacrament of the Eucharistie whole. Looke the fist volume of councels.

Gennadius was in the time bishop of Marseille.

105 In the yere 518 Hornusda borne in Frese­lande in the citie of Campania, gouerned the church of Rome nine yeares.

He ordeined that mariages should be celebrated publikely and solemnely. Suppl. Chron.

At that time was holden a councell at Rome a­gainst the Eutychians, in which also it was ordei­ned that he which had made an honorable amendes, should not be admitted to the ecclesiasticall ministe­rie. Suppl. Chron.

Many Munks corrupted with ye Nestoriā here­sie, because they woulde not be persuaded by the ex­hortations [Page 82]of Hormisda: but rather sowed noisome and slaunderous speaches against him, were bany­shed out of Rome, against whose hypocrisie he wrot.

He sollicited by letters & Messingers Iohn bishop of Constantinople, the companion of Acatius, and the Emperour himselfe for to leaue the sect of Eu­tiches: but Athanase not only despised his admoniti­ons, butsent his Ambassadours backe, saying, that it belonged to the Emperour for to commaund, and not to the bishop of Rome.

Paule the Deacon addeth of the Emperour besides all that, that he made them goe homewarde againe by sea into Italie in a shippe that was light and vnbalassed, forbidding them to take lande in Grece, but that they shoulde passe straight on being light without any carriage.

Anastase supporting the errour of Eutyches, when he was 80. yeares olde dyed being stricken with lightening in the 25. yeare of his Empire.

Hormisda is renoumed for hauing done greate almes déedes for the poore, and for that he condem­ned the heresie of the Manichées, which had begonne to hudde, and for burning their bookes.

106 In the time of the Emperour Iustinian, a­bout the yeare 530. after the natiuitie of our Lorde Iesus Christ, was Arator who composed the Actes of the Apostles in Hexameter verses: and Gregory bishoppe of Langres, who was married. Fascicul. Temp.

The councel of Tours was holden at that time.

At the saide councel in the fift chapter it was or­deyned, that euerie citie shoulde nourish the poore straungers as much as it was able, so that the poore might not be constrayned to begge from place to place.

In the thirde chapter, that euerie bishop shoulde [Page 83]kéepe his wife like as his sister, and that he shoulde gouerne both his house and familie aswell as the Church: so as there might be no suspicion of him.

107 In the raigne of the Emperour Mauritius in the yeare 591. the Wisigots were conuerted vn­to the catholike faith: they left the heresie of the Ar­rians, by the meanes of of Recardus, or Richarde their king, and Leander bishop of Seuile. The con­fession of their faith was sent vnto the councell of Tolete.

There happened in ye time a great controuersie about the primacie, of the church: for Iohn Bishop of Constantinople was pronounced and declared in the whole Synode of the Grekes, vniuersall Patri­arch: and Mauritius the Emperour commaunded Gregorie bishop of Rome to obey the saide Patri­arche of Constantinople: but Gregorie woulde not abide that any Bishop shoulde be vniuersall aboue all the rest: whereof it came that they called them­selues servauntes of the seruauntes of God. Looke Gregorie in the 32. Epistle to Mauritius, and 28. to Iohn the Patriarche. Looke Iohn Caluin his In­stitution of Christian religion. lib. 4. chapter 7. sec­tion. 4.

Some woulde name this Gregorie to be one of the foure Doctours of the Church, with Augustine, Hierome, Ambrose: but histories doe make suffici­ent demonstration what a Doctour he was, séeing that he hath brought in a rablement of superstitiōs contrarie to the worde of God. Concerning which matter I will not say that the others had such puri­tie of doctrine sucked and drawen out of the holy scriptures as they ought.

To conclude, in the time of this Gregorie the ecclesiasticall doctrine had almost lost his puritie, for it was imbrued and darkened with humaine [Page 84]traditions: for monkerie did then take rote and beginne to flourishe, and many and sundrie kindes of superstitions were dayly brought in. And after the time of Gregorie the great there grewe on still more horible and bitter darkenesse, notwithstan­ding the Lorde hath alwayes raysed vp some good persons, that men might vnderstand that all ought to be cut away and forsaken that is contrary to the holy worde of God.

About this said time was Serenus Bishop of Marseille, who caused the images of saints and of our Lorde Iesus Christ to be broken, because hee sawe the people worshippe them. Then Gregorie reproued him for breaking them, but he praysed him for that he forbad the people to honour them. Looke the register or booke of his Epistles 10. parte. Epi­stle 4. and Polidore Virgill lib. 6. chap. 13.

108 During the raigne of the Emperour Pho­cas, and in the yeare of our Lorde 604. the prima­cie of the Pope was established: a little before that the abhominable secte of Mahomet beganne to spread the hornes abroad in Asia, which being once published abroade farre ouer, did corrupt, obscure & deface the true doctrine in manie places, and re­gions.

Then albeit that after the time of Gregorie the great there arose vp great multitudes of Monkes, some of them being more carefull of their bellyes, then to labour for to vnderstande by the holy scrip­tures the puritie of that true seruice which GOD requireth of vs: and although the wrytings of so great a multitude haue brought great plentie of darkenes, rather then of light into ye Church: I will neuerthelesse (in speaking of other good men in their order) make mention of the most discréete amongst them, who had some iudgement and doctrine with [Page 85]them: in which notwithstanding were some er­rours, by reason of the confusion of doctrines which had then great libertie.

Isidorus the younger, Bishop of Hispalis, compo­sed many bookes. Hée flourished in the yeare of our Lorde 630.

Within certaine space after was Beda a priest and moncke, who was an English man, hee lefte behinde him a great multitude of bookes, and made commentaries vppon the most part of the bookes of the holy scripture.

109 In the yeare 684. and in the raigne of the Emperour Constantine the fourth, was holden a generall councell at Constantinople of 289. bishops against the Monothelites, who denyed two willes and natures in Christ. George bishop of Constanti­nople forsooke his heresie. But Macarius Bishop of Antioch did not leaue it: wherefore hee was dri­uen from his bishoppricke. In this councell the di­scension that was betwixt the East church and the West church was appeased.

There it was permitted vnto the ministers of Gréece for to haue wiues lawfully, and to liue in mariage, but not to ye ministers of the west church.

The authour of the booke intituled Fasciculus temporum, yeldeth a reason thereof, saying, that they had vowed chastitie of their owne accorde vn­der Gregory: but what shall they do then that haue not the gift of continencie? And moreouer can they vowe for others that come after them. Further­more they vowed by constrainte and authoritie of the councels, as it appeareth here before.

It was there also ordayned that none should ca­rie any infant to bee baptized, except he knewe the Lords prayer and the beliefe of the faithfull. Looke the seconde volume of councels.

Also that they should make no vow against ma­riage: and that the priestes who did separate them­selues from their wiues because of their orders, shoulde be excluded from the communion. Looke Peter Viret in his Dialogue to them of Orbe.

In that time was Theodore Archbishop of Ra­uenna, who was a great almes giuer, and sought howe to kéepe the cleargie in good manners: for which cause he was hated of them. Naucl.

Leger bishop of Authun was also at that time: whom Chrion prince of the Pallaice of Fraunce, in the time of Theodoricus, caused his eyes to bee pulled out, ye soales of his féete to be cut, his tongue and his lippes to be mangled, & after he caused his heade to be taken off. Naucl. and Chron. Sig. This Chrion cast downe Lambert from the Bishopprick of Vtrech. Aime byshop of Sens was banished by Chrion. Chron. Sig.

110 In the yeare 694. after the natiuitie of our Lorde Iesus Christ, and in the raigne of Iusti­nian the second, the Saxons being yet Paganes, re­ceiued the Christian Faith by the meane of Sergi­us Bishop of Rome, according to ye saying of Sup. Chron.

The saide Sergius sent Vmbred vnto the Fry­sons, for to conuert them to the faith.

Rabod their Duke woulde not thereto agrée, alleaging that it was better to follow many then a fewe.

But afterwardes he being vanquished in war by Pepin great maister of Fraunce, the Frisons re­ceiued the faith, being taught by one Willebroc a bishop, or by Clement, as some say.

111 In the raigne of Constantine, the fifte Em­perour of that name, and about the yeare 742. was holden a councell in Fraunce by Boniface archbi­shop [Page 87]of Mayence, Burcardus Guntarius, & other bishops, which had not bene fourescore yeares be­fore: insomuch that it was saide that religion in Fraunce was cast vnder féete and wasted, so saith Naucl.

There it was ordeyned that they shoulde euery yeare haue a Synode in Fraunce, the church men shoulde carrye no armour, They were forbid­den hunting, that they shoulde kéepe no manner of hounds or hawkes.

That euery Priest and bishoppe shoulde kéepe himselfe within his parish, and there should labour to roote out olde heresies of Paganisme and the er­rours of sacrificing for the deade, the deuinations, sorceries, and other immolations that were vsed af­ter the manner of the Pagans, about the churches, vnder the names of Martyrs and confessours, vide Naucl.

At Constantinople was assembled a councell by the aforenamed Emperour, in the fourteneth yeare of his Empyre, whereas were 300. and thirtie bi­shops, there was commaundement giuen that all the images of sainctes shoulde be taken away and burned.

Also the Emperour made his subiects to sweare that they shoulde no more worshippe any image of God nor of sainctes: but condemned to the death al those that shoulde call vppon the virgin Marie for helpe, and those that should haue in their houses a­ny reliques of sainctes.

He commaunded the Monkes to marry, and the Nonnes to follow the estate of marriage Sig.

Afterwards he sent to ye Pope the conclusions of this councell, commaunding him to cast the images out of Churches.

Sabin king of Bulgarie caused all the images [Page 88]in his kingdome to be beaten downe after the ex­ample of Constantine, wherupon he gat fauour with the Emperour. Naucl.

112 In the yeare 782. or thereaboutes, after the natiuitie of our Lorde Iesus Christ, wās Alcuin, o­therwise called Albin, the disciple of worthie Beda, a monke, and afterwardes Abbot of S. Martins in Tours, maister to Charlemaigne, he composed thrée bookes of the trinitie, and many other bookes.

At that time raigned Constātine the sixte of that name, the 76. Emperour of Constantinople, the son of Leo the fourth: who against the will of his mo­ther Hierene, caused the images of ye temples to be beaten downe, about the which not long before, she had assēbled a councel at Nice, at ye request of Pope Adrian and of Therasius Archebishop of Constan­tinople, as Sig.

In this councel there were 325. bishops. Naucl. And there it was decréed not onely that they should haue images: but also that they shoulde of right be worshipped, and that all the gainsayers shoulde be excomunicated. But this decrée was shortly abo­lished by Constantine, as is afore saide. Chron. Euseb.

Moreouer within a while after, that is to say, in the yeare 792. was holden a Synode in Spaine, in a citie called Elyberis, or Granato, whereas did assemble ninetene bishops & thirtie and sixe priestes or ministers. Felix Bishoppe of Aquitaine was there president.

There it was concluded, especially amongst o­ther poynts, that that there should not be in Chur­ches any images or payntings.

113 During the raigne of Charlemaigne king of Fraunce, who was Emperour, though that hee had not gotten the imperiall crowne: in the yeare of [Page 89]our Lord Iesus Christ 801. was Ansegisus the Ab­bot, who made foure bookes of the decrées of Charle­maigne, of Lewis his sonne.

Amongst all other things, and aboue al things, hee would that the Bishopps shoulde preache vnto the people the true doctrine gathered out of the holy scriptures, and no otherwise: alleaging therefore the saying of Gregorie, That a minister who is without the sunne of preaching, kindleth against himselfe the wrath of the hidden iudge.

He also ordeined that no person shoulde make profession of Monachisme, without lycence of the king, for to shunne many deceypts.

He would that there should be but a fewe feasts ordeyned: he repressed the superfluitie of ministers, ordeyning that they shoulde be nourished with the reuenewes of the Church with the poore.

Furthermore in the time of Charlemaigne, and in the meane time whilest he passed his Winter at Francfort, vpon the Meine a Councell was holden of a great multitude of Bishops, in which the decrée of the councell of Nice, concerning worshipping of images, holden by Hierene (as is aforesaide) was pronounced false and condemned of all men, &c.

Charlemaigne caused to be published a booke in his name against images, the which agréed with the articles of the saide Councell. Furthermore hée made aunswere to two bookes, which were founde to haue bene written by Adrian the Pope to The­rasius the Patriarch, and to the Emperour of Con­stantinople. By this writing Charlemaigne taxed, and secreatly condemned Adrian without naming of idolatrie.

There was also one councell holden at Cauail­lon vnder Charlemaigne: in which, amongst other superstitions that were there condemned, the going [Page 90]of Pilgrimage for religions sake was sharpely re­pressed in the 45. Canon, alleaging the saying of S. Hierome. No man ought to be praysed for that hée hath séene Ierusalem, but for that hee hath lyued well, &c.

It is saide of Charlemaigne, that he reproued the Archbishoppe of Mayence, named Boniface, be­cause hée had a crosse all couered with golde, beset with pretious stones: for occasion so offering, hee checked him and saide, that it was rather the furni­ture of an Emperour then of a pastour.

114 Haymo Byshop of Albastat, scholler of Al­cuinus, did write vpon all the bookes aswell of the olde as of the newe Testament, as is euident yet at this present. He dyed in the raigne of the Empe­rour Lewis the sonne of Charlemaigne in the yere of Christ. 834.

In his time was also Rabanus, who was first a Monke of the order of S. Benit and Abbot of Ful­den, afterward he was archbishop of Mayence, who was also a disciple of Alcuinus, he also made com­mentaries vpon all the bookes of the Byble. He dy­ed in the yeare of our Lorde 855.

Strabus was his scholler, of whom it is founde written, that he was the first that collected the or­dinary glose of the writings of the fathers and doc­tours, the which glose was afterwarde augmented by many others who added sentences therto.

115 Bertrand a Priest, a learned man & well instructed in the true Godlynesse flourished in the time of the Emperour Lotharie in the yeare 840. He wrote many good workes: of which it is saide that they did not come all to our hands.

He wrote a very commendable worke to King Charles the brother of Lotharie, that is, one booke of predestination, and one other of the bodie & bloud [Page 91]of our Lorde Iesus Christ.

The cause why he composed that booke, wherein he writeth very learnedly of the supper of ye Lorde, was by the aduise and commaundement of King Charles le chauue, that he might bring the people into one and the true opinion, who were then deui­ded touching the said misterie.

So that one sort saide, that Christ was therein taken and eaten in misterie, and was figured vnder the Elements of breade and wine: some saide on the contrarie, that all that which was séene in the saide misterie was chaunged and conuerted, and as ma­ny doe say vnto this day, transubstantiated into the body and bloud of Christ.

Some said that it was figuratiuely or euidētly, this was the proper bodie of Christ which he tooke of the wombe of the virgin Mary, & with the which he is ascended into heauen: others saide that it was the spirituall bodie, that is, the misterie, representa­tion, figure, vnderstanding and spirituall apprehen­sion of the proper bodie and bloude of Christ, deliue­red to the death for our sinnes, and risen againe for our iustification.

All which opinions are founde remayning till this present: for some holde still transubstantiati­on, others impanatiō, others a metaphore, but some­what reall.

Others there were who acknowledged nothing els but méere breade and wyne: all which doubtes be in the said booke briefly dissolued vnder these two questions, to wit, whether Christ be there in miste­rie and figure, or according to the trueth.

Whither this bodie of Christ be the proper body which he tooke of the wombe of the virgin Marie, or not. The which two questions hee debateth aswell on the one partie as on the other, affirming concer­ning [Page 92]the first, aswell by naturall reasons, drawne from common vnderstanding, as by euident testi­monies of the holy scriptures, and auncient doc­tours, that the bodie and bloude be therin taken vn­der the vaile and couerture of breade and wine, fi­guratiuely, and shadowed, not visibly and euident­ly, (the which he calleth, according to the trueth.) Al­so not clearely and openly, but secreatly.

Concerning the other question, by one and the same processe hee sheweth by infringible and inuincible argumentes that in this misterie is the spirituall bodie: that there is a mistical and spirituall vnderstanding thereof, and not the verie same bodie that he tooke of the virgin Marie.

He saith verely that the bodie of Christ is there, inasmuch as the spirite of Christ is in the sacra­ment, that is to say, the power of the word of God: the which doth not only féede the soule, but also pur­geth and cleanseth it.

For to sée this matter more at large you may reade the booke that is at this day extant in French and published abroade.

116 In the yeare 964. Huldricke Bishoppe of Auspurge in Allemaigne did greatly withstand the decrées of Pope Nicholas; he wrote vnto him one Epistle, shewing among other thinges, that he did amisse, when he went about to compell the Clearks (whom he ought to haue exhorted that they shoulde kéepe the chastitie of marriage) by force and vyolēce to abide in continencie.

Saying also that this is deemed of all men vio­lence, when any bodie is constrayned to kéepe any particuler decrée contrary to the institution of the Gospel, and against the doctrine of the holy Ghost.

He shewed plainely that the Lord in the old Te­stament hath constituted and ordeyned marriage [Page 93]for priests, and that we do not reade that afterward he forbad it.

