An excellent and plain Discourse of the CHURCH, whereby the Godly may know and discern the true Church, from the Romish Church, and all other false and counterfeit Churches, as well for matters of doctrine, as Discipline, etc.  
Written in French by M. Bartrand de Loque, a godly Minister of Dolphenine.  
And faithfully translated into English, by M.T.W.  
SEEN AND ALLOWED.  
Imprinted at London, for Thomas man.. 1582.   

¶ The sum of the Chapters contained in this present Treatise.  

Chapter. 1 TOuching the divers significations, and takinges of this word Church, and how the Church is commonly distinguished. Pag. 1.  
Chap. 2. Of the Catholic & universal Church, which is one, although there be divers particulars thereof. Pag. 7.  
Chap. 3. Of the visible Church, and of the true marks thereof. Pag. 14  
Chap. 4. Whether the true marks of the Church are to be found amongst the Romish Catholics. Pag. 19  
Chap. 5. Of the calling & succession of pastors. Pa. 24.  
Chap. 6. That the Church hath always been from the beginning of the world, is, and shallbe unto the end thereof: but yet the Church must not be regarded or acknowledged, for the great numbers sake. Pag. 55.  
Chap. 7. That jesus Christ alone is the head of the Church, and not Saint Peter, neither any Pope. Pag. 68  
Chap. 8. Whether the Church of Rome be the true and Catholic Church, and whether we do well to withdraw or separate ourselves from it. Pag. 102.  
Chap. 9 Touching the degrees of Ministers in the Church: where also speech is had of the orders of the Pope's Clergy, and of the office and duties of true Pastors. Pag. 128.  
Chap. 10. Whether the ministery of the word be always necessary in the Church: and how much men may attribute or give thereto. Pag. 160.  
Chap. 11. Of the sanctify or holiness of the Church. Pag. 184.  
Chap. 12. Whether the Church may err. Pag. 197.  
Chap. 13. Whether the Church be above the holy scripture, that is to say, whether the holy scripture depend on the judgement and authority of the Church. Pag. 213.  
Chap. 14. Of the Discipline of the Church. Pag. 234.  
Chap. 15. Whether it belong to the Church to make laws: and if she make some, how far the faithful aught to obey her. Pag. 25●.  
Chap. 16. Concerning the afflictions and persecutions of the Church. Pag. 274.    

¶ To the most noble Lord, my Lord Henry de la Tour, Viscount of Turenne, County of Monfert, Baron of Mongacon, Oriergues, Bonsolz, Faith, Seruissac, Croc, etc. Captain of five hundred men at arms of the king's armies.  
MY Lord, 
Lactan. lib. 4 de vera. sapient. cap. 30.  Lactantius hath very properly and fitly called the Church, the fountain of truth, the house and dwelling place of faith, and the Temple of God, adjoining withal, that if there be any which entereth not into this Temple: or if there be any that go out thereof, he is shut out from the hope of life, and from eternal salvation. For even as in the time of the universal flood, none could be saved, which were out of Noah his Ark: 
Gene. 7.20.23.  so without the Church, there is neither hope, nor faith, nor grace, nor salvation. Which thing also, the Apostle Saint Paul did very well declare and mean, when being purposed to excommunicate some, and to cast them out of the Church, 
2. Cor. 5, 3.5. 1. Tim. 1.20  he said, he must deliver them unto Satan. For as jesus Christ reigneth in the Church: so Satan reigneth without the same: and as they which are in the Church, having jesus Christ for their head are in very good state & blessed: so they which are out of the Church, having the Devil for their head, cannot but be wicked and accursed. And therefore it is said, both in Isaiah & in joel, That in Zion and in jerusalem there shallbe salvation. 
Isaia 46.13. joel. 2.32.  There being meant by Zion and jerusalem the Church of God: as also by the word heaven there is meant the same thing in the apocalypse, when S. john saith, I heard a great and loud voice, 
reve. 12.10.  saying, Now is salvation in heaven. On the other side we read, that when God declareth, that he will utterly root out some, from the heavenly life, he denounceth against them and threateneth: 
Ezech. 13.9.  That they shall not be in the counsel & assembly of his people, neither written in the role of his servants. And David very well knew and felt this, when sometimes being in exile, all griefs and adversities, were unto him tolerable, and as a man would say easy to beat, excepting this, that he was deprived of, and wanted the solemn assemblies, wherein men made public declaration and protestation, of God's religion and service. Wherefore be wailing his condition, because he was excluded from the visible Church, he being also shut out from access or coming to the Tabernacle, by the cruelty and tyranny of his enemies, he cried out earnestly and said, O Lord of hosts how amiable are thy Tabernacles? 
Psalm. 84.1.2.4.10.  My soul longeth yea & fainteth, for the courts of the Lord, for my heart and my flesh leap for joy in the living God. And a little after, Blessed are they which dwell in thy house, they will ever praise thee. For a day in thy courts is better than a thousand other wheiss, I had rather be a door keeper in the house of my God, then to dwell in the Tabernacles of the wicked: For thereby he hath declared that the condition of those men, which bestow their life (yea although it were but a day long) in the service of God, in the midst of the Church, & among faithful people, is far more blessed than theirs, who live (though it were never so long) out of God's house, and in the midst of those, out of whose company, their religion is banished. To which purpose also belongeth that, which the same Prophet singeth in an other Psalm. 
Psalm. 27.4.  One thing have I desired of the Lord, that I will require, even that I may dwell in the house of the Lord all the days of my life, to behold the beauty of the Lord, and to visit his Temple. And again when he saith, 
Psal. 106.45  Remember, or have mercy on me O Lord, with the favour and good will of the people, and visit me with thy salvation: That I may set the good things of thy chosen ones, and rejoice in the joy of thy people, and glory with thine inheritance. And for this very cause and occasion, the Apostle to the Hebrews commendeth & praiseth Moses, 
Heb. 11.24.25.  when he saith: That by faith, he being come to age, refused to be called the son of Pharaoh his daughter: choosing rather to suffer adversity with the people of God, then to enjoy the pleasures of sin, for a short season.  
Wherefore if we would, that GOD should govern us by his holy spirit, (to the end to make us enjoy and possess his spiritual and heavenly good things, which he giveth not but unto his children alone, the members of jesus Christ his son) and by consequent, if we would be saved and made blessed, we ought to hold and keep ourselves, firm, sure, and well stayed in the Church, so that there be no force of tyrants, no violence of storms and tempests, no persecution of enemies, no promises no threatenings, nor (to be short) any thing else, which may turn us away, or cause us to separate ourselves from it.  
But in the mean while we see, what controversy and disputation, there is at this day amongst men, touching the point or matter of the Church, that being true which Lactantius saith: to wit, That every company of Heretics supposeth, that they are true Christians, 
Lact. de vera sapien. ca 10  and their Church is the Catholic Church: as we know that Parmenianus the Donatist said: That there was not a church, but amongst his sort and company: insomuch that sundry of this age suffer themselves to drop away and be deceived by the feigned name and visardlike title of the Church, abiding hardened in their superstitions, and blinded in errors, making no account, 
August. ad Catecum. cap. 20.  of Saint Augustine his advertisement and counsel, who speaketh thus.  
This Catholic Church is our true mother, yea she is our faithful and chaste mother, decked within, with the dignity and worthiness of her husband, and not coloured or painted without, with lying and falsehood: and afterwards he addeth: Let us look well to ourselves, that the strange and false name of the Church turn us not away from this mother of ours, and that the outward show, or borrowed bare title of the Church do not deceive us.  
There are some others, who remain astonished as it were, and doubtful, not knowing to which part to turn, neither on which side to set themselves in order. Seeing the romish Church armed with great force and authority, maintained and upholden by great personages, clothed with divers ornaments, outward apparel, and followed of the greatest number: On the other side, beholding the reformed Church feeble and weak in outward show, made and standing for the most part, of the smallest and basest according to the world, simple in deckings and ceremonies, and followed of very few people.  
But the doctrine of the truth (which is our principal light, and chief guide) giveth us a good remedy and aid in this difficulty, showing us that the true Church, aught to be discerned from the false, by her own right and true marks, which are the pure preaching of the word, and the true and right use of the sacraments, and not the great number of people, nor pomps, not outward ceremonies, invented & devised by men themselves.  
You (my Lord) have sometimes seen what trouble and combats the very visard, bare name, and shining show, of the romish church hath brought, to some men's consciences and spirits, and that not only amongst the rudest and ignorant sort but even in the rank and order of those, which made profession and took upon them to teach others: yea so far it hath carried them, that by reason there was nor in them a full resoluteness, they knew not of what company they should be.  
Notwithstanding as touching yourself after that God had honoured you with his knowledge; and called you into his Church, that you might be comprehended within the sheepfold of jesus Christ's his son, having almost made open profession of his Gospel; and cast away the beasts mark, whatsoever shaking and staggering you perceived in divers others, you notwithstanding have always continued, through God's grace, grounding and settling yourself upon his assured and invincible word. And in deed, by what force and strength could the back flydinges of some, & the Sophistical disputations of other some, astonish your faith, or beat down your constancy, so well maintained and upholden by the holy Ghost? How could these assaults crack your courage, or change and make cold your zeal, so hot in the service of God? Certainly, this is a great matter that all the world hath an eye upon you, wondering at, and loving, the great and singular affection which you bear, to the advancement of God's true religion and service.  
But the question is now, to continue in well doing and to proceed daily from good to better. For this is nothing to begin well, except a man persevere and continue even to the end. And we know what jesus Christ saith, to wit, That he which putteth his hand to the plough, and looketh back, is not apt to the kingdom of God. 
Luke. 9.62. 2. Tim. 2.5.  And Saint Paul. If any man (saith he) strive for a mastery, he is not crowned, except he strive as he ought to do.  
There are some which say, that this is enough, for a man to have some testimony in his conscience, that he belongeth to God, albeit he make not, any declaration or profession of his religion. But by the testimonies here above marked, and put down, it is easy for us to gather what need we have, to range and bring ourselves into the true Church, that we may therein live christianly in the service of God, seeing that any where else there is neither life nor light. And also what assurance can they have of their salvation, which live in this world as dogs and swine, following the train and steps of Sardanapalus, or of Epicurus, to eat and drink, to laugh and rejoice, to play and to give themselves to pleasure without thinking any whit at all of God, or remembering any religion? Wherefore my Lord, even as you have well and blessedly begun, having had right knowledge to discern, between the true and false Church: so it yet resteth, that you persevere and continue yea that yet you proceed and pass somewhat further, to range and bring into order all your house in the fear of God, that it may be unto him a holy and chaste Church: in the midst whereof he may take pleasure to dwell, that thereby he may bless you, and make you to prosper.  
You know with what ardency and zeal, the Prophet Haggai reproved the jews of his time, 
Haggai. 1.4  lately returned out of Babylon, because they builded many houses, for themselves, and did diligently feel and carve them, but they had no regard to build up the Lord's Temple.  

Hag. 2.3.22  And we must note, that the Prophet directeth not his speech only to the people and Priests, to move them to do their duty, for the furtherance and setting up of this building, but also unto Zerubbabel, the governor of judah. Which serveth well to declare, that great lords and Magistrates, as well as ministers, and the rest of the people, aught with all their might and power to employ themselves, for the edification and advancement of the Church of God.  

Rom. 13.4. Psalm. 82.1.  And thereupon cometh it to pass, that saint Paul calleth Magistrates, the Ministers and servants of God, and that in another place, They are called even Gods: to wit, not only in respect of civil judgements, and because they are the tutors, maintainers and defenders, of public good things and common wealth, but also because the principal part, of their charge and office is, to serve God in nourishing and maintaining his service, as well outward as inward, in causing pure doctrine and religion to flourish and in keeping the state of the Church, safe and sound and whole in every part. For which effect and cause, they are also named in Isaiah, nursing fathers, 
Isaia. 49.23. 1. Tim. 2.24  and Nurses of the Church. The Apostle writing unto Timothy, showeth us the self same matter, when after he had exhorted them to pray for the kings, and for all those which are placed in authority, he addeth as a fit reason and very strong for that purpose: That under them we may lead, a quiet and peaceable life, in all godliness and honesty: For thereby he evidently declareth that the Magistrates office is, to have care that the people which are committed to them, should live not only in honesty and in peace one of them with another, but also in all godliness, and fear of God.  
But if the holy scripture did not teach us this, yet we might in some sort learn it out of profane authors, that is to say, Philosophers and Heathen lawemakers. For among the Philosophers, Aristotle in his politics hath said: 
Aristot. in Politicis.  That Godliness and religion are the matters which Magistrates ought to esteem most necessary, for the establishment of common weals.  

Plato in Epinom.  And Plato in his Epinomis saith also: That Princes should not at any time be persuaded, that there is any thing more profitable and necessary for mankind, than that virtue is, which men call piety and godliness, that is to say, religion, and the service of God.  
And as concerning lawemakers, we know, that they having to provide for necessary things, and to make ordinances and decrees therefore, have always given the first and most honourable place, to piety, or godliness, and the service of God. And indeed because they would that their laws should be of greater authority, and better received of their people, as well agreeing with piety and godliness, 
Minos.  they have made them believe that their Gods were authors thereof. Minos' the lawmaker of the Cretenses, gave them to understand, that he was jupiters' familiar friend, and that he spoke often to him, to the end the people might believe that he received from him the laws which he established amongst them. 
Zoroaster.  Zoroaster, giving laws to the Bactrians and Persians, said that he received them from Oromason, whom they accounted for God & author of all goodness. Trismegistus said also, 
Trismegistus  that he had received from Mercurius, the laws which he gave to the Egyptians. 
Carondas.  Carondas the lawmaker amongst the Carthaginenses, referred and ascribed his laws to Saturnus. 
Lycurgus.  Lycurgus the lawmaker of the Lacedæmonians referred the laws which he gave to Apollo. 
Solon. & Draco.  Solon and Draco the lawemakers among the Athenians, referred their laws to Minerva. 
Xamolxis. Numa.  Xamolxis the lawmaker among the Scythians, ascribed his laws to Vesta. Numa to the end he might get authority to his laws amongst the Romans, feigned that in the night season, he had great acquaintance, or lay with the goodness Aegeria.  
Wherefore this remaineth resolute, and standeth sure: that Princes and Magistrates, to the end, that they may in good policy and order govern their Lordships, and frame the manners of their subjects, ought always to begin with piety and the service of God, as with the most necessary matter, and as without the which there is no regiment or government in the world, which can long subsist or stand.  
And therefore for this cause specially is it, that good kings, princes, and lords are praised in the Scripture, as David, josiah, Hezekiah, amongst kings: joseph and Daniel, among the rulers and governors of provinces for kings: Moses, jehoshua, and the judges amongst those, who had the guiding and leading of people which were free.  
Wherefore the flatterers of the court do villainously abuse and mock the very Lords and Princes, when they blow this into their ears, that the cause of religion concerneth them nothing at all, and that they ought to be content with this, that they have some care of politic matters committed unto them, and charge of their domestical and household affairs, and namely of their Horses, Dogs, Hawks, Fowls, etc. For war, for hunting, hawking, and for their other particular pleasures, without traveling and taking any more pain, for all that, or any part thereof, which concerneth the good estate & affairs of God's Church.  
Thanks be to God (my Lord) that you be far otherwise instructed in that which belongeth to the duty of Christian lords and magistrates, than that which the courtier's brabble and prate, not to suffer yourself to be distracted, neither to go astray from that, which the truth hath once taught you. And I hope, yea, I hope it very steadfastly, that that great god who hath put and placed in you so good seed, will give it so good an increase, that he will be thereby for ever glorified, and that that true, & not counterfeit profession of the religion which you have will bring to pass that you shall be more and more loved and honoured of good & honest people, and feared & reverenced of the wicked and persecutors.  
On mine own part, that I might bring some aid and secure to the faithful people, to the end that they might learn by your example to put a difference between the true and false Church, & by the same mean to resolve, to keep and stay themselves upon the true Church: and that I might also give some familiar and plain order to all, to know on which side the true Church is, I have as diligently builded, framed and prepared this present discourse as it was possible for me, wherein I entreat of the Church, and all the points and parts thereof, that I thought meet and purposed to touch, or could think upon. And therein I have followed the most apt and convenient order that I could choose, without confounding the matters, therein declaring all that, which we ought to behold and believe of the church, touching her estate, form, guiding, & government. For I show therein, what is the true Church: which are her true and infallible marks, which is the true succession & calling of Pastors therein, what is her spreading abroad, increase of continuance, who is the head thereof: how she is holy: whether she may err: what is her power and authority: amongst whom it is: what be the degrees and orders of her guiders: what is her discipline: whether the ministery be necessary in her: And lastly I speak, of her persecutions and afflictions, in which point I am somewhat more large then in the rest, because I knew that the present need and occasion required it, to the end I might confirm and strengthen the faithful people's consciences at this time, in which it seemeth that the Devil, the enemy of God's glory and our salvation, is unchained and untied, and that all the world is kindled with rage and set on fire with fury, and conspired with him furiously to rush upon the poor Church, setting out and making a show against it, of all that, that cruelty can devise. Wherefore I show what is the state and condition of the Church on earth, & that she hath always had such a virtue of patience and so great constancy and courage in the midst of the cross that tyrants have rather left to persecute her, then that she hath failed and fallen away by their torments: insomuch that she hath abode invincible and unconquered against the vehemency & violence, of so many horrible combats, as she was to sustain and endure, and out of all them hath brought a famous victory, and most glorious crown. In sum: that the son of God hath always found place and passage in the midst of the world, notwithstanding the fires, sword, torments, furies, outcries, and horrible scatteringes abroad which were made against him.  
As touching the fruit and profit which may come of this little labour, I dare not affirm any thing thereof, except it be in respect of you my Lord, For I doubt not but you take as much pleasure to hear me discourse in writing upon this matter of the church, as you commonly do, when you hear me speak, either particularly to yourself, or publicly in the execution of my charge and office. And yet if you regard that which is mine, without doubt the fruit will be none: but if you consider the argument, and the large laying out of the matters contained in this present treaty, I assure myself, that it will not be altogether unprofitable, and that they which shall read the same, will not repent themselves thereof.  
Furthermore, I staying myself (my Lord) upon your accustomed goodness, through which you disdain not, or dislike any thing, which cometh from your servants, offer and dedicate unto you this little book, most humbly beseeching you to accept it, and to take it well that it cometh out into light, under the inscription of your name, and to receive it with such gentleness and courtesy, as you have been accustomed to love virtue, and favour Christian religion, and those that make profession thereof. For I hope that (if you receive and take it well, that your name shall procure it more grace and liking, and shall get it more authority, and purchase it more favour, amongst all, because that things dedicated to great personages, are better received of the lower sort, although the things of themselves are oftentimes very base and of small account and value. And also as touching myself, I was gladly minded, to declare and show by this slender mean, a testimony of the obedience which I own you, and for the singular & earnest desire which I have, to do you the most humble & acceptable service that I can in the Lord: whom I beseech with all my heart, to maintain you (my Lord) and my Lady the Countess your sister, in his most holy and most worthy keeping, and to preserve you both in a blessed and long life, augmenting and increasing in you daily more and more, the gifts and graces of his holy spirit, wherewith he hath so plentifully decked, & liberally enriched you.  
From Turenne this xxv, of March, 1577. Your most humble and most obedient servant, Bertrand de loque.   

A TREATY OF the Church, containing a true discourse, in which a man may clearly behold and see, what is the nature, form, government, and guiding of the true Church, together with the infallible marks and tokens, by which a man may know it and discern the same, from the Romish Church, and all other false and counterfeited congregations.  

CAP. I.  
Of the divers significations, and acceptions of this word CHURCH, and how the Church is commonly distinguished.  
MEN are accustomed to say, that every word, which may be taken in many senses, and in divers significations, should rather be distinguished then defined. For a man can not otherwise rightly declare, the nature, virtue, and disposition of any thing, unless he be first resolved of the sense and meaning, in which it ought to be taken. For as much therefore, as this word, Church is of that sort (being a Greek word, which signifieth an assembly or congregation, & is taken or derived from a word which in that tongue signifieth to call, or to cause to come) it is meet and necessary, that before we give the definition thereof, we declare after how many sorts men use to take it.  
1 Now men sometimes take it, for a company or assembly of wicked persons, 
Psal. 22.16.  as Psalm. 22.16. The Church, or the Synagogue of the wicked have enclosed me: and in Psalm. 
Psal. 26.5.  26.5. I have hated the Church of the wicked, that is to say, the company. For there is in the Hebrew text two words, which the Greeks have turned Synagogue and Church, which do signify as much, as a company, troop, or assembly.  
2 Sometimes, it is put for the assembly of citizens, and burgesses of a town, in which meeting they entreat of the common and ordinary affairs of the common wealth: and so doth Saint Luke use it, Acts. 19.32.39.  

Act. 19.32.39.  3 It is also taken for the place, whether the assembly is called together, as Judith. 6. 
Judith 6.16.  verse 16. And they called together all the ancients of the city, and all their youth ran together, to the Church or assembly, that is to say, to the place of the congregation or assembly.  
4 Also for the Senate, or consistory of the Church, that is to say, for the Pastors and Elders of the Church, who are indeed the conductors and guiders thereof: as when jesus Christ saith: Tell the Church, 
Mat. 19.17. Chrysostom. Hom. 62. upon Matth.  that is to say (even as Chrysostom also expoundeth it) the Pastors, leaders and governors of the Church, according where unto we see, that Saint john making mention of the consistory of the jews, in which it was sometimes determined, to thrust out of the Synagogue every one that would confess jesus Christ, 
joh. 9.22.  he saith generally, that the jews made this decree, although it was indeed the Consistory only.  
5 But in the question or matter of Christian religion, it is taken for the company and assembly of faithful people, which make profession of the true & pure religion of God. Of this Church speaketh S. Paul, when he saith to the Pastors thereof, Take heed to yourselves, and to all the flock, 
Act. 20.28.  whereof the holy Ghost hath made you Bishops or overseers, to feed the Church of GOD, which he hath purchased with his own blood. But here we must observe certain distinctions, for even in this signification, the Church is commonly distinguished into three sorts.  
First it is called triumphant, or else militant. The Church triumphant, is the company of blessed spirits, who having gotten victory through jesus Christ, against their enemies the devil, the world, the flesh, sin, death, and hell, triumph at this present, on high in heaven, praising God, and celebrating the glory of his name, with all joyfulness. We have a goodly description of this Church in the Revelation. 
reve. 7.9.10  Cap. 7.9.10.  
The Church militant, is the assembly of all the faithful people, who as yet on earth fight, under the banner or standard of jesus Christ their head, against the foresaid enemies, whose armours or weapons are set out by S. Paul in the Ephesians. 
Eph. 6.13.14. etc.  chap. 6. For it is not the Lords will, that so long as we are to walk here below, we should be without afflictions, but he will have us to be continually in the battle, and always troubled and tormented through the malice of men, yea so much the more, by how much we shall earnestly endeavour to serve him in all godliness and holiness, 
Act. 14.22.  this matter also being already concluded, that by many tribulations we must enter into the kingdom of God. Whereunto do appertain also, 
joh. 15.20.16.2. 2. Tim. 3.12.  the sentences of jesus Christ and S. Paul. joh. 15, 20. joh. 16.2. 2. Tim. 3.12. But hereafter we will speak more largely of the afflictions of the Church.  
The second distinction is, that the Church is called either Catholic, that is to say, universal or general, being dispersed throughout the world, and comprehending universally, all the faithful and elect people of God: or else particular, which is a part of the universal: for we use to call them particular Churches or congregations, which are limited within a certain number, and enclosed in certain places, being, as it is said before, parts and members of the universal: such in former time were the Churches of Corinthus, Rome, Ephesus: & such are at this day, the Churches of France, Germany, England, Switzerland, and other places, of all which together consisteth the universal, which notwithstanding is but one, as anon we shall see.  
The third distinction is: that the Church is sometimes said to be invisible, and sometimes visible. The invisible Church is straightly and narrowly considered, and is the very same which before we called Catholic or universal, comprehending only the faithful and elect, in which number they also are to be accounted, that be already dead.  
The visible Church is considered more largely, and comprehendeth all them which are called by the preaching of the Gospel, to be of Christ's flock. 
Augustine. in Psal. 64.  S. Augustine useth this distinction in his writings. For writing upon the 64. Psalms, he saith: that the church which is signified by jerusalem, took beginning from Abel, and Babylon from Cain: and yet notwithstanding, in his book of Baptism, against the Donatists, chap. 16. 
August. Lib. 1 cont. Donatist. cap. 1, 6.  taking the Church in a more general signification, he saith: that the same which begat, engendered, and brought forth able, Enoch, Noah, Abraham, and the Prophets, did also beget, engender, and bring forth Cain, Ishmael, Dathan, and others such like. But we must more narrowly and deeply search this matter, & declare what it is, which doth properly belong to the Church, as well Catholic and invisible, as to the other, which I said was visible. But first of the Catholic and invisible Church.   

CHAP. II.  
Of the Catholic and invisible Church, which indeed is but one, albeit it have many particular parts and members.  
BY that which hath been said before, it is an easy matter to gather & make a good & certain definition of the Church. Wherefore first we say, that the Catholic and invisible church, is the company of all faithful people, scattered throughout the whole world, whom God hath chosen to everlasting life. With this definition agreeth that, which may be gathered out of that which Saint Paul saith to the Corinthians, to wit, that the Church is the company of all those, 
1. Cor. 1.2.  that being sanctified through jesus Christ, and called to be Saints, do call upon the name of our Lord jesus Christ in every place, The Church than is not an house of wood, or of stone, builded by man's hand, but the congregation, commonalty, and fellowship of all those, which follow the truth of faith. Which matter also we may confirm by these reasons following.  

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

Eph. 1.23. 1. Cor. 12.27.  Secondarily, the Church is called the body of Christ: and the company of faithful people, is also called the body of Christ, whereupon it followeth, that the Church is no other thing, but the company of the faithful.  

joh. 10.16.  thirdly, jesus Christ himself calleth the Church a sheepfold, whereunto sheep appertain and belong, but by sheep are meant the elect, as appeareth by that which is said. Math. 25. The Church than is nothing else, 
Mat. 25. 32.3●  but the sheepfold or congregation of the elect.  
Fourthly the ancient writers have so declared it, 
August. in Psal. 122.  and set it out. For behold how Saint Augustine hath spoken thereof: All faithful Christians (saith he) are the Church. And Chrysostom: 
Homil. 20. de expuls. ipsius. Lib. 7. de stroma.  The Church (saith he) consisteth not in walls, but in the multitude of faithful people. Clemens Alexandrinus, saith also, I call the Church not the place or the temple, but the congregation of the elect.  
This Church is called Catholic or universal for three reasons. First in consideration of the place, for it is not tied, to one certain place, as city, province, or kingdom, but is dispersed and scattered abroad throughout all the world, 
Mat. 28.18.  even as jesus Christ hath said, that he hath received all power, both in heaven and in earth: and as the second Psalm showeth: that all nations and all the ends and coasts of the earth, 
Psal. 2.8.  are by the Father appointed to his Son, for his inheritance: and therefore also did jesus Christ send forth his Disciples through out all the world to preach the Gospel and to minister the sacraments. 
Mat. 28.29.  Wherefore Donatus erred, when he went about to tie the Church to a certain corner of Africa only. The romish Catholics also do at this day abuse themselves, when they endeavour to tie it to Rome alone. For though it were so, that the Church of Rome were a true Church (whereof we will speak in a whole & plain chapter afterwards) yet it could not be but a particular Church, & at no hand the universal church, whereof we speak. They also are likewise deceived, who think to chase and banish this Church out of the world. For seeing that it is universal, it shall never want place, but it shall always be gathered together, & received in some quarter or corner of the earth.  
secondly, it is called Catholic, in consideration of the persons, for it receiveth and containeth all the faithful, of what estate, sex, or condition soever they be, as S. Paul showeth, when he saith, That there is neither jew nor Greek, 
Galat. 3.28.  3. 11.  bond nor free, man nor woman, but that all are one in Christ jesus: And in the Apocalypse, this Church is described and set out in this behalf, as a certain City having twelve Gates, 
reve. 21.13.  three on the East side, three one the North side, three on the South side, and three one the West side, And therefore the jews are deceived, when they suppose that the church, aught to be restrained, to the only fleshly race and lineage of Abraham.  
Thirdly in consideration of the time, for it shall endure and continue in the world, not as some do imagine, a hundred or two hundred years, a thousand or two thousand years only, but even as long as the world itself shall last, as we will declare more at large, when we shall speak of the perpetuity or continuance of the Church.  
Furthermore we hold that this Church is one, even as it is said, 
Cantic. 6.8. joh. 10.16. 2. Cor. 11.2. reave, 21.9. 1. Cor. 12. 1●  that there is but one only Dove, perfect, and the only Daughter of her Mother: one sheepfold: one spouse of Christ: one body. And indeed this unity or oneness of the Church, doth not consist in a common and bodily dwelling together, nor in certain outward ceremonies, but in a certain very spiritual unity, and in an assured consent of doctrine and faith. For amongst all those, which truly believe in Christ, there is one body and one spirit, one hope, one Lord, one faith, one baptism, one GOD and father of all, which is above all, and in all, and through all: and thereupon it is, that Saint Paul saith of the whole church, 
Eph. 4.4.5. Gal. 3.28.  That we are all one in jesus Christ. All the particular churches then, which consent in true doctrine, aught to be holden and esteemed, for one only Church, seeing that the Church is but one? Whereupon Saint Cyprian said: There is no more but one only Church, which is spread abroad or stretched out far and wide, as there are many beams in the Sun, 
De simplicit. Praelat.  and yet the light thereof but one: and in a tree there are many branches or bows and yet but one body, which is stayed upon his own root: and from one only fountain run many rivers, which no whit at all hinder or let that the unity or oneness should not abide in the fountain. Now hereupon it followeth, that all schismatics (which by factions, sects, partakings, do break the unity of the Church) do sin grievously, 
1. Cor. 1.13.3.3.  as also S. Paul declareth the same writing unto the Corinthians.  
We say also that this Church is invisible, and that there is none but God alone who knoweth the same: & therefore jesus Christ saith, 
joh. 10.14.  That he knoweth his sheep: and that he knoweth them whom he hath chosen: And Saint Paul: The Lord (saith he) knoweth those which are his: 
joh. 13.18.  And as concerning ourselves we believe it, as we protest & confess, 
2. Tim. 2.19.  in the christian articles of our belief, when that by outward signs, we can not point it forth, or mark it out. For albeit we do not many times see & behold the same, yet it ceaseth not for all that to be, as it was declared unto Elijah, when he complained that he was alone making profession of the name of God. 
1. Kings 19 10.18 Rom. 11.3.4  No no saith the Lord unto him, I have reserved unto myself seven thousand men which have not bowed the knee to Baal, But let us mark that we speak of the body of the church generally, and not of the members thereof particularly. For there is no doubt, but that we may by signs and outward testimonies, profitably judge of election, even as men judge the tree by the good fruit, and yet this must be understood singularly and specially when the question concerneth ourselves. For according to the testimony of S. Peter, 
2. Pet. 1.10.  We make our calling & election, firm & sure through good works.  
Moreover this church containeth also many persons, which are not yet called unto the visible church, even as our Saviour jesus Christ showeth in S. john, when he saith: 
joh. 10.60.  Other sheep I have also which are not of this fold, them also must I bring, and they shall hear my voice, and there shall be one sheepfold, and one shepherd. And hereof we have an example in Saint Paul, for when he persecuted the Church it seemed verily, that he did not appertain to the Church, being not yet called to be a sheep, of the visible sheepfold of Christ. Notwithstanding the Lord saith unto Ananias: Go thy way to him, 
Act. 9.15.  for he is a chosen vessel unto me, to bear my name before the Gentiles, and Kings, and the children of Israel: Which is a matter worthy to be noted, to the end that we should carefully look unto ourselves, that we take not upon us, to judge of any man rashly, and before the time.   