That euery one folowing the saying of the Apo­postle in the 7. Chapt. to the Corinthians, ought to haue his wife.

That hypocrites doe corrupt this sentence, and falsely say, that it appertayneth onely to the lay peo­ple, and yet notwithstanding they make no diffi­cultie of conscyence, in any holy order whatsoeuer they be placed, to abuse other mens wiues.

Also he sheweth that this sentence of the Apostle, that is, that euery one shoulde haue his wife, excep­teth no person, but him that maketh profession of cō ­tinencie, or him that hath determined to perseuer in virginitie, according to the Lords will.

That the vowe of man cannot breake the com­maundement of God. That he who cannot contain, ought to marry. 1. Cor. 7.

He also alleageth the Canons, that is, that the Bishop or minister ought in no wise put away his wife vnder a colour of Religion: and that if he for­sooke her, he should be excomunicated: and that if he abode in that obstinacie, he should be vtterly dismis­sed and cast of from his calling.

That the bishop must be vnreproueable, and the husbande of one wife, and howe that the Apostle (to the end that none should conuerte this sentence to one Church or congregation alone) added conse­quently, He that knoweth not howe to gouerne his housholde, how shal he gouerne and guide the church of God? & he also sheweth yt the glose of those is false, who will expounde the Church to be the onely wife.

Also that those which alledge for their patrone and defendour S. Gregorie, be ignoraunt, not vn­derstanding that perilous decrée made by S. Grego­rie, whiche was afterwarde purged by a worthie [Page 94]fruite of repentance: for it is said that on a certaine day as the saide Gregorie sent to his poole for fish, he had drawne vp out of the saide poole, which he saw, aboue sixe thousande heades of yong children, wher­at he being moued with true repentance, beganne to wéepe: and confessing that the decrée that he had made concerning the continencie of Priestes had béene cause of such a murther, he then amended his fault (as it is said) by a worthy déede of repentance. And after that he had condéemned his said decrée, he praysed the councell of the Apostle, to wit, that it is better to marrie then to burne, adding more on his part, that it is better to marrie, then to giue oc­casion of murther.

In the ende he confounded by many testimonies of ye holy scripture the horrour of vowing continen­cie, and following the saying of S. Paul 1. Timo. 4. he declared, that it is the doctrine of Diuels to forbidde marriage.

Wherby we must note, that the Lord in the mid­dest of the furie and madnesse of the world rayseth vp some faithful ministers for to withstand the hor­rible spoyles of the aduersaries. He that would sée at large the saide Epistle published nowe in French, read the firste of Crespin vppon the estate of the Church, out of the which I haue gathered some parte of these collections.

117 In the yeare 869. was Iohannes Scotus (it was not Iohn the Frier) a learned man, who was sent for out of France into England, by Alfri­dus king of Englande: who founded the Schoole or vniuersitie of Oxenforde, whereas the said Scotus was president: but afterward becomming a Monk, he was slain by the Monks of ye Conuent as he was teaching thē. He wrot like as Bertrand did, touch­ing properly the body and bloude of Christe in the [Page 95]supper.

In that time, or thereabouts, the Normands be­ing vanquished, receiued the faith. Naucl.

The king of Bulgaria also about this time re­ceiued the faith, and willingly forsaking publike af­faires he was made a Monke, and left the realme, to his sonne, who reiected the faith: so that his fa­ther came out of the monasterie, and went againste him in battaile: and hauing gotten the victorie, he caused his eyes to bee digged out, and kepte him in prison, and gaue the kingdome to his yonger sonne, and after he returned to ye Monastery againe. Nau­cle. and Sigeb.

Adrian the Pope sent thrée legats vnto the Bul­garians, being newly conuerted, to wit, Siluester, Leopard and Dominicke, for to institute ordinan­ces concerning the affaires of the Church, accor­ding to the Komaine forme and fashion: but after­warde they being persuaded by the Grekes, re­iected the latine ministers, which thing bread great hatred betwixt the latine Church and the Greeke Church, and all the contention of the said Churches happened through this Primate, and for the diuersi­tie of ceremonies. Naucl.

Edmund ye last king of the East Englishmen, was slaine by the Paganes of Denmarke, in the yeare 871. and is canonised a martyre.

118 In the yeare 938. Ratherius Bishop of Ve­rone wrot against the herisie of Anthromorphites, which was renewed againe in that time, saying that God had a corporall forme.

In the same time Spireneus Duke of Bohemia receiued the Christian faith, thorough the persua­sion of the Emperour Henricus. Suppl. Chro.

Aldebert of Bohemia bishop of Prague went to Pannonia for to preach the faith, and baptised the [Page 96]king of Hungaria. From whence he went to Pru­sia, whereas he was martyred.

119 In the raigne of Henrie the seconde of that name, Duke of Bauiere, who obtained the Empire by election in the yeare 1005. Burchardus, firste a Monke of Lob, disciple of Albert afore mentioned, was bishop of Wormes he compiled the old canons: which afterward were abridged by Gratian, or ra­ther corrupted, as it may easily be iudged in con­ferring the one with the other. Rhenanus in his annotations vpon Tertullian.

120 In the raigne of Henrie the thirde of that name, and in the yeare 1039. lyued Berengarius a Doctour, borne at Tours, Archedeacon of Angres, who maintained the opinion of the foresaid Iohan­nes Scotus, and Bertran concerning the Eucha­ristie.

And in the yeare of Christ, 1051. Pope Leo assē ­bled a councell at Verseill, whereas was first han­dled the opinion of Transubstantiation (albeit that this worde had beene inuented not long afore) and there was condemned the opinion of Iohannes Scotus and Bertran.

Berengarius appeared not at the saide councel, but sent thither two clearkes: and as they went a­bout to excuse Berengarius, and to shewe reasons therefore, they were beaten with fistes, and put in prison. Looke howe Decolampadius reasoneth ther­about.

Arnulphus Archbishop of Lugdune, Liued in the time of Honorius the seconde, 1127. as writeth Hugo, Platina, Sabellicus. He was a man learned, zealous and of great deuotion, and a worthie prea­cher he came to Rome: in his preaching he rebuked ye dissolute and Lasciuious losenes, incontinencie, a­uarice, and immoderate prid of the cleargie: procu­ring [Page 97]all to followe Christe and his Apostles in po­uertie rather, and purenes of life. By reason where­of this man was well accepted and highly liked of the nobilitie of Rome, for a true disciple of Christe: but of the Cardinals and the cleargie no lesse hated, then fauoured of the other. In so much that proud­ly in the night season, they tooke him and destroyed him. This his Martyrdome (sayth he) was reuea­led to him before from God by an Angell, he béeing in the desert, when hée was sent foorth to preach, wherevppon he saide to them publikely with these wordes: I knowe (sayth he) ye séeke my life: and knowe, ye will make me a way priuely. But why? because I preach to you the trueth, and blame your pride, stoutnes, auarice, incontinencie, with your vnmeasurable gréedines in getting and heaping vp riches: Therefore be you displeased with me. I take héere heauen and earth to witnesse, that I haue preached to you, that I was cōmanded of the Lord. but you contemne me & your creatour: who by his onely sonne hath redéemed you, and no maruell if ye séeke my death, being a sinfull person preaching to you the trueth: when as if S. Peter were here this day, and rebuked your vices (which doe so multiply aboue all measure) you woulde not spare him ney­ther. And as he was expressing this with a loude voyce, he saide moreouer: for my part, I am not a­fraide of death for the truths sake: but this I say to you, that God will looke vppon your iniquities, and will be reuenged, you being full of all impuritie, & play the blinde guides to the people committed to you, leading them the way to hell. A God hee is of reuengeance. Thus the hatred of the cleargie be­ing incensed against him for preaching the trueth, conspired against him, and laying priuie waite for him, tooke him, and drowned him. Sabellicus and [Page 98]Platina saith they hanged him. Diuerse and sundry articles he held, which are set downe in the two vo­lumes of the generall Councels.

121 About the yeare of our Lorde 1110. Sigebert florished, who (as it may well appeare) was a ve­rie expert man, like as his Chronicle yeeldeth testi­monie.

In the yeare 1126. Hugo of the Saxon nation, and surnamed of saint Victor the diuine of Paris, was in that time at Paris. Amongest his writings are founde many complaintes against the disorders of the Clearkes in his time.

122 Bernard first Abbot of Claireuaux, a Bur­gonion borne, flourished about the yeare 1140.

By the writings of S. Bernard we may knowe how yt in that time miserably corrupted, he stroue a­gainst ye impietie of the Pops and Churchmen. Look his sermon 67. he calleth them the ministers of Anti­christ, in the sermon 57. to Pope Eugenius and in the sermon 33. vpon ye Canticles he saith oftentimes how yt the prelates are become Pilates. He repro­ued Eugenius, because he letting alone the word of God aduanced mans traditions.

Hugo a Cardinall, in his postille vppon Saint Iohn alleageth, that S. Bernarde saith in a certain place thus, It séemeth, O good Iesus that all the vniuersitie of Christians professed haue conspired a­gainst thee, and that those be chiefest of the conspi­ration which do obtaine the prymacy in thy church.

About the end of his days he declared sufficiently that he knewe perfectly the true doctrine of iustifi­cation through Iesus Christ, whom alone he had for his refuge, casting aside all other holynes and righ­teousnes.

His writing do yéeld certeine testimony of him: he died being 63. yeares olde. Nauel.

123 Iohn of Saresburie Bishoppe of Chartres, was in the yeare 1157. Who sharply withstoode the wickednes of the Popes and of the Cleargie.

He wrote a booke intytuled Obiurgatorium, Cleric.

In his booke intituled Policraticus, he saith thus: In the Romishe Churche be set the Scribes and Pharisées, lading the shoulders of men with impor­table burthens.

The highe prieste is heauy to all men, yea whol­ly importable, and past the strength of man to beare: His legates doe so disperse themselues abroade, as if sathan were come out frō the presence of the Lord for to torment the Churche.

Iudgment against the people, none other thinge but a verie marchandise. They tustifie the wicked for golde and siluer, and delight in matters that are vngodly. They eate the sinnes of the people: they be therwith clothed & norished in all excesse, where­as the true worshippers do worshippe the Lorde in spirite. He that sticketh not vnto their doctrine is eyther iudged an heritike or a schysmatike. &c.

There haue béen oftentimes good doctors in the Churche, but they durst not say nor write all that which was néedefull.

In a booke intituled Speculum, it is saide that this good Bishop Iohn amongst other complaintes hath somtimes ben heard say vnto Pope Adrian the fourth (with whome he was very familiar) on this wise. That the Pope hath beene truely called a ser­naunt of seruauntes, because hee serued the Ro­maines, that were seruantes to auarice. The saide Pope Adrian sometimes woulde say vnto the saide Bishop Iohn: That many Popes did succede rather Romulus in murthers and parricides, then saint Peter in feading the flockes.

124 In the yeare 1127. and in the raigne of Fri­derike Barberosse the Emperour, Arnolde bishoppe of Bixta stode in contention against the admini­stration of ciuill matters & of the temporall sword, which the cleargie had vsurped. And therefore R. Barns saith, that after Adrian was elected Pope, he would neuer goe into the Church of Latran for to be consecrated, except the saide Arnold were first banished the citie, calling him heretike, and a solici­tour of the people of Rome for to maintaine their libertie.

In the same time was Peter de Blois, who by his writinges touched the wickednesse of Church­men: in a certaine epistle that he wrote to an offi­ciall of a Bishop, he exhorteth him to depart out of Babilon, detesting the tyrannie of Bishops, and of their officials, calling them hellishe harpies, who doe nothing else but pill and teare in peeces the Church of Iesus Christ. He oftentimes named the eleargie Syria, Edom, the Calues of Bethel, Idols of Egypt, the fatte of Samaria, Priestes of Baal, and iudges that forge wicked lawes, and by other like names he called them. He saide thus of Rome: all is subuerted at Rome through giftes, the Mon­kes haue all libertie for siluer, and redeme for yere­ly pensions all manner wickednes of the fleshe.

Their filthinesse beginneth to be song in the Ta­bernacles of Geth, and in the streates of Ascalon. Thus did the prince of Sodome, and his disciples after him be set in the chaire of pestilence &c. He that would sée more of him, let him reade his writings.

125 Then in the time afore mentioned being couered with darkenesse and horrible wickednesse, as historiographers doe credibly reporte. And then when as the Locustes and Vermines were flocked abroade in so great multitudes, for to deuoure and [Page 101]eate vp that little greenenes that remained in the world: we sée yet that the Lord hath raysed vp some good people for to go about to stoppe such gulfes, in the middest of which raigned all infections and fil­thinesse in vnrighteousnesse and vngodlinesse.

Wherevpon we haue to consider, that the Lorde doth not suffer such Monsters, weout reprouing them for their horrible misdoinges, and that hee will not wholy suffer the clearenes and puritie of his holy worde to be quenched, albeit that the world deserue that it shoulde bee so, because of the wicked fruites that the people doe bring foorth. And also we may marke howe that by meanes in time and place hee bringeth againe, as the dawning of the day, his true light, for the which at this time Waldo of Li­ons was also raised vp, whose historie in this place it shall be good to consider.

The historie of Waldo.

126 In the yeare 1160. or thereaboutes, and in the raigne of the foresaide Emperour Friderike Barberosse: Peter Waldo a citizen of Lyons, a rich and learned man, was astonied and brought into a trance, in leaning to mans frailtie, by mea­nes of a certaine man, who at that time was with the saide Waldo and other the principall men of the foresaide citie of Lions, recreating themselues, and talking togither, who sodainly fell downe dead in the presence of them all. Which thing Waldo séeing amongest the rest, wondered greatly and was stricken to the bottome of the heart, so as he thought with himselfe that God did sufficiently declare to him by this example, & other like argumentes, that he ought not so to grounde himselfe in earthly mat­ters, which be corruptible and frayle, but that hee [Page 102]ought (better then he had done afore) looke vp on high to the heauenly life, wherevnto he felte him­selfe called by God. And therefore he purposed with himselfe to regarde his life more narrowly, and to repent, and to meditate vppon true pietie. And then he began to doe many almes deedes, and to open his house to all men, and to speake of repentance and true godlines to euery one that came to him about any businesse, what soeuer it was.

This liberalitie drewe many poore and néedie, so as they beganne to come by flocks vnto him: and he dayly expounded vnto them somewhat out of the holy scriptures into the vulgar tongue: for he was a learned man (as the historie of that time, and the Catalogue of the witnesses of the trueth doeth testifie.

The Bishop of that place and the prelates that doe carrie the keyes (as they say) and will not en­ter in themselues, nor yet suffer others to enter, be­ganne to murmure thereat, that a lay or secular mā (as they tearme them) shoulde handle and declare the holy scriptures in the vulgar tongue, and that he shoulde make assemblies in his house, warned him vnder payne of excommunication to cease: but for all that the zeale ye Waldo had for the aduaun­cement of the glorie of God, and the desire which the simple ones had for to learne, was no whit dimini­shed: but on the contrary side the resistance and ty­rannie of prelates gaue occasion to discouer the er­rours and superstitions of the Romaine see, which were hidden in darkenesse.

The like thing happened in our time, that is, when as the Pope and the Priesthoode woulde not onely endure that Martin Luther shoulde reproue their indulgences: they themselues were cause that their errours were more narrowly sought out, and [Page 103]their abhominable blasphemies discouered.

It is easie then to consider that this traunce a­forenamed, which Waldo had, was sent from God: and the fruite and end also shewed the same: for the traunce that moued Bruno to séeke for remedy and consolation at his owne fantasie without the word of God, was of the Deuill, and procéeded from his illusions.

And for to goe on further in speaking of Waldo, of whom the Waldenses tooke their name.

He in the same time made a collection in his vul­gare tongue of the places of the auncient fathers: for to defende his adherents, not onely by authori­tie of the holy scriptures: but also by testimonie of the doctours, against the aduersaries.

It is verie likely by the historians, yea by the writings of the aduersaries, that this assemblie en­dured a certeine time (as about the space of foure or fiue yeares) that Waldo taught in ye cytie of Lyons before that he was put to exile and banishment: for inasmuch as he was mightie and had friends, he was not so sone entrapped with daungers, as after ward they were: and thus the name of the poore in Lyons began to bee a byworde, they were called Waldenses, Lyonnistes, Insabbati, that is to say, such as obserue no sabbothes nor feastes, & many o­ther such names were deuised against them, for to make them seeme detestable.

The doctrine of the Waldenses.

After that Waldo and his adherents were dri­uen out of Lyons, some of them went backe into Lombardie, whereas they multiplyed: so that their doctrine began to bee spreade thorough Italy, and came to Sicilia: as the patents of Frederike the se­conde, [Page 104]conde, set forth against them whilest, he raigned, do sufficiently declare.

By the recytal of those that haue writen against them, and of Reinerius, who lyued & wrote shortly after that time, it may bee gathered that their doc­trine was this:

That we must giue credit to the holy scrptures onely concerning matters of saluation, without staying vpon men. That they do containe al what­soeuer is necessarie for saluation, & that none other thing ought to be receiued but that alone which god hath commaunded.

That there is but one onely mediatour: & there­fore they not ought to call vpon saincts.

That there is no purgatorie: but that all men that are iustified thorough Christ, goe vnto eternall life. That there is no thirde nor fourth place.

They receiue and allowe two sacraments only, Baptisme and the Lords supper.

They say that all masses, and especially those in­uented for trespasses, bee damnable, and that they ought to be abolished.

That all humaine traditions must bee reiected, and not be accounted any thing necessarie to salua­tion. That singings and rehearsing of offices, & fa­stings tyed vnto a certein day, superfluitie of feasts, difference of meates, so many degrées and orders of priestes, Monckes and Nonnes: so many blessings, and consecrating of creatures, vowes, pilgrimages and all the confusion and great heape of ceremonies inuented heretofore, ought to be abolyshed.

They deny the prymacie of the Pope, and espe­cially the power that they vsurpe ouer cyuill polly­cies. And they allowe none other degrées saue of bi­shops ministers and Deacons.

That the sea of Rome is the verie Babilon, and [Page 105]that the Pope is at this present the fountaine of all euils.

That the marriage of ministers is good and ne­cessarie in the Church.

That those that heare the word of God, and vn­derstande it aright, be the true Church: vnto whom Iesus Christ hath giuen the Keyes for to let in the shéepe, and to driue away the Wolues.

Lo here is briefely the doctrine of the Walden­ses, the which the enemies of the puritie of the holy scriptures, haue impugned against, & for the which (by their owne testimonie) they haue béene perse­cuted.

Mathias Illiricus in the Catalogue that he col­lected of the witnesses of the trueth, speaketh of the consultations of certeine aduocats of Auignon. Also of the thrée Archbishops of Narbonna, of Arles, and of Aix, and likwise of the Bishop of Albanie, about the rooting out of the Waldenses: written thrée yeares past: by which it appeareth, that at that time and before were a great nomber of the faithfull dis­persed here and there throughout all Fraunce.

It may also be gathered by the consultations of the saide thrée Archbishoppes, that as the number was great, the persecution also was very cruel: for in the ende of them it is founde thus written. Who is so young in Fraunce, that hee knoweth not the condemnation of the heretikes called Waldenses, executed of long time so iustly? A thing so famous, and so manifest, which at so great costes and char­ges of the Catholikes was sealed with so many condemnations, and the deathes of those wicked in­fidels, can it bee called in doubt?

It appeareth then what bouchery was vsed at that time with the faithfull, what crueltie the sup­posts of antichrist exercised then against the good [Page 106]which were willing to mainteine the puritie of the holy & true seruice of God, like as by his holy word he teacheth vs that he woulde be adored, serued and honoured.

I will also recite some thing of that which is written of Albigeois or Albois, a people that had receiued a beginning of the light of the trueth, and stoode in contention against the Idolatrie of tran­substantiation: which thing first caused them to re­tyre from the Romish Church.

They inhabited the countrie about Tholouse & Albi. S. Dominick, author of that newe secte, that call themselues preachers, came out of Spaine and persecuted them greatly both in worde and déede.

Pope Innocent the thirde sent also in that time vnto them a legate, Nicholas bishop of Thuscula­ne, who comming thither with foure horses & two mules, returned in short space with fiftie and with great pillage which hee brought thence, hauing ex­ercised great crueltie and tyrannie against these poore people, whom also hee charged with horrible crymes, thereby to make them odious to all the worlde.

The said Pope caused to be published a croisard against them, and gaue ful indulgence and remissi­on of sinnes vnto those that woulde make warre a­gainst them. Simon Earle of Mountforde went a­gainst them, and destroyed a great multitude of them neare Tholous, a hundreth and fortie were burned in the diocese of Narbonna, and 4. hundreds in the diocese of Tholous, at sundrie times.

In this discomfiture of the Albigeois Peter king of Tarracon, who had fauoured them, was slayne in combat, Simon de Mountford pursued his victo­rie: Looke Mathew Paris the English historigra­pher who was in that time.

127 In the yeare 1240. was Peter de Vinea, Chauncelour to the Emperour Frederyke the se­conde of that name, who wrote at that time many letters in the name of ye Emperour, of which some be in print till this present, wherein hee complay­neth that all the worlde cannot content the insatia­ble couetousnesse of the Pope: That the beastlynes of the Cleargie is so filthie, that it is a shame to bée named.

Hée openly mainteyned that the Pope hath nei­ther by deuine nor humaine right any power of the sworde.

Guillame le Orfeure also in his time shewed that the Pope was Antichrist: Rome, Babylon, & the prelates members of Antichrist. Cesarius in the 10. Distinct. of his dialogues.

Then the fruite of the doctrine that the Wal­denses at that time spread abroade appeared in ma­nie who did set themselues against the fraudes and abhominations in the sée of Rome.

Robert Grosted sometime bishop of Lincolne,1253. a man famously learned (as that time serued) in thrée tongues, both Latin, Gréeke and Hebrew, also in al other liberall sciences, whose works to this day are extant, this Godly and reuerent Byshop after dy­uers conflicts and agonies sustayned against the bi­shoppe of Rome: after the Example of Guliel. de sainct. Amour of Nico. Gallus and other afore men­tioned: at length after great labours and trauels of life, finished his course, and departed at Buckdoue, in the moneth of October 1253. Math. Pariensiens. Of this Robert Grosted writeth Cestrensis in the seuenth booke of his historie: that partly for that it gréeued him to sée the intollerable exactions of the Pope in the Realme of Englande, partly because he refused to admitte a certaine young Nephew of [Page 108]the Pope to be canon of his Church. Hee therefore writing to the Pope, and signifying that he coulde not admit any such persons into his Church, which neither knewe themselues nor the tongue of the people, nor the charges committed vnto them, was called vp to Rome, & there excommunicated, who then appealing from the Pope, shortly after depar­ted in the yeare aboue written. It chaunced within two yeares after his decease, that Pope Innocent being a sléepe, a certein Bishop apparelled Bishop­like appeared vnto him, and striking him with his staffe on the left side, said Surge miser, veni in iudici­um, that is, rise wretch and come to thy iudgement. The next day after, the Pope was founde amased and greatly troubled.

128 In the yere 1260. flourished Guil. de sainct Amour, a doctour of Paris, a Chanon of Bauuais In his sermons (as he himselfe doth witnesse) hee especially reprehended the Hipocrisie of Prelates, saying that this vice was most daungerous of all others, wherewithal the Church was wholly infec­ted.

He stoode against the orders of monkes, and espe­cially the begging sort, accusing and blaming them, for because they troubled the Churches: he alleaged testimonies out the scriptures, which made menti­on of Antichrist and of his adherents, and applying it vnto the time present, he proued by thirtie & nine tokens, that the begging Fryers were false Apo­stles.

Hee expounded this place of the holy Gospell, If thou wilt be perfect go and sell all that thou hast &c. Matt. 19. Chap. vers. 11. Whereupon the begging fryers doe founde their order, and hee gaue to note that this place is not vnderstoode of actuall pouerty (as the sophisters doe argue) but in habituall: that [Page 109]is to say, that Iesus Christ demaundeth of vs, not that we should cast away and rid off that we haue: but that we shoulde be readie whensoeuer the con­fession of the name of God and the glorie of Iesus Christ shall require to abandon not onely yt which we possesse, but our owne soule: and not onely as it is declared in S. Luke Chap. 14. vers. 26.) to forsake father and mother, yea & to hate both them and our owne liues in respect thereof.

To conclude Iesus Christ wolde that we should forsake all, when the confession of the trueth do re­quire.

Mathew Paris an english historiographer wry­teth, that in the same time there was greate con­tention in the vniuersitie of Paris, againste the monkes, who by multitudes woulde oppugne and beate downe all that they lusted, hauing forged a new booke full of errours and blasphemies, the which they had renued and intituled Euangelium Aeternum, that is to say, the euerlasting Gospell, which booke they woulde haue published abroade.

Then for to appease this tumult, there were sixe appoynted out of the schole, who were at that time the most famous in al the vniuersity, amongst whom was Guil. de sanct Amour, for to sende vnto Rome to the Pope, and to shewe the insolencie and blasphemy of the monkes.

The monks sent also on their partes: and after great contention, their errours touching their e­ternall Gospell was condemned. But the Pope with certaine Cardinals and Monkes did not re­presse ye tyranny of these begging monks, writing that it was greatly néedefull that such souldiars shoulde become most mightie all abroade.

These bee the very wordes of Matthew Paris who was in the same time.

There is also a booke founde to haue bene writ­ten in the same time, intituled de periculis mun­di, that is to say of the daungers of the world, which the papists attributed to Guillame de sainct Amour, making him onely of this opinion: but it appea­reth to haue béene written by many, and conteineth the complaints against this new vermin of monks, with an aduertisement to the Church, that great e­uils will come thereby.

The saide sainct Amour was condemned for an heretike, wherevpon rose great adoe betwéene the scholars of Paris: but for fulfilling of the Popes commaundement, M. William was banished out of Fraunce.

Some holde opinion that certaine of his bookes are vntill this present day in the lybrarie of Sor­bona, and many other Doctours haue written the like.

To conclude we sée that albeit the trueth is day­ly reiected and banished, yet notwithstanding it groweth vp euery day more and more in time and place: For what though it be reiected and banished, neuerthelesse for al the great bulwarks that can be deuised against it, they can in no wise hinder, but that the trueth will shine, yea in the middest of the most profounde and thicke darkenesse, in the tem­pests and outrages of our time. Wherevppon wee must acknowledge, that it is no humaine worke (for that it seemeth feble) but that it is of God, who in his time will bestowe on vs so singular a grace & benefite.

129 Laurence an Englishe man, a doctour of Paris, in the yeare 1275. mainteined the opinion of M. Guillam de saint Amour and wrote agaist the Monks one booke containing an admonition to be­ware of false prophetes, and one other booke by [Page 111]which he defendeth the foresaide saint Amour.

The booke that these Monkes had set foorth a­fore of the eternall and spirituall Gospell, was bur­ned openly: and for to couer their filthines and im­pudencie, they made the people beléeue that a cer­taine monke, who was deade long afore, had com­posed the same.

Petrus Iohannes was about the yeare of our Lorde 1290. which taught and maintained manie thinges against the Pope: prouing that he was An­tichrist, and that the sinagogue of Rome was great Babylon. He wrote vppon Mathew, vppon the E­pistles, and vpon ye Apocalyps. Mention of this Pe­trus Iohannes is made in Nicho. Emericus in lib. Inquisitionum &c. And because the Pope coulde not burne him aliue afore his death he caused his bones to be taken vp and burned.

Robertus Gillus, who being borne of a right noble parentage, for deuotion sake, was made a Do­minicke frier, about the same yeare of our Lorde 1290. This man, as appeareth by his visions and ye prophetie of Hildegardis, his visiōs all tend against the spiritualtie of Rome. Where in the fift chapter, he calleth plainly the Pope an Idole, which hauing eyes seeth not, neither lusteth to sée the abhomina­tions of his people, nor the excessiue enormitie of their voluptuosnes. But onely to sée to heaping vp of his treasure: and hauing a mouth, speaketh not, but saith: I haue set good men ouer them (whi­che is sufficient for me) to doe them good either by my selfe, or by some other. And it followeth in the same Chapter, woe be to that Idole, woe be to the mightie and proude, who shall be equall in earth to that Idole. He hath exalted vp his name in earth, saying: who shall bring me vnder? Is not my house compared with mightie potentates of the land? I [Page 112]am higher then Emperours, kings, or princes: kni­ghtes on their horse backe do seruice vnto me. That which my fathers had not before me, that haue I done to me, &c. This godly man did forewarne (as in a certaine chronicle is declared) how God would punish the simonie and auarice of the cleargie with such plague, that riuers shoulde runne with bloud &c. It is said that there is remaining a gret volume of his visions, which are not yet abroade: for those which are extant, are but a briefe extract out of his visions and reuelations.

Dantes an Italian writer, a Florentin, liued in the time of Lodouicus the Emperour in the yeare 1300. and tooke parte with Marsilius Patauinus against thrée sortes of men, which he said were ene­mies to the trueth: That is the Pope: Secondly, the order of religious men, which count themsel­ues the children of the Church, when they are chil­dren of the diuell their father: Thirdly, the doctors of decrées and decretals. Certaine of his writinges, be extant abroade, wherein hee proueth the Pope not to be aboue the Emperor, nor to haue any right or iurisdiction in the empire. He refused the dona­tion of Constantine to be a fained thing, as which neither did stande with any lawe or righte. For which he he was taken of many for an heretike. He complained moreouer very much, the preaching of Gods worde to be omitted: and in stede thereof, the the vaine fables of monkes and friers to be prea­ched and beléeued of the people: and so the flocke of Christ to be fed not with the foode of the Gospell, but with winde. The pope, saith he, of a pastor is made a wolfe, to wast the Church of Christ, and to pro­cure with his cleargie not the worde of God to bee preached, but his owne decrées. In his canticle of purgatorie, he declareth the Pope to be the whore [Page 113]of Babylon. And to their ministers, to some hee ap­plyeth two hornes, to some fower. As to the Patri­arches, whome he noteth to be the tower of the said whore Babilonicall. Ex libris Dantis Italicè.

130 In the yeare of our Lorde Iesus Christ 1306 was Peter Cassiodorus, an Italian, a noble man, and well instructed in the worde of God: who wrote an Epistle to the Englishmen, whereof because of the aduertisment and instruction contained therein I iudge it best I write it here downe, by articles, as it were for to giue vnderstanding the better vnto the simple sort of that that is contained therein.

First he sheweth that the Romaine princes, to wit, the Pope and Cardinals, bee enemies to the Church, calling them Scribes and Pharisees that sit in Moyses chaire: destroying the Church, lading it with sorrow: making their philacteries larg, & de­siring to enrich themselues with the Maribones thereof: laying thereon importable charges: bring­ing it into all manner seruitude, which hath beene alwayes frée.

That the Pope did often call to remembraunce this sentence of the Prophet: (against ye sence wher­of he applyed himselfe to robberie. Isay 8. Take thée a great volume, and write therein after the fa­shion of men, make hast to spoyle, dispatch and be nimble in filching and pilling.

That it doth nothing lesse belong to the Pope, then the saying of the Apostle to ye Hebrewes. chap. 5. that is, that the high prieste being taken of men, is constituted by men, for the thinges that belonge vnto God: That such a high priest was not ordey­ned for to apply himselfe to spoyles & rapine, for to lay tributes and yearely rentes vpon men, nor yet for to kill men.

That it is not profitable to vse the ministerie of [Page 114]the Church in the synister part (as the Pope and his doe) but in the right part, by which ministerie the diuel is vanquished, and a greate many soules led vnto Iesus Christ.

That none can serue both God and Mammon to­gither, and to please his will, cleaue to the reuela­tions of the fleshe and the bloud, and offer to Christ giftes and presentes such as are due vnto him. And without doubt that pastour that watcheth not for the edifying of the flocke, doeth on the contrarie prepare a way for the roaring Lyon, who seketh to deuour euery one.

That the Pope taketh away from the flockes the good pastours, and that in the roume of them he set­teth his nephewes and kinsefolkes, and other igno­rant persons, that are deafe and dumbe, who vnder­stande not the bleating of the sheepe, and that doe not regarde the byting wolfes, that they deale like hirelinges, reaping other mens haruestes: whose handes are fit to tosse the potte, their backs do they turne away from burthens.

Also that it doth appeare euidently that the office of Elders, which they call priestes, is left, and that the seruice due vnto God is withholden, and that the custome of giuing almes is abolished, by which the holy deuotion of kinges, princes and other Christians is brought to naught.

Also that the Pope standeth in contention against Iesus Christ: For in steade that hee commaunded to pay tribute vnto kinges for himselfe and for Pe­ter: he contrarie to his will whose vicar he sayth he is, hath neglected kingdomes and the iudge­mentes of the worlde, laboureth to bring vnder his subiection kinges and princes, vnder title of hys style.

That he taketh away from the Church al what [Page 115]soeuer him lusteth: and notwithstanding he is not content to take ye tenth part of the lands therof, but he will haue the first fruites of the benefits at ye mi­nisters handes: to the intent that aswell for him­selfe as for those that be of his bloude, he may con­stitute a newe patrimonie of the good willes of foū ­ders.

Also that he enioyeth his lakeyes, whome he sen­deth into Englande that they shall bring not onely the liuinges and rayment of the Church, but also that they shall teare their skinnes and fleshe like dogges.

Also that the Pope may bee iustly compared to Nabuchodonosor, who destroyed the temple, and robbed it of the vessels of gold. For looke as hethen dealt, euen so doth he also. He afore named spoyled the ministers of the house of GOD, and depriued them of that which was necessarie for the seruice: this doth euen as much.

That there is no sorrowe like vnto that that is in the Church. For already because of the great do­lour thereof, and for the teares that it hath spread, the face is become more blacke then coales, so as in some places it is no more knowen.