CHAP. III.  
Of the visible Church, and of the true marks thereof.  
THe visible Church is the company of all those, who by the preaching of the Gospel, are called to be of Christ's flock, as indeed they are supposed to be: amongst whom notwithstanding, many are not of the number of the Elect, as appeareth by the parable of the seed, whereof jesus Christ maketh mention, in the 13 chapter of the Gospel according to S. Matthew: and by that which he saith, that all they which say unto him, Lord, Lord, 
Mat. 13.24. Mat. 7.21, Mat. 20.16. Rom. 9, 6,  shall not enter into the kingdom of heaven: Also that many are called, but few are chosen. Also by that Saint Paul saith, that all they which are of Israel, are not therefore Israel: And S. john: They went out from amongst us, 
john 2.19.  but they were not of us: for if they had been of us, they would have continued with us. We have an example hereof in judas, as jesus Christ himself witnesseth the same in Saint joh. Here then we have to mark this, 
joh. 6, 70.13 18.  that the outward profession of Christian religion, is not sufficient to salvation.  
Furthermore this Church is known by her own proper marks, which are two, very principal and substantial. The first is the pure preaching of the word, with a right and common consent thereto. There was never yet any religion, which was not upholden, maintained and pointed out by some doctrine. So we see, that the gentiles, have had their services, hymns, songs, & praises unto their Gods: The jews have the bark or husk of the law, and their own Thalmude: The Turks have the Alcoran of their Mahumet, and the heretics also boast themselves of the doctrine of the Gospel, and yet all these are false signs or marks. But the true church hath for her first and principal mark, the word of GOD purely preached, to the which the church consenteth, & conformeth herself, as we prove it plainly by these places of Scripture. jesus Christ saith: My sheep hear my voice, 
joh. 10.27.  and I know them and they follow me. And Saint Paul in his Epistle to the Ephesians: you are (saith he) builded upon the foundation of the Apostles and Prophets, 
Eph. 2.20.  jesus Christ himself being the chief corner stone. And indeed if this be true (as of necessity it must needs be) that by the scriptures we are brought to the knowledge of Christ, as Christ himself affirmeth: Search the Scriptures diligently for they are they which bear witness of me: 
joh. 5.39.  ought we not then by the same Scriptures to be guided and lead, to the knowledge of the true and right Church?  
This matter the ancient fathers respected, when they taught that the true church ought to show and declare itself, by the holy scriptures, 
Contra Pitilia. Cap. 2.  as Saint Augustine, saying: There is great disputation between us and the Donatists, to know where the Church is. What is then that we have to do herein? Shall we search it out in our own words, or rather in the words of our Lord jesus Christ, the head thereof? verily we ought rather to seek for it in the words of him that is truth, and knoweth very well his own body. 
2. Tim. 2.19.  For the Lord knoweth them that be his. And again: I will not show or declare the Church by the doctrine of men, but by the word of God. 
Cont. Pitili. cap. 3. Aug. epist. 166.  Also by the scriptures (saith he) we have learned Christ: by the scriptures likewise we have learned to know the Church. We have these scriptures common amongst us, wherefore then do we not retain and hold in them, both Christ and his Church? And Chrysostom saith: 
Supr. Matth. exposit. 2. Hom. 49. cap. 24. Lib. 2. de jaco. cap. 7.  He that will know which is the true Church of Christ, by what mean can he know it, in such and so great a confusion of outward show, if it be not only by the Scriptures? Saint Ambrose saith also: The true and Catholic Church is there, where GOD himself appeareth and speaketh to his servants, by his own word.  
The other mark of the Church is the lawful administration of sacraments. 
Cont. Faustum. Manich. lib. 9 cap. 11.  Saint Augustine hath sometime said, that men can not unite or knit themselves together, in any religion whatsoever, be it true or false, but by the means of some sacraments or visible signs. So the Gentiles had their sacraments and sacrifices. The jews had Circumcision, and some other outward signs of their religion. But the true Church hath, for the second of her marks, her own sacraments instituted by jesus Christ the head thereof, that is to say, baptism, and the holy supper. And thereunto must be referred that which Saint Augustine saith: 
Ad inquisit. januar. cap. 1  The Lord hath united or knit together the new people (that is, the people under the new Testament) by the sacraments, which are few in number, easy in observation, and very great in signification: to wit, by baptism, consecrated or administered in the name of the blessed Trinity, and by the communicating or partaking of his body and of his blood.  
Besides, Saint Paul doth in like sort rightly teach us this, 
1. Cor. 12.13  when he saith, first of baptism, that we are all baptized by one spirit into one body: and afterward of the Supper: we that are many, 
1. Cor. 10.17  are one bread and one body, because we all are partakers of one and the self same bread: meaning thereby that these two sacraments, are in such sort the two common signs of the Church, that by the same we are visibly gathered together, into the house of God, that we may there be accounted in the number of his household servants, and contained in the unity of the body of the Church, withal the faithful, and by consequent drawn, taken and separated from all other people & profane nations.   

CHAP. FOUR  
Whether these true marks of the Church are to be found amongst the Romish catholics.  
THese than are the two certain & infallible marks of the true church, by which men must examine all assemblies, that pretend the Name and Title of the Church, least otherwise they be seduced and deceived. Wherefore if a man will know, whether the true Church be among the Romish Catholics or no, we need not have recourse to any other proof or touchstone then this only. But it shall behove us to hold and to keep in memory one foundation or sure ground, to wit, that these two marks must always be retained and kept in their purity, without being any manner of way falsified or corrupted: that is to say, that the preaching of the doctrine must be pure, and the administration of the sacraments sound and lawful. For indeed in outward show they would make men believe, that these two marks are to be found amongst the Romish Catholics, but when all shall be rightly and duly examined, we shall find that the true Church, is not for all that on their side.  
For as concerning the word, it is not preached by them rightly or purely, but (as S. Hilary saith,) they make a sense upon the scriptures, and take it not out of the scripture, and make it as it were a leaden rule, which men commonly call Regula Lesbian, applying it to their own intentes and purposes, and not submitting their own purposes to it.  
Touching this matter, it is needful for us to know, that all exposition of holy scripture, must be referred to two principal heads or ends, that is to say, that it tend to the glory of God, and that it be conformable or agreeable to the analogy & proportion of faith. For touching the first, jesus Christ saith: He that seeketh the glory of God, 
john. 7.18.  is true. Now without doubt, when the Romish Catholics extol man's free will, & ascribe unto man some merit for his works, they snatch, and as it were by violence, pull away from God some part of the glory which is due unto him: and so by consequent, when they serve themselves with certain pieces of the scriptures, to prove that which they pretend, they can not therein excuse themselves, but that they corrupt and falsify the scriptures, declaring themselves hereby right heretics indeed. For (as S. Jerome saith) Who so ever expoundeth the scripture otherwise then the sense & meaning of the holy Ghost requireth, 
In epist. ad Galat.  although he have not withdrawn or separated himself from the Church, he ceaseth not for all that to be an heretic.  
Secondly S. Paul declareth, that he, 
Rom. 12.6.  who hath the gift of prophecy, aught to prophecy (that is to say) expound the scriptures according to the proportion of faith. Now if in this behalf, we would take heed to, and mark the expositions, which the romish Catholics make and bring forth upon the scripture, we shall find at the least, for the greatest part, that they allege or bring nothing less than the right & true sense thereof, not following the analogy & proportion which is required, & namely, when the question is, to expound these words of jesus Christ, 
Matt. 26. 2●  This is my body. For seeing that they tie jesus Christ here below on the earth, meaning also that he should be bodily in the sacrament: (and that nevertheless, the articles of our faith, which are taken and drawn out of the holy scripture, do teach us, that jesus Christ is above in heaven, 
Act. 3.21.  & that he must of necessity, in respect of his body, be therein contained, & remain there until the last day: that he shall come to judge the quick and the dead) it followeth well that in such an exposition, they go far astray, and wander very much from the analogy & proportion of faith.  
As much also may we justly say in that behalf of many other articles which they have corrupted, 
Matt. 15.9.  besides that very often they propound & teach for doctrine men's traditions, which are not only not drawn or taken from the word of God, but which is more, are altogether contrary thereto: as concerning abstinence from meats, forbidding of marriage, invocation of Saints, prayer for the dead, adoration or worshipping of relics and images, & many other such like matters. And as concerning the sacraments, it is certain, that they are not lawfully administered by those men, neither yet according to the form and ordinance of jesus Christ, but they add and join to them in the ministration thereof infinite abuses, and superstitions, & do corrupt them, through a certain kind of idolatry, which is detestable and full of ungodliness, for (that I may speak nothing of the five sacraments which they have added of their own) let us consider in what purity, baptism and the holy supper is administered amongst them.  
First is this a small abuse, to apply or minister baptism to things without sense (as to bells) which was not ordained but for reasonable creatures? Is this a sleight profaning thereof, to join to this sacrament, oil, spittle, salt, and other such things, as though it did not behove us to be content with that simplicity, wherein and wherewith jesus Christ hath commanded his Apostles to administer the same?  
And touching the holy supper, when they cause men to worship a morsel of bread for jesus Christ: when they deny to the people the sign of wine: when the Priest eateth all by himself, so that there is not any communion or partaking at all, what is a corruption of the sacrament, and an overthrowing of the ordinance of jesus Christ, if this be not?  
Now seeing that these matters fall out thus, we are to make this conclusion, to wit that seeing it must needs be, that the word of God should be purely preached and expounded, and the sacraments lawfully administered, to the end that men may hold & take them, for right and certain marks of the true Church, & that we are certain, and it manifestly appeareth, that the contrary be found amongst the romish Catholics, it followeth very well, that these are not to be attributed to them although they would make men believe, that these marks do agree unto them, and their Church, as well as unto us. But we will dispute more largely in an other chapter of this matter, to wit, whether the romish Church be the true church or no?   

CHAP. V.  
Of the succession and calling of Pastors.  
BUT it may be that some will demand: Is not the succession and ordinary calling of Pastors, a mark also of the true Church, yea, one of the principal marks? I answer, that the Romish Catholics do affirm so indeed: for this is that which they commonly object unto us, to weaken our calling by being not able in the rest to find any thing to say or set against the doctrine which we preach, unless they entangle themselves, in infinite contradictions and manifest absurdities. But in the first place concerning succession, I demand what this is which they mean there? I suppose that it is not such a succession, as is from the father to the son, as it hath been heretofore in the line and race of Aaron, as to say, that he should be a priest, that is the son of a priest, for so they might overmuch discover and unfold the villainy of their high priests: but that they mean a continual succession of Bishops and Pastors succeeding one an other, even from the time of jesus Christ and his Apostles. But where is this to be showed, that they have found, that such a succession should simply be necessary and make a vocation or calling lawful? Doth S. Paul, 
Timoth. 4. 1. etc. Titus. 1.7. etc.  describing what qualities and conditions ought to be always in those, which should be chosen for Pastors of the Church, make any mention at all of this succession? No indeed. And yet notwithstanding it had been very fit, yea necessary, if the succession whereof we speak, had been wholly required in a Bishop or Pastor, to make his vocation sure, certain, and lawful.  
But that we may not speak confusedly of this point, we must distinguish, between the succession of persons, and that which is of the chair and place: and between the succession of doctrine and office.  
As concerning the succession of doctrine, we say, that it is altogether on our side, and no whit at all, on the romish Catholics side, for we make profession to teach, the pure word of God alone, following therein the Prophets and Apostles, whereas they of the Romish Church, staying themselves upon their inventions, teach for doctrine, the traditions and commandments of men, 
Matt 15.9.  which thing jesus Christ expressly forbiddeth.  
And as touching that succession, which concerneth the execution of the office, or of all the charged and duty of Pastors (which consisteth in preaching the Gospel purely, in administering the sacraments lawfully, in caring for the poor, in visiting the sick, in redressing offences, in exhorting, comforting, teaching, reproving, and such like exercises,) truth itself and experience do sufficiently show, who do indeed and verily succeed the Apostles, therein, whether the priests of the Romish Church or we. Saint Augustine hath sometimes said, That the name of a Bishop, 
Lib. 19 cap. 19 de civitat. Dei.  is a name of charge or burden, and not of ●●nour, & that he indeed is a Bishop, which desireth to profit his flock, in teaching them, and not simply to bear rule over the same. Also in an other place: We are not Bishops of ourselves, but for them, 
August. count Crescon Grammat. lib. 2. cap. 11.  to whom we administer the word & Sacraments. Now here I speak unto all Cardinals, bishops, Abbots, Priors, Curates, and other priests, together with their Pope himself, and will them to examine and judge themselves in their own consciences, and see, whether they can with good right boast themselves, to be the Apostles successors, in sound doctrine, and in faithful execution of their charge and office: and to mark how they observe those canons, which the attribute to the Apostles, whereof the fifty eight canon, 
Can. Apost. can. 58.  excommunicateth the Bishops and Elders, who have not any care either of their clergy, or of the people, the charge of whom is committed unto them, and which do not teach them in the doctrine of true religion: which canon also ordaineth, that if such continue in their negligence & carelessness, they should be deposed.  
There resteth the succession of persons, or that which is of the Church or place: touching which, first we say, that the ancient doctors did not always aid themselves with this argument when the were to fight with heretics: for having to deal with such, as did receive and allow the word of God, as well as themselves, the dispute and matter in controversy between them being only in the true interpretation thereof, they contented themselves to allege scripture, expounding places one by an other, even as Saint Augustine saith: 
August.  That that which is dark in one, is clear and manifest in an other. But when they were to reason against them, that would add to the holy scriptures, as Manichaeus, who would, that men should receive his Epistle, which he called fundamental even as it were the Gospel itself, there and in that respect, they served their turn with the argument of succession. And yet when they used it, it was not either their only or their principal defence. For in the first place they showed by the word of God, that they were in error, and afterwards added as a good bulwark or mean of resistance, the consent of the Church witnessed by a continual succession of all ages and times. Also, they helped themselves therewith as with a very likely or probable argument, and good enough in the defence of truth against error, but yet not so, as though it had a like force and strength, for the maintenance of error against truth itself. Lastly, when they demanded of heretics, from whence they came, from whom they descended, who were their predecessors etc. they meant not to speak of their vocation or calling, which they never called into doubt or question (for the greatest number of them were Bishops, as Nestorius was Bishop of Constantinople, Samosatenus of Antioch, all lawfully called, and having right and authority to teach in the Church) but they meant to speak of their doctrine, which was new, and not heard of before. Wherefore when they alleged, or laid succession for themselves, they did not so much mean the occupying of the chair or enjoying of the place, as the continuance, conformity and agreement of the doctrine: whereas on the other side, our adversaries do not demand of us, who were the authors of our doctrine, but inquire of us touching our vocation and calling, and are contented with this to declare, that their Bishops, are descended from all antiquity, but not their doctrine: and yet notwithstanding they deceive themselves. For neither in the primitive Church, neither long time after, such Bishops, as be now in the Popedom, had any place, so that a man may safely say, they are not descended from the Apostles, nor from their true successors.  
To conclude, we say that it is very certain, that such a succession of the Pastors in the primitive Church, was of great weight and importance, because the Pastors at that time, had not only the name and title of Pastors, but did withal faithfully exercise the Charge and office thereof. But what is at this day the duty of bishops and priests of the Church of Rome? Let the most sound judge thereof. Is the controversy in the Church, touching succession to some inheritance, to have the possession and enjoying thereof? No, but rather for men to set their hands to work and labour, as the Apostles have done, to watch diligently over Christ's flock, and to minister unto it, the food which is necessary and meet for it. As S. Paul saith: If any man desire the office of a Bishop, he desireth a good or excellent work: And again, 
1. Tim. 3.1.  speaking unto bishops: Take heed to yourselves (saith he) and to the whole flock, 
Act. 30.39.  whereof the holy Ghost hath made you Bishops or overseers, to feed the Church of God. And S. Peter: The Elders, which are among you I beseech, which am also an Elder, with them, 
1. Pet. 5.12.  feed the flock of Christ which is committed unto you, caring for it not by constraint. etc.  
The succession then of the Chair or place is nothing without the succession of doctrine and duty. For if the bishop be dead (as saith S. Cyprian) when no sound goeth forth of his mouth: 
Cyprian. lib. 1 epl. 4. Greg. epl. 24.  If he be dead (as saith S. Gregory) when he preacheth not, by what title may a man say that the Romish bishops and Priests succeeded the Apostles, and have the possession of their chair or place, if they be dead, or altogether dumb, or else not the followers of the Apostles in doctrine & truth? for let us a little behold how the ancient fathers have joined and knit the succession of person or place, with the succession of doctrine and office.  

Irenae. lib. 4. cap. 33.34.  Irenaeus saith: We are commanded to yield obedience to the elders which are in the Church: who have their succession from the Apostles, and together with the succession of the office of a Bishop, have received according to the good pleasure of the father, certain grace and knowledge of the truth.  
Tertullian saith also: If some heretics dare be so bold to intermingle themselves with the times of the Apostles, thereby to make men believe that they were delivered from the Apostles themselves, because they were under the Apostles, or in their days, we may say, let them show then the beginnings of their churches, let them unfold or discover the succession of their Bishops, in such sort running and flowing by continual order from the beginning that the first Bishop hath had, some of the Apostles for his author and predecessor, or some one of them, who were the followers of the Apostles, who also did notwithstanding persever and continue with the Apostles. And a little after: The Churches (saith he) which were planted after the Apostles time, & those which are yet planted at this day, although that they bring not any author for them, from amongst the Apostles themselves, or Apostolical persons, yet notwithstanding, being found consenting in the same faith, they are not to be held, taken, or acknowledged for any other then Apostolical, pro consanguinitate dictrinae (saith he) that is to say, for the nighness in blood, or by reason of that doctrine, which they maintain, keep and hold, with the Churches, which the Apostles themselves ordained and set up.  
S. Augustine writing to one Generosus, 
Aug. op. 156.  doth so extol the succession and continual order of Pastors, that he nameth thirty Bishops of Rome, putting Anastasius for the nine and thirtieth: but he addeth even presently or immediately after: In all this rank or band, there was not to be found one Donatist. And against the Manichees he writeth thus: 
Epist. fundament. cap. 4.  There are very many things, which hold and keep me in the lap of the Catholic Church: the consent of people and nations, the authority which was begun by miracles, nourished through hope, augmented by charity, and confirmed by antiquity: moreover the succession of Pastors, even from the seat of Saint Peter to him that is at this day present: And a little after: But on your part (saith he to the Manichees) ye allege or bring forth no such thing, but only ye retain or stand to a promise of truth, which indeed if it did declare itself so evidently, that a man could not any more doubt thereof, I confess & consent, that it ought to be preferred before antiquity, succession, and all other things. S Jerome: 
Hierom. epi. 1. ad Heliod. & habetur.  they are not (saith he) the sons and children of holy men that hold and possess the places of holy men, but they which follow their doctrine, and practise their works. 
Distinct. 40. Can.  And Chrysostom in a certain place: There are (saith he) many Elders and few Elders: many in name, and few in deed. Behold, my brethren, how ye are placed and set in the chair. For it is not the chair or place that maketh an Elder, but the Elder the chair or place. Behold after what manner and sort, the ancient writers have spoken. But would we know in one word, by the word of God, of what value is the most common and old succession, that a man can suppose, if the purity of doctrine be wanting? S. Paul teacheth it us, 
Gal. 1.8.  writing to the Galathians, when he saith: If we ourselves, or an Angel from heaven preach unto you otherwise, then that which we have preached unto you, let him be accursed. Moreover, I would gladly demand of the Romish Catholics, for what cause they hold not the Churches of the East for true Churches. They will not say, that it is, because that succession is not on their side, for they want not that, but it is on their side, even as old and ancient at the least, as in the Romish Church. Wherefore they must needs say, that it is by reason of the doctrine received amongst them, to wit, because they hold not the Pope for their head, because they deny purgatory, because their ministers be married, because they celebrate and minister the holy supper, with leavened bread, because they give both kinds to the people, and such like things. Now if as touching the East Churches, the Papists judge of the Churches, not by succession, but by doctrine: wherefore do they, when they dispute with us, stay themselves rather upon succession, then upon the doctrine, seeing that the question in controversy between us, is to examine the marks of the Church. Secondarily, touching the matter of succession, we say that if we shall enter into the sifting of the succession of Popes and Bishops in the Church of Rome, we shall easily find, that if men will theredy judge of their vocation or calling, it shall not serve their turn very much, or stand them in any great stead. For this we shallbe sure to find, that they have oftentimes succeeded tyrants, schismatics, excommunicate persons, and Bishops or Popes not lawfully called.  
For what was Gregory the seventh, who was named before he came to the pope doom Hildebrand? 
Vrspergensis  Vrspergensis witnesseth, that he usurped the Papal seat through tyranny, and not by a lawful vocation. And the council holden at Worms, 
Concil. Wormat.  in the year 1080. saith also of the said Hildebrand, that he was not chosen by God, but that he did without shame thrust in himself thither, by deceit and money, and that he overthrew the ecclesiastical order, that he was an offensive person, a mover of debate, and an observer of divinations & dreams, yea a manifest Necromancer or conjuror.  
What was the woman Pope joan, about the year 854? 
Platina.  Platina in her life saith, that she was an English woman, who in her youth followed and accompanied a young scholar in studies, and profited so well therein, that at Rome she was esteemed amongst the most skilful and learned, for which cause she was exalted to be Pope, they supposing she had been a man. But she was found great with child, and at the last delivered in an open street, and as they were going in solemn procession upon the shoulders of those that carried her, where also she died. What was Benedict the ninth? The story writers declare, that after he was accused of many crimes by the Romans, he was driven away, and in his place was ordained the Bishop of Sabina, called Silvester the third, who likewise was deposed, and put down, because he was an idiot, ignorant and unprofitable: and the said benedict recovered the seat again, from whence through covetousness he put himself down, and ordained in his place john the Archdeacon of Saint john port Latin, who was named Gregory the sixth, to whom he sold the Popeship for very much money paid downright, 
johannes Maior. Mare Historiarum Nauclerus Platina.  as witnesseth johannes Maior, The sea of histories, Nauclerus, Platina: and the same Gregory being Pope, was judged as well by the Clergy as by the people, to be a murderer and a symoniakal person. What was Silvester the second? Platina saith, that being a Friar, he gave himself to the devil, upon condition, that he would aid & help him to obtain that which he desired, & so by that means he came to be Pope. What was Eugenius the fourth? He by the definitive sentence of the Council of basil, was condemned for a schismatic, rebel, and stubborn person, and so deposed, and one Aimus Duke of Savoie substituted in his place, in the year 1439. the 16. of novemb. Notwithstanding he being supported and upholden, by the favour of certain princes, abode in the possession of his Popedom, and Aimus his election, passed into smoke, and was of no force or value. But without passing to any other examples (for this can not be done but in long time) may we now affirm, first that in all the time of these Popes, there hath not been some interruption, or breach of personal succession in the seat of Rome? verily we must confess it, unless a man would say, that heretics and notorious schismatics were the heads of the church. Secondly, that the Bishops and Priests, which have succeeded these reverend Popes, and others which were created and established by them, have had a good and lawful succession? Let us now come to the vocation or calling, whereupon the succession itself dependeth, We affirm, that our calling is without comparison more certain & more lawful, then is that of the Bishops & priests of the Romish Church. For the better proof whereof, let us mark what things are requisite to a right and lawful calling.  
First right and authority to choose appertaineth to the Pastors, and that not to one alone, but to divers lawfully assembled, at which election notwithstanding one ought to bear rule, to guide and govern the action, and to avoid all confusion and disorder, and so must these places 1. 
1. Tim 5.22. Titus 1. 5.  Timot. 5.22. and Titus 1.5. of necessity be understood.  
secondly, the election ought not to be made, without the plain and express consent of the people, 
Acts. 14. 23  as Saint Luke showeth the same by example, Acts. 14.23. and as heretofore the Church hath ordained it even from Leo his time. 
Leo. epist. 87 & 90. Nicol. Dist. 23. Can. In nomine. Cypri. lib. 3. epist. 3.  Yea Nicolas the second hath written, that it is a manner and fashion, which is meet, necessary, and needful to keep, in the election and choice of the Bishops of Rome. Yea Saint Cyprian writing to Anthony, rehearseth, that Cornelius was after such sort and manner ordained Bishop of Rome. 
Concil. Laodic. Can. 13. Dist. 63. can. Non est permittendum.  For as concerning that which the decree of the Council of Loadicea ordaineth, that the election and choice of the Pastors should not be made by the people, that must be understood of the people alone, to the end that the election should not be made confusedly, & without good order.  
Thirdly, those that are to be chosen, should be well and duly examined touching both manners and doctrine, according to the rule which S. Paul hath given therefore, 
1. Tim. 3.1, 2 Tit. 1.5.6.7. etc.  writing to Timothy & Titus. For the bishop ought to be of very good life, and holy conversation, so that the very strangers themselves, & such as are without, may not justly have any thing to reproach or upbraid himself withal: also he must not be a young scholar, but able & sufficient in doctrine and knowledge, to teach such as are apt to learn, & to convince, yea stop the mouths of such, as shall speak against the truth. Hereunto accordeth that which Cyprian saith: 
Cyp. li. 1. ep. 4  we must faithfully keep (saith he) & diligently hold that, which hath been left unto us, by divine & apostolical tradition, that we may keep it also amongst ourselves, yea and that in a manner throughout all provinces touching the vocation & calling of Bishops, to wit, that all the Bishops of the province nearest unto the place, where the election is to be made, do meet together, & that they chose the Bishop in the presence of the people, which doth fully know the life and conversation of every one. And that also agreeth hereunto which is spoken by Saint Augustine, in a certain Dialogue between him and Orosius. Wherein Orosius demandeth: 
Q. Qrosii. Dial. Quast. 65.  How may we know them which are sent from God? and Saint Augustine answereth: know that he is sent from God which hath not been chosen by commendation or flattery, of some small number of men, and desireth not to bear rule, and giveth not any money, to achieve or get the bishopplike dignity and honour, but which is praised and commended, by his holy life and good manners, and also by the works or deeds belonging to a Pastor, and by the approbation and allowance of all the people.  
We read also, that it was ordained in the Council of Laodicea, that none should be chosen Bishops, 
Concil. Laodic. Can. 12.  but they which had a long time been known, to be of a good life, & of holy conversation, and who had also been well proved and tried in the word of GOD, and in good works.  
And in the first Council of Paris, 
Concil. Parisi. Can. 8.  it was decreed that no bishop be ordained against the will of the Citizens of the city, but only he which shall be chosen by the full will and consent of the people, and of the clergy, and not by the commandment of any prince, nor by any other condition, against the will of the bishops of the province. He that shall be otherwise ordained, and that shall come to this honour, by the authority of the king or prince, let him be driven out and deposed by all the rest.  