That the Pope who saith, that he is the father of the Church hath brought it into dreadful darkenes, and that he hath made it dronken with wormwood and gall.

After this the saide Cassiodorus made an out­crie vnto God, and saide, O Lorde looke vppon the affliction of thy people, and heare their mourning, and come downe: for the heart of this man is more hardened then was the hart of Pharao, who would not suffer the people to depart in libertie, but onely by thy power.

Also that the saide Pope doth afflicte, not onlye [Page 116]on earth: but also after death: for that after death he deuoureth the goods of all Christians generally, vnder colour that they be deceased without making testament.

Also, that the conspiracie of this man shall bee cause of a newe enemie against Englande, and that because by his meanes the treasures doe decrease.

That it is expedient for the health of the church, least it shoulde fall into a further miserie, that the king and nobilitie of the realme, who haue bestow­ed verie liberally vppon the Church, would be dili­gent to maintaine the Church, and to withstand, the coniurations & conspiracies of ye pride and arrogā ­eie of this man, who hath no regard vnto God: but for the thinges aforesaide, and for to enrich himselfe and his kinsefolke, and for his neast, labouring to set it vp as high as the Egle, by such and other like cosening trickes he heapeth vp by a newe domina­tion all the money of England.

Also, that the simplicitie of the world dissembling in this place is no cause of the ruine of the Church and of the Realme, and that there is no great reme­die added.

That God taketh away the vaile from the heart of this man, and giueth him an humble and contrit heart, and maketh him to knowe his true pathes, by which this man retyreth out of darkenesse, and endeuoureth to leaue off his wicked labours. And that the vine which the right hande of GOD hath planted shal be filled with good braunches.

That he ought to take héede vnto the worde of God and to the Prophetie of Ieremie chap. 22. for to withstande such interprises, who saith thus, Thou O pastour which hast dispersed my people, and hast cast them out of their habitations, behold I wil visit vpon thée, the malyce of thy enterprises and there [Page 117]shall not be a man of thy séede which shall sit vppon the seat of Dauid, nor shall haue any more power in Iuda: so that thy nest shal be a desert, and ruinous as Sodome and Gomorra.

Also, that if it happen he be not dreaded by these words, nor leaue off from his enterprises, nor make restitution of that which he hath taken, that they finge for him, that is so wickedly hardened, the hun­dreth and eight Psalme. As for vs wee will singe dayly prayses openly through Iesus Christ, to him vnto whome all thinges do obey.

For to sée the course thereof more narrowely worde for word, looke the saide Epistle, the whiche hath beene writen out, transtated out of an old booke founde in Englande in the Church of S. Al­ban. He that woulde sée it perfectly, let him reade the liues of the Bishoppes and Popes of Rome, ta­ken out of the great Catalogue of the writinges of England, set forth by Iohn Bale.

131 In the yeare 1314. or thereaboutes, there was a man named Dulcin of Nauarre, who bla­med the vices of Churchmen, and was executed with his wife. Those that bee called Dulcins tooke their name of this Dulcin. Naucl. They saide that the authority which Iesus Christ hath giuen to the Church was expyred because of the wickednesse of the Prelates: and that the Church of Rome was re­proued, because it was become a whore.

Also that they were the Church, and followed the rule of the Apostles.

That al the prelates since Pope Syluester haue bene preuaricatours, because they lyued not in true humilitie, and that therfore they ought to haue no tythes payed them.

Many of the adherents of Dulcin were taken a­bout 144. persons dwelling in the mountaynes of [Page 118]Piemount.

132 In the same time, to wit, 1315. and in the raigne of the Emperour Henry the seuenth of that name, was a good and faithfull man Arnoldus de villa noua, an expert Phisition and an excellent Ma­thematitian. Some say that hee was of Chalons, others of Narbonna. He was at that time iudged an heretike, because he saide that sathan had caused all Christian people to erre out of the right way.

That ye faith of Christians then was none other but such a faith as deuils had.

That those which bee in the cloysters be out of charitie, and doe condemne themselues in falsifying the doctrine of Iesus Christ, and leading Christians vnto hell.

That the diuines haue maliciously and wicked­ly mingled the songes of Philosophers with the ho­ly scriptures.

That in the sacrifice of the altar the Priest offe­reth nothing vnto God, and that masses do neither profite the lyuing nor the deade.

He proued by Daniel and by Sybilla Erithrea, that Antichrist in full tyrannie did persecute the faithfull.

Furthermore in his bookes which hee made of medicine, hee wrote against the Iacopins, that it was lawfull to eate fleshe: A cutting sworde against the Thomistes: an admonition of Iesus Christ vnto the Christians: Of the craftinesse of false Prophets: Of miserie of the Cymbals of the Church: Of the consummation of the world, & other bookes.

He was iudged an heretyke by the Iacopins of Tarracon. Lastly being sent vnto the Pope by Fredericke king of Sicilia, he dyed in the way, and was buried at Genes, being a true champion of our [Page 119]Lord.

In the yeare 1328. or there abouts, Pope Iohn the 23. wrote vnto the gréekes that there was but one onely Church, ouer which he was the head and vicar of Iesus Christ. To whom the Gréekes aun­swered in fewe wordes thus: We doe verely beleue that thy power is very great ouer thy subiectes: we cannot abide thy extreame pride, nor satisfie thine a­uarice, The deuill be with thée: for GOD is with vs.

By which breuitie of words they declared what was al the maner of the Popes liuing & his estate. looke thou Maundeuile lib. 7.

Marsilius Patauinus compiled and exhibited vnto the Emperour Ludouike, a worthy worke intitu­led Defensor Pacis: written in the Emperours behalfe against the Pope. Wherin (both Godly and learnedly disputing against the Pope) he proueth al bishops and Priests to be equal: and that the Pope hath no superioritie aboue other Bishoppes, much lesse aboue ye Emperour. That the worde of God ought to be onely the chiefe iudge in deciding and determining causes ecclesiasticall. That not onely spirituall persons but lay men also being Godly & learned, ought to be admitted into generall coun­cels. That the Clergie and the Pope ought to be subiect vnto magistrates. That the Church is the vniuersitie of the faithfull, and that the foundation and heade of the Church is Christ, and that he ne­uer appointed any vicar or Pope ouer his vniuer­sall Church: That Bishops ought to be chosen eue­ry one by their owne Church and Clergie: that the marriage of priestes may lawfully bee permitted: That S. Peter was neuer at Rome: That the Cleargie and Synagoge of the Pope is a denne of théeues: That the doctrine of the Pope is not to be [Page 94]followed, because it leadeth to eternall destruction: And the corrupte manners of the Christians doe spring and flow out of the wickednes of the church­men, &c. he disputeth moreouer in an other worke of frée iustification by grace: and extenuateth me­rites, saying that they are no efficient causes of our saluation, but onely fine qua non, that is to say, that workes be no cause of our iustification, but yet our iustification goeth not without them, for which his doctrine most sounde and Catholicke, he was con­demned by the Pope. Anno. 1324. by the Popes de­cree extrauagant, Chap. Licet intra Doctrinam. Concerning the which man and his doctrine: I thought good thus much to commit to writing, to ye intent men may sée, yt they which charge this doc­trine nowe taught in the Church with the note of noueltie or newenesse, how ignorant and vnskilfull they bee in the hystories, and order of times fore­past.

Iacobus Misnensis, who wrote of the comming of Antichrist. In the same hee maketh mention of a certeine learned man, whose name was Militzius (saith he) which was a famous and worthy prea­cher in Perga. He lyued about the yeare 1366. long before Hus, & before Wicklieffe also. In the same his writing hee declareth, howe the same good man Militzius was constrayned by the spirite of God to goe to Rome, and there publikely to preach, & that afterwarde before the inquisitour he affirmed the same. That the same mightie and great Antichrist, the which the scriptures make mention of, was al­redie come.

He affirmed also that the Church by their negli­gence shoulde become desolate: and that iniquitie shoulde abound, that is by reason of Mammon, ma­ster of iniquitie. Also he saide that there were in the [Page 121]Church of Christ Idols, which shoulde destroy Ie­rusalem, and make the Temple desolate, but were cloaked by hypocrisie: further that there bee many which denie Christ, for that they kéepe silence: nei­ther doe they heare Christ, whome all the worlde shoulde know, and should confesse his veritie before men, which also wittingly doe detaine the veritie and Iustice of God. Hee taught openly, that in the Pope, Cardinals, Bishops, Prelates, Priestes, and other religious men was no trueth, but that onely he, and such as held with him, taught the true way of saluation.

Mathias Parisiensis a Bohemian borne, who about the yeare of our Lorde 1370. wrote a large booke of Antichrist, and proueth him already come, and noteth the Pope to be the same. In this booke he doth greatly eniue againste the wickednesse of the cleargie, and against the neglecting of their du­tie in gouerning the Church. The Locustes men­tioned in the Apocalyps, hee saith be the hypocrites raigning in the Church. The workes of Antichrist he saith be these, the fables and inuentions of men raigning in the Church, the Images and fayned re­liques that are worshipped euery where.

Item, that men doe worship euery one his pro­per sainct and sauiour beside Christ, so that euery man and citie almost hath his diuers and peculiar Christ. He taught and affirmed moreouer, that god­lynesse and true worship of God are not bounde to place, persons or times, to bee hearde more in this place, then in an other, at this time more then at an other, &c. Hee was greatly and much offended with monks and friers, for neglecting or rather burying the worde of Christ, and in stéed thereof, for celebra­ting and setting vp their owne rules and Canons, affirming it to be much hurtfull to true Godlinesse [Page 122]for that Priestes, Monkes, and Nunnes do account themselues onely spirituall, and all other to be lay and secular, attributing onely to themselues the o­pinion of holynesse, and contemning all other men, with all their politicke administration and office, as prophane in comparison of their owne. He further writeth that Antichrist hath seduced al vni­uersities and Colleges of learned men, so that they teach no sincere doctrine, neither giue any light to the Christians with their teaching. Finally he fore­warneth that it will come to passe, that God yet once againe will raise vp godly teachers, who be­ing feruent in the spirite and zeale of Helias, shall disclose and refute the errours of Antichrist, allead­geth the sayings and writings of the vniuersitie of Paris, also the writings of Guliel. de sanct. Amour.

Henricus de Hassia, an excellent learned and fa­mous man. He wrote an Epistle vnto Iacobus Ca­risiensis Bishop of Normacia, inserted in his booke de erroribus Christianorum. In the same Epistle, the authour doth greatly accuse the spirituall men of euery order, yea the most holiest of all other, the Pope himselfe, of many and great vices. Hee saide that the Ecclesiasticall gouernours in the prima­tiue Church were compared to the Sunne shining in the day time, and the politicall gouernours, to the Moone shyning in the night. But the spirituall men he said, that nowe are, doe neither shine in the day time, nor yet in the night time, but rather with their darkenesse doe obscure both day & night, that is: with their filthy liuing, ignoraunce, & impietie. Hee citeth also out of the prophesie of Hildegardis these words: Therefore doth the deuill in himselfe speake of you Priests: daintie bankets and feasts, wherein is all voluptuousnes, doe I finde amongst these men: In so much that mine eyes, mine eares, [Page 123]my belly, my vaynes, bee euen filled with the froth of them, and my brestes stande astrout with the ri­ches of them, &c. Lastly saith he, they euery day more and more, as lucyfer doe séeke to clymbe higher and higher, till that euery day with him more and more they fall déeper and déeper. Hee liued Anno. 1371.

Nilus was Archbishop of Thessolonica, and ly­ued 1380. He wrote a long worke against the La­tins, that is against such as tooke part & helde with the Churche of Rome. His booke first being written in Gréek, was after translated into Latin and late­ly nowe into English, in this our time. In the first Chap. of his booke, he layeth all the blame and fault of the discention and schisme betwene the East and the West Church vppon the Pope. Hee affirmed that the Pope onely woulde commaunde what him lusted, were it neuer so contrarie to all the olde and auncient Cannons. That hee would heare and followe no mans aduise: that hee would not permit any free Councels to be assembled &c. In the second Chapt. of his booke hee purposedly maketh a verie learned disputation: for first he declareth that he had no whit at all by Gods commaundement, but onely by humaine Lawe any dignitie, more then o­thers Bishops: which dignitie, the Councels, the fathers, and Emperours haue graunted vnto him: neither did they graunt the same for any other con­sideration more, or greater ordinaunce, then for that the same citie then had the Empery of all the whole world: and not at al for that that Peter was there, or not there. &c.

133 In the yeare 1383. Iohn wikliefe liued in England, who hauing of long time made profession of diuinitie at Oxenforde a citte and vniuersitie in Englande, and hee séeing that true diuinitie was [Page 124]vilely corrupted with much filthinesse of questions and inuentions set forth by the Pope, he coulde not but lament in his hearte, and determined to remedy such a disorder.

He sawe well that hee coulde not without great trouble remoue away abuses, and that those that had so long time growen in the hearts of men could not easilie be rooted out on a sodaine. And therefore he thought good to deale there with by little and lit­tle.

First he made this assaye against the aduersa­ries of the trueth, that is, he disputed against them of small matters, that by that meane he might open an entrie to great things: and amongest other hee had to deale with a certain monke named Iohn ke­nyngham.

Of these small beginnings they came to higher matters. Hee at the last disputed concerninge the sacrament of the supper. Therein this good man had great resistaunce, affirming openlye in scholes, that his principall intent was to take a­way idolatrie that raigned in ye Church concerning this matter.

But marke what mischiefe happened: a man coulde not so soone touth this wounde, without cau­sing great sorrowe to the worlde. The monkes and especially the begging fort were in a furie: the Bi­shops would haue knowledge of this matter.

He alleaged the authoritie of the auncient Doc­tours of the Church, in those poyntes wherein they agréed with the holy scriptures, declaring that there is no trueth but that which is contayned in them.

As for the decretistes he vtterly reiected them.

He stedfastly mainteined that in the sacrament of the supper the accidents be not without the sub­iect: that is to say, that the whitenesse and round­nesse of the breade be not without the bread: to wit, that contrary to transubstantion (which the priests haue forged) the breade abideth bread, and the wine contynueth in the proper substance.

Moreouer the conclusions proposed by him at the towne of Lambeth be these: If that any Prin­ces or Lordes, or any others haue made any donati­ons vnto the mynisters of the Church, there is ther­in a secreate condition: to wit, that God shoulde be honoured, and that the faithfull should be edified.

And if this condition ceasse, then they may take away from wicked pastours that which they had giuen them, any excommunication or other what­soeuer to the contrary notwithstanding. That if these dealinges of men were let alone, the cleargie which were of couetous persons will bring all the world into their hands.

Also that the Pope may lawfully be reproued by those whom he kéepeth in obedience vnder him, and that for the vtilitie of the Church he may be accused both of the clearks and lay people.

That the Pope as great a Lord as he reporteth himselfe to be, must thinke that he is a brother vnto others, and that if he sinne he ought to be brotherly corrected, and heare corrections brotherly. And when as by the holy scripture his heresie or errour is shewed him he ought not to be obstinate.

And by many other conclusions he shewed eui­dently the abuse of the Pope and of the cleargy, and how that their possessions of so great reuenewes be vniust.

To conclude, he was assaulted by many and a­mongest others, the begging monkes who rose a­gainst [Page 126]him by greate flockes: But the Lorde gaue him for a protectour the Kinge Edwarde, vnder whose raigne he had some lybertie to speake ye truth Richarde the successour of the said Edwarde, perse­cuted and banished him.

Within a while after he was called again from banishment, and returned vnto the parrishe of whi­che he was pastour, and there, like a lustie champi­on of the Lorde, he aboade alwayes constant euen vntill the death, & he died in the yeare of our Lorde 1388. fortie and one yeares after his death he was digged vp againe by the commandement of ye Pope, and his bones were burned, and the ashes thereof cast into the water: but Iesus Christ dieth not in his faithful ones, vse the tyrants what cruelty they can.

He composed many bookes, the which were bur­ned in the citie of Oxenford in the yere 1410. there be certaine notwithstanding reserued still, for to de­clare that God hath alwayes some faithfull seruan­tes, who doe resist the errours of the world. Amon­gest his writinges there is an Epistle which he sent to Pope Vrbane. He that woulde sée more at large of him and of his historie let him looke in the booke of Martyrs.

134 In the persecution raysed vp against Wi­clief, and in the yere 1400. Sautree a priest imbra­ced with zeale of true & pure religion, craued and re­quested in the ful Parliament, ye audience might be granted him, for the cōmon profit of all the Realme.

Then albeit that his request was honest and ci­uill, and that he gaue to vnderstande that he coulde bring great profite, yet he was not hearde: for the bishops perceiuing yt he came, caused him to be at­tached of heresie, and for the seauen articles con­demned, disgraded and burned him. Looke Fabius in his Chronicles and Iohn Crespin in the booke of [Page 127]martyrs,

William Thorpe an Englishman was also a valiant martyre of our Lorde Iesus Christ.

He sustayned great assaultes of many prelats of of the Church of Rome, without forsaking his vo­cation, which was to instruct the people according to the pure word of God.

And therefore he woulde not agrée to preach the superstitions and humaine inuentions, which he declared to be contrarie to the institution of the holy scriptures, he was condemned hauing yeelded a te­stimonie of his faith.

Nowe of many pointes well worth the noting, vpon the interrogations propounded to him, I will recite (for to auoyde great prolixitie) one onely: that is, that he being demaunded of the Archbishop of Canterburie, primate of Englande, and Chaun­celour of the whole Realme, what the Church did signifie, he answered, that it is Iesus Christe and the companie of saincts. Which thing the said Arch­bishop confessed to be true in respect of heauen: but he demaunded further, what the Church was here below on earth. It is deuided into two partes, an­swered the said Williā Thorp, ye one of ye two parts, which is the better, hath obtained victorie ouer the enemies, and triumpheth nowe with Christe in great ioy: the other part fighteth here still on earth by the sworde of faith, against the continuall bul­warkes of Sathan, of the fleshe and of the worlde. There is no strength so violent, no pompe so proud, no fire of afflictions and persecutions so burning, no tyrannie so cruel, no reasons of Doctours so dis­cording, nor opinions so diuerse which can with­drawe them from the right rule of faith, and of the holy scriptures. For they be fortyfied by the worde of God in Christ, and firmely stablished as vppon a [Page 128]sure rocke that can not be remoued. Looke Iohn Crespin in his booke of martyrs.

Within a while after the death of Iohn Wiclief there arose greate persecution in Englande against the faithfull for the truth of the Gospell, which then began to take déepe rooting. The worthiest men in the Realme were not then spared: the lord Cobham a knight of the order & one of the peeres of England was there apprehended: but he was executed after these that we nowe speake off. And therefore accor­ding to the order of time, we will hereafter speake of him more at large: for he was an excellent mar­tyr of our Lorde Iesus Christ.

King Henrie then by publike ordinaunce made an edicte: and set foorth through the persuasions of the bishoppes and prelates terrible punishmentes for all them that should follow the doctrine of Wi­cliefe, vsing so great seueritie against them, that he helde them not onely for heretikes, but also as guil­tie of treason.

And for this cause it was ordeined yt they should be punished with two sortes of punishmentes, that is, that they should be both hanged and burned, and there was neither fréedome, nor any priuiledge, whereby they coulde enioye profite: so malici­ously were they bente againste the faithfull, sée­king all meanes againste them, and in that time they called al them Wicleffians who read the scrip­tures in the vulgar tongue, and which made their assemblies in secrete places, in the darke, preaching in woodes and bushes.

Then the Bishops being armed with this edicte of the king, exercised great tyrannie against manie good people, and many poore innocentes: and amon­gest other against Roger Acton a knight of the or­der, and a true nobleman, adorned with great ver­tues, [Page 129]he abhorred ye wicked traditions of the Pope, had his affections withdrawen from him, and from all his assistants.

For that cause it is reported, that he was hated amongest the prelats, and became odious: so as they could in no wise abide him.

Finally this seignieur Acton was taken & condē ­ned by the saide edict of the kinge, and hanged, and burned.

There was executed also with him a gentleman one M. Browne. And M. Iohn Beuerlai a mini­ster and preacher of the word of God. And that was in the yeare. 1413.

Iohn Maior witnesseth in his Scottish historie lib. 6. chap. 9. that about this time many others to the number of 36, and all of a noble stocke, were condemned as heretikes by the bishop & were bur­ned according to that cruell edict. This was in the very same yeare.

There were also two others, of whome Fabius in his Chronicles speaketh, to wit, Iohn Claydon cordwayner, and Richard Turmin Baker: who al­so according to the seueritie of the ordinance, were condemned and put to death.

To conclude we sée that there is neither estate, neither order, nor condition, whereof God is not skilfull enough to drawe some for to stande in de­fence and to crie out against the superstitions & false traditions of prelates.

135 In the yeare 1405. or thereabout, the Lord raised vp Iohn Hus of Bohemia, who hauing stu­died in the vniuersitie of Oxeforde in England, and hauing reade certeine bookes of Wicklief, beganne to publishe that which hee had receiued concerning the trueth in a Temple of the Bohemians, where­as he was chosen for the preacher, and Preached [Page 130]both of festiuall dayes and holy dayes.

There he commended the doctrine of Wicklief vnto the people.

In the ende the Bohemians being instructed with this doctrine, beganne to iudge of the Pope as he deserued, not estéeming him the most excellent any longer, nor of any higher degree then other bi­shops: and therevpon they went about to reforme their doctrine by conclusions and articles following

That the dignitie made not the minister or bi­shop the more honourable but the holines of life and good doctrine.

That the soules separated from the bodies, goe streight way eyther to eternall blessednesse, or else to euerlasting paines.

That there is no testimonie in all the holy scrip­tures, by which it can be proued that there is any purgatorie after this life.

For to make oblations and sacrifices for trespas­ses is the inuention of couetous Priestes.

That the images of God or of sainctes, the bles­sing of waters, and other like thinges bee forged by men contrarie to the word of God.

That the order of begging friers were inuented by diuels.

That baptisme ought to bee administred with water, without adding of oyle, spittle or such filthi.

That the Temple of God is the worlde.

That those which build Temples, Monasteries, and oratories for to cloase him in, doe goe about to locke vp his maiestie which is incomprehensible.

That the ornaments of Priestes as the chasu­bles, corporals, chalices, platters &c. are but vanity.

That in vaine do men séeke for helpe at the han­des of sainctes, and that it is but lost time to singe houres canonicall.

That fasting doeth merite nothing.

That the eucharistie ought to bee ministred vn­der both kindes.

They reiected the Masse and kept only the com­munion of the supper, the worde, and the prayer, and many other articles drawen out of the holye scripture.

Thus as the most parte of the schollers of the v­niuersitie of Prague did followe Iohn Hus with many moe renoumed in knowledge, and so did the most part of the nobilitie, the Pope hauing assem­bled a councell at Constance, caused the Emperour Sigismonde to fende for him, who sent him his safe conducte.

And being there, he was gretly sollicited to leaue off his opinion: but he was constant, vpholding his propositions and reasons, to wit, those which were grounded vppon the trueth of the holy scriptures.

Saying that the end & principal scope of his doc­trine was for to teache men repentance and remis­sion of sinnes, according to the trueth of the sonne of God, & the exposition of the holy doctours. That if any were able to proue that he did the contrarie, he was ready to acknowledge his faultes: other­wise rather to suffer death then leane vnto mens traditions repugning to the doctrine of the Gospell.

After many disputations, forasmuch as hee al­lowed not all that them liked, he was at the laste condemned to be burned: & being beset with woode rounde aboute, as the fire beganne, he cryed thrise with a loude voyce, O Iesus Christ the sonne of the liuing God haue pitie on me, and thus he yelded vp the Ghost.

His ashes were caste by commaundement into Rhein, to the intent that nothinge of him might be left vppon the earth, neuerthelesse his memory can [Page 132]neuer be defaced in the hearts of the faithfull, ney­ther by fire nor water, nor anye manner of tor­mentes.

Whoso woulde se thereof more at large, let him reade Iohn Crespin his booke of martyres.

136 In the yeare after the natiuitie of our Lorde Iesus Christ 1415. Hierom of Prague a Bohemiā, beinge maruelously troubled for that he had heard that his countrie was oppressed by houshoulde eni­mies and neighboures, & by many false slaunders, and that Iohn Hus was vilanously vsed by the said councell, he went to Constance, and there being ad uertised yt the people went about to entrap him, he retyred backe for certaine daies, vnto a place not farre off, for that he might not séeme to intrude him selfe wilfully into daungers.

He requested of the Emperour a safe conducte for to enter into the cittie, and there to answere vn­to such crimes and misdéedes as shoulde be brought against him: and séeinge that he coulde get no safe conduit, he was going home againe, and was taken by the way by treason & carried to Constance, wher­as in the presence of the Bishopes and prelates he made open confession of his faith.

True it is that he hauing béen altogeather pined away with longe kéepinge in prison, and throughe many horrible threatnings, he was vanquished by the weakenes of the flesh, partly dreadinge the hor­rour of the torments, and partly hoping to escape out of their vilanous and cruell handes, he recited publikely before them all an abiuration which they had giuen him in writing.

Moreouer he was enioyned to say that Iohn Hus had ben worthily burned: but for all this he escaped not: but hee returned agayne to the same stincking and infectuous pryson where he was afore: being [Page 133]there no better handled then before tyme.

Then did the lord who neuer forsaketh his, cause him to seale in his conscience his vile misdeed.

And therefore desiring to be brought agayne in to the whole assembly, he first affirmed that he héeld with the Catholike and vniuersal Church al things ye it holdeth, which church abhorreth all errours an heresies, Lastly he addeth this, that of all the sinnes where with he euer had offended Gods diuine maie­stie, there was none that so much charged and grée­ued his conscience as did this offence that hee had committed in the chaire of pestilence and exe­cration: whether he being fallen by infirmitie, and by the horrour of death, he was was constrained to goe back, and that he had subscribed to the condem­nation of Iohn hus, and had sayed many things a­gainst that good man and against Wiclief, who hee saide had openly manifested by wordes the detesta­ble liues of the Bishops and prelates, had touched them to the quicke in their books hauing iustly wri­ten and spoken of their misdéedes and peruerse tra­ditions.

Wherfore he being now by ye grace and goodnes of God brought to the same chaire againe, he vtter­ly repented of that horrible sinne, and declared that the subscription that he had made was voyde, for they had verie wrongfully burned that holy man.

In the end he being willed to recant then imme­diately, or else he shoulde be vsed as the other was, he chose rather to dye. And he was condemned to be burned, hauing put on him a crown of paper like as Iohn Hus had, wher on were painted diuels round about. And he saide that Iesus Christe for the loue of him a poore sinner had borne a greater paine, and that for the good will that he had shewed him, he al­so woulde go willingly to execution, and going he [Page 134]song with prayers, himnes and calling vppon God. And when the woode was set about him, hee cryed with a loude voyce, O Lorde into thy handes I cō ­mende my spirite. (if you would sée further of him looke Crespin in his booke of martyrs.

The Bohemians vnderstanding what was done at Constance against the doctours, they sacked and spoyled the conuents and monasteries of that coun­trie, and set them on fire, and then they withdrewe them selues frō the subiection of the Pope of Rome Looke Naucl.

137 The Realme of Fraunce also at that time was not destitute of true doctours, who faithfully executed their charge in declaring the light and the day of the Lord, amongst whom Nicholas Cleman­gis a doctour of Paris, and Archdeacon of Bayon­na, in the yeare 1417. hath left a certaine testimony in wryting touching the corrupt estate of the church shewing forth the fountaine of all mischiefes, op­pressions and calamities that the Church hath en­dured, and that still it shall abide thorough the hor­rible violence, crueltie, tyrannie, and insatiable ri­gour of him, who calleth himselfe the heade on the the earth, and of his members.

He saide that the sectes and seditions raysed vp against the Churches by the furies of hel do declare what peace & fraternitie they haue amongst them. And that the infernall and schismaticall hydra, be­ginning at him that calleth himselfe heade of the Church, and budding very abundantly, and sprea­ding the rootes by the furies, hath infected al the col­leges and assemblies thorough the séede of the Ʋi­per.

To conclude, I knowe not how in so few words I shoulde comprehende, in what a straunge sort hee speaketh of this fountaine, and the horrible confu­sion [Page 135]of the Church of Rome.

He therefore that will sée more of the wrytings of the saide Nicholas Clemangis, which are wor­thy to bee reade of all faithfull Christians, let him looke in the last edition of Iohn Crespin his booke of martyrs fol. 60.

Wherupon I say we must note that albeit God doth sufficiently declare vnto vs by his holy word ye meane howe to beware of rauening Wolues, clad in shéepes rayment: and howe we may know them as well by their doctrine as by their works: neuer­thelesse he hath alwayes raysed vp some good men, for to warne his shéepe the more to take héede of false pastours.

138 There is no order nor condition of which god doth not know how to draw some to send them into ye field to battaile, to encounter with false pa­stours which would so stoutly & earnestly maintein superstitions & abhominable traditions repugning against his holy worde. And amongst others of that time 1418. the history of one excellent Lord of Eng­lande is worthy to bee recorded with the worthyest of the world, to wit, of Iohn Oldeastel Lorde Cob­ham, knight of the order & one of the péeres of Eng­land.

He was one of the chiefest doctours of his time who taught the courtiers that they shoulde serue Christ better then they did. He was adorned with excellent vertues, and for his noble and vertuous déedes he was promoted to great dignities and ho­nours.

He had this gifte most excellent that hee cared not greatly for any glorie and honour of the world, the which doth soone fade away, but hee rather ac­rounted it all his diguity and felicitie, that he might vndertake to doe seruice to the Prince of princes, [Page 136]which is Iesus Christ the sonne of God.

The instructions of Wiclief stoode him in great steade. He had such an vnderstanding of the true re­ligion and Godlinesse, that he made no difficultie to receiue vnder his protection al those ye maintayned the good doctrine, and were in daunger therefore.

Hee sustayned dyuers times great assaultes and daungerous, and chiefely the Machinations and se­creat practises of wicked Byshops.

King Henrie the fifte loued him greatly, albeit that he knewe the most part of his dealing: but at the last hee yelded to the Bishoppes thorough their false reportes, and forsooke this noble knight as the furious appetite of the Archbishops and his compli­ces required.

He was once or twice cyted by the Archbishop: He of long time regarded not his curses and exco­munications. The king sent vnto him an Herault, and immediately hee obeyed, and went vnto the king.

He presented vnto him his confession written, in which he reciteth by order the articles of ye créede, and vpon euery article a briese exposition. The king wolde not receyue this confession. other artycles be founde which he presented to the Archbishop, conta­ning in somme foure poynts, where of ye one is that he beleueth, that in the sacrament of the supper we receyue the body of Christ vnder the kindes & forme of bread and wine, the same body that was borne of the virgin Marie, was crucified, dead and buried, and lastly rose againe the third day after his death, and was exalted to the right hand of the father im­mortal, and tryumpheth now for euer with him, be­ing partaker of his eternall glorie.

And as concernyng the sacrament that they call penitence or penaunce, he hath written ther­of [Page 137]worde for worde his faith, saying thus: I be­léeue that it is very necessarie for euery one that a­spireth vnto saluation, to wit, that hee must repent of his life passed by a true confession and contrition vnsained, & that in such sort as is set forth in the ho­ly scriptures, otherwise there is no hope of salua­tion.

Concerning their thirde sacrament he saide tou­ching images, that it doth not appertaine to a true fayth: true it is ye since Christian faith was brought into ye world, they also were put in exercyse thorow permission, to serue for a kalender (as they call yt) to the ignorant, to the ende that by the view thereof they mighte the more easily see the passions & holy examples, as well of Christ as of his faythfull and holy seruantes: but sythens that there is such abuse of that representation, and that men do attrybute vnto the images of Saints, that which is due alone vnto him, whom al the saintes must honour and re­uerence, and do put their trust in them which ought to be transserred to God onely: and more ouer sée­ing they are so affectioned towards those images, that they like better of and be more deuoute to one them then to another, mine opinion is (said he) ye of such do commit Idolatry, and a deadly sinne against God, vnto whom doth belong all honour, glorie, and praise.

Lastly hee saide, that hee was thus perswaded, that there dwelled none here below vpon earth, but was in a pilgrimage, either to goe vnto life, or els to tende vnto torments. That whoso doth so order his life that hee transgresseth the commaundements & ordinances of God, whither that he knoweth them not, or will not knowe them, hee must not hope for saluation, albeit that hee raunge abroade to all the corners of ths worlde. Contrariwise hee that shall [Page 138]kéepe the holy ordinances of God cannot perishe al­though hee neuer make voyage nor pilgrimage in his life vnto any place, whither disordered men haue vsed to goe on pilgrimage.

There be also founde of his other principall ar­ticles, as of the two natures in Christ, diuine & hu­maine: and that like as his diuinitie was here bée­lowe on earth hidden and couered vnder humanity: so in the sacrament of ye Eucharistie there is bread and the bodie giuen vs, to wit, the breade which we sée and the bodie of Christ which wee sée not, & thus expressed hee his Faith touching the Sacrament &c.

Also that it is not necessarie for the obtayning of saluation, to confesse his sinnes to his owne Curate or any other priest whilest he liueth.

Also hee denyed not onely the worshipping of I­mages, but also that which we call the holy Crosse.

Furthermore he saide concerning the power of the keyes, and touching the Pope, Archbishoppes, Bishops, and other Prelates, that the Pope is ve­ry Antichrist, and that these Archbishops, Bishops, and other Prelates, be his members, and the fry­ers the tayle of Antichrist, like as the Pope is the heade: to whome no man ought to obey, that is to say, to the Pope, Archbishops, Bishoppes, and other Prelats, except they be followers of Christ and Pe­ter, in life and manners and in conuersation: and that hee which is the best lyuer & most pure in con­uersation is the successour of Peter, not otherwise.