Conc. quin. tum Anicl. Can. 10.  In the fifth Council of Orleans: Let not any man pretend to be a Bishop, neither by buying, purchasing or rewards, but let the election be made according to the kings will, the clergies, the peoples, and the bishops of the province. There is almost an infinite number of like Canons in the Counsels, which if we would put down here, we should be overtedious & long.  
Now after right examination, & lawful election or choice (which are two very essential points and commanded by god's law, with which none in the world may dispense) there cometh in the third place, the imposition or laying on of hands, which is a ceremony, by which the ministers that were lawfully chosen, were offered and dedicated as it were to the service of God and the Church.  
But let us now examine, the romish priests vocations, first I ask, whether the election which is made amongst them, be deferred, and put over to the Pastors and the Church, yea or no? Every man seethe what place and authority they give, to their resignations, as they call them, to their permutations, Collations, presentations, donations etc. and also how the Magistrates and great men, give bishoprics, Abbotshippes, personages, vicarages, and other benefices as it pleaseth themselves. If the pastors, or to speak more rightly they that usurp the place of true pastors indeed, meddle in the election, than it appertaineth to the Pope alone, to choose the Cardinals, the Bishops and archbishops, and to give the greatest and the fattest benefices: And it belongeth to the Bishops, to choose the simple or single Priests, and to bestow or give the other inferior and less benefices. And where is then the holy consent and agreement amongst the Pastors, which is of necessity required in the election?  
secondarily, is the people called to it? or is the people advertised or forewarned, to bring thither and give their advise and consent thereto? Every one knoweth that this is not performed.  
Thirdly, as concerning them whom they choose, what serious or earnest examination, make they, either of their manners or of their doctrine? Sometimes they chose infants and children, at no hand fit or meet to exercise, the least charge of the Church whatsoever it be. Sometimes they choose men altogether ignorant and very often also of wicked life, and this they do through favour, money, robberies, spoils, factions and other lewd and naughty practices, overthrowing all order, and subverting all good policy and discipline.  
And yet notwithstanding, the Canons which they attribute to the Apostles, ordain and determine, that every bishop, Elder or Deacon, 
Can. Apost. Can. 29. & 30.  that shall have obtained his office, by money or gifts, or by the favour of the princes and potentates of this world, should not only be deposed, from their estates and offices, but also excommunicated and cast out of the Church, and that not only they themselves, but also they which shall admit and receive them unto such charges, and which shall show them favour, and shall communicate with them. Now let men mark, how these Canons are at this day observed and practised in the Romish Church, and by consequent, how right and lawful the vocation is, of the Bishops and priests of that Church. It is true that they use indeed the imposition or laying on of hands, but every one knoweth with how many trifling toys and superstitions it is accompanied. And indeed, this is the only point, whereof they can vaunt themselves, which is not so necessary, but that we may very well overpass or little regard it, as having no express commandment touching the use thereof. For touching the two substantial points, 
Titus 2.7.  they want them wholly, contrary to the ordinance of Saint Paul. Titus. 2, 7.  
But touching our vocation, it is an easy matter for every one to judge, whether it be true and lawful, even by the proceeding which they that chose us, keep & hold, in the right examination & diligent inquiry that they make, as well of our doctrine, sufficiency, mean and manner, of teaching, as of our life, manners and conversation: also by the allowance and manifest consent of the people, who do receive us, after that they have a certain space heard and tried us. For we hold and teach that none ought of himself to teach and have charge in the Church, unless he be lawfully called thereunto. 
Mat. 9.38.  It appertaineth to the Lord of the harvest to send forth workmen into his harvest,  
And S. Paul touching this matter asketh, How shall they preach except they be sent? 
Rom. 10.15.  And therefore in the Prophet jeremiah, they are taxed and reproved as false Prophets, 
jere. 14. 14.23.21.  which did run not being sent. And jesus Christ saith also: That they which enter not in by the door into the sheepfold, 
john. 10.1.  but climb up some other way, are thieves and robbers.  
But perhaps the romish Catholics, will not so much examine our calling, as that of the first reformers and restorers of our Churches, and will demand of us, from whom it is, that they received imposition of hands: and finding in their own judgement, as they suppose, that they had not any certain vocation, thereupon they would infer, that then they could not choose & call us to our charges, & so by consequent our vocation should be none at all, whereunto we answer two things.  
The first is: that we ought to exercise our calling, according to the visible state of the church, which is either altogether corrupted or else abiding safe & sound. If then the state of the church abide in her purity which is then, when pure doctrine is kept therein, and the lawful administration of Sacraments, with the right use of the discipline, we say, that an ordinary calling, that is to say, the way and manner of choosing Pastors, prescribed by the word of God, according to which we have been called & placed in our charge, aught to be observed & followed. But if the state of the Church, be altogether corrupted, we say, that then an extraordinary vocation hath place, even according as it shall please God to raise up his servants, and to employ them, to reform the Church, and to bring it to her old purity. For God is not always bound to ordinary means, which he useth notwithstanding, when it seemeth so good unto himself. And this was practised in former time, even then when the ten tribes of Israel, were altogether become bastards and corrupted, through their idolatries. For God did extraordinarily stir up, 
1. Kin. 10.1.9  unto them Eliiah, to reform them, and to endeavour to bring them into good order touching his service: yea I say Eliiah, who was not a priest, and had not in that respect any succession.  
So likewise we hold and affirm, that God hath dealt in our time, in the choice and sending of some of our ministers, who were inspired and stirred up by GOD, to stretch out the hand unto the Church, which in respect of the outward and visible state, was wholly almost beaten down and overthrown. And these men neither could not aught to look, to be sent from, or to be approved by the Pope & his people, whose intolerable abuses, and false doctrines, they had in charge to reprove no more, than they that would take upon them to reform a company of Women, who had openly fallen to whoredom, fornication etc. ought to wait to be stirred up or required thereunto, either by altogether, or some of them, they pleasing themselves, and being desirous to continue in their former dissolution and lewdness.  
Here to allege, that for the making of an extraordinary vocation certain and approved, some miracles are necessary, or else some certain, plain, and manifest places of Scripture, is to no purpose at all, or they say as much, as if they said nothing. For as concerning places of Scripture, we are not destitute thereof. jesus Christ speaking in the Gospel to the Priests, who did not well and rightly execute their office in their charges, demandeth of them, When the Lord of the vineyard shall come, 
Mat. 21.40.41.  what will he do to these wicked husbandmen? Unto whom they answer, condemning themselves: He will cruelly destroy these wicked men, and will let out his vinyeard unto other husbandmen, which shall deliver him the fruits in their seasons. Now this was in deed justly and faithfully accomplished. For the Lord took away his vinyeard, that is to say, the government of his Church from the Priests, Scribes, and Elders of the people, who did not yield him the fruits which did belong unto him, and committed the same unto other husbandmen, that is, to his Apostles and their successors, which have yielded him fruits in their seasons. And even in like manner hath the Lord done in the Popedom, beholding evil workmen in his vinyeard, that is to say, wicked and naughty Pastors in his Church, which did not at any hand their duty and office, he hath not destroyed his Church, but hath changed the state and condition thereof, taking away her blind guides, and giving unto her others which see clearly.  
It is also written in the apocalypse: The holy city shall they tread under foot two and forty months, 
Reu. 11.2.3.  but I will give power unto my two witnesses and they shall prophecy a thousand, two hundred, and threescore days. In which place, S. john foretelleth, the general corruption of the Church, which shall come to pass in the last times, yet so that withal he giveth us to understand, that God will not suffer his service to continue so corrupted and bastardly, but that he will reform it, and bring it to her former perfection and soundness, and that for this purpose he will raise and stir up witnesses of his own, to prophecy and speak against so grievous a corruption. And how shall this be done? by using an extraordinary manner.  

Luk. 9.49.  We may also very well apply to this purpose, the example of him, who cast out Devils in the name of jesus Christ. For the Apostles would have hindered him, because he did not follow jesus Christ as they did. But jesus Christ sayeth unto them: Take heed that ye forbidden him not, or hinder him, for (faith he) he that is not against us, is with us. It is very true in deed, that such an extraordinary vocation, ought not to be lightly approved, but it is also as true, that it ●ught not as lightly to be condemn.  
But we have a certain and manifest testimony, 
Act. 6.5. & 8.5.  of this extraordinary vocation in Philip. For he being only ordained a Deacon at Jerusalem, was afterwards extraordinarily called by God to preach jesus Christ.  
Beside, the first restorers of the Church of our age or time, who were extraordinarily called, are not to be reproved or blamed for rashness. For as in a city besieged by the enemy, or assaulted with fire, when they which were ordinarily called for the safeguard and defence thereof, and to give order in the danger of fire, should be themselves the first enemies and putters to of fire, if it fall out that certain Citizens, having other charges or offices in the city, or else if they were but private and particular persons, would come and set up themselves, and employ themselves, in running to the breach and fire, to the end that they might preserve the city, so far of is it, that they deserve or aught to be reprehended, as traitors and unfaithful persons, that on the other side for a fact so courteous & gentle, yea so profitable to the country, they were greatly to be praised, as very good citizens, and true friends and preservers of the country: so when the ordinary safeguards or keepers of Gods own house, have declared themselves to be enemies thereof, and putters too of fire, to overthrow and mar all, they that are afterwards advanced and set forwards themselves to resist them, and to maintain the right and estate of the said house, yea although they have had no manner of ordinary vocation, but in their own consciences, have only felt themselves extaordinarily called, for to execute such an office or charge, so far of is it, that either they may or aught to be blamed, that contrariwise they deserve honour and great praise.  
And yet this is here to be noted, that albeit all are not enjoined or commanded to preach, as well as all are commanded to oppose or set themselves against false prophets, yet by consequent it followeth very well, that if any do advance or set forward themselves, to oppose or set themselves against false prophets, they have done nothing against their vocation or calling.  
Add also, that even those which in the beginning were extraordinarily called, having faithfully acquitted and behaved themselves in their charges, in preaching the truth, and being received and allowed of the people, that vocation of theirs, which before was extraordinary, hath ceased, yea must cease, and afterwards is become ordinary.  
And as concerning miracles, we will shortly answer thereto. Let the romish Catholics show, what miracles Isaiah, Amos, Obadiah, Nahum, Zechariah, and many other prophets did, whom God did extraordinarily stir up, where they which had the order and government in their own hands, abused the same. Next, let them consider, 
Mat. 12.39.  that it appertaineth to an evil & adulterous generation, to demand and seek signs, as jesus Christ saith. Thirdly, that miracles may seduce and deceive. For we read, that false prophets, seducers, 
Deut. 13.1. etc. Mat. 24.24.  and deceivers, have sometimes done them, thereby to deceive men, and to make approved their false doctrines, 
2. Thes. 2.9.  and to increase and strengthen their superstitions and idolatries. And therefore we ought not by miracles to judge of the vocation and doctrine, but rather on the other side, by the vocation and doctrine we ought to judge of miracles and signs.  
The other thing which we answer, touching the vocation and calling of our first ministers, is, that we may very well stop the mouths of the romish Catholics, if we would allege, that those ministers themselves for the most part, had in respect of themselves an ordinary vocation, being in deed called in their time, by the Pope, and by him established and set in their charges, and therefore by consequent had authority and right, to go up into the pulpit, and to teach in the Church, as Luther, Zwinglius, Oecolampadius, Bucer, and before them Wickliff and john Hus. Also that in England, Sweden, and Denmark, the right and lawful succession of the chair or place, is on our side. For there the ordinary Bishops have received the Gospel, and preach it, so that we shall not need to dispute of their vocation, no more then for the calling of the Priests, which are at this present in the romish Church, called by the Pope, but even only of their doctrine.   

CHAP. VI  
That the Church hath been always from the beginning, is now, and shall be even unto the world's end, but that it ought not to be esteemed or acknowledged by the great number.  
WE must not think, that the Church had her beginning, when the Apostles began to preach the Gospel throughout all the world, at which time the disciples, were first named christians in Antiochia, but that she began to be in the world, even from the very time of our first parents Adam and Hevah. For in them and by them God began to be served on the earth, having blessed them, and commended unto than his service, and after their fall having preached unto them repentance and assurance of victory against the serpent, through jesus Christ his son. But the world increasing, the church also was augmented, serving god. For as S. Paul saith: God created the world, 
Act. 17 26.  & hath made of one blood all men, that they might seek and serve him. And he himself saith in Isaiah: This people have I form for myself, they shall rehearse and show forth my praise. 
Isai. 48. 2●.  GOD then created in the world, and that from the beginning a Church, through free adoption, to this end, that his name might be duly praised, by convenient, fit, and meet witnesses for so excellent a work. For this cause also the Church is called the planting of the Lord, that he might be glorified. Isaiah. 61.3.  

Isai. 61.3.  Moreover this Church, notwithstanding the sharp and hard persecutions, which it hath suffered, hath not yet ceased always to be, as it is at this present, and shall be unto the worlds end. For as David saith: The Lord hath chosen Zion (that is to say, 
Psal. 132.13. etc.  the Church) and hath desired it for his seat ●it hath been (saith he) my rest for ever. jesus Christ also hath promised his disciples, 
Mat. 28.20.  to be with them always, even unto the end of the world. But chief Saint Paul hath declared and set out the perpetuity and continuance of the Church, when he assureth us, 
Ephes. 3.21.  that GOD shall be glorified in the Church through jesus Christ, throughout all generations for ever and ever. They then are overmuch past shame, which limit the continuance of the Church to a certain time, 
Aug. de civi. tat. Dei. lib. 18. ca 54  as those of whom Saint Augustine speaketh, who durst boldly affirm, that the christian religion should not last, but 365. years. They likewise do abuse and deceive themselves, which think that by the assaults which they give unto the Church, they are able to beat it down, consume it, & wholly take it away out of the world. For is it possible that God should be without a Church? 
Psal. 10. 1 etc.  hath not he himself promised that his son shall reign and bear rule for ever over all his enemies? Verily the Church which is the spouse or wife of Christ, is become or made so mighty and strong through her husband, that being even one body with him, she is more forcible and mighty in her weakness, than all the world in his pride and haughtiness. But as we have already said once heretofore, we will hereafter speak more amply and largely of the Church's force and power in persecutions. To be short: amongst so many and so diverse changes, of the kingdoms of this world, God always preserveth his Church, and bringeth to pass, that nothing in all the world is durable and perpetual, but she, not that she is always flourishing, or hath a continuance, which followeth all by one thread, that is, cometh altogether, but because that God, not minding that his name should be put out in the world, doth always in his Church raise up some, of whom he is sincerely and purely served.  
Now when the question is, to discern the true Church from the false, some there are that stay themselves upon the multitude and great number. But they are very far from their right reckoning or account. For GOD measureth not his Church by the number. He loveth his faithful people, and keepeth himself in the midst of them, 
Mat. 18.20.  although they be a very small number: on the other side, he hateth those that do despise it, and disdaineth them, though the number of them be never so great. And indeed, on the side of the multitude and great number, the false and bastardly Church is rather found, than the true and lawful one. And that it is so, let us first mark the places of scripture, which withdraw us from the multitude, and teach us to stay & cleave to the little flock.  
Thou shalt not follow a multitude to do evil, 
Exod. 23.2. Mat. 7.13.14.  neither agree in a controversy, to decline after many, and to overthrow the truth.  
Enter in at the strait Gate: for it is the wide gate and broad way which leadeth to destruction & many there be which go in thereat, because the gate is straight and the way narrow that leadeth unto life, and few there be that find it.  
Fear not, little flock, 
Luke. 12.32.  for it is your father's pleasure to give you a kingdom.  
We see by these places, that the greatest numbr is not always the best, neither the soundest, and that the Church of God is found rather amongst the small number, then among the multitude.  
Secondly, let us note the reasons following, which are taken from examples that we find in the scripture touching this very matter?  
On which side was the Church, 
Gene. 7.1. Heb. 11.7.  when Noah alone, with his little family (which was not in all, but eight persons) followed the true religion, God approving him, & by his faith condemning all the rest of the world?  
On which side was the Church, 
1, Kin. 19, 10  when Elijah said, O Lord, the children of Israel, have forsaken they covenant, they have destroyed thine Altars, and slain thy prophets with the sword, and I am left altogether alone, and yet they seek my soul to take it away?  
On which side was the Church when the four hundred prophets deceived Ahab, 
1. Kin. 22.8.  and Michaiah, being alone and contemned, did yet notwithstanding resist them and speak the truth.  
On which side was the Church, when jeremiah was sent from God to say: In that day the heart of the king shall perish, 
jere. 4.9.  and the heart of Princes and of the Priests shall be astonished, and the Prophets shall wonder: and that therefore the Prophets resisted him, 
Jere, 10.18.  laid crimes unto his charge, and imagined mischief against him?  

Math. 26.3.  On which side was the Church, when the chief Priests and scribes, and Elders of the people assembled themselves together into the Hall of the high Priest named Caiaphas, and held a Council, how they might take jesus Christ by subtlety, & put him to death?  
Certainly by these examples, it is plainly proved, that if it were sufficient to allege the multitude & the greatest number, for to underprop and uphold a Church, the false and bastardly Church, should ever prevail in the matter, and get the better in that respect, because that the number which cleaveth to it, and followeth, and maintaineth it, is always the greatest. 
August. in Psal. 128.  Let us add here a sentence of Saint Augustine. From the time (saith he) that the Saints have begun to be, the Church hath been and is on the earth. Sometimes it was in Abel alone, who was slain by his wicked brother Cain. Sometime it was in Henoch alone, who was rejected of the ungodly. Sometimes it was in the only house of Noah, and he bore with or suffered all them that perished in the flood, and the Ark swimming upon the floods, was saved, and set upon the dry land. Sometime in one only. Abraham, of whom we know thus much, that he suffered many things by the wicked. Sometimes in lot alone, and in his only house, in the midst of the Sodomites, whose iniquities and ungodliness he endured and suffered so long, till God drew him as it were by violence from among them. Sometimes in the only Israelites tormented by Pharaoh, and the Egyptians. By these words that appeareth very well, to be true and right which I have said, to wit, that the Church ought not to be judged or acknowledged by the great number.  
The faithful then should not at this day be offended, though they be but a small number, despised and cast out as the filth and offscouring of the world, for because they are not of the world, 
john. 5.19  but that God hath chosen and drawn them out of the world, therefore (behold) doth the world hate them. They should not doubt that the Church is not with them, though that it be assaulted and persecuted of the greatest number of men, and those the mightiest, of greatest reputation and highest exalted, and namely of the Popes, Cardinals, Bishops, 
1. Cor. 1.27.28.29.  parish Priests, Abbots and other of the Clergy of Rome, who indeed ought to maintain and uphold it. For so it is, that GOD hath chosen the foolish things of this world, to confound the wise things: & the weak or feeble things, to confound the strong: and the vile and despised things, and those things which are not, to bring to nought things that are, to the end that no flesh should rejoice in his presence. And on the other side, the prophecies must of necessity be wholly accomplished, 
Psal. 118.22 Matt. 21.42 1. Pet. 2.7.  touching the stone, which the builders began long ago to reject, and which even at this day, they do also refuse, although it be the master stone, or chief stone of the corner in Zion, elect and precious in them which stay themselves thereon, and be builded upon it.  
But some will say, wherefore then is it, that God hath heretofore suffered, so many people in so many ages and times, to be seduced and deceived? Yea, wherefore doth he at this day suffer, the greater part of the world to walk in the darknesses of error and ignorance? Verily it is not our part, to take upon us either to discover or curiously to search the secret causes of Gods eternal judgement, neither yet to lay or cast upon him the fault of our naughtiness and ungodliness, for certain it is that he doth most justly govern and guide all things, and therefore cannot do injury or wrong to any man, what so ever he do, 
Psal. 51 5. Eph. 2.3.  seeing that we are all conceived and borne in iniquity and are by nature the children of wrath, guilty of death and eternal damnation. And therefore Saint Paul in few words dissolving this difficulty, contenteth himself to allege, the only will and good pleasure of god without ascending or going up higher, so much as one step. 
Act. 14.16. Act. 17. ●0.  GOD (saith he) in times passed hath suffered all the Gentiles to walk in their own ways: Nevertheless he left not himself without witness, in that he did good etc. And again, The time of this ignorance God regarded not but now he admonisheth all men every where to repent,  
Notwithstanding also we may tightly say, that God suffereth Satan to have so much power and might in the world, as that he should bear sway & reign over the greater part, to the end that he might thereby through his just judgement, punish men for their unthankfulness and unfaithfulness. For it is not good reason that those which would not hearken unto God, neither receive the truth which was offered them, and who also even willingly and of their own accord, have despised and refused their own salvation, is it not meet I say that such should be seduced and deceived through the subtleties and sleights of the devil, and at the last cast from God, and through his just judgement punished, according as their ungodliness and unthankfulness deserveth? saint Paul writing unto the Thessalonians, showeth and putteth down this reason, 
2. Thess. 2.10  when he saith: That because that they which perish received not the love of the truth, that they might be saved, God shall send them strong delusion, that they should believe lies, that all they might be damned which believed not the truth of the word, but had pleasure in unrighteousness.  
This also fell sometimes, and was laid upon the Gentiles. For from the beginning of the world, GOD made manifest unto them his Godhead and his power, 
Rom. 1.20. etc.  and although this was not done by the preaching of men, yet it was by the ministery of the creatures, in which his glory was in such sort manifested and showed, that a man may well say, they had in some sense, a tongue, as it were to show, set forth, and rehearse the great power of the wonderful works of God. But what thereof? These stragglers & strayers having known GOD, did not glorify him as God, neither yielded him thanks, but became vain in their imaginations and discourses, and so forth, as Saint Paul showeth of them in the first Chapter to the Romans. Who will then at this day say, that GOD hath done them wrong, when he giveth them over to the lusts of their own hearts, to filthiness, and their own villainous affections through a spirit destitute and unfurnished of all judgement, to commit things at no hand convenient or seemly, he punishing them after his manner, according to their deserts, and his own most just righteousness.  
The same fell also in time heretofore upon the poor and miserable jews. For behold our Lord jesus Christ, who of his own free will, presented and offered himself unto them, being willing and ready to instruct and teach them, in the doctrine of salvation, confirming his Gospel by excellent miracles and authentical signs worthy of credit, by which he did evidently show unto them, that he was the very Messiah promised in the law, and the true and only redeemer of the world, but how did these miserable people govern and behave them selves in that behalf? Their obstinacy and rebellion was so great, that they were not only content, desperately to reject, and throw from them, the doctrine of the holy Gospel, slandering it and accusing it of falsehood, but which is worse, they killed and cruelly murdered the only son of GOD, and outrageously persecuted the Apostles (as before that they had put to death also even their own Prophets) and other Christians. Who is he then which will affirm, that these wicked people did not through their rebellion and pride justly deserve to be delivered and given over for a pray unto Satan, and to be deceived through the subtleties & crafts of his false doctrine?  
The same is fallen out in our time, and continueth yet, even every day. For there are divers which are in such sort blinded, and before hand possessed with the darknesses of the prince of this world, that they do not only despise all true religion and doctrine, but also they enforce and strain themselves, to bring into credit and estimation all the dreams, dotages, railings, and false opinions of Antichrist, and his instruments, in so much that for to attain thereto, they cease not to make war upon the poor faithful people, desiring with a burning affection, the shedding of their blood. Who is he then which dare say, that such people are not very worthy and meet to be delivered unto Satan, that they may be so made drunken with the deadly poison of his false doctrine, as they may never after be able to taste or smell, the sweetness & pleasantness of the word of God? To be short then, in that the devil hath so great a sway in the world, it is a very manifest sign (or as a man would say, a banner displayed) of the just vengeance of GOD, and of his horrible and fearful fury upon all those, who reject and persecute the Gospel of his son. For the ungodly persevering in their unbelief, deserve to be covered and clothed with so great abomination, seeing that the truth of God, can find no place amongst them.   

CHAP. VII.  
That jesus Christ alone, is the head of his Church, and not Saint Peter, neither any Pope what so ever.  
EXperience teacheth us what evil it bringeth us, when we turn aside from the word of God, be it never so little. In old time all the pastors of the church, were commonly called Elders, Ancients, Bishops, & they were all brethren & fellows, equal also, & of like authority in their ministries. And this continued until such time as he, that was chosen in the assemblies of the Pastors, there for the time to be precedent, and to gather the voices, came at the last, to be especially, and as it were only named a Bishop: Hence the devil began to frame and spin as it were the tyranny of Antichrist in the Church, even such as we behold it at this day, so that the man of sin, and son of destruction revealed is set down in the Temple of God, as God, 
2. Thes. 2.3, 4  showing himself as though he were God. For from Bishops they came to Metropolitantes, who also are called Archbishops, and that under goodly show and great pretence. For these metropolitans, were not, but as it were Presidents or rulers, to set the other in order, and to call them together when it was needful, to have some Synod, for the affairs and businesses of the Churches of the Province, and in good order, and without confusion to redress and guide matters, in the assemblies made.  
From metropolitans they leapt to four patriarchs, as though the whole Christian common wealth, aught to be divided into four parts, and be ruled and governed by four prelate's. These patriarchs were, one of Antioch, who bare rule over Syria: one of Alexandria, who governed Egypt and Ethiopia: one of Constantinoble bearing rule over Asia, Grecia, and Illyricum: and one of Rome, ruling all the west, that is to say, Italy, France, Spain, & Germany. Here upon afterwards there arose contentions and stirs, between these four patriarchs, touching their jurisdiction and primacy, in so much that they in such sort, set themselves one of them against an other, with the hurt and loss indeed of the poor Church, that at the last two, to wit, that of Antioch, and that of Alexandria, gave place and yielded their rooms to the other two, that is, Constantinople and Rome, the controversy between which endureth as yet, even unto this day. For it is not yet well determined nor made plain, which of these two ought to be head and universal Bishop. In some sort to quiet them, and to make them contented, and to keep themselves within their own bounds, men have limited their charges thus, the Patriarch of Constantinople, to bear rule over all the Churches of the East, and the Patriarch of Rome, to bear rule over all the Churches of the West.  
Wherefore the latter of these two, is he whom the romish Catholics make themselves to believe, that he is the head of the universal church, as being the Vicar of jesus Christ on earth, and the lawful or right successor of Saint Peter. But we have here two points to examine and sift: the one touching Saint Peter: The other touching the Pope, who sayeth that he is his successor.  
Concerning the first, we shall not find in all the scriptures, that S. Peter was ordained at any time to be head of the whole Church, and to bear rule over it, neither that he himself did at any time, either pretend or usurp, such a jurisdiction and primacy, because it did not at any hand belong unto him, but unto jesus Christ alone, as we hope to prove, and manifestly to show it by the reasons following.  
The first reason is this jesus Christ alone is called the head of the Church. Ephesians 1. verse 22. Ephesians 5. verse 23. 
Ephes. 1.22. Ephes. 5.23.  Saint Peter then is not, otherwise the Church should be a body with two heads.  
If they will reply, & say, that jesus Christ in deed is the only head of the Chuche, because that he alone reigneth over it, and that by his own only authority, yet that this nothing hindereth, but that there may be an other head ministerial (as they call it) that is to say, one in respect of the execution of the charge and office under him, who should be his great Vicar and lieutenant general, for to govern the Church, I will demand of them to show me, when and how this ministerial head, was ordained by jesus Christ: for if jesus Christ be God living for ever, what need hath he of a successor? 
Rom. 9.5.  If we have all his will in writing, and if he be always present in the midst of his Church, 
joh. 15.15. Act. 20.27. Mat. 18.18.28. 20.  to rule and govern the same, what hath he to do for a Vicar or lieutenant? And as concerning charges and offices, we know what executors he hath established and left. Saint Paul in the Epistle to the Ephesians: affirmeth, 
Ephe. 4. 11. etc.  that jesus Christ being ascended into heaven hath given some Apostles, some Prophets, some Evangelists, some pastors, some teachers, to whom he hath given in charge, and committed his Church to order and guide the same. This is not spoken only, for two or three, or for some other small number, neither yet for one age, but for all the Pastors of the Church generally, and for all times. Now you may see what lieutenants jesus Christ hath substituted in his place: but that he should give unto Peter a primacy, to be Pope and head of the Church, is a mere leasing.  
The second reason is this: 
1. Cor. 13.11  jesus Christ only is the foundation of the Church 1. Corinth. 3.11. Whereupon it followeth, that the Church is founded upon jesus Christ, and at no hand upon Saint Peter, and by consequent that jesus Christ alone is the head of the Church, and not Saint Peter. Touching that which jesus Christ spoke unto Peter: Thou art Peter, 
Mat. 16.18.  and upon this rock I will build my Church, we will an one declare the true and natural sense thereof.  
The third reason: S. Peter's charge and office was limited and set within certain bonds: For S. Paul witnesseth of himself and Peter thus, 
Galat. 2.7.  That he was the Apostle of the Gentiles, and Saint Peter of the jews: And saith, that this division was made, by the revelation and ordinance of God. It followeth then that Saint Peter was not an universal Apostle, nor a sovereign and high bishop over all the Church: Otherwise Saint Paul should have done ill, in so limiting and hedging in as it were, the charge and office of his Apostleship, yea, & that eighteen years after the death of jesus Christ. But I would wish the Romish Catholics, to take some better view of, and heed to this reason. For if their Pope, snatch and take unto himself the primacy, for this reason, because he is Saint Peter's successor, he must then exercise his primacy or popedom over the jews and preach unto them the Gospel, that he may gain them and draw them to jesus Christ, leaving unto him whosoever he be, that will take upon him to be called the successor of S. Paul, primacy over the Gentiles,  
The fourth reason: One wife hath but only one husband, which is her head. But the Church is the spouse of Christ. 
2. Cor. 11.2. Ephe. 5.22. reve. 21.9.  2. Cor. 11.2. Ephesians, 5.22. Reuelat: 21.9. The Church than hath none other but Christ alone for her husband and head.  
The fifth reason: It is certain, that Saint Peter used the power and authority, which jesus Christ gave him, for otherwise he should have neglected his charge, and hidden his talon in the ground and so by consequent have disobeyed his Master, not serving him purely and faithfully. But so it is, he never usurped any primacy over the other Apostles or over the Church, for he maketh himself equal, to the other pastors, naming himself a Pastor and an Elder with them, 
1. Pet. 5.1.21. etc.  and he hath said also, that it is not lawful at any hand for any man, to have Lordship over the lords inheritances. Then it followeth that he received not any primacy or Lordship from jesus Christ, over the church of God.  
The sixth reason: 
Act. 8.14.  Saint Peter was sent together with john into Samaria by the other Apostles. Now if he had been the head of the church, and had had rule and authority over the Apostles, it had appertained unto him to send others, and not others to send him.  
The seventh reason: If Saint Peter had had the right of primacy, to what end would he have suffered himself, to have been reproved by S Paul, and that before the people? 
In sext. decr. de con. cap. Licet. & distinct. 19 ca si Roman. in Glossa & de conces. prae. tit. 8. ca pro. posuit & alibi.  for this was done even then when he both might and aught, to have showed his authority and rule. As at this day, the Pope who saith: that he is above right, neither is held or bound by laws: that he may prefer through his interpretation equity unwritten, before law written: that we ought to allow or disallow all that he alloweth or disalloweth: that he is not subject to any censure, having all law and right in the coffer of his breast and stomach. Now Saint Peter did not allege any whit or part of all these blasphemies, but took in good worth Saint Paul's censure and reproof, acknowledging himself his companion and fellow, and one that was joined with him and the other Apostles in fellowship of office, yea inferior to the whole body and subject to the admonitions and censures of his brethren.  

Luk. 22.24. etc.  The eight reason: So it was, that among the Apostles, in the time that our Saviour Christ was bodily conversant with them, there was a controversy which of them should be esteemed or judged the greatest, but Christ laboureth to bring them to humility, and to take from amongst them all ambition, saying thus: The kings of the nations bear rule, and they which exercise authority over them, are called Gracious lords, but ye shall not be so: But let the greatest among you be as the least, and the chiefest as he that serveth: And afterwards he setteth himself forth for an example. For who is greater, he that sitteth at Table or he that serveth, is not be that sitteth at the table? And I am among you, as he that serveth: and ye are they which have continued with me, in my temptations. Lastly he concludeth: Therefore I appoint unto you a kingdom, as my father hath appointed to me.  
These are our principal reasons, to declare that Saint Peter was not appointed Lord over the Church, and that he had no more authority or pre-eminence in it, than the other Apostles, his companions and fellows had, Now let us hear the contrary reasons, which the romish Catholics make.  
The first is this: jesus Christ hath said to Saint Peter, Thou art Peter, 
Mat. 16, 18.  and upon this rock, I will build my Church. It followeth then that Saint Peter, is the foundation of the Church, and by consequent the head thereof.  
I answer, that the holy spirit, is not contrary to itself: but he hath spoken plainly to the Corinthians: That jesus Christ alone, is the only foundation of the Church, 
1. Cor. 3, 11.  and that none can lay any other, then that which is laid already: Therefore he affirmeth not in that place of S. Matthew, the contrary to this. And mark this indeed, jesus Christ hath not said: and upon thee, O Peter, I will build my Church: but, and upon this rock, I will build. And what meaneth this, upon this rock? Let us hear S. Augustine. 
August. in johan. tract. 124, cap. 21.  The Church (saith he) is founded upon the rock, of which rock Peter hath taken his name, for the rock is not so called of Peter, but Peter is so named of the rock; as Christ hath not taken his name of Christians, but Chhristians of Christ. Therefore the Lord saith, upon this rock I will build my Church, because that Peter had confessed thou art Christ the son of the living God. He saith therefore, upon this rock which thou hast confessed I will build my Church. For the rock was Christ, upon which foundation Peter also himself was builded. Mark what S. Augustine saith, S. Ambrose and S. Chrysostom, understand this to be spoken of the faith which is in Christ & not as the Pope doth of the person of Peter. 
Amb. in. epl. ad Ephe. cap. 2.20.  S. Ambrose saith thus? jesus Christ said to Peter: & upon this rock I will build my church that is to say, upon this confession of catholic faith, I will establish the faithful unto eternal life. Chrysostom saith also: 
Chryso. Ser. 21. de Pentecost.  jesus Christ saith: Thou art Peter: and upon this rock I will build my Church. He saith upon this rock, and not upon Peter: For he hath founded or set his Church not upon man, but upon the faith and confession of Peter. And what was this faith and confession? Thou art Christ the son of the living God.  
The second reason is: 
Mat. 16.19.  jesus Christ hath given the keys unto Peter, he hath therefore appointed him head of the Church.  
I deny the consequent. For by the use of the keys is understood not the rule or oversight of the whole Church, but the power, to bind and loose, or else to pardon or not pardon sins, as it is declared, in the 18. Chapter of the Gospel after Saint Matthew, and Chap. 20. after S. john. 
Mat. 18.18. john. 20.23.  Now seeing that so it is, that power to remit or to retain sins was given, not unto Peter only, but equally unto all the Apostles, it followeth well, that the use of the keys was not given to Saint Peter alone, but also to all his companions & fellows, & by consequent, if he were the head of the Church, to whom the power of the keys was given, it would follow that the Church had so many heads, as it had then Apostles.  
But some will say, jesus Christ speaketh only to Peter, It is true indeed. How be it by the name of Peter is understood the whole Church. For even as jesus Christ was willing to hear, what judgement not only Peter, but also all his fellows had of him, when he demanded of them, But whom say ye that I am? 
Mat. 16.15.16.  And that Peter alone in the name of all answered and made this confession, Thou art Christ the son of the living God: So on the other side jesus Christ, giving the power of the Keys unto the Church, addressed his speech unto Peter alone, although he meant to speak as well unto all the rest. 
Augu. in johan. tract. 50  And so doth Saint Augustine understand it: for behold how he speaketh. Peter (saith he) signifieth the whole Church. For if that in Peter there were not the figure of the Church, Christ would not have said unto him, I will give unto thee the keys of the kingdom of heaven. And again, when jesus Christ said unto Peter, I will give unto thee the keys etc. He meant without doubt the whole Church.  
And the reason would be marked, why jesus Christ, in the person of one spoke unto all: that is, to the end he might commend & set out the unity of the Church even as also the ancient writers have marked and observed the same. 
Cypr. tract. 3 de simpli. praelat.  S. Cyprian saith thus. Our Lord in the person of one man, hath given the keys unto all, thereby to denote and set out the unity of al. The other were the same in deed that Peter was, fellows in equal honour, and in equal power. But jesus began with one man, to the end to show, that the Church is, one. And Augustine: 
August. in johan. tract. 11.  So it was (saith he) that all were asked: Peter alone answered him, thou art Christ etc. and to him was it said, I will give unto thee the keys of the kingdom of heaven, as though power to bind & lose had been given unto him alone. But as he answered for all, so he received the keys together withal, bearing as it were the person of unity. Wherefore he alone was named for all, because there was unity among all.  
3 The third reason is: 
john. 21.16.  jesus Christ commanded Peter above all the rest, yea & that three times, to feed his sheep. He than did constitute and make him an universal Bishop, and head of all Churches.  
I answer, that this consequent is false, for there is a very great not only difference, but contrariety between these two, to have charge to feed the sheep of Christ, and to have a most high Empire, and universal rule over the whole Church. Besides, if to feed the sheep of Christ, be no other thing, but to minister and give unto them the spiritual food of their souls, 
Mat. 28.19. Mark. 16.15  by the preaching of the Gospel, as it is in deed: and seeing that it is most evident and plain, that jesus Christ hath given this commission, to all his Apostles generally, it followeth very well, that he hath not given it to Peter alone. And indeed Peter himself doth well confess the same, 
1. Pet. 1.5. etc.  when he exhorteth his fellow ministers, to feed the flock of Christ, which is committed unto them. And Basil confirmeth the same, saying: jesus Christ himself teacheth us this, (to wit, that he is the only head of the Church) who did constitute and appoint Peter the pastor of his Church, after him. For he saith, Peter, lovest thou me? feed my sheep: & consequently, he hath given this very same power to all pastors and teachers, and hereof this is a certain sign and sure token, that all bind and loose without any difference, as well as he.  
The fourth reason: S. Peter is divers times in the scripture named the first among the Apostles. Therefore he was chosen to have rule above the other his fellows, yea above or over the whole Church.  
I answer first, that this argument is frivolous and vain, yea worthy to be mocked and hissed at. For be it that we confess that S. Peter was the first and chief as it were amongst a few people, that is to say, amongst the twelve Apostles, yet very far set is this, that it should therefore follow, that he was the first or chiefest over all Christians, or that he did bear rule over all the world.  
Secondly, if because that S. Peter is the first named, he is therefore the first and chiefest among the Apostles, we must then say by the contrary, that the virgin Marie is the last and least of all women, because in the first chapter of the Acts, where also S. Peter is set the first in the catalogue or number, 
Act. 1.13.14.  she is set the last after others. Which matter the romish Catholics will not at any hand say or affirm: which if they should, it would be found in deed a very absurd thing.  
Thirdly we read in many places, that S. Peter is not named first. And S. Paul in the second Chapter of his Epistle to the Galathians, Placeth james before him. 
Gal. 2.9.  james then by this reason, should have authority over Peter, because he is named before him. Besides in the Council of Jerusalem, the speech and advice of james which was had, after that peter had given his, 
Acts. 15. 13 etc.  had such weight with it, that all consented and agreed to his judgement.  
And this much concerning the first point. Let us come to the other which concerneth the Pope, who saith, that he is Saint Peter's successor, and so by consequent the head of the Church.  
First, if it manifestly appear by that which hath been said heretofore, that Saint Peter was never established head of the Church, and that he never had any such pre-eminence and authority attributed unto him, by what title or right can or will the Pope (who saith that he is his successor) pretend at this day, any such Lordship, rule and authority?  
Let us also on the other side well mark this. S. Peter died (as they say) under Nero, and there succeeded him, Linus, Cletus, and Clemens, in the time of S. john, who lived under Domitian, and even unto trajan his days. Now if they of the Church of Rome will say, that the Popes which succeeded Saint Peter, were the heads of the church, to whom all the rest of the Bishops ought to be subject, they must of necessity be driven to confess, that S. john was subject to Linus, to Cletus, and to Clemens.  
Moreover, if S. Peter's successors be the heads of the Church, Clemens who succeeded him in the third place (as they say) was so likewise. But let us hear what he himself saith in an Epistle, which (as some say) he writ to james Bishop of Jerusalem. The title or inscription is this: Clemens, 
Tom. 1. council. pag. 135. col. 2.  to james the lords brother, Bishop of Bishops, governor of the Church of Jerusalem, and of all other Churches which by the providence of God, are throughout all the world. If Clemens were the universal Bishop, why did he spoil himself of his own titles, to attribute, ascribe, and give the same unto james, to whom they did not belong?  
Furthermore, who is he that hath lifted up the Pope into this goodly degree of honour? Is it jesus Christ or his Apostles? No in deed: for we read, that Bonifacius the third of that name Bishop of Rome, was by the Emperor Phocas ordained the first sovereign or chief of all Christendom, and the Church of Rome, established head of all the Churches in the world: and this was about the year of Christ six hundred and four.  
This Phocas (as the history writers rehearse and record) was a traitor and an unfaithful murderer of the Emperor Mauritius his master: for as the said Mauritius at a certain time, showed himself over severe and rigorous against his soldiers, they being given to debate and contention, chose Phocas for Emperor, who in Calcedonia immediately caused to be cut off the forenamed Mauritius his own head, his wives also, and his three sons named Theodorus, Tiberius, and Constantine. But he received his payment and reward for it afterwards. For having reigned eight years, he was at the last slain by the common people, in the year of Christ 612. Behold and mark by whom the primacy of the Romish Church was established, and the Roman bishop made an universal bishop, there being before, not so much as any news of it. For as concerning a certain Edict or decree which they allege, by which Constantine the great, a Christian Emperor, gave unto Silvester the bishop of Rome (about the year of Christ 317,) spiritual domination and government, over all the Churches of the whole world: also the jewels and kingly ornaments, yea the Empire itself and politic government, over all the West parts, it is a writing found and forged for and at their pleasure, full of liings also and falsehoods, which may be easily proved by these reasons.  
There are none of all the approved historiographers, during certain ages, which make mention thereof after any sort, as Eusebius, Eutropius, Ruffinus, Socrates, Theodoretus, Beda, Euagrius, Paulus Diaconus, Zonaras, Nicephorus, Orosius, either other the like, yea they which have written the lives of the Emperors and Popes, have not any whit at all spoken thereof. No more have the ancient Doctors, Athanasius, Basilius, Saint Ambrose, Gregory Nissenus, Gregorius Nazianzenus, Optatus Milevitanus, Saint Augustine, Chrysostom; which is more, the Bishops of Rome themselves have not said any thing thereof, no not in Councils, when they have taken upon them, the care and charge to maintain their primacy, which would notwithstanding have been a good buckler and shield of defence for them.  
If Constantine gave to the Roman Bishop the primacy over Constantinople, Antioch, Alexandria, Jerusalem, and all other Churches, what reason had he to suffer in the council of Nice (whereat he himself was precedent) that the contrary should there be determined and concluded? 
Concil. Nic. Can. 6. & habetur tom. 1. Concil. pag. 342.  For in that Council, it was concluded that the Bishop of Rome should not be preferred, before the Bishop of Alexandria, or of Antioch, or of Jerusalem.  
If the foresaid Emperor ordained, that the Bishop of Rome should be held and taken, for the head of all the Churches of the world, wherefore then did Bonifacius demand and seek the same of Phocas, whereas he should rather have required, to have kept the same to himself and his successors, which was long before granted by Constantine to his predecessors?  
With what conscience would Constantine give unto Silvester lordship and government over the Churches, and the Empire, he himself being a Christian, and therefore by consequent knowing very well, that there was a distinction and difference, between the office of the Pastors of the Church, and the charge and duty of Magistrates: 
Eusebius  even as Eusebius witnesseth of him that he was accustomed to say: that the Lord had given and committed the inward charge of the Church to the elders & ministers, but the outward to him?  
If we would consider Silvester, with what conscience, also could he accept the said donation or gift, the use whereof as he well enough knew, jesus Christ had forbidden him? 
Luk. 22.25. Mat. 22.21.  for he was not ignorant of this sentence: The kings of the nations bear rule etc. but it shall not be so amongst you. Also, Give unto Caesar the things which are Caesar's. Wherefore seeing that jesus Christ hath distinguished, the offices of the Magistrates, and the charges of the pastors of the Church, Silvester did very ill, to confound and jumble them together in his own person. Yea also, there is a certain Canon to this purpose, 
Distinct. 96. Can. Quum ad Nico, etc.  avouched and alleged under the name of a Pope, & that these offices are distinguished by jesus Christ.  
If so be that Constantine gave the empire of the west parts to Silvester, they must say that Silvester possessed the same, and left it to his successors: and that if his successors do not any longer hold it, they must say, that they have been thrust and driven out of the possession thereof. But let them show, if they can, any matter touching this point in the histories. verily so far is it, that Silvester & those which succeeded him even unto Hildebrande (who was named Gregory the seventh, and was created Pope, about the year of Christ, one thousand seventy four) did hold the Empire of the West, that indeed they had not rule or authority over the City of Rome, but did peaceably and quietly acknowledge the Emperors for their Lords, and were subject to their laws, neither was there at any time a Pope chosen or created without the authority of the Emperor. The change came in, in the time of the foresaid Gregory, It is about five hundred years ago since the Popes have by little & little encroached upon the Empire, & have at the last brought into their subjection the City of Rome, and since they did accomplish that, there is not passed above a hundred, threescore and nine years, or there about.  
I hold myself contented, to have set down and declared this, as it were by the way. He that would more fully see, the falsehood & subtlety, which is in the device of this donation or gift, may read them which have confuted the same, 
Marsili. etc.  as Marsilius of Padua in his book which he entitled, the defender of peace, who lived about the year of Christ 1324. Moreover Laurentius Valla, 
Laur. Valla. Antonius Archiep. Cusan. Cardinal. Raphael. volater.  who lived about the year 1440. Also Antonius Archbishop of Florence in his history: Cardinal Cusanus, in his third book & second chapter, who sent his opinion to the Council of basil, about the year 1460. Raphel Volateran, who lived about the year 1500.  
Moreover it is written in the ecclesiastical history, that Liberius and Felix, 
Niceph. lib. 9 cap. 37.  both two together, at one and the same time governed the seat apostolical, and did in common the duty of a Bishop at Rome, 
Sozo. lib. 4. cap. 15,  and that by the consent of the Church, yea by the ordinance and decree of the Council of Syrmia: which of these two than was at that time, the only and universal head of all the Churches? But let us see, whether the bishop of Rome, were by the ancient fathers avouched or acknowledged for the high or chief bishop. 
Cypri. lib. 1. epi. 1. & 2. Cypri. lib, 2. epi. 1. etc.   
S. Cyprian writing to the Bishops of Rome, as Cornelius, Stephanus, and some others, doth not in any sort call them either Popes, or universal Bishops, but brethren and fellows.  

Cypria. tract. 3, de Simpli. praelat.  He himself saith in an other place: that there is no more but one bishopric, whereof every bishop in his own charge, holdeth a whole and sound portion.  

Cypria. in Synod. Carthis, August. recitat. haec verba. lib. 3. de Baptism. contra. Donatist. cap. 3.  And again, none of us (saith he) is appointed bishop of bishops to enforce his fellows by tyrannous terror, upon necessity to obey him.  
Polycarpus Bishop of Smyrna, came to Rome in the time of Anicetus Bishop of Rome, not to frame some appellation before him, neither yet to kiss his feet, or to receive his decrees, but to confer with him, touching the feast of Easter, and he alleged for himself the authority and custom of S. john, and of other Apostles of Christ. But Anicetus did not allege, either S. Peter's authority or his own, but only said, that it stood him in hand, to observe the custom of the Elders, which were his predecessors: neither did he constrain Polycarpus to do the like, or excommunicate him therefore: and Polycarpus on his side did not think, he had committed any offence, in not consenting with the bishop of Rome, in this matter touching the feast of Easter: which he would of a surety have done, if he had acknowledged him for the head, or for the vicar of jesus Christ constituted and placed in that office by the authority of God,  
Irenaeus, 
Euseb. lib. 5. cap. 26.  of whom we have spoken a little before, calleth Soter, Anicetus, Higinus Pius, Telesphorus, Xistus, Elders, as Eusebius in his fifth book and six and twenty chapter reciteth.  
Dionysius the Bishop of the Corinthians, writing to the Romans, calleth Soter not Pope of Rome, or high prelate, but Bishop. Mark what he saith. Soter your good Bishop hath not only observed this custom, but also hath augmented it, 
Euseb. lib. 4. cap. 23.  Eusebius hath extracted or taken this, out of the Epistle of the said Dionysius. Lib. 4. cap. 3.  
Saint Jerome in an Epistle to Euagrius saith thus: 
Hierom. ad evagr.  If a man dispute or reason of authority, the world is greater than a city. In what place soever the Bishops be, whether at Rome, or at Eugubium, or at Constantinople, or at Alexandria, or else where, they are all of equal ministery and degree.  
Chrysostom: 
Chry. hom. 43. in Saint. Mat. ca 23.  whosoever (saith he) shall among the bishops desire primacy on earth, shall find confusion in heaven: and he that shall affect or seek to be the first, shall not be counted amongst the servants of Christ.  

Gregor. lib. 4. epist. 16, 32.34, 36 38.39. Gregor. lib. 6. epist. 24.28.29.30.  S. Gregory in divers of his Epistles saith: That he is an Antichrist, that will attribute or give unto him, the title of universal Bishop. But above all he putteth down a notable sentence, in the two hundred and seven and thirty Epistle to Eugenius the bishop of Rome, saying: If Christ have sent thee, thou shouldest judge that thou art come, not to be served, 
Gregor. ad Eugenio. epi. 237.  but to serve. The true successor of Saint Paul, will say with S. Paul: Not that we have Lordship over your faith, but that we are aided and comforted with your joy. Saint Peter's heir, will hear S. Peter saying, 
1. Pete. 5.3.  Not as though ye were Lords, over the lords heritage, but being made ensamples to the flock.  
In the third Council of Carthage (which was held about the time of Pope Syricius) in the 26. 
Conci. Cart. tertium. can. 26. & habet distinct. 99 ca primae. sedis. etc.  Canon, which is also alleged, distinct. 99 The fathers ordained, that the bishop of Rome should not be called the prince or chief of priests, or the high priests, or any such other like thing, but only the bishop of the first seat, and that he himself should not be called universal Bishop, which last clause Peter Crabbe the compiler or gatherer of the Tomes of the Councils, hath left out either by deceit or negligence, I know not whether.  
You see testimonies in owe, gathered out of the most approved old Doctors, and such as be best worthy of credit: by which you may easily perceive, that this rule or authority over all Churches, was not in their time attributed to the Bishop of Rome, and that the Churches themselves, had not any superiority or authority, one of them over another, but that they were all associated and united together, that some obtained not, neither more or less power then othersome, yea we read that when the romish Bishop would sometimes have usurped more authority, than did appertain unto him, other Bishops did strongly and steadfastly resist him, which appeareth by the history following, that Socrates an ecclesiastical historiographer writeth, in his second book and fifteenth Chapter: and Sozomenus in his third book and eight Chapter.  
A certain man named Athanasius, and one Paulinus, being deposed from their charges, by the Bishops of Asia, assembled and met together with the Metropolitan, would needs complain to the Bishop of Rome, who easily gave them letters, by which he did place them again in their first offices, and did grievously reprove and chide them, who had put them there from. But the bishops of Asia took this in such sort, that they obtained of the Council of Antioch, that letters should be written to julius Bishop of Rome, by which there should be declared unto him, that he did attribute and take unto himself, an authority which did not at any hand belong unto him, and that in so doing, he offered great wrong to other Churches, and other Bishops. And there was added to the letters, that he should no more meddle with them, whom they had deposed, than they meddled with those which were deposed by the bishop of Rome, and others which were joined with him therein. To which purpose they alleged the example of Novatus, which was as yet very fresh and new. For when this Novatus was rejected by the bishop of Rome, none of the rest of the metropolitans and Bishops of other provinces, did gainsay the same, neither any manner of way intermeddled therein.  
Furthermore, if that which is maintained and practised at this day amongst the romish Catholics, touching the large jurisdiction and sovereignty of their Pope, were in force by God's law, as they would persuade the simple people thereof, should not then all the foresaid Bishops, & all others together with their Councils and Churches, which have not at any time confessed the Bishop of Rome for their head, be very grievously censured or punished, and worthy of a very severe and sharp reprehension? It is true that men may find, that some amongst the ancient fathers, have sometimes called the Bishops of Rome high Priest and Pope, but they did heretofore call after the same sort all Bishops. For as touching the name, high Priest, 
Theodo. lib. 2. cap. 7  Theodoretus in his second book, & chap. 7. speaketh on this manner: that two hundredth and fifty high priests, were assembled together in Sardis. And Athanasius in his first Oration against the Arrians, 
Athanasius oratio. 1. contra Arriano●  doth not only call julius and Liberius the bishops of Rome, high Priests, but also he calleth by the very same name the Bishops of Grecia, Dacia, Cappadotia, Africa, 
Ruffin. lib. 2. cap. 26.  Italy, Sicilia and Armenia. Ruffinus also, in the second book and 26. chapter, called Athanasius, the great high Priest. As concerning the name Pope, we will speak thereof (by gods grace and aid) hereafter in the ninth chapter.  
Moreover, let us consider by what tokens and marks, the Pope of Rome saith that he is Saint Peter's successor. It is (say the Romish Catholics) because that Saint Peter had his seat and chair in the church of Rome, being there the Pastor, and having borne rule there a long time: and that after him there came in order, his successors the Bishops of Rome, having the same authority which he had before.  
But touching the first, it is uncertain, whether S. Peter was Bishop of Rome or no, at the least, whether he bate rule there and held the seat. They are not able plainly to prove the same, neither to approve it as truth, at what time it was, neither under what Emperor, neither how long, because that out of the holy scriptures, they are not able to bring, 
Cal. lib. 4. Instit. cap. 6. sect. 14.  so much as one only probable conjecture, but rather the contrary, as Calvin hath well and sufficiently declared in his Institutions.  
Secondly, if S. Peter's abode at Rome, hath given this authority to the Romish bishops, to be the heads of the Church, and universal Bishops, from whence cometh it, that the Counsels have limited to all the patriarchs (who were many and divers) yea even after that they were brought to four, 
Concil. Nic. Can. 6. Concil. Antioch. Can. 13.  their several charges; making them metropolitans, every one in his own province, the Bishop of Rome, having no more authority over others, than others over him? For at that time the Bishop of Rome might very well have alleged Saint Peter's seat, and the other Bishops and Counsels, would very well have confessed and allowed the same, if it had been true, and if the same could rightly have given the title of primacy to the Bishop of Rome. On the other side what an argument is this? Saint Peter was Bishop of Rome, and there suffered martyrdom: therefore it followeth that this Church is the mother and mistress of all the rest, and that the Bishop thereof is the universal and general head of all Christendom. Verily if in this respect, the question be to establish and set up a primacy, it ought rather to be placed at jerusalem than at Rome. For Saint Peter preached there, 
Act. 2.14. Act. 2.12. Act. 4.3  yea the first after Christ's ascension, where he together with his fellows and brethren builded up the Church, did great miracles, was imprisoned, 
Act. 5. 18  and sundry times persecuted. The Prophets likewise preached there, and all the Apostles, yea which is more, jesus Christ himself, 
joh. 2.13. & 7.14. & 8.2. etc. 18.20  died there and rose again, and from thence ascended up into heaven. There also was the first Synod, that ever was held in the Christian Church, assembled of all the Apostles. There also jesus Christ sent down his holy spirit upon his Apostles and disciples. 
Act. 15. 6 etc. Act. 2.1. etc.  And to be short, from thence it was that the doctrine of salvation, should come forth, to be spread abroad throughout all the world, even as the Prophets had before told: 
Isai. 2.3 Michah. 4.2  which things we cannot after any sort say or affirm of Rome,  
Moreover, if we must respect and regard the Apostles, there is as much, or rather more reason, to make Saint Paul the first Bishop or Pope of Rome, as Saint Peter. For in the first place besides that he was not in any thing less or inferior to the most excellent or chief Apostles, 
2. Cor. 11.5  we find not that S. Peter did at any time reprove him in his ministery, 
Gal. 2. 11  as he reproved or blamed S. Peter. And beside we have a certain and an assured testimony in the holy scripture touching Saint Paul, 
Act 23.11 Act. 28.30 31  that he was sent by God to Rome, there to bear witness of him, & that he there preached the kingdom of God, two whole years together: that from thence he writ divers Epistles to the Churches, that he was there prisoner, and at the last beheaded by Nero. And as touching Peter, we have no assured testimony that he went to Rome, or that he tarried there exercising there the ministery. If they will reply, that jesus Christ gave him the keys of the kingdom of heaven, and that by that means, he was preferred before Saint Paul, and made head of the Church, we have answered that heretofore, which we mind not here to repeat.  
Besides, though it were so that S. Peter was ordained to bear rule over all Churches, as an Apostle, yet it can not thereupon follow, that his successors ought to have any such right or authority as he: because they which succeeded the Apostles, have not the same charge and the same office, that the Apostles had. For when jesus Christ ordained his twelve Apostles, he ordained them for a time only, and after them he hath not substituted or ordained others in their place, to have so ample and large a charge as theirs was: Likewise we read not, that the Apostles established other apostles in their steed, but only Elders & ancients, that is to say, Pastors and Ministers, who had their callings, charges, & offices limited. Wherefore albeit S. Peter might well be an universal Bishop, yet so it is that those that came after him, cannot rightly attribute unto themselves such an office. But to conclude, by what marks can the pope brag that he is the successor of peter, whose office he doth not any manner of way execute, and whom he followeth not in any thing whatsoever?   

CHAP. VIII.  
Whether the Church of Rome be the true and Catholic Church. And whether we do well to separate and withdraw ourselves from it.  
WHen we call the assembly of papists the Romish Church, we mean not that we hold or take the same for the true Church. For we take the word Church in his general signification, for a company or fellowship, or congregation. And in deed we hold and affirm, that among the papists, the true church is not, but only some little tract or path of a Church, to the end that that, which S. Paul saith, may be accomplished, to wit, 
2. Thes. 2.4.  that Antichrist doth sit as god in the temple of God. This being true, much less can we say: that the assembly which is amongst the papists, is the Catholic Church: which point we prove by these reasons following.  
The first reason: The true Church is founded or builded, upon the doctrine of the prophets and apostles, as S. Paul saith: 
Ephes. 2.20.  but the papacy or popedom, hath not any such foundation, because that it hath overthrown the doctrine of the prophets and apostles, as may plainly appear by the examination of their traditions. The popedom therefore is not the true Church.  
The second reason: In the true & Catholic Church, the truth should reign & bear sway, for S. Paul saith, 
1. Tim. 3.7.15.  the church is the pillar and ground of truth: but in the papacy truth reigneth not, but on the contrary side falsehood & lying, as appeareth by the doctrine of the mass, of Purgatory, of invocation or prayer to Saints, of idols, of merits, and other such matters. Wherefore it followeth, that the papacy or popedom is not the true Church.  