It is reported moreouer that the saide Lorde Oldcastel saide with a loude voyce, stretching his handes abroade and perswading those that were present: These who iudge and woulde condemne­me, will beguile you all, and leade both you & them­selues into hell: and therefore beware of them.

To make short, sentence of death was pronoun­ced against him, not withstanding he forbode a while after as it were banished, and was sent away by a wile. And at the last hee being taken againe, and remayning constant without denying the trueth which he saw conteined in the holy scriptures, was condemned to be burned.

And thus this valiant Doctour and Martyr fy­nished the course of his life, and recommending his soule vnto God, and praying for his ennimies, af­ter that hee had exhorted the people to applie them­selues vnto the true faith and pure religion, yelded vp his spirite vnto the Lord.

He that woulde sée of him more at large, let him read the booke of Martyrs.

139 In the same time also, that is 1418. & 19. & 20. and so consequently the Lord shewed sufficient­ly that the bloude of Iohn Hus, and Hierome of Prague, and of other good doctours and Martyrs of the Church fell not to the grounde for to be swal­lowed vp and come to nothing, as some pretended: but it did greatly fructifie with an incredible com­moditie, not onely in Englande and in Bohemia, but also in Germanie, and Fraunce, and generally in other realmes, countries and prouinces.

For God hath much more since that time shew­ed a clearer chaunge of thinges, causing tongue to be renewed as messengers, and arts to bee as fore­runners to Dame veritie: who immediately came forth with the brightnesse of the most cleare sunne, that is, the preaching of the Gospell, wherein many times they haue excelled, being fortified with all ne­cessaries against darknesse.

Many haue dealt verie valiantly, and haue not onely brought againe diuinitie to his naturall and first puritie: but haue also endured martyrdome, for [Page 140]a more ample witnessing thereof. Amongst others one named Grunfelder a priest, called to the order of Iesus Christ, was burned in the citie of Rins­bourg, in the yeare of our Lorde 1420.

William Tayler an Englishe man, a master in artes, was also martyred.

The princial cause of the furie raysed vp against him, was because hee had composed a booke against calling vpon or praying to saincts.

For that cause hee was burned in the citie of London in the yeare 1422. hee abode the fire verie constantly.

Henry Radtgeber, of the order of Popish priests first did valyantly fight and endured a cruell death for the profession of the Gospel in the foresaide citie of Rinsbourg. this was in the yeare 1423.

Iohn Drandorfe of a noble house in ye countrey of Misne was executed at Wormes in the yere fol­lowing 1424.

Peter Toraw was afterwarde martyred in the Citie of Spira, anno 1426.

Iohn Bale an English writer speaketh hereof in his booke of the famous men of England.

140 In the yeare 1425. there was a Priest cal­led William Wight, an English man, who hauing vsed to reade the sermons of Wicliefe, chaunged his life wholly, and acknowledging the filthinesse of his former life, he forsooke his benefice, whereby he had receiued large reuenewes. After that hee fol­lowing the holy ordinaunce of God tooke a wife.

Being maryed he applied himselfe to studie and teaching either publikely or priuately, labouring to profite all men.

At the laste hee was taken in the citie of Nor­wich: and there they layed against him thirtie arti­cles, for the which hee was cruelly burned by the [Page 141]procuring of the Bishop: and this was in the yeare 1428.

His wife, following the example of her husband, ceassed not according to her facultie for to instructe euery bodie, and for this cause she was very hardly intreated by the saide Bishop.

Also in the yeare 1430. Richarde Houenden an English man, and a Citizen of London could by no meanes bee withdrawen from the trueth for any perswasions that coulde bée alleaged, and therefore he was condemned to be burned néere vnto ye tower of London.

141 Many good personages of dyuers Realmes haue greatly beene afflicted and persecuted in the yeares following, because they spake and main­teined the pure trueth, and haue spilte euen the vt­termost drop of their bloude, God notwithstanding assisted them, ye they might make the aduersaries of the puritie of his holy and diuine seruice the more ashamed.

In the Realme of Bohemia Paul Crau in the yeare 1431. was deliuered to the seculer power by a Bishoppe for to bee burned, and that because hee blodly withstoode the wicked opinions of the people touching the Eucharistie, inuocation of sainctes, auricular confession and other articles.

Of the kingdome of Fraunce, Thomas Readon of the order of Carmelites, who hauing knowledge of the trueth was by occasion at Rome, whereas hée perceiued to be naught els but filthines & al maner hypocrisie in steede of perfect holynesse: proud para­dises in stead of heauenly graces: in stead of ye feare of God, execrable dissolutenes: in steade of doctrine, idlenesse & horrible superstitions: in steade of Apo­postolicall simplicitie worse then barbarous tyran­nie.

Moreouer it is saide that this good man amongst other thinges was greatly gréeued at the pride and intollerable ambition that hee sawe in them who ought to shew themselues more humble then others, séeing in Rome such abhominable thinges as are horrible to be named.

So that this good man coulde not refraine from speaking against such villanous corruptions: albe­it that hee knewe well that his admonitions and counsell would not profite much. For it perswasi­ons could haue taken place, the books of Wicliefe & of many others like might haue sufficed.

The bloude of Iohn Hus and of Hierome of of Prague did still boyle speaking boldly against all those abhominations.

Then to be briefe nothing could hinder this good man from pursuing that which he had entreprysed: but if néede required, he was readie to spende his life.

He gate hatred by his preaching, sparing none: shewing euery bodie their faults, and especially the horrible misdemeanour of the Cardinals.

Eugenius who was then Pope caused him to be shut vp in prison, where hee abode much sorrowe and euils, and after great and cruell tortures, hee was condemned, disgraded, and burned quick. That was in the yeare 1439.

In the Realme of Englande Roger Dule gen­tleman was hanged and strangled for mainteining the trueth anno. 1441.

Of the countrey of Ferraria Hierome Sauana­rola a monke of the order of Iacobins, an excellent man in life and doctrine, with certeine of his com­panions was burned at Florence, at the instaunce and by the commaundent of Pope Alexander ye sixt, in the yeare 1491.

The accusations by proces of Sauanarola bee these: that hee mainteined ye communion vnder both kinds in the supper: that he condemned indulgen­ces, and vsed to accuse very sharpely the dishonest and infamous life of the Pope and Cardinals: That he denyed the primacie of the Pope: he taught that the power of the Keyes was not giuen to S. Peter alone.

Furthermore that the Pope did neither followe the life nor doctrine of Iesus Christ, forsomuch as he attributed more to his pardons, indulgences, and to his owne traditions, then hee did to the me­rite of Iesus Christ, and that therefore he was ve­ry Antichrist.

He affirmed also that the excommunications of the Pope were not to be feared. Look in the booke of martyrs.

Some also doe holde opinion that hee composed certaine meditations vpon the fifty Psalme & some others.

It will scarce be possible to gather to a heape all the histories of so many doctours and martyrs of e­uery estate, order & condition which the Lord hath raised vp through all regions of the worlde, for to teach and preach his holy trueth: and which haue béene readie when néede required to shed their bloud rather then to accept the tyrannicall traditions and constitutions of men. And considering also that you may haue recourse to diuerse bookes of martyrs &c. I will not make any long mention of them: In the meane while I haue thought good to note certaine for to shewe a continuall order of good and faithfull doctours and martyrs, whome God hath raysed vp in time, for to crie out against ye horrible misdéeds of men, and against their abhominable traditions re­pugning against his holy will.

Iohn Goose an Englishman, which in this time was vniustly condemned and burnt at the Tower hill. 1473. in the moneth of August, this wee finde recorded, that the saide Iohn being deliuered to Ro­bert Belisoon on of the Shriefes, to seacute;e him burnt in the after noone, the Shriefe like a charitable mā, had him home to his house, and there exhorted him to denie (saith the storie) his errours. But the god­ly man after long exhortation hearde, desired the Shriefe to be content, for he was satissied in his cō ­science. Notwithstanding he desired the Shriefe, for Gods sake to giue him some meate, saying that hee was verie sore a hungered. Then the shrieffe com­maunded him meate: whereof he tooke and did eate, as he had beene towardes no daunger: and saide to such as stoode about him: I eate nowe a good compe­tent dinner: for I shall passe a little sharpe shower, ere I goe to supper. And when he had dined, he gaue thankes, and required that he might shortly be led to the place, where he should yeeld vp his spirite to God. Ex Polychron.

Iohannes de Wessalia, who florished in the yeare 1476. was complained vppon vnto Dietherus the Archhishop of Mentz, by the Thomistes, vppon cer­taine Ariicles and opinions, gathered out of his bookes, which are as followeth. That all men bee saued fréely, and through méere grace by faith in Christ, frée will to be nothing. Only that we should beléeue the worde of God, and not the glose of any man, or fathers. That the worde of God is to bee expounded by the collations of one place with an o­ther, That mens traditions as fastinges, pardons, feastes, long prayers, peregrinations, and such like are to be reiected. Extreme vnction and confirma­tion to be reproued: confession and satisfaction to be reprehended. The primacie of the Pope also he af­firmed [Page 145]to be nothing. Certaine other articles also were gathered out of him: by his aduersaries, but in such sort, that they may séeme to follow their owne malicious gathering, rather then any true intelli­gence of his minde. Ex Munstero.

Weselus Groningensis, who was in the yeare of our Lord 1480. a famous and learned man, borne in Phrisia, he was so notable and so worthie a man that of the people he was called Lux mundi. that is, the light of the worlde. Concerning his doctrine, first he reprehended the opinion of the Papistes, as touching repentance, which they deuided in three partes, of the which thrée partes, satisfaction and confession he did disalowe. Like wise purgatorie and supererogation of works & pardons he did disproue, both at Rome and at Paris. He speake against the Popes indulgences, by the occasion whereof diuers of the Popes Court, persuaded by him, beganne to speake more fréely against the same matter, then he himselfe had done. The abuses of Masses and pray­ing for the deade he disalowed: and likewise the su­premacie of the Pope he vtterly reiected.

Item that the precepts and commandements of the Pope and prelates be no otherwise, but as the Councels & precepts of Phisitions, binding no fur­ther then they are founde to be holesome and stan­ding with the truth of the worde of God. Item that the Pope can commaunde no man vnder payne of deadly sinne, except God commaund him: before he saith that the keyes of the Pope and the Prelates be not such, wherewith they open the kingdome of heauen, but rather shut it as the Pharisees did. Cō ­cerning vowes, he disputeth that such as be foolishe and impossible, ought to be broken: That the hea­rers ought to discerne, and iudge of the doctrine of their prelates, and not to receiue euery thing that [Page 146]they say, without due examination.

141 In these latter times many errours haue bene corrected in the Church and the pure doctrine of the true seruice of God hath beene restored again by Martine Luther and by other good and true ser­uantes of God.

And concerning Luther who was borne of ho­nest and renoumed parentes in the yere 1483. and he was called Martin because he was baptised on ye day which many do call S. Martins day.

He after that he had spent some time in studie of the ciuill lawe, went contrarie to the opinion of his parentes and friendes to a conuent of Augustins.

In that monasterie he with fastings and praiers applyed himselfe to the studie of holy scripturs. And within a while after he was called to reade diuini­tie in the vniuersitie of Wittenberge. Then while he was in this course. He in the yeare 1517. with­stoode the bull published by Pope Leo, promising absolution from all sinnes and the kingdome of hea­uen, for a certaine summe of monie that they should giue.

For to handle his purpose the better, and with the more edification, he wrote to the Archibishop of Mayence, giuing him to vnderstande what these questours ment: and complayned greatly that the people steedfastly beléeued ye after they had bought these pardons, they coulde not choose but be saued: as though there were no sinne (howe great soeuer it were) but the vertue of those pardons could blot out: and as though the soules formented in the fire of purgatorie shoulde then haue bene out of paine, & should flie streight away into Paradice, as soone as the monie was put into the chest.

He declared that the commaundement of Christ was to teach the Gospell, and that the proper office [Page 147]of Bishoppes is to instruct the people, praying the Archbishop that according to his dutie hee woulde vse his authoritie in prohibiting certaine bookes ye some had published in defence of the foresaide facte, and that those preachers might followe a better kinde of doctrine.

He sent also with those letters 95. propositions, the which he had not long afore published at Wit­tenberg for to dispute on: in which he treated large­ly of purgatory, of true repentance, of the office and dutie of charitie, and of indulgences and pardons: impugning the vnreasonable sermons of the bri­bers: and that they did all for to séeke again the pure veritie. The Archbishop aunswered nothing there­to. Also he resisted and spake against a Iacobin na­med Tekel who caused indulgences & pardons to be carried and soulde al abroade in that countrie.

He wrote also to Pope Leo, setting before him the follies that the bribers taught, and the extorti­on they vsed in vsing or rather abusing his autho­ritie.

Loe here the beginninges in which Luther did not meane nor regarde any chaunge of ceremonies, neither did hee then wholly reiecte indulgences but onely requested that they woulde obserue a meane.

But after that through vnderstanding of the ho­ly scriptures he had further profited (by the grace of God) euerie day more and more, and had perceiued that the doctrine which he had begon to teache was agreing with the holy scriptures: he sustained with a valiant courage all the assaultes of the enemies, and al the hatred of the worlde: abiding as vmno­ueable as a brasse wall, and caring for no danger.

He hauing had marueilous assaultes and dispu­tations, and hauing writen many bookes and re­ceiued [Page 148]commaundement and safe conduct from the Emperour Charles the fifth, he refused not to ap­peare before his maiestie at Wormes, and before al the princes electours, & all the estates of the Em­pyre, although many woulde haue diswaded him, because that his bookes had béen there burned afore hande: alleaging also what had happened to Iohn Hus.

He aunswered worthely in that excellent assem­bly, yéelding a good reason for the bookes that he had composed: he prayed and besought thē that if there were any man that had ought to say against the do­ctrine whereof he made profession, that he would not dissimule it: but that he woulde vtter & shewe forth his fault by testimonies of the holy scripture: that he woulde be no Schismatike, but woulde rather be the first that shoulde set his bookes on fire.

He shewed that the trueth is cause of troubles. And that our Lorde Iesus Christ said, that it is na­tural for the Gospel to moue great debates and al­terations amongest such as sticke ouer much to pa­rentes and to their kinsefolkes.

Moreouer he there warned the Emperour and all the princes to thinke grauely and with aduise­mente howe they ought to deale and foresee, least in condemning the doctrine offered them through a singular benefite of God they shoulde cause a great plague to hapen vnto all Germanie.

After many aduertisementes, and being deman­ded whither he would mainteine his bookes or not, he aunswered by and by, that he woulde not reuoke any thing of that whiche hee had either written or taught, except he were vanquished by testimonie of the scripture.

The sentence of the Emperour was against him and so were the assembly of princes, saying, that his [Page 149]auncestours had obeyed the Church of Rome, and so woulde he, and yet in the meane while he kepte his promise made vnto Luther, so he sent him agayne safe and sounde to the place where he abode.

Luther was kept secret by certaine of the wor­thiest princes. He was accused that his bookes rai­sed great troubles. He was threatened that if he stoode stiffe in his opinions he coulde not soiourne in any place of Germaine: but he feared not any of their meaninges, nor for all the hurtes and offen­ces that they sayde might by his meanes happen: submitting himselfe to endure death rather then to forsake the worde of God so apparant.

Then he pronounced openly that he had not re­proued all the councels, as some reported, but one­ly the councell of Constance, because that it condē ­ned the worde of God, as appeareth in the article of Iohn Hus, which was condemned: that is, that the Church of Iesus Christe is the communion of the predestinate. The councell of Constance condem­ned this article, and so by consequence condemned this article of our faith. I beléeue the holy vniuer­sall Church, protesting then that hee refused not to spend his life & bloud, so as he might not be brought to this necessitie for to denie the manifest worde of God: for in mainteining thereof he must rather o­bey God then men.

Concerning offence he answered, that is double, to wit, of charitie, and of faith: The offence of cha­ritie consisteth in manners and in life, and is vtter­ly to be shunned. That of faith or of doctrine, it lieth in the worde of God, and it ought not to be feared, séeing that the trueth and will of the heauenly fa­ther in that he hath commaunded ought not to be dissanulled, although the whole worlde shoulde be thereat offended. Christ in the scripture is named [Page 150]a stumbling stone, which thing doth appertaine to all those that preach the gospell.

He saide that hee refused not to obey the lawes and the magistrate, like as he protested that hee had alwayes taught the people to doe, and as his kooks did witnesse howe greatly he estéemed the dignitie of lawes: but that it was otherwise of decrées and statutes ecclesiasticall.

He aunswered also that he refused not to submit his bookes to the iudgement of the Emperour or to the estates of the Empire, and to the iudgement of other men so that they woulde iudge by conduct of the worde of God, the which hee saide was best: that if they coulde not reproue him of errour, hee coulde not chaunge his opinion. For S. Paul com­maundeth vs that we shall not beléeue an Angell comming from heauen, if he bring any other Doc­trine.