2. Cor. 11.2 Ephe. 5.22  The third reason: The true Church, is the spouse or wife of Christ: But the Church of Rome is not the spouse of Christ. For the spouse of Christ contenteth herself with Christ her only husband, even as an honest woman doth content herself with her only husband, without admitting or suffering any other with or besides him, which the Romish church doth not, because she receiveth the Pope of Rome for her husband, & joineth him together with jesus Christ. Wherefore it followeth, that the Romish church is not the true church.  
The fourth reason: The true Church is the sheepfold of jesus Christ's sheep. 
joh. 10.16  But the popedom is not the sheepfold of Christ's sheep, for it heareth not the voice of Christ the true pastor or shepherd, but the voice of a stranger, that is, of the pope, whose laws it followeth, and keepeth more than the laws of Christ. The papacy then, or Popedom is not the ttue Church.  
The fift reason: The true Church is the body of Christ: 
Ephe. 1.23  but the Romish Church is not the body of Christ. For the body of Christ contenteth itself with Christ, the only head thereof, otherwise it should be a monster with two heads, as we have declared before in the seventh chapter: which thing the romish church doth not, because it receiveth & holdeth the pope for her head. Wherefore it followeth very well, that the Romish church is not the true church.  
The sixth reason: Though it were that the church of Rome were the true Church, yet it could not be but a particular church, even as the Church of Corinthus, Ephesus, & others, whereupon it followeth, that it is not, neither can be the Catholic and universal church.  
The 7. reason: In the true Church these 3. marks are found without failing: that is to say: the lawful calling of pastors, the pure preaching of the word, and the right administration of the sacraments. But in the Romish church, these 3. marks are not to be found, as it is easy to show, by the examination that a man might take thereof. Whereof it followeth, that the Romish church is not the true and right church.  
Now seeing that we have sufficiently showed, that the church of Rome, is not the Catholic Church, neither yet the true Church, men must not deem it strange, that we cannot agree with it, but that we depart and separate ourselves from it: and that in so doing, we ought not at any hand, or any manner of way to be held and accounted for schismatics, because we do not forsake, the ancient and Catholic Church, no not the ancient Roman Church, but do altogether agree with the same. For would we know, what manner of Church, the Church of Rome was in ancient time? Tertullian teacheth it us, when he speaketh thereof after this manner: A blessed Church, for which the Apostles have spread abroad all the doctrine with their blood: 
Tertul. de praescr. heretic.  where Saint Peter suffered such a death, as the Lord himself did; where Paul was crowned with martyrdom: where john the Apostle was put into burning or flaming oil, and yet was taken out of the same, without any hurt or blister, and afterwards sent into exile. Let us look upon that which she learned, and that which she taught, and what concord and agreement she hath had with the Churches of Africa. She hath acknowledged, confessed, and allowed, one only God the Creator of all things, and jesus Christ the son of God, borne of the Virgin Mary: she hath believed also the resurrection of the flesh: she hath received the law and the Prophets, with the writings as well of the Evangelists as of the Apostles, and from thence she draweth or fetcheth faith: she marketh hers with the Sacrament of Baptism, and she clotheth them with the holy Ghost: she nourisheth them with the Sacrament of the Supper: she exhorteth by martyrdom, and she receiveth not any person against such instruction. Behold Tertullian his words. Wherefore we have not forsaken this ancient church of Rome, but the new and particular romish church, which since hath lifted up herself, which avoucheth the pope for her head, and alloweth him for the Vicar of jesus Christ on earth, which worshippeth him, and obeyeth his laws against the laws of God. For she hath degenerated and gone out of kind, and hath lost all her authority, even as the clergy of the said Church hath sometimes foretold, writing to Saint Cyprian saying: That the praise that Saint Paul gave to that Church, 
Cyprian. lib. 2. Epist. 7 Rom. 1. 8.  to wit, that their faith was spread abroad, and published throughout all the world, should be turned to their shame and dispraise, if they went out of kind, and became bastards, and if they continued not to be the heirs of the same faith. And by this departure from her, we have declared the obedience which we own unto God, who hath commanded us to do so saying: Go out of Babylon, my people, that ye be not partakers of her sins, & that ye receive not of her plagues: And have received the counsel of S. Ambrose, who saith: If there be any Church, which refuseth the faith, & keepeth not the foundation or groundworks of the Apostles preaching, we must leave her, lest she bring with her the infection of error and unbelief. This he hath written upon the ninth chapter of the Gospel according to S. Luke.  
But some will say: ye account the reformed Churches of Germany for the true church, though ye find there many things to be amended, as concerning the supper itself, and some other ceremonies. Why then make you not the like account of the church of Rome? I answer, that it is very true that there is some controversy between the Germans and us, touching some points of religion, but it is not in respect of the essential or substantial points thereof. I call them essential or substantial points, that are so of the substance of religion that if men err in one point, the same cannot subsist or stand. For even in that which concerneth the holy Supper, we all believe that we are partakers of the body and blood of Christ. The difference is not, but in the Consubstantiation, which they maintain, which is not of such great importance and weight as transubstantiation, which the Romish pretendeth: which even in that one point overthroweth and utterly bringeth to nothing godliness, putting an Idol of bread in the place of the son of GOD: and making of the creature, a Creator, and of Christ a subject to corruption, rasing from the foundation, and turning topsy-turvy, as we say, that which concerneth the propriety, the nature and the glory of jesus Christ his body. All which abominations and idolatries, the Germans that are reformed, do detest and set themselves against, as well as we.  
But if some that are willing to make divorce as it were and separation, between the Germans and us will allege that the foresaid Germans, have not the like opinion of us, that we have of them, and that they hold and account us for Heretics, as may be seen and proved by certain writings which they have set abroad and published: we answer, that the passions, affections, and heats of some particular persons, who have written somewhat more freely, than they should, ought not so to be regarded and esteemed, that thereupon they will make a general conclusion of all the rest, and so prove that there is a division between all them and us. For albeit, there be some diversity between them and us in this point touching the Supper, and in some certain ceremonies, yet unity doth not therefore cease, to continued and remain always amongst us.  

Socrat. lib. 5. cap. 22.  Socrates, who writ the Ecclesiastical history, saith thus: There is not any religion, which observeth the same Ceremonies though it do receive and admit one and the self doctrine touching Ceremonies. And in deed they which have the same faith, sometimes differ amongst themselves, touching some ceremonies and observations.  
Irenaeus writing to Victor the Bishop of Rome, 
Euseb. lib. 5. cap. 26.  rehearseth that there was great diversity in the Churches, touching fasting, and the celebration of the feast of Easter: afterwards he addeth: Notwithstanding though there were diversity amongst all these touching ceremonies, yet so it was that they did always agree with us: and the discord or difference about fasting, did not break the concord or unity of faith.  
So then following these places we affirm, that we leave not of to acknowledge the company of the reformed Germans for the true Church, although that we be not in every point and thoroughly agreed with them, touching some matter considered in the supper & some ceremonies observed amongst them.  
And the rule of charity teacheth us this, as Saint Paul hath given us a good example thereof, when he calleth the Corinthians and the Galathians, 
1. Cor. 1.2. 2. Cor. 1.1. Gal. 1.2:  Saints and faithful ones, and giveth unto them in general the name of the church, although there were amongst them great and grievous faults, as well in ignorance, of the doctrine, as in their own life and manners. This is that also which he hath set forth in an other place saying: That all they which hold and keep the foundation, do not always build gold and silver and precious stones, but hay and stubble.  
But some say, why follow you not the same rule on the behalf of the church of Rome▪ we answer, that in the ceremonies & service of the romish Church, the purity of religion is not there observed and kept, but the whole service of God, is amongst them corrupted and falsified, and therefore can not without offending God apply or frame ourselves unto them. And Saint Augustin hath given us this lesson, teaching us how far we may communicate in the Ceremonies and service of other churches. 
August. ad januarium.  There is no better rule in this behalf (saith he) than a wise and sober Christian himself, which will frame himself to that custom, which he shall see used in that Church wherein he liveth. For that which is not established against faith, or against good manners, must be held for indifferent. But the Church alloweth not that, which is against faith and good life, yea she dissembleth it not, neither doth it.  
To be short then, for so much as we cannot be present, at the service and Ceremonies of the romish Church, without defiling ourselves in their manifest idolatries, you may see wherefore we do wholly and altogether renounce and forsake the same. And in this deed of ours, we follow the example of the Prophets. For in the kingdom of Israel in the days of jeroboam, Circumcision was administered, and there they offered sacrifices: yea the law was esteemed there amongst them as holy, and which is more, GOD himself was called upon, and prayed to there: yet notwithstanding, by reason of their superstitions and ceremonies, which men had devised and set up against the ordinance of God, all that service was rejected and condemned: neither can any man show, that Eliiah, or any other, whether he were a prophet or of any other calling, did at any time worship, or offer up sacrifice in bethel. But see more largely touching this matter, in that which M. Caluine hath written thereof in the fourth book of his Institutions Chap. 2. sect. 1.2.3.4.5. etc. 
Calvin. lib. 4 Instit. cap. 2. sect. 1.2.3. 4.5 etc.   
Moreover, when we do thus separate ourselves from the Romish Church, we break not the unity of the Church, because that in the Romish Church, there is no true unity. For first of all, it is not at unity in itself, as appeareth by the several sects and rules which are amongst them, one saying, I am of the order of S. Augustine: an other, I am of Saint Dominick his order: an other, I am of S. Francis: an other, I am a jesuite, contrary to that which S. Paul writ to the Corinthians, 
1. Cor. 1.11.12.13.  in the first chapter.  
Secondly, that Church is not united with God, which union or unity, is necessarily joined with the former, 
1. joh. 1.3  as Saint john declareth it. And that this is true, that it hath not any union or fellowship with god, it is sufficiently plain by this only reason, that he that hath union or fellowship with God, aught by the testimony of the holy spirit and by faith to be assured hereof, that God dwelleth in him, and he in God, even as the scripture teacheth us. But the faith of papists is this, that we must always doubt, whether we be in the grace and favour of God: wherefore they can not have union or fellowship with him. Furthermore, this is to be marked, that there is no union or agreement, between the doctrine of papists and the word of God, whereupon it followeth, that they are not all united with him. Which being considered, to what end and purpose would they have us to remain & abide in the unity of the romish Church, seeing there is not in it any unity, I mean holy unity, and such as agreeth well to good Christians, and the true members of jesus christ?  
They will object further: you hold indeed that baptism ministered in the Romish Church is true Baptism, why then do you not hold this Church for the true Church? I answer, that this reason is very weak. For we do not acknowledge the assembly of heretics for the true Church, although we cease not to allow the baptism ministered amongst them, for true and profitable, even as the council of Carthage decreed the same, because that Baptism is always the Baptism of Christ, and not of heretics, although it be ministered by heretics, who have notwithstanding some vocation and allowance of the people. Wherein let us hear Saint Augustine. 
Augu. lib. 3, count Donatist. cap. 10.  The water (saith he) over which the name of God is called upon, is not bastardly: for neither the creature nor the name is profane or bastardly. Wherefore the Baptism of Christ being sanctified and hallowed by the words of the Gospel, is holy among the adulterous, and in the adulterous, although they themselves be shameless and unclean.  
And in an other place: 
Aug count Crescent. lib. 3. cap. 6  The baptism is such, as is he by whose virtue it is administered; and such as be, by whose hands it is administered.  

August. de fide ad Pet. cap. 36.  Also because it is manifest, that in what so ever place where baptism is administered, it ought to be but once ministered: this is to be marked, that though it be administered by heretics, in the name of the father, and of the son, and of the holy ghost, it ought to be reverently received, and at no hand reiterated.  
Wherefore we esteem and take the baptism of the Romish Church, for true baptism, because it is ministered, not in the name of the Pope, but in the name of the father, of the son, and of the holy ghost: and confess that the infants which receive it, are truly baptized, even as they which were circumcised in the time of jeroboam and of Caiaphas were held for true circumcised persons, although at that time the state of the church was almost altogether perverted and corrupted. But yet this remaineth, that albeit we have received baptism in the popish assembly, and that we hold the same for true baptism, yet we are far off from holding or accounting that assembly for the true Church.  
Caluine hath sufficiently answered this difficulty or doubt, whose words I will bring in place here, contenting myself therewith. 
Calvin. lib. 4 Instit. cap. 2. sect. 11.12.  As in the time of jeroboam (saith he) there were certain prerogatives belonging to the Church, which remained amongst the jews, although at that time the service of God was very much corrupted: so we deny not, but that the Papists have at this day, some steps and paths, of the dissipation or scattering of the Church, which through the grace of God have remained with them. For as Circumcision could not be so defiled, by the unclean hands of the jews, but that it was always a sign & a sacrament, of the covenant of God, for which cause, god called the infants or children, which were borne of this people his, which could not any manner of way belong unto him, but by a certain special blessing and privilege. After the same manner also, because he hath once placed his covenant in France, in Italy, in Germany, & other countries, (although that all that was afterwards oppressed by the tyranny of Antechriste) yet to the end that his covenant might remain amongst them inviolable and unbroken, it hath pleased him, that baptism should there remain for a testimony & witness of that covenant, which because it is ordained & hallowed by his own mouth, retaineth and keepeth her own force, notwithstanding the ungodliness of men. Likewise he hath by his providence brought to pass, that there should remain amongst them other remnants also, as the lords prayer, the Apostles Creed, the Commandments of GOD, etc. least the Church should utterly perish. And as sometimes buildings are pulled down in such sort, that the foundations remain, and some show of the ruins and destructions: so the Lord hath not suffered, that his Church should be so razed or destroyed by Antichrist, that nothing of the building should remain: And although (that he might take vengeance of the unthankfulness of men who despised his word) he hath suffered such a horrible shaking and fall to be made, yet it was his pleasure, that some part or portion thereof should remain, as a sign, token & mark, that the whole was not abolished.  
Wherefore when we refuse simply to grant unto the Papists the title of the Church, we do not therefore utterly deem them, that they have not any Churches amongst them: but we only reason, of the true and right estate of the Church: which importeth a fellowship, as well in the doctrine, as in all that which belongeth to the profession of our Christianity. 
Daniel. 9.27 2. Thes. 2.4.  Daniel and S. Paul have foretold, that Antichrist shall sit in the temple of God. We say, that the Pope is the head, of that execrable, abominable, and cursed kingdom, at the least he is so in the West Church. Now seeing it is said, that the seat of Antichrist shall be in the temple of GOD, thereby is meant, that his kingdom shall be such, as shall not altogether abolish the name, either of Christ, or of his church. Hereby therefore it appeareth, that we deny nor, but that the Churches, over which he beareth rule by his tyranny, remain Churches still: but we say, that he hath profaned them by his ungodliness, and so poisoned them by his false doctrines, that there appeareth amongst them a picture or image of Babylon, rather than of the holy city of God.  
To conclude, we say that they be Churches, first, because that the Lord hath miraculously preserved amongst them the remnants of his people, though they be poorly and thinly scattered abroad. Secondly, because there remain amongst them some marks and rokens of the Church, specially these tokens, the power and effectualness whereof cannot be abolished, neither by the craft of the Devil, neither by the malice of men. But on the other side, because the marks which we have principally to regard in this dispute or question, be blotted out there, we say, that there is not amongst them, a right show, and lawful form of a Church, neither in any of their particular assemblies, neither in the whole body. And these are the words of Caluine.  
But though we might in deed accord and agree to this, that the Romish Church were the true Church, in respect of the baptism which it hath, yet there should be no reason, to infer thereupon, that we ought also to take and hold it for the true church, in respect of the other points of doctrine, for it is most manifest, that for the most part, they are altogether contrary to the expressed word of God. And as concerning baptism, albeit they add many vain and superstitious Ceremonies, ministered in a tongue unknown to the people, and not understood of them, yet so it is, that notwithstanding the substance remaineth, and that which is the principal or chief point of the form, as we have showed.  
Now if one would demand: why then suffer we not our infants to be brought to the Romish Church, there to be baptized, seeing that the baptism which is there ministered, is good? I answer, that we suffer it not, because God hath given us grace to know the superstition and idolatry, which is there committed, 
1. Cor. 10.14 1. joh. 5.21.  to which we may not at any hand, stick, cleave or consent, whatsoever appearance and show of good we suppose may come thereby either to us or to our children. For Saint Paul saith, 
Rom. 3.8  That we ought carefully to look unto ourselves, not to do evil that good may come thereof. And also because that through God's grace and goodness, we have a mean and way opened, to have our foresaid children baptised in the reformed Churches, without any abuse, error, superstition, or idolatry.  
They will say yet further, that jesus Christ ceased not to approve and allow the Church of jerusalem in his time, though it had in it store of errors: which he well declared, when he was there present at the sacrifices and feasts. Wherefore then do not we approve also the romish church, although it have errors in it? For if a church shall for some abuses, faults, or errors, lose the name of the true Church, where shall we then find one alone in the whole world?  
I answer first, that we hold not that a true Church looseth the name of a true Church, for some abuses or errors therein. For S. Paul left not of to name the faithful people of Corinthus, the Church, although he blamed and reproved them, for many errors and corruptions, not only in respect of their manners, but also concerning their doctrine. And we shall see hereafter that particular Churches, are never so perfect in this world, but that they be oftentimes subject to error and go astray. But we rightly hold and affirm, that the Romish Church, aught to lose the name of a true Church, because she hath degenerated, and gone out of kind from the ancient and Catholic Church. For the true, ancient and Catholic Church, cleaveth to her only head and husband jesus Christ: she believeth his word and followeth him: she is faithful to him, without committing adultery with idols, which the romish church doth not, which thing we have a little while ago showed.  
Secondly, as concerning that that jesus Christ did approve the church of jerusalem in his time, we say in the first place, that there is very great difference between the estate of that church then as it was, and the estate of the romish church, such a one as we behold it at this day. For the abuse and corruption, as well of doctrine, as of Sacraments, & the manifest Idolatry, which beareth sway at this present in the Romish church, was not at that time in the church of jerusalem. Which is easy to prove, because that jesus Christ, would not have made much a do, to beat down the idols, and to reform other abuses, if they had had place there, as he overthrew the tables of the money changers, 
joh. 2.14.  and cast out of the temple those, that there sold openly, sheep, and Doves.  
Moreover jesus Christ would not reject or disallow the church of jerusalem, because that the time was not yet come, wherein he should put an end unto the ceremonies of the law. 
levit. 17.3. Deut. 12..13  Wherefore for as much as the faithful had the commandment of God whereby it was appointed them not to search or seek new places, to offer their sacrifices and oblations in, but to come, and to stay themselves within the Court of the tabernacle, or of the temple, jesus Christ would not despise this place. But we know, that whatsoever corruption was there, no faithful man was enforced to cleave or stick, to any superstitious manner or custom: which is not practised at this day in the Church of Rome. For as all there is full of superstition and manifest idolatry, so they will constrain and enforce the faithful by fire and sword to consent thereto, and to pollute and defile themselves therewith, against their own consciences and Gods express forbidding.  
Lastly, to what point did jesus Christ bring the Church of jerusalem, when the high Priests, Scribes and Pharisees showed themselves great mad men, not doing their duties towards it? did he not take his vineyard from these husbandmen, who did not give him the fruits, which belonged unto him, and committed the same unto others, that is, to his Apostles, and their successors, to yield him fruit in their seasons? Even so likewise hath the Lord done therewith in the Popedom. He hath not destroyed his Church, but hath only changed the estate thereof, taking it out of the hand and guiding of the Bishops and Popish Priests, and placing it again under the government and charge of other guiders and leaders, who can see more clearly, and be of better trust: as it is spoken in Saint Matthew, 
Mat. 22.40  under the similitude or parable of the vineyard.  
To conclude: if they ask what shall become then of our predecessors, who died in the faith of the Romish Church: are they condemned? I answer, that we leave the judgement thereof unto GOD: for it belongeth not to us, to determine and judge of that which is hidden from us, and which indeed passeth our knowledge and calling. It is very true, that the holy Scripture pronounceth, 
joh. 3.18.36  that they which die without the faith of Christ, are damned: and we cannot but say amen, and give our consent to this. Neither serveth it to any purpose to allege ignorance, and to say that it excuseth the sinner before GOD: For the scripture is plain and manifest therein: The servant (saith jesus Christ) that knew his master's will, 
Luke. 12.47 48.  & prepared not himself, neither did according to his will, shall be beaten with many stripes. But he that knew it not, and yet did commit things worthy of stripes, shall be beaten with few stripes. Also: 
Math. 5.14  If the blind lead the blind, they shall fall both into the ditch. Saint Paul saith also: As many as have sinned without the law, 
Rom. 2. 12. 2. Thes. 1.6  shall perish also without the law: and as many as have sinned within the law, shallbe judged by the law. And again, it is a righteous thing with God, to recompense tribulation to them that trouble you, and to you which are troubled, rest and deliverance with us, when the Lord jesus shall show himself from heaven, with his mighty Angels in flaming fire, rendering vengeance unto them, that do not know God, and which obey not unto the Gospel of our Lord jesus Christ, which shallbe punished with everlasting destruction. etc.  
These places do openly enough declare, what is the end of those that die without faith, although they be ignorant, for their ignorance cannot excuse them, nor serve them for a cloak or covering, to absolve and set them free from the judgement of God. For confirmation and proof whereof we may allege also and put down that which is written in Leviticus, 
Levi. 4.2.  touching the offering commanded by God for the sins which were committed through ignorance. Lo what we have to say for one point.  
But to that which remaineth, touching our fathers and predecessors. God might well show mercy upon them at the end of their days, making himself known unto them, by the secret virtue and power of his holy spirit, and putting it into their hearts, to believe in jesus Christ his son, that so they might be saved. For God is almighty to save his own people, yea without using any of these means, which he is accustomed commonly and ordinarily to use, to plant faith in us, and to engrave it in our hearts to our own salvation. And this is Saint Cyprian his answer, 
Cypri. lib. 2. epist. 3  touching those that die in some false opinions. If some one of our predecessors (saith he) either by ignorance, or through simplicity, hath not kept and held that which the Lord hath taught us to do, by his example and authority, the mercy of the Lord may pardon him. But we cannot help the same, being admonished and instructed by him. Behold what Saint Cyprian pronounceth herein. It is true, that he speaketh properly, touching the matter of the holy supper, but nothing letteth, but that we may apply his speech generally, to the matter of all the other articles of the faith.   

The IX. CHAP.  
Of the degrees of Ministers in the Church: where mention is made, of the order of the popish Clergy, and of the offices and duties of true pastors.  
WE have seen and heard heretofore, 
Mat. 9.38.  that it appertaineth unto the Lord of the harvest, to send forth workmen in to his harvest. For it belongeth not to any, what gifts soever he hath received from the Lord, to thrust himself into the work of the ministery, unless he be lawfully called thereto.  
Now the Apostle Saint Paul writing to the Ephesians, 
Ephe. 4.11.  showeth us what workmen the Lord hath sent into his harvest, that is to say, Apostles, prophets, Evangelists, pastors, and doctors.  

Apostles.  Touching the Apostles, they were chosen immediately from Christ, and their office was, to sow and spread the Gospel abroad throughout all the world: neither had any one of them any limits or borders set them, or some certain Churches appointed to them, 
Mat. 28.19 Mat. 10.2 Gal. 2. ●.  but Christ would that in every part or place where so ever they came, they should do their message, before all peoples and nations. Such were the twelve named in the Gospel, to whom Saint paul was added, who was specially appointed, to bear the name of Christ among the Gentiles. Now because this degree of the Apostles, was instituted and ordained by God, for the establishing of churches, those churches being planted and established, this name of Apostle, ought not any more to be used among the ministers, as to be given and communicated to them. And yet we read, that sometime it is taken generally in the scripture, for a Pastor and preacher of the Gospel. As Epaphroditus is called the Apostle of the Philippians, & Barnabas is named an Apostle. 
Philip. 2.25. Act. 14.14.  Act. 14.  
prophets are distinguished into two sorts or o dear. 
Prophets.  Some were under the old Testament, and in that time, who being instructed and taught by a special revelation from God, did foretell things to come. The other were in the new Testament, who in the first place, had an excellent gift and singular grace, to interpret the Scripture: 
1. Cor. 11.4.  also they were such as were endued, 
1. Cor. 14. 1. etc.  with great wisdom and readiness, well to provide for the necessity of the Church, and to speak properly, they were as interpreters of the will of God. In this rank or order were comprehended the Prophets, that had the gift to understand, foresee, and reveal things to come: 
Act. 11.28.  such a one was Agabbs, who by the holy Ghost foretold, that a great famine should fall throughout all the world, which also came to pass in the Emperor Claudius Caesar's days: also that Saint Paul should be bound at jerusalem. 
Act. 21.10. etc. Act. 13.1.  There is mention made also in the thirteenth of the Acts, of certain Prophets of the Church of Antioch, to wit, Barnabas and Simeon, who was called Niger, and Lucius of Cyrene, and Manahen, (which had been brought up with Herode the Tetrarch) and Saul. And in the one and twenty, mention is made of philip's four daughters which did prophesy. 
Act. 21.9.  These degrees, or this office of Prophets, was ordained by God to endure but for a time only, as the Apostles.  

Evangelists.  Evangelists generally are those which perform the office of an Evangelist, that is to say, which preach the Gospel. Sometimes also this name Evangelist, is referred to those four; who have written the story of the Gospel, that is to say, S. Matthew, S. Mark, S. Luke, and S. john. But in this order of the Church, the question is of an other charge or office. These men of whom we speak, were as it were fellow helpers to the Apostles, whom they did follow, and were almost continually in company with. And their office came somewhat nigh to the office of an Apostle: the difference was only in the degree of dignity. Of this sort were Silas, Timothy, and such like. In the one and twenty of the Acts, Philip is called an Evangelist: 
Act. 21.8  And Saint Paul admonisheth Timothy in one of the Epistles, which he wrote unto him, to continue to do the work of an Evangelist. 
2. Tim. 4. 5●  These likewise had their time, & are no more in use at this present.  
Pastors are they, 
Pastors.  that have the charge of some certain flocks, and of some certain Churches, to rule and govern the same, preaching the Gospel, administering the Sacraments, and exercising discipline in those Churches. This degree and office, must have his course and continue in the Church, even until the end of the world.  

Doctors.  Doctors are they, which the Church in old time called Catechisers, that is to say, instructors or teachers, whose charge and office was, plainly and simply to expound the scriptures, that men might have the right sense and understanding thereof, and namely to teach the Catechumen, that is to say, those that were yet to be instructed, in the points and principles of Christian religion. Of this sort are the Doctors & teachers of our age, which teach youth in schools, expounding unto them the scripture. And their office consisteth herein, carefully to provide that sound doctrine may be kept and published, to the end that pure religion may continue and remain in the church. Some suppose that the office of Pastor and Doctor is all one, as Chrysostom and Saint Augustine: yet there is no doubt, but that they are two distinct offices, which men may not confound and mingle together. For albeit that this be the charge and office of all Pastors, to teach, yet they go somewhat further than the Doctors do. For first & foremost, they preach and exhort, applying the doctrine to the necessities of the Church: next they administer the Sacraments, and in the third place, they have the charge, government, and execution of the discipline: to which matters, the Doctor's charge reacheth not, they being only ordained to expound the scriptures, to the end that pure and sound doctrine may always be preserved & maintained in the church. And indeed such a one may be very apt to execute the office of the Doctor, as hath not the gift to preach: & such a one on the other side may very well have the gift to preach, as shall not at any hand be meet or fit, to exercise the charge & office of the Doctor, although that sometimes he that shall be the Pastor, may also well be the Doctor: but yet this is to be marked, that they are divers and several charges or offices.  
And these be the five degrees or orders of ministers, to whom the Lord hath committed the government of his church to feed the same: of which five the last two only remain to be always used in his Church. Saint Paul indeed maketh mention in other places of some other names, as of Bishops, that is to say, watchmen, 
Bishops and Elders, or Ancients.  or overwatchers: and of Elders, that is to say, Senators or Ancients: but these two names signify one and the self same thing, as the Apostle himself declareth, 
Titus. 1. 5  writing to Titus. For mark what he saith: For this cause left I thee in Crete, that thou shouldest continue to redress the things that remain, & that thou shouldest ordain Elders, (that is to say, Ancients) in every city as I appointed thee. And afterwards he addeth an excellent description of true Elders and Ancients, For a Bishop (saith he) must be unblamable, as the guider or steward of Gods own house: and so forth. We fee that those whom he named Elders or ancients, in one verse, he nameth the same Bishops in an other verse. Now these two names of Bishop and Elder, and the name also of Pastor, are taken in the scripture to signify one and the self same estate. For the charge and office of the Pastor, is to feed the sheep, as appeareth by that which the Lord saith in the four and thirty Chapter of ezechiel. Woe be to the shepherds of Israel, 
Ezech. 34.2  which feed themselves. Should not the shepherds feed the flocks? But the Bishops and Elders, are called to the same thing, 
Act. 20.28.  as both Saint Paul and Saint Peter do declare: Saint Paul speaking thus: Take heed to yourselves, and to the whole flock, over which the holy Ghost hath made you Bishops or overseers, to feed the Church of God, which he hath redeemed with his own blood. And Saint Peter thus: 
1. Pet. 5.1.2.  The Elders which are amongst you I beseech, which am also an Elder with you, Feed the flock of Christ, which is committed unto you, caring for it, not by constraint, etc.  
If one would know the reason why the Pastors are called Elders or Ancients: it is for honour's sake: not as though when in old time they chose Pastors, they were all ancient in age and years, but because that they specially chose them, from amongst the Ancients, and also because they ought to be men both ripe, wise, and also very well experienced. Old age commonly hath more wisdom, more experience and gravity: But yet it doth not always fall out, that white or grey hair maketh men wise: yea sometimes we shall find young men, which are far more fit, to exercise and execute the charge & office of a Pastor, (such a one was Timothy) than those that be of greater years.  
It is true, that there are two sorts of Elders, that is to say, Ancients. One sort have charge and office, to minister the word of God and Sacraments, and to watch over the discipline and over the whole Church. The other are joined unto these, to aid them in the exercising and execution of discipline, without meddling any whit at all in the preaching, etc. Saint Paul setteth out this order when he saith to Timothy, The elders that rule well, 
1. Tim. 5.17.  are worthy of double honour, specially they which labour in the word and doctrine. For in that he maketh mention of bearing rule, he giveth us well to understand, that those whom he nameth Elders or Ancients, that is to say, the Pastors, and such as are joined unto them, are chosen to have charge and office in the Church, over the people. And in that he more commendeth those, which minister the word and doctrine, than the other, he evidently declareth, that all have not one and the self same charge. We may behold this order, even at this day observed in the reformed Churches.  

Deacons.  The Apostle maketh mention likewise of Deacons, which word is taken in holy scripture in two senses or sorts. Sometimes generally for every minister, or servitor: In which sense S. Paul calleth the Magistrate, the Deacon of god, that is to say, 
Rom. 13.4. Ephe. 3. 7. Rom. 15.8.  the servant or minister of God, and he nameth himself the Deacon, that is to say, the minister of the Gospel: as also he calleth jesus Christ, the Deacon of circumcision, that is to say, the minister thereof. Wherefore being so taken, and referred to the estate & calling of the Pastor, it is commonly translated and turned by this word, minister or servant, as in the first Chapter of the Epistle to the Collossians, and the third chapter of the first Epistle to the Corinthians. 
Colos. 1.7. 1. Cor. 3.5.  But sometimes it is taken more straightly, for than which have a charge and office, to gather the alms, & to dispense or bestow them among the poor.  
The first occasion that was given to choose these Deacons in the Church was this, because the Apostles, could not very well provide for or furnish both the charge of preaching the word, and of distributing the goods of the poor. And for this cause were the seven Deacons chosen: of whom is spoken, Acts. 6. 
Acts. 6.2.  And the conditions and qualities, which ought to be in the Deacons that men will choose, are there described and set out and also in the third Chapter of the first Epistle to Timothy. 
1. Tim. 3.8 etc.   
These are the degrees of the Church, or ecclesiastical orders, which jesus Christ himself set up, and his Apostles after him established, for the regiment and government of the Church: which order was afterwards in the Popedom by little and little, not only corrupted, but utterly overthrown. For in that tyrannous kingdom, after that corruption had once craftily overtaken or stolen upon the doctrine of the Church, they devised and forged a stewardship, dispensation and bestowing of ecclesiastical offices and charges, which was altogether far off and estranged, from the former simplicity and plainness, whereof we have spoken. Wherein first they made a sacrament (without the warrant of God's word) of the orders and degrees of ministers. Afterwards they devised a certain kind of cream or oil, to anoint them, as they say, but in deed it is to grease or smear them, fetching that through a false zeal, from Aaron, and that which was done in old time under the law. And also shaving or shearing, specially of the crown of the head, against the custom both of the Apostles, 
Act. 18.18.  and of the primitive Church. It is true in deed that Saint Paul did once cause his head to be shorn in Cenchrea, after the manner of the jews, but it was by reason of a vow which he had made, and not that he was then ordained into some ministery, but a great while after his calling. And in that he caused himself to be shorn, he did it not for any other purpose, but to apply himself thereby to the jews, who were as yet very rude, & not well instructed, as he himself protesteth in the Epistle to the Corinthians, 
1. Cor. 9.20.  That of his own accord & willingly he became under the law, (although he were delivered there from) to the end he might win the jews. 
Orders of the romish church.  Next they established or made seven orders of the church: the first, Porters or door keepers: the second, Readers: the third, Exorcists: or in plain english, Conjurers, who as they feign, had power given them to lay their hands upon mad men, and men possessed with devils and to heal them: the fourth, Acoluthes, that is to say followers, who waited upon the Bishop in his household services, and did continually accompany him, first for honour's sake, and then that no suspicion should arise of them: the fifth, Subdeacons, or underdeacons': the sixth, Deacons: and the seventh Priests: of which last sort they have made many degrees: whereof they call some, simple or single Chaplains: Others Curates and Vicars, others Bishops, others Archbishops or metropolitans, other some Cardinals: And afterward they came to the four patriarchs, and lastly to the Pope himself. But from whence cometh this goodly hierarchy, or order of Pristes? who hath established it and set it in nature or being? Did jesus Christ or his Apostles? the scripture maketh no mention thereof. But let us discourse a little upon the fountain and beginning of these goodly degrees, I say and mean only of those, which they contain under the name Priest. For the others keep not the place of true Bishops and Pastors of the Church, as these would seem to do. And yet notwithstanding, he that will hear speech thereof, 
Theo. Beza. lib. confess. Punct. 7. ca 11.  let him read the confession of Theodorus Beza.  
As concerning Chaplains, Durandus in his book called Rationale divinorum office. allegeth two reasons, to show why priests were so called. The one is, because the kings of France in time heretofore, when they went to war, were wont to carry with them, Saint Martin'S cap or hood, which they kept under a tent, which of the cap kept in it was named Capella, that is, Chapel: and the Clerks or Priests, that had the keeping of this Chapel, were called Chaplains, and afterwards in continuance of time, this name was in some countries given generally to all priests. And these little cabins, or corners, or rather high places, which were in the popish temples, wherein the Chaplains said their masses, were called chapels. The other reason is, that when in old time there were set out an army, or to do some exploit by soldiers, they had in the camp certain special tents, to say mass in, which tents were covered over with goats skines. Now a goat in latin is called Capra or Capella, that is to say, according to the porteous of the priests, which are at this day, Chapel. Wherefore because these tents were covered with goats skins, they were named chapels, and the priests which had the keeping of them, and who did therein sing their masses were called Chaplains. Behold verily two reasons, to show from whence this name Chaplain is taken, which reasons are very high, & full of great speculation or insight, containing very great mysteries, and such as are marvelously deep: but we leave them to be meditated or looked into diligently, to the priests which are the Pope's Chaplains, to the end that they should advise and take counsel, to see whether they can be willing, that their reverend name should be fet and drawn from these base beginnings.  

Curates.  Curates have another fountain. In old time according to the order established by jesus Christ, the Pastors were ordained & placed distinctly and without confusion in several Churches. For to the end that every Pastor might know his own charge, and be able to yield a better account of his flock, and that one should not any whit at all encroach upon, or intermeddle with others, also to the end, that the flock and sheep might know, where they might seek for and find their own pastors, they divided the people into certain circuits and countries or rather parishes in deed, whereof some were committed to the charge of certain pastors, and othersome to the charge of certain other Pastors. From thence came the name Curate, although some would have it derived from Cura, that is to say, from the care that the pastors ought to have over their flocks which were given & committed unto them in charge. And the abuse coming on, and growing up more & more, they called the benefice or revenue, that was assigned them to maintain themselves upon for the doing of their office, by the name of Cure. And from thence it cometh, that when any one goeth about to get such a benefice, they diligently inquire of the value thereof, and that whereof they seem to have the greatest regard is to know, how much the cure is worth.  
As concerning Bishops and Elders, 
Bishops and elders or according to papists, Priests. Hierom. ad Euagrium.  or as they call them priests, we have before showed and seen that these two names signify one and the self same office or charge. And S. Jerome in his Epistle to Euagrius witnesseth, that in the time of the apostles, there was no distinction or difference between these two degrees: but afterwards whiles schisms were in the church, one was chosen from among the elders, & placed in the highest room, and called Bishop, because he differed from the Elders only, for the executing of order. Now by these words we may easily know and gather, that this difference began in the Church about that time, and in that the office of a Bishop is held and accounted, for a more high, or more excellent office than the office of Elder, or as they term them priests: it was not done by the institution and ordinance of God, but rather by man's authority, & that for the maintenance (as they suppose) of order and discipline.  

Archbishop. or metropolitans.  The names of archbishops and metropolitans (which were taken for one and the same estate) were unknown to the Apostles and to the old and ancient Churches, but mark how they were brought in. Prince's having put certain degrees between their cities and towns, & making a difference between some of them, in respect of dignities and privileges, they called those, which they would establish above the rest Metropolites, as if you would say, 
Concil. Chalcedon. Canc. 12.  Mother Cities, as we may gather out of many histories, and namely and expressly out of the Council of Calcedonia, where it is said, that they ought not to account any Towns or Cities for Metropolites, but only those, to whom Kings and Princes, have showed and given this honour by their Edicts and statutes. Now as Princes lifted up their Metropolitan Cities, to bear rule over others under their obedience: so the Bishops placed in those Cities, usurped jurisdiction and authority over others, they being favoured by their Princes and Magistrates, who easily accorded and consented to this, that their Bishops should be placed in authority above others. For this cause, the Bishops of those places, were named in the council of Nice Metrepolitanes, 
Conce. Nice. can. 6. Conc. Calce. can. 1.  and their seats were called in the council of Chalcedon, the first seats. You see then what was the fountain and beginning of Archbishops or metropolitans: who at the beginning were lifted up to such a degree, for a good end and purpose in outward show, for they were so placed and established, as it were Ecclesiastical precedents and rulers in their provinces, to the end they might guide & govern the affairs of the Churches, and direct & call Synods, in good order & without confusion, when there was need thereof: 
Conc. Nice. can. 6. Conc. Anti. can. 13.  & yet none among them had any authority one over an other. For that effect and purpose the counsels ordained, that all Metropolitans should have like power and equal authority, 
Conc. Sardi. can. 19 Conc. Constantinopolita. can. 2.  every one in his own province, that the Bishop of Rome (who was also Metropolitan) had at Rome, & in the churches, which were under his charge. Whereby it appeareth, that the Bishop of Rome was not then Pope, and universal bishop, over all churches, but that he had his charge limited & bounded, having no more authority and jurisdiction over other metropolitans, than the other had over him.  

Cardinals.  Touching Cardinals, I know not what we may speak of certainty, because there is not so much a one only author, who lived or writ while the church was in some purity, that maketh any mention thereof at all. Yet we cannot be deceived, in speaking of that which we find touching it. We read in Nauclerus, 
Nauclerus.  that in the time of Pontianus Bishop of Rome, who was about the year of Christ 235. there was at Rome 36. Priests, Cardinals, that is to say, principal and chief among the rest. 
Volateran. lib. 22. Antropolo.  For as Volateranus saith in his Antropologie, the name Cardinal was in old time take to signify as much as principal, & was (saith he) given to the Priests, as they call them, and Deacons of the Church of Rome: because that as the Bishop of Rome was held & taken for the principal and chief of Bishops, because he was in the principal city of the Empire: so the Priests (as they call them) and Deacons of that city, were held and taken for Cardinals, that is to say, for principal and chief among other Priests and Deacons. Whereupon he addeth some examples. There is a certain Epistle (saith he) of Gregory the first, to them of Peloponezus, who demanded a Priest to minister the sacraments unto them, wherein he saith, we send unto you our beloved son, A Priest Cardinal. Also: there is amongst the ancient Charters, in the Church of Aretinum, a donation or gift, of a certain Roman Senator named Zenobius, which was made unto the said Church, in the time of Damasus the high Bishop, wherein there is contained this subscription: And I, Io. S. R. E. Deacon Cardinal, do on the behalf of the high Bishop Damasus, approve and confirm, etc. And of these Priests or Deacons Cardinals, Marcellus Bishop of Rome, ordained fifteen to baptize children, 
Petr. de Nat. lib. 2. cap. 83. Polydor. lib. 4. cap. 9  and to bury the dead, about the year of Christ 301.  
If the Cardinals of these days, would take their beginning from these, let them mark then what is their charge & calling, without taking that upon them which belongeth not unto them. But we know, what great difference there is between their estate and these, because at this day we may in every place behold it to be an estate or calling of honour, & not of office & charge, as it was then. Beside, when was it, that they were so lifted up? and by whom? A thousand years and more were spent, before that the Church was burdened with such cardinals, as we have at this day, having benefices, without exercising and executing offices. It is affirmed, that Pope Innocentius the 4. of that name, about the year of Christ 1244. did so exalt their estate and calling, that he commanded by Edict, that from that time forward, they should go on horseback, and should wear a red cap or hat, & a scarlet to be, for a sign and witness that they ought to be always ready and prepared to suffer and shed their blood, for the defence of Christian religion. And Paul the second, about the year 1470. hath ratified the same Edict, and in some point augmented & enlarged it.  
But some will set up himself and say, that these Priests and Deacons of Rome, which were called Cardinals, obtained that name, because at the time they were such, as the Cardinals at this present are, that is to say, having authority and jurisdiction, over all other Bishops and Priests: I answer, that the case goeth not so. For we find this, that the Priests and Deacons of Rome were in times past much less and inferior to the Bishops, in steed whereof at this day, they go before them in honour and dignity. And that so it is, we read that when the Bishop of Rome, sent two Ambassadors or Legates to the council of Carthage, whereof one was a Priest of the Church of Rome, he was set the last of all. Also that in the council which Saint Gregory held, the Priests of the Church of Rome, were set last, & made their subscription apart by themselves, and the Deacons had not so much credit, as to subscribe.  
Touching the four patriarchs, 
patriarchs.  we have spoken thereof in the beginning of the 7. Chapter. Now we must understand, that the names of Patriarch and Metropolitan, were in time heretofore taken for one charge or office, as appeareth by this, 
Socrates lib. 5 cap. 8.  that Socrates the historiographer, speaketh of the council of Constantinople, wherein mention is made of metropolitans. These patriarchs then or metropolitans, being lifted up in degree of honour, above all the rest of the bishops, & in process of time thrust on forward with ambition, have so encroached one of them upon another, that at the last they have brought all the patriarchs, even to the number of four, as we have named and described them in the aforesaid seventh chapter. And this hath principally come to pass, because, that either for the antiquity of the Churches, or for the renown of the cities, and excellency also of the Bishops, men have reverenced and honoured Rome, Constantinople, Alexandria, and Antioch, above all other Cities: and by consequent the bishops of those places, as those that were the principal or chief.  

The Pope.  Now these four patriarchs, have yet in such sort so rob one an other, that the Patriarch of Rome, and he of Constantinople, have quite and clean taken away the room and place of the other two. And as touching the two of Rome & Constantinople, we know what jar and contention there hath been betwixt them, which is not as yet well compounded or ended. In the time of Gregory the first of that name, about the year six hundred & two, there was great controversy and stir for the primacy of the Church. For john Bishop of Constantinople, was declared and published in a full and solemn Synod of the Grecians, universal Patriarch, and the Emperor Mauritius commanded Gregory to obey the said Patriarch of Constantinople. But Gregory would not endure or suffer this presumption, that any Bishop should be an universal bishop over the rest: & in his Epistles he yieldeth reasons thereof. First he saith: 
Greg. lib. 6. epist. 76. Greg. lib. 6. epist. 86.  If he fall that is called the universal Bishop, the whole church falleth from her estate. Secondly: None of my predecessors hath ever desired to have or use this profane word. For if there be one Patriarch that is called universal, the name of Patriarch shall be taken from all the rest. To consent to this execrable and accursed name, is no other thing, but to betray the faith, and to destroy Christianity. Thirdly: 
Greg. lib. 7. epist. 196.  I speak freely and boldly, that whosoever calleth himself universal Bishop, or desireth to be called by that name, the same is in his pride the forerunner of Antichrist, because that by his pride he preferreth himself before all.  
This controversy being between these two patriarchs of Rome & of Constantinople, it fell out and was agreed, that the Patriarch of Constantinople, was appointed head of the Churches of the East, and the Patriarch of Rome head of the Churches of the West: and this latter was afterward so established, and lifted up by Phocas, about the year 604. (as we have declared in the seventh Chapter) that he was created Pope and universal Bishop of all Churches.  
And as touching the name pope, it hath been heretofore generally attributed and given to all Bishops, as may be proved by these testimonies. Aurelius' Bishop of Carthage, is called by this name Pope, in the beginning of the council holden at the said Carthage: of which council he was Precedent. In the hundredth fifty and one Chapter of the same chuncell, Innocentius Bishop of Alexandria, is called Pope. Saint Cyprian in certain Epistles which he writ to the same Bishop, calleth him Pope. The Elders and Deacons of Rome, 
Cyprian. lib 2. Epist. 7.  called Cyprian Pope in their Epistles. Saint Jerome oftentimes calleth Augustine Pope, in his epistles. Dionysius Bishop of Alexandria in the third Epistle to Philemon, calleth Heraclas his predecessor, Pope, as we may see in Eusebius his seventh book, 
Euseb. lib. 7. cap. 7.  & seventh chapter. There may be many such like testimonies found, which declare that the name Pope was in ancient time common to all Bishops. If the question be, touching the signification of the name, Suidas saith, that it signifieth in the language of Syracuse, as much as father. But we have disputed and discoursed heretofore, largely enough of this primacy.  
Now let us return to our first purpose and speech, who is he that hath ordained these orders and ecclesiastical degrees? by what door have these pastors entered, into the Lords sheepfold? who hath called & placed them in their charges? was jesus Christ (who is the chief shepherd, the Prince of Prophets, the wisdom of the father) so ill advised, or so careless that he hath not placed so many degrees, and offices in his Church, as he saw and knew to be needful, for the rule and government thereof, seeing he loved it so much, and esteemed it so dear and precious unto himself, that he delivered himself unto the most cruel and most shameful death of all others, to save it? Let these reverend Prelates put down their authors: Let them show from whence they are come, and from whom it is, that they be as it were installed, established, and set in the Church. Let them bring forth and allege the word of GOD if they can, or if they can not, let them leave off and cease at the least, to strengthen themselves so much with their succession, and so often to oppose, and set against us, their vocation and sending.  

The end where fore the lord sent his work men into his harvest. Mat. 28.19 Mark. 16.15. 1. Cor. 11 23.24. joh. 12.15. Act. 20.28.  But will we examine the end, or which the Lord of the harvest, hath sent forth his workmen into his harvest? He himself hath declared it, when he commanded them to preach the Gospel, and to minister the Sacraments after his example. Which in an other place is signified by the word of feeding the sheep, even as jesus Christ said unto peter: Peter lovest thou me? feed my sheep. And Saint Paul speaking to the Bishop of Ephesus: Take heed to yourself (saith he) and to all the flock, over which the holy Ghost hath made you Bishop or overseers, to feed the Church of God. Also S. Peter. The elders which are amongst you, I beseech, 
1. Pet. 5.1.2.  who am also a fellow elder, feed the flock of Christ, which is committed to you. Wherefore cursing and woe is by the Lord pronounced, against the Pastors which feed themselves, 
Ezech. 34.2.  and feed not their flocks or sheep. And Saint Paul having regards thereto, saith in his Epistle to the Romans, 
Rom. 1. 8.  That he was called and sent by jesus Christ, to preach the Gospel of God. And to the Corinthians: Necessity (saith he) to preach the Gospel, 
1. Cor. 6.17  is laid upon me, and woe is unto me if I preach not the Gospel, because the dispensation thereof is committed unto me. In the Epistle to the Hebrews it is said, 
Heb. 13.17.  that the pastors and guiders of the Church, aught to watch for the souls of them, that are committed unto them, as they that must give account thereof. And that is it that the word bishop importeth, and meaneth, that is to say, a watch man, or an overwatcher, because the pastors ought to be as it were watches, or watch men, according to the prophesy of Ezechiel, 
Ezech. 3.15 33.3.  that they may watch over the flock.  
Saint Paul in other words setteth out this end, 
Eph. 4.11.12  when he saith to the Ephesians, That jesus Christ hath given Apostles, Prophets, Evangelists, Pastors and Doctors, for the gathering together of the Saints, for the work of the ministery, and for the edification of the body of Christ, 
1. Cor. 4.1.2  that is to say, the Church. And writing unto the Corinthians he saith in one word, That it is required of the Ministers of Christ, who are the disposers of the secrets of God, that every man be found faithful, behaving himself faithfully, diligently, and rightly, in the execution of his charge and office.  
Now according to this rule, can the Popes, Cardinals, bishops, & other priests of the romish Church say, that they occupy themselves in their charges, to feed the flock of Christ, to preach the Gospel, to administer the sacraments, to assemble the saints, to give over themselves wholly to the work of the ministery, to edify the Church? How do they satisfy and answer the ordinance and commandment of jesus Christ? How can they excuse themselves, that they should not be almost all accursed, according to the testimony of Ezechiel and Saint Paul, whereof we spoke, not long sithence? what can they say or allege for themselves, that they should not be excommunicated and deposed, if the canons, which they attribute to the Apostles (of which we spoke in the fifth Chapter) were well and rightly observed amongst them, as they say they should be indeed?  
But behold their ungodliness: they say that they exercise and execute their foresaid offices and charges by their Vicars and deputies, whom they have substituted and appointed under them in their places over their parishioners. Yea but when jesus Christ called & sent forth his Apostles, did he say unto them, go and be the pastors of my Church, teaching it and feeding, by Vicars, substitutes and lieutenants, which you shall put in your places? It is certain that he did not so, but he gave unto them in their own persons, the special charge of his Church, and commanded them in plain and express terms, to preach the Gospel themselves, and to administer the Sacraments. Moreover what sufficient Vicars or Deputies are they wont to have, and how faithful, meet and able to do the duty of Pastors? Such Bishops and persons, such Vicars and Lieutenants, that is to say, one of them as ignorant, foolish and unskilful as the other, But why do they take upon them the name and charge of an office, which they will not exercise and execute? why take they the hire wages and revenue of that labour and work, which at no hand they do, neither in deed will do? For they have no care to have Vicars and Lieutenants, but that thereby they may enjoy prebends, and the revenues of their benefices, and yet they will seem to have them, as though it were to do their duties.  
Yea which is more than this, they make accursed and more than profane division of their offices, between them and their Friars, villainously separating that which jesus Christ hath joined together: For to whom was it, that jesus Christ committed the office to minister the Sacraments, but even to them themselves, and to them alone also, whom he enjoined and commanded to preach the Gospel? But these men, to wit, the Bishops, parsons, and other Priests, do reserve unto themselves the administration of the sacraments, such as they have, with the rents and revenues of their bishoprics, parsonages, and other benefices, and post over the charge and office of preaching the word unto the Friars, leaving them the bag, wallet, and staff, whatsoever by begging they can get for their hire and wages. But seeing that they leave unto the friars the office of preaching, why do they not leave unto them also the office and charge to administer the Sacraments? For these two offices are joined together, and may not at any hand be separated or sundered one of them from an other. Notwithstanding, there is in the popedom a plain prohibition and forbidding, that friars, in as much as they are friars, should meddle with or take upon them to administer any Sacrament, except they be such as have charge, or unless they be dispensed withal for the doing of it. But why then are they suffered to preach? For this is to do against the ordinance and institution of Christ, and to divide and sunder things, which he hath joined together. Or seeing, that they are come so far, as to forbid friars to administer the sacraments, why do they suffer them to say mass, seeing that they all hold and affirm, that the mass, is the Sacrament of the holy supper, which for this cause also they call, The Sacrament of the altar.  
Indeed to speak according to the truth, making also an end at the length of this matter, these men cannot after any manner whatsoever, vaunt or boast themselves, to be true bishops & pastors, seeing they are not called by Christ to such offices, & that they do not any manner of way exercise duties & charges, according to the ordinance and commandememt of the Lord of the harvest.   

The X. CHAP.  
Whether the ministery of the word, be always necessary in the Church: and how much men ought to attribute or give unto it.  
AFter that we have spoken of the divers degrees of ministers in the church, & of their charges and offices, it shall be very meet and requisite that we declare, whether the ministery of the word be always necessary and needful in the Church or no. For there are some which do despise it, and utterly disallow the same, as though it were superfluous, unprofitable, and vain, whose arguments and reasons we must first examine, and afterwards we will allege and bring forth our reasons and warrants against them.  
Their first argument is this: The holy Ghost is our inward doctor, 
1. john. 1.20 john. 16.13.  who teacheth us all things, and leadeth or bringeth us to the knowledge of all truth: It followeth then, that we have not any need of the outward ministery, neither that any do teach us with the lively or living voice.  
I answer that the consequent is false, and that the argument is captious and sophistical, by reason of the insufficient numbering or reckoning of causes. For there are three very right causes, by which we are guided and led to the knowledge of the truth. The first is the holy ghost: the second is, the outward ministery of the word: The third is our will, (but yet regenerated) agreeing with these two. Now of these three causes or means we are not to despise any one, seeing that God by them, will accomplish and bring to pass, his own work in us. Wherefore, although it he the proper and peculiar office of the holy spirit, to lighten us within, and to lead us to the knowledge of the truth, yet so it is notwithstanding, that the outward ministery of the word is not unprofitable, because that god useth the same as an inferior or secondary mean, for the above named effect and purpose. And indeed the preaching of the word, and the administration of Sacraments, do then show and bring forth their effect & power, when the holy ghost joineth his withal, by the which only the ears are pierced, the hearts opened, the affections touched, and the wills disposed and prepared, thereby to give an entrance to the outward ministry: insomuch that if this inward master or teacher do fail us, the outward ministery can no more profit our souls, than the light of the Sun helpeth blind eyes, or than a voice which soundeth loud, profiteth deaf ears. In the mean while, the outward ministery is not unprofitable or vain, when the operation of the holy Ghost is joined therewith, working within, but is full of virtue, efficacy and power, even as it pleaseth God to bless it.  
The second argument is. Those which know all things, and have not need that any should teach them, have nothing to do with the outward ministery: but the faithful know all things (as S. john saith, 
1. joh. 2.20.27. ) and have no need that any should teach them. It followeth them, that the faithful have nothing to do with the outward ministery.  
I answer, that the place of S. john, is very ill & perversely applied. For when he saith, that the faithful (to whom he writ) knew all things, first this aught to be referred to that which he had before said, in the 14. verse. to wit, 
1. john. 2.14.  that they knew the father (for he that knoweth the father, certainly knoweth all, because the father is known in his son) in whom are hid all the treasures of wisdom and knowledge, 
Col. 2.3.  as saith Saint Paul. And therefore also the same Apostle declareth to the Corinthians, 
1. Cor. 2.2.  that he esteemed not to know any thing among them, save jesus Christ and him crucified.  
Secondly when he saith, that they knew all things, it is as if he had said, that they were not young scholars, rude, & ignorant, but expert & well skilled in the matters, which he propounded & set forth unto them: and that therefore he did not set out these points to them, as though they were altogether unknown to them, but that he did only bring these things to their minds, that they might remember them. As S. Peter writeth unto the faithful. 
2. Pet. 1.12.  I Will not be negligent (saith he) to put you always in remembrance of these things, though that ye have knowledge, and be established in the present truth.  
Finally, when he saith, that they had no need that any should teach them, this ought not to be read alone by itself, but aught to be joined with that which followeth, to wit, 
1. john. 2. 27  but as the same anointing teacheth you of all things, & it is true, and is not lying: As if he would say: you have been taught of the holy ghost, who is always true, and no manner of way a liar. You than have not need, that any should teach you some other matter, as they are wont to do which teach for doctrine man's inventions, but if any do teach you, that he follow that which the holy ghost hath taught you, in whose doctrine it behoveth you always to abide.  
The third argument: the Lord saith thus. And they shall teach no more every man his neighbour, 
jere. 31.34.  and every man his brother, saying, Know the Lord: for they shall all know me, from the least of them unto the greatest of them. This promise must be referred to the state of the Church under the new Testament: & therefore it followeth, that the ministery of the word, ought not any more to have place now in the church. I answer, that the application of the place of jeremy, is altogether contrary to the meaning, intent, and purpose of the holy ghost. For first and foremost the Lord making comparison between the old people and the new, meaneth not any other thing, but that under the Gospel he would send unto his people so great a light, by the means of jesus christ his son, that his knowledge should be common & familiar to all, whereas under the law, he manifested and declared himself darkly, and that under certain shadows & figures. As indeed the ancient people, that is to say, they which were in the time of the old Testament, were not so familiarly, plainly, and perfectly taught, as we be at this day▪ by reason whereof also the Prophet Malachi calleth jesus Christ, the son of righteousness, 
Malac. 4. ●.  signifying thereby, that the fathers under the law, had indeed some light, but yet not such a light as we, through his goodness have at this day. Furthermore we must mark that the lord doth not say simply: They shall teach no more every man his neighbour, & every man his brother, but he addeth, saying: Know the Lord. By which restriction, or restraining it into a narrow room, he plainly declareth, that he promiseth to his children such a knowledge, that they shall not be any more learners of the A.B.C. neither young scholars in the doctrine of salvation. For these words. Know the Lord, denote & point out the first rudiments or instructions of faith, and of the heavenly doctrine. And indeed, if we well weigh & mark, how rude, gross and ignorant the old fathers were, we shall find that they were as it were, little children, even as S. Paul saith, 
Gal. 4. 1. etc.  & as yet in their A. B.C But God hath showed unto us, a far greater grace, because that we have a more manifest, clear, & shining light, to lead us to the knowledge of God, and of the mysteries of our salvation. For this cause jesus Christ said: 
Mat. 13.16.17. Luke. 10.23 24.  Blessed are your eyes, for they see, & your ears for they hear. For verily I say unto you, that many Kings, Prophets, & righteous men, have desired to see those things which ye see, & have not seen them: and to hear those things which you hear, and have not heard them. In sum the Lord promiseth here, that his people shall not be found so gross and ignorant, under the new convenant or Testament, that they shall have need of the principles and beginnings of christian doctrine. But if we would not take this place in this sense, how shall we expound an other of Isaiah, which seemeth to be contrary to this? He saith: It shall be in the last days, 
Isai. 2.2. 3.  that the mountain of the house of the Lord shallbe prepared in the top of the mountains, and shall be exalted above the hills, and all nations shall flow unto it, and many people shall go and say, Come, and let us go up to the mountain of the Lord, to the house of the God of jacob, and he will teach us his ways. It is certain that he prophesieth even as jeremiah, of the grace of God, which should be made manifest through jesus Christ in the time of the Gospel. Now one of them saith: Every one shall not teach his neighbour, for they shall all know the Lord: The other saith: The people shall run together and say: Come, Let us go up to the mountains of the Lord, and he shall teach us his ways. How shall we make these two places agree, seeing that both of them prophesy of one and the self same thing? Verily jeremiah meaneth, that the people of God shall be in such sort lightened under the new Testament, by the light of the Gospel, that they shall have no more need of the rudiments or first instructions of religion, neither to be so taught as the old people were, by the shadows & ceremonies of the law. And as touching Isaiah, he meaneth that under the same New Testament, the people shall (though they be well advanced and instructed in the points of Christian doctrine) notwithstanding diligently endeavour, more & more to advance themselves, & grow forward therein, & that for that purpose, they shall continually exhort one another, to the end they may better profit in the knowledge of the law.  