And to be shorte, he was solicited, menaced, and assaulted on all sortes, yea euen of all other Real­mes, countries and prouinces. The kinge of Eng­lande, Henrie the eight wrot against him, and chief­ly reproued his iudgement concerning indulgen­ces and other pointes. Luther answered him. Pope Leo thundered against him a long proces, and con­demned him as an heretike. To conclude, he suf­fered and abode with paine and trauaile the moste bitter and terrible assaults and combates that any man of his time did: saying alwayes in the ende, that he was readie rather to loose his life, then to forsake the worde of GOD, which is so manifest, wherevppon he grounded his reasons which he vt­tered foorth. That if any coulde shewe the contra­rie, all that he shoulde finde not conformable and a­gréeing to the trueth, he woulde be readie to reuoke in any parte aswell of his writinges as Prea­chinges.

Therfore those do falsely accuse him, that say he was led with ambition & fantastical opinion, wher­by he might winne praise, and please the princes of Germaine, so as afterwarde he might chaunge al­so the estate politik. But is this an ambition? a pre­sumption? is this to séeke to be in great dignitie and exalted to honour, and to liue more delicately then within a cloyster, when a man knoweth that hee must willingly go into a most dangerous were? in­to to terrible and cruel tormentes of death, as this ho­ly personage might well enough knowe by the peo­ple and others good and faithfull personages, who had come thereto?

Others saide that he was possessed with a ser­pentine madnesse that he might inuenim the world with deadly poyson: But I will not say any more to aunswere such sclaunderers and backbiters who doe gaine say them who they do manifestly perceiue haue sought the true doctrine of the word of GOD, the which they haue preached and written, & which haue had the grace of GOD for to liue and die con­stantly for the mainteinance thereof.

But those men think in thēselues, being inueni­med with the serpentine poyson of the deuilish spi­rite, as by their fruites and workes stuffed with impietie, vilanie and infection may easilie bee kno­wen, and that which is contrarie to the honour of God and to the truth of his holy word, to disgorge their stincking vomit, yea all the mischief that they can deuise by any subtill meane, like as the diuell putteth into their heades so that what is it that they dare not doe.

A prayer that Luther vsed to say dayly.

Confirme in vs O God that which thou haste wrought: and finish the worke which thou hast be­gonne in vs to thy glorie. Amen.

I wil not recite any more of this holy personage. He departed out of this life in the yeare of our Lord 1546. hauing commended his soule into the handes of God, and was buried honourably at Witten­berge.

Hee that wil see further of his life and deeds, let him reade the booke of Martyrs: also Sleidan and Melancthon haue described his life and gestes.

Huldrike Zuinglius was borne about the yere 1427. and when hee had trauailed a long time as well in the liberall artes as in the studie of Philo­sophie: He imployed his studie to ye schoole of dyuini­tie, he perceiued that that was but losse of time, and that thorough worldly wisdome, God and Philoso­phie were brued together: so that of such pratling, barbarousnes, vaine glorie, and other like thinges were risen and did grow, and no hope of sound doc­trine coulde be hoped for thereby.

He abode there notwithstanding, as one that had espied the campe of his enimies, vntill the people of Glaris chose him for their minister, before that he entred orders which hee gat afterwarde, for then he had not knowledg of the trueth.

Hauing entred into the ministerie he gaue him­selfe wholly to studie, especially of the holy scrip­tures: for he then estéemed not humaine wrytings but so as they might stand with the holy scriptures and for preachings.

He was purposed for to learne Valerius Maxi­mus [Page 153]without book, because of memorable examples that be therein.

He sawe that these be thinges required of a mi­nister, that hee hath charge to teache the flocke of Christ, that he be adorned with knowledge of ma­nie things, and aboue all with diuine knowledge, then with the grace of speaking wel, for to expound all things fitlie, according as may serue for the v­tilitie and capacitie of euery bodie.

For discharge of his dutie he was dayly expoun­ding the olde and newe Testament, shewing the proprieties of the text, & applying them according as he sawe profitable for them of that countrie.

Hee applyed himselfe to the knowledge of lan­guages, and learning at Saint Peter, that the holy scripture is not vnderstoode by one particuler inter­pretation, he lifted vp his eyes on hygh, crauing for the holy ghost to be his teacher, and praying dayly that he might obtaine the grace that he might be a­ble to haue true vnderstanding by sence of the holy spirite.

Hee iudged of the Catholike Doctours as they iudged of themselues, that they must be reade with iudgment and be examined by the canonicall scrip­tures, as by the touchstone: that otherwise by ming­ling with them Philosophie and humaine reasons, they were commonly so corrupted, that there is no meane how to make them agrée with the authority of the holy scripture.

Then he put his knowledge in practise so that hee interprised the battle against the greatest wic­kednesse. Thereof came hatred, raylings, clamors, ambushmentes of the children of this worlde a­gainst the holy seruant of God Zuinglius.

Hee went thence and afterwarde was sent for from Zurich to Suissa to be the Pastour, & being [Page 154]placed, hee immediately after vttered forth in the chapter of the Chanons that which he had determi­ned to teach the people: to wit, the historie of our Lorde Iesus Christ after S. Matthew, to the intent that the vertue of him, whose title ought to bee ad­uanced, shoulde not lye buried, to the detriment of the glorie of God, and to the saluation of soules.

He protested that he did not expounde it by hu­mane sence, nor yet being bounde to the methode of any interpretour, but by conference and a dili­gent collection of the holy scriptures and by vnder­standing of the spirite: the which he hoped to obtaine by praying hartely vnto God.

Moreouer it is reported of him that hee kept a very good order in preaching, and that the simple might as well profite thereby as the best learned, so as the hearer coulde hardely goe away but being more wise and enriched with knowledg of the Lord then he had afore.

And like as hee taught the trueth openly & with great diligence, so was he hardie and earnest to re­proue vices, crying against the oppressions of the poore, against idle persons, dronkards, gluttons, and others liuing in pleasures and vaine delights, and superfluities.

Shortly after was sent thither from the Pope a preacher of pardons named Sampsō Millanois, for to bribe and poll, against whom Zuinglius stoode stoutly, & proued him a deceiuer & naughtie fellow.

Zuinglius was menaced, and the ill will of the enemies of the trueth inuenimed dayly more and more, that many as wel in the citie as in the coun­trie, in their sermons diffamed his doctrine, as be­ing wicked and not catholike. And amongst others the Iacobins were the chiefe. Zuinglius contrari­wise mainteined it conformed to the holy scripturs, [Page 155]and went about to set it forth.

And therefore the Senate of Zurich sent about the yeare 1523. to all the ministers of the Churches within the iurisdiction to appeare at the saide cytie ye 29. of Ianuarie, for to accorde of certeine dissenti­ons about religion: promising ye euery man should be heard so much and so long as should be requisite.

Also the saide Senate did friendly intreat by letters the bishoppe of Constance to come thither or els to sende some of his people.

After that a great multitude of people were ga­thered together at the day appointed, and also Iohn Faber the Bishops great Vicar come, The Consull carued vp the matter, saying, that the assemblie had bene cyted because of the great dissention of doctrin that was raysed vp: to the intent that if any bodie woulde say any thing against the doctrine of Zuin­glius he should willingly vtter it forth. And ye must note ye before this time Zuinglius had cōprehēded his doctrine in 70. & seuen articles: & had published thē, to ye intent ye they might al come wel fortified to this assēbly & disputation. The consul for cōcluding of his purpose, bad them confer & dispute together.

Then the saide Faber after that he had declared wherfore he was sent, laboured to perswade them ye there was no place to decide those matters: but ye it shuld be done in ye coūcel which shuld be kept there.

Zuinglius on the contrary pressed them on, that they should make no delaye if he had any thinge to lay against him.

To whom he answered ye he would refute his opi­nions by writing.

And after much adoe on both sids, when as none wold offer to beginne the disputations, they left the assembly: and then ye Senat caused to be proclaymed thorough al that countrie, that forsaking mans tra­ditions, [Page 156]they shoulde preach sincerely thegospell, the old and newe testament.

Then were great contentions amongst the Su­isses about religion: hatred burned then euery day more & more, in such sort that the other partes sent to Zurich by ambassage giuing thē to vnderstand of their ill case.

The men of Zurich made answere shewing thē the inestimable benefits and graces that God did a­mongest other people bestowe vppon them.

And that séeing they had the worde of God gran­ted them, they shoulde not feare any threatenings. They gaue commandement that throughout all the precincte of their iurisdiction all the images should be taken away and burned, which thing was done without anie tumult the 13. day of Iune, in the yeare 1524. Within a certaine while after those that be called Chanons made certaine partes or co­uenantes with the Senate, and it was consulted howe the goods & reuenewes of the chapiter should be imployed.

And about the 13. of Aprill in the yeare 1525. by the commaundement of the councell, the masse was vtterly abolished at Zurich, & through all that seig­nieurie: and in stéed thereof the Lordes supper was instituted. Ceremonies also were chaunged to rea­ding of the prophets, to prayer and to the preaching of the word. Whoredome and adultrie was forbid­den; and iudges deputed for to know she affaires of mariage.

The priestes and monkes &c. were cast out of the dores: many laboured by sundrie meanes to put Zuinglius to death: his house was besette in the night time for to haue taken him.

He was assaulted on all sids as well by writing, as otherwise: He withstoode the opinions of the A­nabaptistes, [Page 157]ye which in his time began to spring vp.

He composed many bookes and commentaries v­pon the holy scripture.

He died in the battaile that was raysed vp be­cause of linings betwixt the fiue smal coastes & the people of Zurich. For the custome of ye inhabitants of Zurich is such, that when they march to battaile the chiefe minister must be in the troupe. Look Slei­dan and Oswald Micorinis who haue written hys life and actes at large.

141 Oecolampadius of Germaine being of a con­uent of Monkes of the order of S. Bridgide, and de­maunding libertie for his studie and faith, besides certaine sermons that he wrot, he published also a booke of confession very christian like, and therefore intollerable amongst themarchants of ceremonies. For because of this booke one that was a confessour of the Emperour brought him into greate daunger when as the estates of the Empire were assembled at Wormes.

He departed out of that cloyster and went vnto a noble & worthie man Francis de Sickingen: he began to amend againe the abuse of the masse, and translated certain fragments out of Chrisostom:

Afterward he was at Basile, thinking to haue put in print that he had composed. There by the wil of the Senat & councel of the citie, notwithstanding the clamoures of Sophisters, he began to read I saie publikelie: and shortly after at the requeste of the Curate of S. Martins, he toke in hand the charge of a preacher in his roume, not without great despyte of those that mainteined the traditions of the Pope.

He preached the holy Gospell of our Lorde Ie­sus Christ fiue yeares without wage either of Cu­rate or preacher. He had great knowledge in di­uers languages, as the workes of Theophilactus, [Page 158]Cyrillus; and Chrisostom vpon Genesis do witnes.

There happened in that time a disputation a­bout the eucharistie, and being requested to say his opinion thereof, he did it modestly according to the iudgement of the Elders, whom he alleadged faith­fully: wherevppon grewe a great debate, by meane that others did not take that which he had written in such sort as he ment.

Faber Eclzius and others appointed a disputa­tion against the Suisses to be holdē at Bade, wher­as he alone susteined the cause of the trueth against the aduersaries.

He made many good commentaries vpon Esay, Ieremie, Agge, Zacharie, Malachie, Daniell, Iob, Ezechiel, vpon the Epistles of S. Paul to the Ro­maines and to the Hebrewes, vppon the Gospell of S. Iohn and vpon the Canonicall epistle.

He departed out of this life at the end of Nouē ­ber in the yeare 1531. Whoso wil read more large­ly of his life let him read Simon Gryneus, Wolf­gangus, & the booke of Martyrs.

Bucer a learned man was also in the time of Luther and Zuinglius, hee gaue also greate light throughout all Christendome, not only by pure doc­trine, but also by holinesse of life. Iohn Caluin in the preface of his comentaries vppon the Epistle of S. Paul to the Romaines, speaking of certaine good deuines of that time, and naming expresly Bucer, saith of him in these wordes.

This man besides the profounde and excellent knowledge that he had in many matters, besids the fine wit, and that he had read much, and besids ma­ny and sundrie vertues that he had, in which none at this present doth excell him, yea few comparable to him, had this prayse proper and particular, that none of his time applyed himselfe more to the inter­pretation [Page 159]of the holy scripturs and that with grea­ter diligence then he.

He was sent for from Strausbourg to refourme the Churches of Colloine. He preached to the godly being in great daunger amongest the Spaniards: at that time the Emperour came down through Rhe­in who by his ambassadours did earnestly intreate the Archbishop to giue him libertie.

He for religion fled into England whereas hee was courteously intreated and had the charge of in­terpreting the holy scriptures in the vniuersitie.

Hee was diligent in writing Comentaries, and sundrie workes. And amongest other to­warde his latter yeares he composed a booke of the kingdome of Iesus Christ our Sauiour, which hee gaue to the worthie kinge of Englande: shewing the way how the reformation of true Christian re­ligion must be had, and howe a Realme and Christi­an common weale ought to be gouerned according to the will of God. A booke worthie to bee read of kinges, princes, and Lords.

The seauen and tweentith day of Februarie in the yeare 1551. Bucer departed this life at Cam­bridge, and was honourably buried, and praysed by Epitaphes of learned men. Looke Sleidan in his historie of religion and of the common weale, & in the booke of Martyrs.

145 Phillip Melancthon an excellent man in doctrine, prudence and pietie, was borne in the yere 1497. in a citie called in latine Bretta, appertay­ning to the Prince Palatine. He was a doctour in the Church and vniuersitie of Wittemberge.

He disputed against the aduersaries of the puri­tie of Gods true seruice diuers times with liuely & infallible argumēts, by which he shewed what good true foundation he had vppon the holy scriptures, [Page 160]whereby he confounded all the aduersaries.

He made and composed diuers bookes aswell of humanitie, as also Commentaries and common places vppon the holy scripture which be extante at this present. He liued 63. yeares and died in the yeare 1560. and was honourably buried.

Peter martyr a Florentine, a doctour and pro­fessour in diuinity, in a Church of Zurich in Suisse wrote the Cathechisme in Italian, that is, the expo­sition of the principall articles of Christian religion He made a treatise of the sacrament of the Eucha­ristie, and many Commentaries both on the Epi­stle of S. Paul to the Romaines and to the Corin­thians, and also vppon the Iudges, and Samuel, with others.

Augustine Marlorate hauing a certaine time ex­ercised the function of a good and faithful pastour in the seignieuries of Berne was at the last elected mi­nister of the Church of Rouan, in which he faithful­ly discharged his duetie: and therefore was taken and hanged: he dyed constantly, yelding vp his spi­rite to the Lorde, in the yeare 1569.

He had a great dexteritie in collecting the opini­ons of the Doctours aswell olde as newe vpon E­say, Genesis and the Psalmes, and on the new Te­stament also, wherevnto he added his own, he made certaine pretie treatises, and amongst others one of sinne against holy the Ghost.

Musculus a Germaine a Doctour in the Church of Berne made diuers good and large commun pla­ces vpon the holy scripture, and also good commen­taries that be founde til this present. He dyed in the said citie of Berne & was honorably buryed. 1563.

147 Amongst al others the bookes of Iohn Cal­uin minister of the word of God at Geneua can suf­ficiently testifie, with what faithfulnesse, singular [Page 161]giftes & graces God had adorned him according to the necessitie of the time: And what constancie he had in mainteyning the Lords quarell.

To be short in as much as his works be yet ex­tant and his memoriall rife, I will make of him no further discourse, referring the reader to his works that he hath written.

Nowe yée may sée by this discourse, howe God hath from the first creation of Adam and Eue had and conserued his Church, and hath thorough all a­ges raised some vp and giuen them knowledge of his trueth, and hath by weaklings of the worlde o­uerthrowen whole garrisōs of ye wicked worldlings to the end that all men might know that the Lorde alone is almightie, that his light is vnquenchable, his power infinite, his mercy towards his vnspeak­able, and that although he suffereth wickednesse to florish for a time, yet he wil whē he séeth time make his kingdome triumph ouer all: To which God, thrée persons and one eternall deitie, be all praise, honour and glorie for euer and euer, Amen.

FINIS.

A Table containing the dinume­ration, or catalogue of the Doctours of the Church of God, of whom mention is made in the discourse following.