joel. 2.28. 49.  The fourth argument. It is written in joel: At that time, (that is to say, in the time of the new Testament) I will pour out my spirit upon all flesh, saith the Lord, & your sons & your daughters shall prophesy, your old men shall dream dreams, & your young men shall see visions: And also at that time I will power our my spirit upon the servants, & upon the maids. Now by this promise, the charge & office to teach, is without any difference laid upon all, upon fathers & children, upon sons & upon daughters, upon old folk, & upon young, upon servants & maids: wherefore it followeth, that the ministry of the word, is not necessary in the Church.  
I answer, that there is nothing in this argument or reason, but a meet cavil. It is true, that this prophesy aught to be referred to the kingdom and coming of jesus Christ, & that the gift of prophesying should then be common, both to men & women, to old & young, & to be short to all estates. But in the first place this is to be marked, that the prophet speaketh here by comparison, using a figure commonly called Hyperbole, that is to say, a manner of speehe very excessive, because of our wearisomeness, slackness and negligence, for he doth not presently promise, that all under the Gospel, from the first to the last, shallbe partakers of this gift, but in respect of the old people under the law. For if we compare, the estate and condition of the old Church, with the singular treasures, which God hath powered out, and given unto his people, after the manifestation and revealing of jesus Christ, we shall find, that in this latter time, the Lord hath spread abroad, and powered out the gifts of his spirit upon all flesh, that is to say, almost upon all men, when as under the law, a very small number was partakers thereof. Wherefore when he saith, That the Lord will power out his spirit upon all flesh, this particle or word all, is not here taken in his proper signification, as though it were simply and altogether universal, but is indefinite, and must be referred to all estates and conditions of people, and not to every singular person: as in this sentence of S. Paul, where it is said: 
1. Tim. 2.4.  that God will have all men to be saved, that is to say, all persons, of what quality, and condition soever they be. And in that place of Saint Matthew, where he saith, 
Mat. 4.23.  that jesus Christ being in Galilee healed all sickness, and all diseases among the people: That is to say, all sorts of sicknesses and diseases. And indeed Saint Peter, in the second Chapter of the Acts, 
Act. 2.16.17  maketh this sense manifest and plain unto us, when he saith, that this prophesy was then accomplished when jesus Christ sent his holy spirit, upon the Apostles. Now we know that all flesh, that is to say all men, were not at that time endued, with the gift of prophesy.  
Secondly. The Prophet speaketh not here, of the public office and charge to teach, but of the particular duty of every one, calling them generally Prophets, who in the time of the Gospel should be endued, with so great light of doctrine, that they might after a sort be compared with the ancient prophets. Whereunto also must be referred the place of jeremiah, 
jere. 31. 34.  which we have expounded in the former argument, 
Mala. 4.2. Mat. 13.16.17.  and likewise the place of Malachi and of jesus Christ in the 13. of Saint Matthew. It is not then without cause, that joel attributeth, this title or name of Prophet, to them, who have no public charge or office to teach, but are only enlightened by the holy spirit, and the preaching of the Gospel: because that this light is far more excellent, than the gift of prophesy itself was in divers who lived under the law. 
1. Thes. 5.11  And also though we are bound, to exhort one another, and to teach one another in the doctrine of godliness, and the fear of God, yet for all that the public ministery of the word, is not superfluous or vain in the Church. For the self same God, that hath commanded fathers, to instruct their children, and all us to admonish one an other, hath also ordained the public ministery of the word in the Church, that it may be there practised and exercised, not for some few years only, but even unto the end of the world.  
And thus much touching the arguments of the adversaries and such as set themselves aganinst the ministery of the Church. Now let us bring forth our reasons to prove the contrary.  
The first reason is: jesus Christ hath commanded that the Gospel should be preached, and the Sacraments administered in the Church unto the end of the world. Then it followeth, that the ministery is always requisite and necessary in the Church. I prove the Antecedent or former proposition by these words of Christ, written in the last Chapter of Saint Matthew: Go and teach all nations, 
Mat. 28.19.20.  baptizing them, in the name of the father, and of the son, and of the holy ghost, teaching them to observe whatsoever I have commanded you, and behold I am with you unto the worlds end. For after the commandment to preach the word and to administer Baptism (under which Sacrament, the other also of the holy Supper is contained) because the Disciples might doubt or fear their charge, as being great in labour, and hard to execute, jesus Christ addeth a promise of his assistance not for ten or twenty years only, but for always, even unto the end of the world. Wherein he manifestly setteth out and declareth two things. One, that he willeth and ordaineth, that the ministery be exercised in the Church, not for one age only, but continually unto the consummation and end of all things. The other is, that he promiseth, that although Satan subtly devise & invent and practise all that he can, to hinder the ministery & the work of God's servants, and the tyrants by their practices and violences, enforce themselves, to the uttermost of their power, to overthrow, & to bring to nought the church of God, yet he will by his godly and heavenly power, always maintain his truth in the world, and preserve his Church therein by the ministery and labour of his faithful pastors.  
The second reason: 
Rom. 1●. 17.  The Apostle Saint Paul saith to the Romans, That faith cometh by hearing, and hearing by the word of God. Whereby he declareth, that God hath accustomed to plant faith in our hearts by the preaching of his word. It is true, that the power of God is not tied to this outward mean, but that he is able to beget faith in us after some other fashion, and by some other mean (although it be to us incomprehensible) even as it shall please him self: but notwithstanding all this, the ministery of his word, is the ordinary mean, which he useth or serveth himself with, to give us faith by, so that they which will have faith, without the preaching and hearing of the word, do as much as though they would live, without meats & drinks which God hath ordained for our bodily life. Now hereupon we take and frame our argument thus.  
Faith is in all times, and always necessary for men.  
But faith is given unto men from God, by the ministery of the word.  
Therefore it followeth, that the ministery of the word, is in all times, and always necessary for men.  
The third reason: It is certain, that for as much as the Sacraments are ordained by God, to be as it were seals of the word, to seal in our hearts that which is therein contained already, that is to say the union, fellowship, and partaking, which we have in jesus Christ, it followeth, that where there is not the word of God preached, there we cannot have any Sacrament. For as a seal is altogether unprofitable, yea is not allowed a seal, unless be bound or set to some instrument or writing, for the confirmation thereof: even so the Sacrament is altogether unprofitable, yea indeed is not a Sacrament, if it be not joined with the word of God preached, to confirm the same unto us. Whereupon Saint Augustine hath sometimes said: 
Augu. sup. johan. Hom. 13.  Let the word be joined to the Sacrament, and there shallbe made a Sacrament. Of what word speaketh he? verily not of a word mumbled up, murmured or whispered without understanding over the Elements, but of the word of God preached to the faithful, & received of them through faith, as he himself maketh it plain, wlien speaking of baptism, he addeth, this is the word of faith which we preach, by which baptism is consecrated and hallowed, 
1. Cor. 11. ●●  to have power to make clean. Now from that which is above said, we reason after this manner.  
The administration of the holy Supper, is always necessary in the Church, even unto the end of the world, for jesus Christ hath commanded us to celebrate it, and by that means to preach or show forth his death until his coming again.  
But the administration of the supper can not be performed without the ministery of the word.  
Therefore it followeth, that the ministery of the word, is always necessary in the Church.  
The fourth reason: jesus Christ hath given and established the ministers of the word, 
Ephe. 14.11.  for the work of the ministery, till we all meet together (in the unity of faith and knowledge of the son of GOD) unto a perfect man, and unto the measure of the age of the fullness of Christ, that is to say, till that Christ be perfect in us, and have in us his full growth and increase. But we can not obtain such perfection unto the end of the world, at what time GOD shall be all in all. For as Saint Paul saith, We know in part, and we prophesy in part. But when that which is perfect is come, 
2. Cor. 13. 9.10.  then that which is in part shallbe abolished. Wherefore it followeth, that jesus Christ hath given and placed the ministers of the word, for the work of the ministery, until the end of the world, and then God shall be all in all.  
These reasons are sufficient for this present, to teach and prove that the holy ministery, is continually requisite and necessary in the Church: as indeed, the Lord hath for our good & salvation established the same, to abide in all ages, therein applying and framing himself, to our weakness, which is so great (we being corrupted through sin) that without this means meet and agreeable to our nature, we could not be well instructed in the points of our salvation. For if God should speak unto us in his majesty, we could not at any hand away with or abide his presence, as we may see it, by those, that when he was minded to publish and to give his law, the people themselves being astonished, with his greatness & majesty, said unto Moses, 
Exod. 20.16 Deut. 5.29.29.  Talk thou with us, & we will hear. But let not the Lord talk with us, lest we die: And God accepting this their request, said unto Moses, I have heard the words of the voice of this people, which they have spoken unto thee: they have well said, all that they have spoken. Oh that there were such a heart in them to fear me, and to keep all my commandments always, that it might go well with them, and with their children for ever. Go, say unto them, return into your tents, but stand thou here with me, & I will tell thee all the commandments, & the ordinances, 
Deut. 5.30.31.  & the laws, which thou shalt teach them, that they may do them, etc. Wherefore God yielded unto this people their request, to wit, that they might be taught, by the ministery of Moses. And sithence that time, it was yet his good pleasure, to have continued, and that unto the end, this manner of instructing and teaching his Church, by the ministery of men, which order men themselves did require and choose: in so much, that when God himself sent jesus Christ his son, 
Mark. 1.38 Heb. 2.16.  to preach the Gospel, he appointed him, to take upon him, not the nature of Angels, but the seed of Abraham, that he might be like unto us in all things, yet without sin. And Christ himself ascending to heaven, committed unto his Apostles (who were men as we) the office and charge to teach us. 
Act. 14.15.  And since that time, this order hath continued, and is common and ordinary in the Church, and can not be separated from the Church, to wit, that God doth teach us, by the ministery of men, as by his instruments, which are most profitable, 
Act. 8.27. etc.  familiar and easy to us. The Eunuch of Candace Queen of the Ethiopians, tead in his chariot the holy scriptures: and no doubt, the Lord could very well have instructed him, in the mysteries of faith, by the secret virtue and power of his holy spirit, but yet he delighted rather to have it done by the ministery of Philip, and liked better thereof. 
Act. 10.1.2. etc.  Cornelius the Centurion, to the end he might be more fully instructed in the knowledge of the Gospel, was sent back (as it were) from the Angel to Saint Peter: He shall tell thee (saith the Angel) what thou oughtest to do. Yea Saint Paul himself, although that the Lord had spoken unto him with his own mouth, was yet notwithstanding sent back (as it were) to Ananias, 
Act. 9.3.4. etc.  that he might be instructed, and receive the holy Ghost, and be baptized. Wherefore they that do cast from them, or disallow the ministery of the Church, hanging upon, and looking for angelical and divine revelations, to instruct them, do not only deceive themselves, but also violate and break the order, which God hath established in his Church, for our salvation.  
Now there remaineth, to see and know how much we ought to defer and give to the ministery, for if they be deceived which despise it, and do not their duty in that behalf, which they ought, they are deceived also, which attribute or give over much unto it. Wherefore we say, that we ought not to give to it, either more or less, than that which belongeth thereto, & that as it is good reason that the authority and credit thereof, should be reserved unto itself safe and sound, so we ought to take good heed of this, that we pull not from God the honour which is due unto him. For this purpose and point, we must diligently observe and mark this distinction.  
Sometimes man is compared with God, when the minister is mentioned or spoken of, and then it is said, that he is not able to do any thing at all, and that his labour or work is altogether unprofitable. As when Saint Paul saith: 
1. Cor. 3.7.  Neither is he that planteth, any thing, neither is he that watereth, but God that giveth the increase. For what can man have in himself, if he would enter into this, to part or divide a matter between God and himself? we must therefore take heed of this, not so much as once to think, that the virtue and power of the holy Ghost, should be tied and bound to the ministery of men, as though without it god could not work in men's hearts, even as shall please himself, as we see that they of the romish Church suppose and think, as appeareth in this, that they spare not to affirm, that in child die without baptism administered by man, it cannot be saved: and on the other side, that they which receive the outward signs from the ministers hands, receive by and by the grace of God, which is tied to those signs. But god saith by his prophets, That it belongeth to him, 
jere. 31. 33. Ezech. 11. 19 jere. 32.40. Isai. 43.25.  to write his law in men's hearts, to take away from them their stony hearts, and to give them hearts of flesh, to renew within them a new spirit, to put his fear in their hearts, that they should not depart from. Shortly: That it is he alone, 
Luk. 5.21.  to whom it belongeth to pardon sins, and to save. And we hear that which Saint Paul saith, That it appertaineth to GOD, 
1 Cor. 3.7.  to give the increase to that which the ministers plant & water: And jesus Christ: 
joh. 6.44 65  That none can come unto him, except his father draw him.  
Sometimes also the scripture speaketh of man, without comparing God and him together, and then, in respect that God useth his ministery, to accomplish his own work by, that is attributed to him, which is proper and peculiar to God. As when it is said, 
1. Cor. 3.  that the ministers plant and build Churches, 
1. Cor. 3.6. Philemon 10 Luk. 1.16. joh. 20. 23. jude. 1.23.  that they beget men, and win them to God, that they turn men's hearts, that they remit and retain sins, that they save. All this must be understood in that they are the instruments, and as it were the hand of God, to bring all these things to pass by: for then the question is not, of that which man doth by his own virtue and power, but of that which God worketh by the hand and ministery of man. Wherefore GOD is always the efficient or working cause of our salvation, and man, together with the word of God, which he propoundeth and preacheth unto us, is nothing else, but the instrument and minister, wherewith God serveth himself, or which he useth for the performance of so excellent a work. Whereupon it followeth, that they which despise and reject the ministery which God hath ordained, do despise and reject God himself. For this cause jesus Christ saith: 
Luk. 10. 16.  He that heareth you heareth me, and he that despiseth you despiseth me, and he that despiseth me, despiseth him that sent me. And Saint Paul writing to the Corinthians, declareth right well, in what authority, reverence, and account, we ought to have the ministery of the word, when he saith, That GOD hath committed unto the Pastors and ministers of the Church, 
2. Cor. 5.18.  the embassage or ministery of reconciliation. And writing to the Thessalonians: 
1. Thess. 2. 13  We thank God without ceasing, that when ye received of us the word of the preaching of God, ye received it, not as the word of man, but (as it is indeed) the word of God, which also worketh in you that believe. It is for the very self same reason, that speaking unto the Romans of the word preached by the ministers, he saith: 
Rom. 8.18  That the Gospel is the power of God to salvation, to all that believe. And to the Corinthians, that Though the word or preaching of the cross be to them that perish foolishness, 
1. Cor. 1. 1●  yet it ceaseth not to be the power of God to us which obtain salvation. Now the preaching of the word is so called by Saint Paul, because it is the powerful and effectual instrument, which GOD useth to save us. And for this cause, it is called also by Isaiah, 
Isa. 53. 1.  The arm of the Lord.  
In sum, we ought diligently to take heed to, and to regard that which S. Paul saith unto the Corinthians: 
1. Cor. 3. 9●  We together are Gods labourers, ye are God's husbandry, and God's building: in so much that we always set before us two things, when the question or dispute shallbe, touching the ministery: that is to say, on the one side, the minister that shall speak and preach unto us, and minister the Sacrament unto us: and on the other side God, who worketh inwardly in our hearts, and indeed accomplisheth and fulfilleth in us, that which the minister speaketh unto us, and doth outwardly represent and show unto us. As we have a notable example thereof in the 16. of the Acts, where it is said: 
Act. 16. 14.  that as S. Paul preached the word of God to Lydia, a seller of purple, God was he alone which opened her heart, that she attained unto and understood the things which Paul spoke.   

CHAP, XI.  
Of the holiness of the Church.  
WE have seen and heard heretofore, that the Church is the company of faithful people, which is also called the communion or fellowship of the Saints & holy ones. The Church therefore is holy, because it is compacted or made of Saints or holy ones. But here we must mark four points.  
The first is, how and in what sense, we are called Saints or holy ones it is not as the idiots or ignorant people understand it, who by saints, mean none other, but those which are already dead, and so canonized by the Pope, or else the Priests and Friars, clad in white, or black and girded with a rope. But by saints we understand them, who being elected from before all everlastingness of time, are in their time (that is to say, in the time which God hath appointed them, before the foundations of the world were laid) sanctified by GOD, through jesus Christ, and clothed with true faith. Now such are all true Christians and faithful people.  
The second: that it is not of ourselves that we are Saints, or holy ones, 
Psa. 51.5. etc. Gen. 8.21.  neither of our own nature, for by our own nature all we are altogether corrupted, and the children of wrath. But we are saints, 
Rom. 8.6. etc. Ephe. 2.3. joh. 17.19.  because jesus Christ hath sanctified us, as he himself saith in Saint john, For their sakes I sanctify myself, that they also may be sanctified through the truth. Now he hath sanctified us by the virtue and power of his holy spirit, which by reason of this effect is called the spirit of sanctification. 
Rom. 1.4.  And this is that which Saint Paul meaneth, when he saith, 
Ephe. 5.25.26.27.  that jesus Christ hath redeemed his Church, and hath sanctified it, that he might make it unto himself, a glorious Church.  
Now this sanctification of holiness, is brought to pass, first by the imputation or account of Christ's righteousness unto us, for he was given unto us by the Father, 
1. Cor. 1.  to be our sanctification. Secondly, by the purging or cleansing of our filthinesses, that is to say, by the forgiveness of our sins in the blood of jesus Christ, as Saint Paul declareth it in the Corinthians, when he saith, 
1. Cor. 6.5.10.11.  Be not deceived, neither fornicators, nor idolaters, nor adulterers, nor wantonness, nor buggers, nor thieves, nor covetous, nor drunkards, nor railers, nor extortioners, shall inherit the kingdom of God, and such were some of you, but ye are washed, but ye are sanctified, but ye are justified, in the name of the Lord jesus, and by the spirit of our God. And indeed Saint Paul in an other place showeth, that filthiness is opposed and set against sanctification and holiness, when he saith to the Romans: 
Rom. 6.19.  As you have given your members servants to uncleanness and iniquity, to commit iniquity: so now give your members servants unto righteousness in holiness. Also to the Thessalonians, 
1. Thess. 4. ●  God hath not called us unto uncleanness, but unto holiness.  
The third point is, That the holiness of the Church is not at any time perfect, so long as she traveleth and fighteth in this world: which mayor I prove thus.  
First, if the Church were without spot in this world, in vain hath our Saviour Christ taught it always to pray, 
Mat. 6.12.  forgive us our trespasses, and sins. But the Lord jesus hath not without good cause given us such doctrine and instruction, wherefore it followeth that the Church, is not in this world without spot, yea rather that she hath continual need always for to pray unto God, that she may be more and more sanctified and obtain the forgiveness of all her sins.  
Secondly, these which are without spot and wrinkle, have nothing to do with any washing, because they have no need thereof. But the faithful although they be washed, have notwithstanding need yet of washing still, as jesus Christ himself declareth it unto us, 
joh. 13.10.  when he saith, He that is washed, needeth not save to wash his feet. For by the washing of the feet, he meaneth a continual sanctification. It followeth then that the faithful are not in this world without spot.  

1. Cor. 1.2  Thirdly, Saint Paul ceaseth nor, to adorn and beautify the Corinthians, with the title of the Church, who notwithstanding grievously abused the holy supper of the Lord, and had amongst them divisions, and partakings, which are not small faults, yea indeed they were in doubt also, touching the resurrection of the dead. 
Gal. 1.2.  Also he nameth the assembly of the Galathians, the Church, although that poor people were deceived by false Prophets, and carried away to another gospel, contrary unto that, which he had preached unto them. These places do manifestly declare that the Church is never so pure and perfect in this world, but that it hath always need to be more and more purged and sanctified. Which thing Saint Paul showeth yet more plainly, and openly, when he writeth unto the Thessalonians. For he calleth them the Church, 
1. Thes. 1.1 1 Thes. 5.23  and yet he prayeth unto God for them, that he would sanctify them throughout.  
True it is that the novatians, Donatists, and anabaptists (who do not agree with us, in this point) are not without their replies For first, they allege unto us that which S. Paul writeth unto the Ephesians: That jesus Christ gave himself for his church, 
EPhe. 5.25 26. 27.  that he might sanctify it, and cleanse it, that he might make it unto himself a glorious church, not having spot or wrinkle, but that it should be holy and without blame.  
But we want not an answer also. Saint Paul considereth the Church not in herself, but in jesus Christ her head, which she taketh hold of by faith: So she is said to be without wrinkle and unblamable, by reason, not of her own righteousness, but of jesus Christ's righteousness, whereof she is made partaker, because it pleaseth God to impute and reckon the same unto her: for which cause also, it is in another place, 
1. Cor. 1.30  that jesus Christ is made of God the father unto us, wisdom, righteousness, sanctification and redemption.  
Moreover we might say, that S. Paul speaketh of sanctification or holiness promised, and which is not yet full accomplished, as though he called and said the Church to be without spot, not that it is so here below on the earth, but because that one day it shall so be above in heaven. And after this sort Saint Augustine understandeth it. 
August. lib. de nuptiis & concupisc. cap. 34.  jesus Christ (saith he) cleanseth his Church by the washing of Christians, to make it unto himself, without spot or wrinkle, not in this world, but in the world to come.  
They allege moreover that which Saint john saith: 
1. job. 3.6.9.  Whosoever is borne of God sinneth not.  
Whereunto I answer by a distinction. Those that are borne of God, that is to say, the faithful, sin not, that is to say, serve not sin, or rather sin doth not reign in them, because they do withdraw themselves, as much as they can, or are enabled, from sin, and with all their heart give themselves to holiness of life, that they may glorify God. And in this sense Saint john taketh it and speaketh it. Again they that are borne of God, sin: that is to say, can not do live so holily, but that oftentimes they stumble & fall into sins. For although they be sanctified, yet for all that, by reason of the relics and remnants of nature corrupted, which yet resteth and remaineth in them, every day they turn aside from the right way, and sin. In this sense Saint john meant not that which he saith, that whosoever is born of God sinneth not, for so he should speak against himself, having before said, 
1. joh. 1.8.10  If we say we have no sin, we deceive ourselves, and truth is not in us, yea we make God a liar, and his word is not in us. So it is then, that though there seem to be some contrariety between those two, to say, that we are sinners, and saints both together, yet all agreeth together very well, for every man if we consider him in his own nature, according to which he is called the child of wrath, he is a sinner worthy of death, and eternal damnation: but if we consider him in jesus Christ as a Christian and faithful man, he is holy, so that he sinneth not, that is to say, serveth not sin, and his imperfections are hidden and covered, because that they are not imputed unto him, and moreover the Lord jesus maketh him partaker of his righteousness. And so being a sinner in respect of his own nature, he is notwithstanding reputed and accounted holy & just before God.  
But that which we have hitherto spoken, toucheth or concerneth the members of the Church particularly. We may also well say, touching the Church considered in her own body, that it shall never here be purged from all filthinesses, because that so long as she shall be on earth, there shall be in her wicked ones mingled with good ones. Which thing jesus Christ hath declared in the Gospel, by two similitudes.  

Mat. 13.24.25. etc.  In the first he saith: that the kingdom of heaven, that is to say, the Church, is like unto a man, which sowed good seed in his field, but while men slept, there came his enemy and sowed tars amongst the wheat, and went his way. And when the blade was sprung up, and had brought forth fruit, than appeared the tars also. Then came the servants of the household, and said unto him, Master sowedst thou not &c. And would presently have gone and gathered them up, but the Lord would not suffer them, lest while they went about to gather the tars, they plucked up also with them the wheat.  
Therefore he willed that they might both grow together, until the harvest, and in the time of harvest, the reapers shall gather the tars, and bind them in sheaves to burn them, but they shall gather the good corn into the Lord's barn. Afterwards, he expoundeth the said similitude, saying: He that soweth the good seed is the son of man, and the field is the world, 
Mat. 13. 3●. etc.  the good seed are the children of the kingdom, the tars are the children of the wicked, and the enemy that soweth them is the Devil, the harvest is the end of the world, and the reapers be the angels. As then (saith he) the tars are gathered and burned in the fire, so shall it be in the end of the world. The son of man shall send forth his Angels, and they shall gather out of his kingdom all things that offend, and them which do iniquity, and shall cast them into a furnace of fire, there shall be wailing & gnashing of teeth. Then shall the just men shine as the Sun in the kingdom of their father.  
In the second similitude he saith, 
Mat. 13.47. 48.  That the kingdom of heaven is like unto a draw net cast into the Sea, that gathereth of all kind of things: which when it is full the fishers draw to land on the shore, and put the good by them selves into their vessels, and cast the bad away. And afterwards he giveth the exposition thereof: So shall it be (saith he) at the end of the world: 
Mat. 13.49 50.  The Angels shall go forth, and sever the wicked from amongst the just, and shall cast them into a furnace of fire, where shall be wailing and gnashing of teeth.  
By these two similitudes jesus Christ very plainly expresseth, what shall be the visible state and condition of the Church, so long as it shall be on earth: that is to say, that the wicked shall continually be mingled therein with the good, and that in such sort, as the tars are amongst the good wheat in the fields, and as evil fishes are mingled with the good in the Sea. Whereof followeth that which we have said before in the third Chapter, to wit, that all they which are in the Church, are not for all that of the Church.  
And indeed experience hath in all ages showed the same unto us, and maketh us to behold the same as yet even every day. 
Gen. 4. 3. etc.  Cain was the first that defiled the Church of God, although he offered sacrifices in outward show as his just brother Abel did. Noah preached unto those of his time. And continuing his exercise a long season, (some think six score years) hardly would his own household believe his word, 
Gen. 7.1. etc.  so that GOD destroying all the world by the flood, only eight persons of the foresaid Noah's household, were reserved by the mean of the Ark. And even yet of those eight persons, with whom God had made a new covenant, touching the establishing again of his Church: Ham, 
Gen. 9.22.  in his time very manifestly declared his hypocrisy: Amongst the twelve Apostles, 
Mat. 27. 3. etc. Act. 1.16. 17. etc. reve. 2.6. Clemens storm. lib. 3. Euseb. hist. eccles. lib. 3 cap. 29. 1. john. 2. 19  judas is found a traitor, and unfaithful: Amongst the seven Deacons, one Nicholas was an heretic, at the least if that be true that this Nicholas, was one of the seven Deacons, as Clemens, Alexandrinus and Eusebius certainly affirm it. Saint john speaking of Antichristes, wherewith the Church was in his time troubled and tormented, saith: They went out from us, but they were not of us, for if they had been of us, they would have continued with us. And what at this day? How many hypocrites and great apparel Mastiffs, are found at this day in the outward Church, and are suffered therein? Certainly, there are very many which are acknowledged and allowed for members of the Church, of whom GOD (who beholdeth all men's hearts) doth in the mean season judge otherwise. Wherefore the Church even in this respect, is not at any time in the world without wrinkle.  
The fourth point, which we must note here, is, that our sanctification, is not performed or wrought all at one time, but there are three degrees or steps thereof, to the end that it may be perfect.  
The first degree is during this life, when that our Lord jesus Christ giveth us his holy spirit, thereby to resist and withstand the world, the devil, sin, and our own flesh, to the end that we may love good things, 
Rom. 7.22 23. etc.  and hate evil. Hereunto may be applied that which Saint Paul speaketh of himself, writing unto the Romans, in the seventh Chapter, verse 22.23.  
The second is after this life, when the soul enjoyeth the presence of jesus Christ, giving itself unto all holiness, but our other part (that is the body) resting itself in the dust, without being able to apply itself, unto any thing, to sanctify the name of God by.  
The third shallbe after the last judgement, when being perfectly joined with jesus Christ our head, we shall behold God, even as he is, who shallbe all in all, and that after such manner and sort as S. Paul saith, that Christ is made of GOD unto us wisdom, 
1, Cor. 1. 30  righteousness, sanctification, and redemption. Therefore when that our Lord jesus Christ shall so work in us, that there shallbe no spot, 
Philip. 3. 21. 1. joh. 3.2.  but that our very bodies shall be fashioned like unto his glorious body, and we shallbe like unto him, then truly shall our sanctification be accomplished, and made perfect, which now is but as it were begun in us.   

CHAP, XII.  
Whether the Church may err or no.  
THis question, to wit, whether the Church can err, hath been divers times tossed and handled, for the opening and unfolding whereof, we must first strive to know, after what manner, or in what sense, the word church is here to be taken: I mean, whether we must understand this of the Catholic and universal church, or else of the particular Churches. But the controversy is not in my judgement, of the Catholic church: for we all agree herein, that she cannot err as touching faith. And indeed how should she err, seeing that following jesus Christ her head and her husband, she walketh not in darkness, but in the light of life? On the other side it is impossible, that all faithful people universally, even from the first unto the last, should fall into error, for there have been always some preserved, through the goodness and grace of GOD, by whom truth itself through other men's naughtiness, brought as it were to nothing, or at the least destituted and forsaken, hath yet notwithstanding been restored to her former force, and is yet still maintained and preserved.  
Wherefore this question is touching a particular church. Touching which it seemeth good unto us, in the first place to hear the judgement and reasons, of the romish Catholics, upon this that they affirm, that the church so taken cannot err, following herein the novatians, Donatists, and other heretics. And afterwards, we will show forth, & put down, our advise and reasons, to prove the contrary.  
The romish Catholics think, that the church cannot err, although she do and appoint any thing without the word of God, for being guided by the holy Ghost, she may go and walk without the order and direction of the word, and although she go and walk, yet she cannot err, or go astray. But they separate that which ought always to remain & abide joined together, for if the church follow not the word of God, it is impossible to keep her from error, as on the other side, if she follow it, therein she doth well, and cannot err. The reasons whereby they would persuade men, that the church cannot err, are these following.  
The first is this: jesus Christ doth not at any time forsake his church, which is his spouse or wife. Wherefore it followeth, that it cannot err.  
I answer by a distinction: So far forth, as the church followeth jesus Christ, it cannot be forsaken of him, and cannot err: but in as much, as it living in the world, doth stray from Christ, and goeth aside from gods commandments, it is forsaken of him and doth err.  
The second reason: The Church is called The pillar and ground of truth. 
1. Tim. 3.15.  Wherefore it cannot err.  
I answer, that there is in this argument a double error, the one touching the word Church. For Saint Paul meaneth the Catholic Church, & not any particular one. The other is concerning the meaning of the Apostle. For he calleth the Church, the pillar and ground of truth, not that it is so simply and indeed of itself, but in respect of us, because that the truth of God, hath not place in the world, save only in the Church. For as much therefore as God maintaineth his truth amongst men, 
Chrysost. in 3 cap. 1. ad Timoth.  and maketh it always to go his right course, by the ministery of the Church, therefore is the Church called the pillar and ground of the truth. To be short, because that God himself cometh not down from heaven, and doth not every day send his Angels, to maintain his truth among men, & to publish it to the world, but useth the ministery of the Church, for this effect, that is to say, the preaching of the word, for this cause it is called the column or pillar of truth, because that by the preaching of the word, it is retained amongst men, and countergarded, to the end that it decay not or perish from the memory or remembrance of men,  
The third reason: The Church is governed and guided by the holy Ghost: how then can it err?  
I answer: that so far forth, as the Church is governed by the holy ghost, suffering it himself to be guided by him & obeyeth him, she cannot err, but if she do the contrary, she may err and doth err.  
The fourth reason. In the kingdom of heaven no error can have any place. 
Mat. 13.24.16.19.  For truth reigneth therein, but the Church is the kingdom of heaven: It followeth then, that in the Church no error can have place.  
All this is true of the Catholic Church, yea and of particular Churches also, so far forth as they show themselves to be the kingdom of heaven, and not the kingdom of this world, and of the flesh: that is to say, so far forth as they are assemblies subject in all things to jesus Christ the king of heaven. But where is that particular church so obedient to jesus Christ the king of heaven, that it erreth not, and faileth not, in many points and particular duties.  
The fifth reason: counsels cannot err, but the church consisteth of counsels, therefore the church cannot err.  
This Syllogism pretendeth and laboureth to prove an uncertain thing, by another thing, yet more uncertain. For many examples do plainly testify, that the counsels may err, as indeed they have oftentimes erred. And touching the first: the council that Ahab assembled, of four hundred prophets, did not it err? It is written that they being come to this wicked king to flatter him, 
1. King. 22.6. etc.  Satan was sent out, by and from God, to be a lying spirit in their mouths: so all of them, with one consent, condemned the truth: Michaiah alone withstanding them, who was reproved as an heretic, beaten and put into prison.  

john. 11.47  The council which the high Priests and pharisees assembled in jerusalem against jesus Christ, did not it err? we see how they condemned jesus Christ, & little regarded: yea much despised his doctrine.  
And what shall we say of the counsels and Synods, which were held and kept after the death of the apostles, even unto our age, whereof some have reproved and undone that, which was established and done by others: for of necessity either the one or the other have erred, they being repugnant and contrary one to another. Examples hereof.  
The council of Carthage (in which Saint Cyprian was precedent) did decree, 
Con. Cartha.  that those which were baptized by heretics, should be baptized again. Which decree was broken and overthrown, by an other Council of Carthage holden after. 
Con. Cartha.   
The second Synod of Ephesus, 
Synod. Ephe.  consented to Eutiches his error, and embraced the same & received it, in this, that he confessed in jesus Christ, but one only nature, that is to say, the divine nature: which error was afterwards confuted and cast down to the ground, 
Con. Chalce.  by the general council of Chalcedonia.  
The council of Constantinople, 
Con. Constant.  called by the Emperor Leo, about nine hundred years ago, ordained, that men should throw down and break in pieces, all the images that were in Churches: which ordinance, the Council assembled at Nice, 
Con. Nicen.  by the commandment of Irene, the emperors mother, was immediately after broken and cracked, and commandment given, that Images should be set up again.  