  • GOd by his sonne and spi­rite instructed Adam and Eue, and from time to time made him to haue vn­derstanding in his church.
  • Adam was ordeyned a Bishop and Doctour, tho­rough the promise that was made of the seed of the wo­man. 1.
  • Of the sonnes of Adam were Doctours of ye Church Abel. 2.
  • Seth was substituted vn­to the ministerie. 3.
  • Enos.
  • Cainam.
  • Malaleel.
  • Iared. 4.
  • He noch an excellent do­ctour amongst the fathers, who also was transported vnto God out of this mise­rable life to an euerlasting life. 5
  • Mathusalem. 6
  • Lamech.
  • These nine before named being excellent personages were helpers vnto Adam in the Doctrine and worke of the Church, for to teach and instruct the true seruants of God. 7
  • After them succeeded in the gouernment of the Church Noe. 8
  • Sem the sonne of Noe a Doctour of the Church of God. 9
  • Arphaxad the sonne of Sem.
  • Sale.
  • Heber.
  • Phaleg.
  • Reu.
  • Sarug.
  • Nachor.
  • Thare the father of Abra­ham.
  • This is the first order of the doctors of the church of God, to wit, the order of the fathers, whose gouernance endured about the space of 2023. yeares.
  • The second order of the gouer­nours of the Church of God is of the Patriarches.
  • [Page]Abraham with his poste­ritie bare rule and guided the Church of God, and Isa­ac succeeded him. 11
  • Iacob a bishoppe of the church of God for his time. And afterwarde did succede the twelue Patriarches, and Cahat the sonne of Leui.
  • Amram the sonne of Ca­hat and father vnto Moyses gouerned the church. 12
  • Moyses and Aaron great & excellent restorers of the church of God. 13
  • Iosue and with him was in the gouernement Eccle­siastical Eleazar the sonne of Aaron the priest.
  • Othoniel being dyuine­ly stirred vp at ye prayer that the people made vnto God.
  • And likewise gouerned in the church. 14
  • Debora a prophetisse and Barac had the like gouer­naunce. 15
  • Gedeon and others that followed by order, the num­ber of whom ye may find in the booke of ye Iudges.
  • The gouerning of the pa­triarches endured aboute 850. yeares. 16
  • The Prophets bee in the thirde order of the doctours of the Church of God, and began at Samuel. 17
  • Dauid a prophet and king and with him were deputed and apointed to the gouern­ment of the church of God the Prophets.
  • Nathan.
  • Gad and the high priests.
  • Sadoc, and
  • Abimelech. 18
  • Salomon the son of Da­uid succeeded his father.
  • Semeia the prophet.
  • Ado the prophet.
  • Iadi the prophet.
  • Ahias the prophet.
  • Hanani the prophet.
  • Azarias the prophet.
  • Iohn the Prophet.
  • Iosue the sonne of Nun the prophet.
  • All these prophetes haue reproued the Kinges and people for their Idolatries and abhominable misdeeds. 19
  • Elie the Thesbite raysed vp by the power of God for to purge doctrine againe, & forthwith to kindle ye lyght thereof. 20
  • Elizeus substituted in the roume of Elie. 21
  • [Page]Isaias succeeded imme­diately after Elizeus, and in his time were the prophets, Amos, Micheas, Osee. 22
  • Ieremie gouerned the church more then 40. yeres, and in his time also were go­uernours the Prophets So­phonie, Abacuc, and Abdie 23
  • Danyell was instructed by Ieremie & gouerned the Church in his time. 24
  • Ezechiel the Prophet. 25
  • Osee the prophet. 26
  • Ioel the Prophet. 27
  • Amos the Prophet. 28
  • Abdias the Prophet. 29
  • Ionas the Prophet. 30
  • Micheas the Prophet. 31
  • Nahum the Prophet. 32
  • Abacuc the Prophet. 33
  • Sophonie the Prophet. 34
  • Aggee the Prophet. 35
  • Zacharie the Prophet. 36
  • Malachy was the last pro­pher that was amongst the Iewes before the comming of our Lord Iesus Christ.
  • This is the thirde order of the Doctours of ye church of God, to wit, that of the Prophets: the gouernement of whome endured about 600. yeares. 37
  • The gouernours & high priests be in the fourth rable and or­der of the the Doctours of the Church that were after the re­turne from the captiuity of Ba­bilon vntill the comming of Iesus Christ the sonne of God.
  • Mardocheus. 38
  • Iehosue or Iesus with the conductor Zorobabell. 39
  • Ioachim.
  • Esdras.
  • Nehemias & others that gouerned in the Church. 40
  • Symon and Eleazar, be­ing brethren and the sonnes of Onias. 41
  • Simon the iust. 42
  • Matathias ye high Priest. 43
  • Iudas Machabeus being raised vp by the power of God. 44
  • Ionathas the brother of Iudas Machabeus succeeded him. 45
  • Simon the third sonne of Matathias. 46
  • Iohn Hircanus the great 47
  • Mathan the graundfather of the virgin Marie.
  • Ioachim who also was named Elie, father of ye vir­gin Marie. 48
  • [Page]Simeon.
  • Anna.
  • Zacharie the high Priest. 49
  • This is the fourth rable­ment and order of the go­uernaunce of the Church since the returne from the captiuitie euen vntil Christ, and this endured about 500. yeares.
  • The fift and last order of the Doctours of the Church of god, is that whiche wee beginne from Iohn Baptist & our Lord Iesus Christ.
  • Iohn Baptist the sonne of Zacharie the Priest. 50
  • Iesus Christ the sonne of the eternall God tooke hu­main flesh vpon him of the virgin Marie, &c. 51
  • Now here be placed in the fift order the Apostles, their disci­ples, the Bishops, the pastours, the Doctours, & ministers, the which the sonne of God hath raised vp in short space after vnto other ages for the conser­uation and maintenance of the ministerie of the word and of his Church.
  • The first are the Apostles.
  • Peter the Apostle. 52
  • Andrewe the brother of Peter, the Apostle. 53
  • Iames the sonne of Al­phee, the Apostle. 54
  • Iames the sonne of Zebede, the Apostle. 55
  • Mathew the Apostle and Euangelist.
  • Bartholomewe the Apo­stle.
  • Mathias the Apostle.
  • Phillip the Apostle. 56
  • Thomas the Apostle. 57
  • Iohn the Apostle and E­uangelist. 58
  • Paul a persecutour con­uerted vnto Iesus Christ & made an Apostle. 59
  • The second of the fift order be the disciples.
  • Amongst many Disci­ples of the Apostles these here named haued haue ben the principall.
  • Barnabas who was also named an Apostle.
  • Epaphroditus who was in like sort named an Apo­of the Phillippians.
  • Andronicus and Iunia were reputed, notable a­mongst the Apostles.
  • Simon which was called [Page]Niger.
  • Lucius Cyreneus.
  • Manahem.
  • Iudas.
  • Barsabas.
  • Silas.
  • S. Luke called them doc­tours and prophets.
  • Crescence.
  • Clement.
  • Trophimus. 60
  • Luke the Euangelist and companion of S. Paul. 61
  • Marke the Euangelist & disciple of S. Peter. 62
  • The third sort that were of this fift order be the Bishops.
  • Timothie bishop of E­phesus.
  • Titus bishop of Creete.
  • Apollo.
  • Aristarcus.
  • Gayus.
  • Derbe.
  • Iason.
  • Sosipater.
  • Tychicus.
  • Secundus.
  • Syluanus.
  • Tertius.
  • Quartus.
  • Sosthenes.
  • Epaphras.
  • Iesus the iust.
  • Demas.
  • Anthippus bishop of the Colossians.
  • Eubulus.
  • Pudens.
  • Linus.
  • Artenas.
  • Zenas.
  • Dyonise Areopagita bi­shop of the Athenians. 63
  • Annianus the first bishop of Alexandrie. 64
  • Ignatius the Disciple of sainct Iohn the Euangelist, and seconde bishop of An­tioch. 65
  • Clement bishop of Rome 66
  • Anaclete bishoppe of Rome. 67
  • Quadratus disciple of the Apostles bishop of Athens. 68
  • Euaristus bishoppe of Rome. 69
  • Policarpe disciple of S. Iohn the Euangelist, was bi­shop of Smyrna. 70
  • Mark being come of the Gentils was elected bishop of Ierusalem, after the sac­cage made by Titus.
  • These succeeded then af­terward.
  • Cassianus.
  • Publius.
  • Maximus.
  • [Page]Symmache.
  • Caius.
  • Iulian the 2. Capito. 71
  • Melito of Asia bishop of Sardis.
  • Thophilus bishop of An­tioch.
  • Apollinare.
  • Dyonise Bishop of Co­rinth.
  • Iustus bishop of Vienna.
  • Phillip bishop of Crete or Candie.
  • Egesippus.
  • Iustin the philosopher.
  • Modestus.
  • Musan. 72
  • Eleutherius bishoppe of Rome. 73
  • Ireneus scholar to Poli­carpus bishop of Lyons. 74
  • Theodotian bishop of E­phesus.
  • Miltiades.
  • Apillonius.
  • Serapion.
  • Policrates. 75
  • Victor bishop of Rome. 76
  • Tertullian of the country of Affrica, that is to say of Carthage. 77
  • Leonides.
  • Amonius.
  • Origene.
  • Tryphon.
  • Minutius.
  • Felix.
  • Berille.
  • Hyppolitus.
  • Alexander bishop of Ca­padoce.
  • Iules the Affricane.
  • Gregory bishop of Pōtus.
  • Dyonise bishop of the ci­tie of Alexandrie: all these almost were the discyples of Origene. 78
  • Vrbane bishop of Rome. 79
  • Cyprian of the countrie of Affrike bishop of Car­thage. Whereas is spoken of those that in his time made abiuration, denying againe the truth of the holy gospel, & what the iudgemente of God against them was, and in like sort of them in our time.
  • Alexander Bishop of Ie­rusalem.
  • Babile bishop of Nico­medie.
  • Asclepiades of Antioch.
  • Theophilus.
  • Cesarius.
  • Vital.
  • Polichronius bishop of Babilone. 80
  • Xistus of Athens bishop of Rome.
  • [Page]Laurentius the first of the seauen Deacons of the Church of Rome. 81
  • Archelaus Bishop of Me­sopotamia.
  • Anatholius. 82
  • Anthimius Bishop of Ni­comedie.
  • Albine greatlye renou­med, who also receiued the the crowne of a martyr. 83
  • Arnobius.
  • Pierius.
  • Melitius.
  • Lucien.
  • Phigeas the Egyptian.
  • These here mentioned were excellent doctours of the Church of their time.
  • Lactantius.
  • Firmicane the disciple of Arnobius. 84
  • Eusebius Bishop of Ce­saria in Palestine.
  • Reththius Bishop of Au­thun.
  • Methodius.
  • Athanasius Bishoppe of the citie of Alexandria. 85
  • Eustache Bishop of Anti­och.
  • Paphnutius of Egipt.
  • Maximus.
  • Macarius Bishop of Ieru­salem.
  • Spiridion Bishop of Tre­mithe in Cyprus.
  • Nicholas Bishop of Mir­rha in Lycia. 86
  • Theodorike Bishoppe of Heraclia in Thrace.
  • Eusebius Bishop of Eme­sus.
  • Hillarie Bishop of Poity­ers in the Dukedome of A­quitaine in Fraunce. 87
  • Liberius Bishop of Rome 88
  • Basile Bishoppe of Cesa­rea. 89
  • Damasus borne in Spain, Bishop of Rome, succeeded after Liberius Anthon. 90
  • Vulphilas Bishop of Go­thes in Sarmathia. 91
  • Ambrose Bishop of Mi­laine. 92
  • Vigilantius Bishoppe of Barcelon in Spaine. 93
  • Apollinare of Laodicea Bishop of Syria. 94
  • Hierome the sonne of one named Eusebius of the citie of Stridon. 95
  • Chrisostome borne at Antioch and the disciple of Liberius.
  • Euagrius.
  • Theodolus.
  • Maximius, were Bishops 96
  • Augustine Bishop of Hippo, [Page]was diuinely raysed vp, for to confute as well the er­rours of the Manichees, as of the Pelagians and others. 97
  • Possidonius of the coun­trie of Affrike, bishoppe of Calme.
  • Celestin bishop of Rome.
  • Palades the grecian, and Patricius were in Scotlād and in Ireland, for to preach the faith.
  • Germaine Bishoppe of Auxerre.
  • Cirillus Bishop of Alex­andrie. 98
  • Sedulius.
  • Sozomenus.
  • Socrates.
  • Theodoritus.
  • Cassiodore. 99
  • Eucherius Bishop of Ly­ons. 100
  • Victor Bishop of a cytie in Numidia, which is in Af­fricke, called in latin Carte­na.
  • Polichronius bishop of Ierusalem.
  • Archadius.
  • Probus.
  • Paschaius. 101
  • Laetus, bishop.
  • Eugenius bishop of Car­thage. 102
  • Proterius bishop of A­lexandrie.
  • Peter of Rauenna.
  • Gennadius an elder of the church of Marseille.
  • Prosper.
  • Saluien.
  • Sidonius.
  • Germaine bishop of Ca­pua.
  • Vaast bishop of Arras.
  • Fulgentius bishop of Ru­spe in Affrike.
  • Autius bishop of Vienna.
  • Solemus bishop of Char­tres.
  • Boetius a learned man.
  • Epiphanius Bishop of Phania. 103
  • GElasius of Affrick bishop of Rome. 104
  • Hormisda borne in Frese land in the citie of Campa­nia, gouerned the Church of Rome. 105
  • Arator.
  • Gregorie bishop of An­gres. 106
  • Leander bishoppe of Se­uille.
  • Serenus bishop of Mar­seillus. 107
  • Isidorus the younger by­shop of Hispalis:
  • Beda an English man. 108
  • [Page]Theodorus Bishoppe of Rauenna.
  • Leger bishop of Authun. 109
  • Willebroc bishop of Fri­sons. 110
  • Boniface Archbishop of Mayence.
  • Burcardus.
  • Guntarius bishop. 111
  • Alcuin Beda his scholar.
  • Felix bishop in Aquitain. 112
  • Ansegisus who made 4. bookes of the decrees of Charlemaigne and of Lewis his sonne. 113
  • Haymo the third Bishop of Albastat, the disciple of Alcuinus.
  • Rabanus.
  • Strabus who collected out of the writings of the fa­thers and of the doctours the ordinarie glose. 114
  • Bertrand a priest, a lear­ned man and well instructed in the true godlines. 115
  • Vldriche bishop of Au­spurge in Germanie, which greatly resisted against the decrees of Pope Nicholas. 116
  • Iohannes Scotus (not Ihon ye fiyer) a learned man who wrote properly like as the foresaide Bertrande did, concerning the bodie and bloud of Christ in the sup­per. 117
  • Ratherius Bishop of Ve­rone.
  • Aldeber of Bohemia Bi­shop of Prague. 118
  • Burchardus bishoppe of Wormes, who compyled the auncient canons. 119
  • Berengarius borne at Tou­res Archdeacon of Angers, mainteyned the opinion of the saide Bertrand and Io­hannes Scotus. 120
  • Sigebert who made a chronicle.
  • Hugo of the Saxon nati­on. 121
  • Bernard of the countrey of Burgonia. 122
  • Iohn of Saresburie By­shop of Charters stoode in defraunce against the wic­kednesse of the Popes and of the Cleargie. 123
  • Arnolde bishop of Byx­ta. 124
  • Waldo of Lyons of whō the Waldenses tooke their name: like as of Luther came the Lutherians. 125
  • Peter de vinca, Chaun­celor to the Emperour Fri­dericke the second, did write [Page]many letters in the name of the Emperour, complaining therein of the vnsatiable couetousnesse of the Pope. 126
  • William de sainct Amour a Doctour of Paris, a chan­non of Beauuais, in his ser­mons cryed out against the hypocrisie of the prelates and other such like matters. 128
  • Laurence an Englishman, a doctour of Paris, wrote a certaine booke against the monks, ye contents of which booke was, that men should take heede of false prophets. 129
  • Peter Cassiodorus an I­talian, well instructed in the worde of God. 130
  • Dulcine of Nauarre who reproued the vices of the Churchmen. 131
  • Arnoldus de villa nova, who saide, that in the sacri­fice of the Altar the Priest did offer nothing vnto God 132
  • Wickliefe, who seing true diuinitie to bee corrupted with a great many of rude questions and humaine in­uentions, was moued to re­medie such a disorder. 133
  • Sautree a priest inflamed with and pure religion. 134
  • Iohn Hus of Bohemia. 135
  • Hierome of Prague a Bohemian, who was at the councel of Constance wher­as was also Iohn Hus. 136
  • Clemangis a doctour of Paris & Archdeacon of Bai­on wrote touching the cor­rupt estate of the church. 137
  • Iohn Oldcastel knight of the order and one of the peeres of Englande, who taught the courtiers a better manner of seruing Christ Iesus then they vsed 138
  • Grunelder of the order of priests.
  • Taylour an English man.
  • Radtgeber.
  • Drandorf.
  • Toraw.
  • All these were martyred for the maintenaunce of the trueth of the worde of God. 139
  • Wyght an Englishman.
  • Richarde Houenden an Englishman martyred for ye trueth of the gospell. 140
  • Paul Crau of Bohemia.
  • Rhedon of the order Car melites in the kingdome of Fraunce.
  • [Page]Roger Dule Gentleman. 141
  • Sauanarola, al these were burned for mainteining the trueth. 142
  • Luther necessarily raysed vp to reforme the church.
  • Zuinglius minister of the church of Zurich. 143
  • Occolampadius minister of Basile. 144
  • Bucer professour of diui­nitie in England. 145
  • Melancthon professour of Diuinitie at Wittenberge. 146
  • Peter Martyr professour of diuinitie at Zurich.
  • Musculus at Berne.
  • Marlorate minister of the Church at Roan. 147
  • Caluin minister of the Church at Geneua. 148
FINIS.

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