Con. Neoces. Con. Maien. Con. Cartha. 2. Con. Nicen.  The Council of Neocesaria, and of Maience, and the second council of Carthage, did forbid marriage to the ministers and Elders of the Church: The council of Nice, decreed the contrary, permitting ministers to marry.  

Con. Braca. Con. Tole. 3. Con. Roma.  The council of Bracara, did pronounce curse against those, that abstained from eating flesh: and this decree was confirmed by the third council of Toletum, but the council of Rome ordained the contrary, forbidding the use of flesh upon certain days of the year.  

August. lib. 2. de Baptis. contra Donatist. cap. 3.  To be short, Saint Augustine plainly declareth, that which I speak, to wit, that counsels may err. For he expressly saith, that the letters and Epistles of particular Bishops are corrected by provincial counsels, and the provincial counsels, by universal: and the former universal counsels annihilated and disannulled by the latter, when by some certain experience of things, that which before was secret, is opened, & that which was hidden, is made evident and plain: neither shall it stand them in any steed at all, to say, that this place of Augustine ought to be understood of outward and indifferent things, for Saint Augustine disputeth there of a point of doctrine, that is to say, of the opinion of Saint Cyprian, and of the council of Africa, touching rebaptisation or baptizing again.  
Now then in so great diversity, and gainsaying one of another, what shall we say? To which council shall we give greater faith and credit? For this we perceive clearly and plainly, that they thus crossing and contrarying one an other, did not all consent and speak, according to the truth: & that therefore we must of necessity conclude, that some of them have erred, and that by their false and erroneous determinations, they have degenerated and gone astray, from the right way of the word of God.  
Certainly it is very meet and requisite, 
An admonition touching Counsels and Synods  that we should be wise and very well advised, when the question is, either to set out, or to receive that, which shall be determined by counsels and Synods. For it is altogether manifest and plain, that counsels and Synods may be deceived. And therefore as touching their decrees and determinations, this is that we have to say, that we must bring the weight of them, & make it subject to the balance, that is to say, we must try and examine them by the word of God, 
Gala. 1.8.  which is indeed the balance, whereunto not only men are subject, but also the Angels, as S. Paul teacheth in his Epistle to the Galathians.  
Wherefore whatsoever we shall find in them conformable, and agreeable, to the proportion of faith, and agreeing with the authority of the holy scriptures, we ought to receive the same without any scruple or doubt. But if they propound unto us, and set out, things contrary to that, we ought and we may without any difficulty or danger, reject and refuse them, as suspected and dangerous doctrines. For as Saint Jerome hath sometimes said, 
Hieron. in 9 cap. jerem.  We ought not to follow the errors of our fathers and predecessors, but the authority of the scriptures, and the commandment of God Who teacheth us. 
Gerson. par. 1. de exam. doctrine. Abbas Panormita. Epist. de electia one & elect. potest. cap. 5.  Whereupon also Gerson and Panormitan have concluded, that in matters which concern faith, the Pope and his Bishops, may not determine and decree any thing, against the word of God: and that if a general council should come so far, as to decline, and go aside, either through malice, or through ignorance of the Gospel, a simple man alleging in that council the word of God, ought rather to be heard and yielded unto then all they.  
Let us enter or come now to our advise, and let us bring forth and allege our reasons to prove that the Church may err.  
The first reason is this: That great company of the people of Israel, which was in the wilderness, with whom GOD had made a covenant, and had made them bound unto him, by an infinite number of benefits and good turns, & had given unto them Sacraments, and Ceremonies, which were, as it were visible signs of his grace, that great company I say, was a very goodly and a very excellent Church. But they were vilely deceived and erred foully, when forsaking the commandment, they made unto themselves a golden calf offering and giving unto it, that honour which was due to God alone, yea and Aaron himself the high priest, did not so constantly and boldly withstand them as he ought, but rather consented thereto indeed, wherefore it followeth, that the church may err and be deceived.  
The second reason: The Church in old time did offer and give the holy Supper, to little infants, staying and grounding themselves, upon the place of Saint john, Except ye eat the flesh of the son of Man, 
john. 9.15.  & drink his blood, ye have no life in you. And this custom was in use in the time of pope Innocent, Saint Cyprian and Saint Augustine, as it appeareth by their writings.  
But now this is not any more used, for children which can not prove and examine themselves, are not at this day received to the partaking of the Sacrament. Wherefore the Church in old time hath erred, or else it erreth now. But if we would answer, that the Church hath power and authority to change such customs and manners: I reply to the contrary: for now the question is not here, of a thing indifferent in the use, but of the word of God, which is always constant, and not subject to any change, as to say, that to day it hath one sense and understanding, & to morrow another, wherefore if the place of S. john, command to give the supper to little infants of necessity, as the forenamed ancient fathers, have understood and expounded the same, the Church hath ●one well in time heretofore to follow that commandment, and at this time it erreth, in not following it any longer. Or else if the said place, be not to be referred properly unto the holy Supper, neither commandeth to distribute and give the sacrament to infants: but it is of necessity required, that he to whom we must administer the said sacrament, have knowledge to try and examine himself, according to Saint Paul's doctrine, 
1. Cor. 1.2.  as indeed this is the pure and only truth: it followeth then, that the Church hath in former time erred, to admit little infants to the holy supper, and that at this day it doth well to practise the contrary.  
The third reason: If the Church could not err, Saint Paul had without cause feared, 
1. Cor. 11.28  lest the Corinthians (whom he calleth a Church) should through the subtlety of the serpent be corrupted, 
2. Cor. 11.3.  and turned away from the simplicity that is in Christ. And indeed, in vain should he have called the assemblies of the Corinthians and Galathians, 
Gala. 1.2.  Churches, which yet notwithstanding erred in doctrine, in faith, in manners, and in life. But Saint Paul did nothing of all this, without cause, or in vain, otherwise Saint Paul himself should have been deceived. wherefore it followeth, that the Church may err.  
The fourth reason: Those that cannot err, have no need of the forgiveness of sins: but the Church hath need of the forgiveness of sins, for jesus Christ giving it a form of prayer, hath commanded it, to demand and ask of God, 
Mat. 6.12.  forgiveness of their sins. Wherefore it followeth that the Church may err.  
The fift reason: The Church which was in old time in jerusalem, was oftentimes reproved of error, by the Prophets, which thing declareth, that the Church is not in this world, without will and deed to err. But to the end I may not be overlong, in reciting by piecemeal, and as it were one by one, all the sentences, which make mention of the falls of the Church, let men read that, which is written thereof in these places.  
Touching the corruption of the church, see Isaiah 1. verse 21. to the 24. verse. 
Isaiah.  Isaiah 3. ver. 8.9. Isaiah 5.13. Isaiah 30. verse 9 to the 13. ver. Isaiah 59 ver. 2. unto the 17. ver. Isai. 64. ver. 6.7. jere. 2 ver. 5. 
jeremiah.  to the end of the Chap. jere. 3. ver. 2.3.20. jere. 4. ver. 22. jeremiah 5. ver. 1. unto the 15. ver. and afterwards from the 19 ver. to the end of the Chapter. jere. 6. ver. 7. unto the 11. ver. jeremiah 8. ver. 4. unto the 11. ver. jeremiah 9 ver. 3. unto the 17. ver. jeremiah 13. verse 10. unto the 15. verse. jeremiah 22. even unto the end. jeremiah. 16. ver. 11.12. jeremiah 18. ver. 13. unto the 18. ver. Ezechiel 5. ver. 6. unto the 12. 
Ezechiel.  ver. Ezechiel 22. ver. 3. unto the end of the Chapter. Ezechiel. 33. ver. 24. unto the 30. 
Deutro.  ver. Deuteronomie 32. ver. 5.6.32.33.  
Touching the ingratitude and unthankfulness of the Church, see Isaiah 1. ver. 2.5. 
Isaiah.  Isaiah 5.47. Isaiah. 43. ver. 21. unto the end of the chapter. Isaiah 17. ver. 10.11. 
jeremiah. Ezechiel. Zachariah. Deuteron. Hosea.  Isaiah 63. ver. 9.10. jerem. 2. ver. 6.9.21.22. jeremiah 12. ver. ●. Ezechiel 16. ver. 15. unto the 24. ver. Zachariah 11. ver. 8. unto the end of the Chapter. Deuteronomie 32. ver. 15.18.23. Hosea 12. ver. 1.9. Hosea 13. ver. 6. Malachi. 1. ver. 2.8.  
Touching the obstinacy and rebellion of the Church, 
Isaiah.  see Isaiah 1. ver. 5. unto the 7. ver. Isaiah. ●. ver. 9.10. Isaiah 8. ver. 10.11.13.16. Isaiah 26. ver. 10.11. Isaiah 28. ver. 9.12.13. Isaiah 30. ver. 9.15. Isaiah 42. ver. 19.20. Isaiah 48. ver. 4. Isaiah. 65. ver. 11. jeremiah 2. 
jeremis.  ver. 24.29. unto the 33. ver. jeremiah 5. ver. 3. unto the 8. ver. and ver. 20. of the same chap. unto ver. 25. jeremiah. 6. ver. 10. in every verse almost unto the end of the Chapter. jeremiah 7. ver. 24. unto the 28. ver. jeremiah 8. ver. 4. unto. ver. 8. jeremiah 17. ver. 1.23. jeremiah 10. ver. 11.15. jeremiah 25. ver. 4.8. jeremiah 29. ver. 17.20. jeremiah 35. ver. 13.16. jeremiah 43. ver. 2. jeremiah 44. ver. 7.10.11.16.20. Ezechiel 2. 
Ezechi.  ver. 3. unto the end of the chapter. Ezechiel 3. ver. 5.10.26.27. Ezechiel. 4. ver. 3. 
Hosea.  Ezechiel 12. ver. 2. Hosea 4. througout the whole Chapter. Hosea 5. ver. 4. Amos 4. 
Amos. Zephaniah. Zachariah. Proverbs. Matthew.  ver. 6. unto the end of the Chapter. Zephaniah 3. ver. 5. Zechariah 7. ver. 11. unto the end. Proverbs 1. ve. 24. unto the end. Matth 11. ver. 16.17.21. and so unto the 25. ver. Matth. 12. ver. 41.42. Mat. 23. ver. 37.  
Touching the Pastors specially and particularly, see Isaiah 56. ver. 10.11. jeremiah 6. ver. 13. jeremiah. 14. ver. 14. jeremiah. 23. ver. 1.2. etc. Ezechiel 22. ver. 25.26.28. Ezechiel 34. ver. 23.4. etc. Hosea 9 ver. 8. 1. Kings. 22. ver. 6. john 7. ver. 47.   

CHAP. XIII.  
Whether the Church be above the holy scripture: that is to say, whether the holy scripture depend of the judgement and authority of the Church.  
THE Church indeed hath a very great authority among men, in so much as, it behoveth us to hear the same, if we will not be accounted rebels against God. Yet notwithstanding, seeing she is the wife and scholar of jesus Christ, she ought always to be subject unto him, as unto her husband, head and teacher. And therefore this is an article, which we must hold inviolable and without breach, to wit, that the church ought to depend and hang on Christ, and his word, and to have her authority, from the same word, and not on the other side, that the word of Christ, should depend and have the credit and authority thereof from the Church. Notwithstanding many are found which hold altogether the contrary, setting (as we say) the cart before the horses, and plough or wain before the oxen, and utterly overthrowing all order. For they suppose, that the holy scripture hath no more certainty & authority, than it pleaseth the Church, that by her allowance and consent it shall have. And these be the romish Catholics, who speak of the Church after this manner, giving it authority over and above the word of God, to make men to believe, that whatsoever it decreeth, determineth and concludeth, we must hold her judgement, sentence and resolution, as a certain oracle, coming from heaven, and to be short, as an article of our belief. And behold their reasons for this.  
The first reason: The Church by her judgement hath brought to pass, that the holy Scripture hath been acknowledged for the true word of God, and hath distinguished, separated and sundered it, from all other writings what so ever, which men have published & brought into the world. For who is it that in the beginning hath assured us, that the holy scripture is the word of God, but the Church alone? And who is it, that even to this day can certify and assure us, that the same word of God, is come safe, sound, and whole, even unto our age, but only the same Church? Wherefore it followeth, that the authority and certainty of the holy scripture, dependeth upon the authority and judgement of the Church.  
I answer two things, or two manner of ways. First, that this is a most wicked opinion to say, that without the Church, the word of God could not have, a sufficient witness, to commend and set forth the authority and credit thereof unto us. Let us hear what Saint Augustine saith hereof. The authority of the truth (saith he) is fruitful and plentiful: 
Augu. de assumpt. Virg. Mart. cap. 1.  and if she be diligently examined, men shall find, that of herself, she maketh herself to be sufficiently known. Wherefore Alfonsus de Castro, hath sometimes said: 
Alfonsus' de Cast. li. 1. ca 8. cont. haereses.  seeing that the holy scripture is come forth from GOD, it hath of itself already deserved, that we should give trust unto it, and believe it. And when the Church publisheth this, that it is given by God, she doth wholly, even as a witness, which beareth witness to some thing. So that the truth of the scriptures is certain, not because of the witness, but by reason of itself, and the credit it hath, and not because the Church receiveth it, and publisheth it, but because that God hath given it, and made the same manifest unto us.  
Besides, is this a small matter, that we have the testimony of the holy spirit dwelling in our hearts? It is said that it is his peculiar office, to guide and lead us into all truth, 
john. 16.13. 1. joh. 2.27.  and to teach us all things. Whereupon it followeth, that he teacheth us this truth: that the holy scripture is of God, and from him. It is said moreover, that we have received the spirit of God, 
1. Cor. 2.12.  that we might know the things that are given to us of God. Also, 
1. Cor. 2.14.  that the things of the spirit of God, are spiritually discerned, that is to say, by the efficacy, moving, and working of the holy spirit. Wherefore it followeth, that the holy spirit teacheth us, and maketh us to discern, between these books which we ought to receive without gainsaying, and the other, which we ought to reject and refuse.  
Some perhaps will say, that this article or point is dangerous, because that heretics oftentimes brag, that they have the spirit of God, which they have not indeed: and we know how they have always endeavoured, to make their doctrines of authority and credit, through their inward revelations, which they have imagined to proceed, from the holy Ghost. But we can easily answer this: to wit, that in this matter, we can easily avoid all danger, if we use and follow the remedies which S. john doth furnish us withal, when he saith: that we ought not to believe every spirit, 
1 joh. 4. 1.  but to try and prove the spirits, whether they are of God or no. And what shall be the mean and way of this trial and examination? even the word of God, as we see, that thereby the men of Berea, 
Act. 17.11.  did prove S. Paul his spirit and doctrine. And to this mean doth Chrysostom send us, when he saith thus: Many boast of the spirit, 
Chrysost. de sanct. & adorand. spirit.  but they which bring any thing of their own, do falsely pretend the same. As Christ witnessed, that he spoke not of himself, because that his doctrine was taken out of the law and prophets: in like manner, if any under the title and name of the spirit, shall bring unto us any thing, which is not contained in the Gospel, let us not believe it. For as Christ is the accomplishment, and fulfilling of the law and Prophets: so is the holy Ghost of the gospel.  
But how can we by this way or mean, discern and know the spirits, that is to say, whether the doctrine which they shall propound and set forth unto us, be from the holy Ghost or no? After two sorts or by two means, you shall know this. First, if it tend to this end, to exalt, establish and set up the glory of God. For as jesus Christ saith: 
joh. 7.18.  He that seeketh the glory of God is true, and no unrighteousness is in him. Secondly, if it be conformable and agreeable, 
Rom. 12.6.  to the proportion of faith, that is to say, if it agree and accord well, with the heads & foundations of Christian religion, whereof we have spoken more largely heretofore, in the fourth Chapter.  
The second thing, that I answer, touching the foresaid reason of the romish Catholics, is, that the consequence thereof, is not necessary, neither well grounded, when they say, that the Church yieldeth testimony to the word of God, and doth commend the same unto us, that therefore the certainty and authority of the word of God, dependeth upon the authority and judgement of the Church. For as we have but a little while ago alleged out of Alfonsus de Castro: The word of God is certain, not by reason of the Church, which beareth witness thereof, but because of itself, and his own credit. The Apostles yielded testimony, and bare witness of jesus Christ, 
john. 15.17. Acts. 1.8.  And who is he that will therefore say, that jesus Christ his authority doth depend of the authority and judgement of the Apostles? The Goldsmith trieth the gold, and putteth a difference between that which is good and pure, and that which is naughty metal. But doth he therefore by his trial and proof make that the gold is either good or evil? A Parliament receiveth some edict or law which cometh from the King, that it may be published and proclaimed. inquiry is diligently made, whether it come from the King or no: Afterwards all know that it cometh from the King: what doth the Parliament then? It is true that it alloweth the edict, that it acknowledgeth the same, that it beareth witness to it, and commendeth and setteth out the same, yea, and if need be, interpreteth it, according to the King's intent and meaning: But doth the parliament for all this, cause it or make it to be the king's law? Doth it give authority to it? Hath it any authority, to change any thing in it, or to add any thing to it, or to clip, or take any thing what so ever away from it? It is certain, no. Even so standeth the case with the Church. For although it be an excellent testimony to the word of God, yet it cannot at any hand give it authority, as to say, that the certainty of the word of God, hangeth upon the authority and judgement of the Church. For when the Church acknowledgeth and alloweth the word of God, and doth put a difference between it, & the doctrines and inventions of men, she doth no other thing, but hear the voice of her pastor, & discerneth & knoweth it from the voice of a stranger. 
joh. 10.5.  Now there is great difference between discerning the Pastor's voice from a strangers, and adding authority and credit thereto, bringing to pass, and that according to truth, that it should be such or such, that is, either true or false.  
The second reason is: The Church is more ancient, than the Scriptures. For in the time of Adam, Abel, Seth, Noah, Abraham, Isaac, jaacob, there was no scripture: For Moses was the first penman or writer of matters concerning religion, and yet notwithstanding there was a church. Wherefore it followeth, that the authority of the Church, is above the authority of the holy scripture.  
First and foremost I answer, that the consequence of this argument is none at al. For grant it, that one thing be more ancient and old than another, yet it followeth not for all that, that it should be of greater authority and credit: otherwise we must infer, that Moses hath more authority, than jesus Christ, and the law more than the Gospel.  
Secondly, as touching the antecedent or former proposition, I say that it is sophistical, captious, and full of deceit. For albeit, that in these first times of the world, there was no scripture, which the fathers used, yet for all that, the word of God ceased not to be, because it was written and engraven in the father's hearts, and moreover founded very clearly in the Church, which word, was in good time brought and committed to writing, first by Moses, and afterwards by others, and thereupon called, the holy scripture: wherefore seeing that the holy scripture and God's word, is nothing but one and the self same thing, it followeth very well, that if our first fathers have had the word of God, they have had also in substance, the holy scriptures.  

Aug. count epist. fundamen. cap. 5.  The third reason: S. Augustine hath said I would not believe the Gospel, if the authority of the Catholic Church, did not move me thereto. Wherefore it is certain, that the Gospel taketh his authority from the Church.  
I answer that the consequence is stark nought, for that which S. Augustin speaketh to one purpose, or in one respect, is applied to another end. This holy doctor speaketh so, as having regard to that, he was then, when he took the part of the Manichees, and as it were disputing against them. Now the Manichees would, that the Epistles of Manicheus their author, which they called Fundamental, containing in it all their false opinions, should be of like and equal authority, with the Apostles epistles. Beside, they allowed one part of the Gospel, & disallowed an other, & that not by the advise and judgement of the Church, but of their own proper and particular authority. S. Augustine having taken in hand, to confute the said Epistle in the beginning speaketh thus: The Epistle beginneth after this manner: Manicheus the Apostle of jesus Christ, by the providence and appointment of God the Father: I ask, who is this Manicheus? you will answer, the Apostle of jesus Christ's I believe it not. What wilt thou say thereto? Perhaps thou wilt bring forth the Gospel, and thereby thou wilt lift up and establish the person of Manicheus. But what if thou hadst to do and deal with a man, who doth not yet believe the Gospel? what wouldst thou do, when he should say unto thee, I believe not the Gospel? For as touching myself, I would not believe the Gospel, if the authority of the Catholic Church did not move me thereto. Behold Saint Augustine's words, by which it is altogether manifest, that he mindeth not to infer, that the Gospel hangeth upon the allowance and authority of the church, but only that the Church hath great weight, to induce and move the miscreants and unbelievers, to believe the Gospel. This holy Doctor than speaketh not, of the foundation of his faith, but of the beginning thereof, that is to say, of the occasion and outward means, by which he was provoked & stirred up, to believe the Gospel, when he was a Manichean heretic, and not as yet a Christian, to wit, because he saw the good accord, consent, and agreement of the Church in receiving the Gospel. In the fourth Chapter he confessed, that in former time he maintained the Manichees part, and that he was very eager and sharp therein, and blinded in the doctrine of their sect. Now he speaketh thus: How wilt thou prove, that Manicheus is an Apostle of Christ? shall this be by the Gospel? But if some one that believeth not the Gospel, would say unto thee, I believe not the Gospel, what hast thou to reply? As if he should say, wouldst thou not purpose, put down, and show unto him the authority and testimony of the Church? For as touching myself, in the time that I was a Manichean, I had not believed the Gospel, if the authority and testimony of the Catholic Church, had not driven me thereto. As if again he should say: For as concerning myself, when I was of your faction and sect, I was so settled & stayed in your opinions, and had hard them so attentively and diligently, yea I believed them so steadfastly, and did maintain them with such courage and stomach, (this is that which he speaketh in the fourth Chapter) that very hardly I had ever forsaken and renounced them, to believe the Gospel, if the authority and testimony of the Church, had not induced, moved and provoked me thereto.  
The fourth reason: He that hath authority and power, to take away, or to change some thing in the word of God, hath also authority over it. But so it is, that the church hath authority and power, to take away, or to change something in the word of God: It followeth therefore, that the Church hath authority over and above it.  
They thus prove the assumption, which is the second proposition or sentence of the reason. Saint Peter had authority and power, to take away and to change some thing, in the word of God, for he changed the form of baptism prescribed by jesus Christ, as appeareth by this, that jesus Christ having commanded to baptize, in the name of the father, and of the son, 
Mat. 28.19.  and of the holy Ghost, Saint Peter changing this form, hath enjoined and commanded men to be baptised in the name of jesus Christ only. 
Act. 2.38.  As it is written in the second of the Acts verse 38. Now if Saint Peter have had this authority and this power, why also should not the whole church have it, as well as he?  
I answer, first for the consequence, that it is not necessary and good. For who is he that will yield to this, that all that, which was in former time permitted to the Apostles, should now be permitted to the Pastors and ministers of the Church, who are their successors?  
Secondly I say, that that which is taken from Saint Peter as true and right, is false. For Saint Peter did in no case change the form of Baptism: and in the place of the Acts before alleged, it is not said, that they must be baptised in the name of jesus Christ only, 
Act. 2.38 P●●●us Lomb●●● job. 4. d●●. 3 sect. B. & 〈◊〉. de Cosecrat. d●●t. 4. ●●●in Synod. etc. Act. 8.12. Act. 10.48. Ambr. lib. 1. de 〈◊〉 sanct. cap. 3.  but simply said thus, and be baptized every one of you, in the name of jesus Christ. But let us see, how Peter Lombard, the master of the sentences expoundeth this place If any (saith he) be baptized without invocation of the trinity he is not a perfect christian, unless he be baptized in the name of the Father, and of the Son, and of the holy ghost: yet we read in the Acts of the Apostles, that the Apostles baptised in the name of Christ: but under this name as S. Ambrose expoundeth it, is understood the whole Trinity, for when a man nameth Christ, these are understood, to wit, the father, of whom the son was anointed, and the son, which was anointed, and the holy Ghost, by whom or with whom he was anointed. Behold the advise and judgement of the master of the sentences, who doth not altogether satisfy us, though he speak much for us. For whether we regard the substance of the sacraments, or else the form thereof, we hold that the Lords ordinance ought to be retained and followed in the whole, and through the whole, and that it doth not belong to any particular person, no not to the church itself, to alter or change any thing therein. And in deed, as I have already said, Saint Peter did not change the form of Baptisms But mark this: His intent & purpose was to teach, that the foundation, accomplishment and fulfilling of baptism, is in jesus Christ alone. For to be baptized in the name of Christ, is taken and used by S. Peter, for to be received to grace and favour in baptism, by the name of jesus Christ. So that this manner of speech which Saint Peter useth, is not in any sort to be referred to the form of Baptism: but only declareth, that all the virtue, power, and efficacy of baptism consisteth only in jesus Christ alone, because that all that, which baptism doth represent and figure unto us, 
1. joh. 1.7. Rom. 6.4.  is comprehended in him alone. For by the blood of jesus Christ, we are washed and purged from all our sins, and by baptism buried with him, to the end that as he is raised up, from the dead by the glory of the father so we also should walk in newness of life.  
The fift reason: The Church hath changed the Sabbath to the lords day, or that which we call Sunday, although that God by express writing, commanded the observation and keeping of the said Sabbath, Wherefore then it followeth, that the church hath power and authority over the holy scripture.  
I answer in the first place, That the Church hath changed nothing at all, of the commandment, touching the observation of the Sabaoth, in or concerning the substance thereof, but only in or concerning the circumstance. For the thing or matter abideth always, that is to say, the substance of the commandment, seeing that one day of the week is reserved, to be employed and bestowed upon the holy rest, which thing is enjoined by the commandment, as being indeed the verity and truth thereof. So that the observation and keeping thereof is only changed in respect of the time, which change doth not derogate any thing from the commandment, & neither altereth nor changeth any thing therein, of that which God minded to commend and command to us.  
Next: the commandment of the Sabaoth, in respect of the figure was temporal, and endured but a season, and therefore it ought to have an end, as the other ceremonies of the law had. Wherefore the figure was taken away and changed, not by the authority of the Church properly, or as you would say, of it own authority, but by the truth itself, which declared and showed itself in jesus Christ: whereupon also the Apostle saith, 
Col. 2. 16.17  Let no man therefore condemn you in meat and drink, or in respect of an holy day, or of the new moon, or of the Sabaoth day, which are but a shadow of things to come.  
The sixth reason: The Apostles decreed in the first Council which they held in jerusalem, 
Act. 15. 29.  that the Christians should abstain from blood, and from that that is strangled: which decree, yea brought and put into writing, the Church hath taken away and changed, after the time of the Apostles, giving leave to christians to use both blood, and that that is strangled. It followeth then, that it is lawful for the Church, to change some thing in the word of God, and by consequent that the Church is above the same word.  
I answer that the place of the Acts, touching that which the Apostles determined in the Council, which they held in jerusalem is ill understood, and yet more ill applied, to fetch and draw from it such a consequence. For the Church after the Apostles, hath not established any thing against the decree of the Apostles, in that they have suffered Christians, to use and eat blood, and that that is strangled. For the decree of the Apostles was made, set up and published, for a time only, and therefore it ought to end. The Church in the time of the Apostles, was builded as well of the Gentiles as of the jews. Some weak ones amongst the jews, thought, that they were yet bound in their consciences, to the observation of the law of Moses, that is to say, to the ceremonies thereof: The Gentiles on the other side, strengthening themselves with that Christian liberty, which jesus Christ hath brought unto us, would without any difference use, all manner of meats, and so amongst the rest, blood, and that that was strangled. Whereupon the Apostles, lest that so free a use of blood, and of that that was strangled, might breed and bring some offence to the weak jews, determined and decreed in their Council, that every one should abstain from such meat for a time, till that they might see a good agreement & peace, between these two peoples. Now afterwards, the fear of such an offence being taken away, the Church judged, that the observation and keeping of the said decree, was not any more necessary, or any longer needful, and therefore respecting the intent and purpose of the Apostles, gave liberty to the faithful to use all kind of meats, or else (to speak better) did by the word of God declare unto them the liberty that they had to use all manner of meats without, in any thing altering & changing, the intent & purpose of the Apostles, when they made and established the foresaid decree, not being appointed and set up by them, but for a time only.  
And thus much touching the reasons of the Romish catholics, who affirm that the certainty, & truth of the word of God, doth depend of the judgement and authority of the Church. Behold now our reasons to the contrary.  
The first is this: The certainty of the church dependeth upon the authority of God's word. It followeth then that the contrary cannot be true, to wit, that the certainty of the word of God should depend upon the authority of the Church. Now we prove the antecedent or former proposition, by that which the holy Ghost saith, 
Ephe. 2.20.  that the Church is builded upon the foundation and doctrine of the Prophets and Apostles. Whereupon it followeth, that the Church dependeth upon the authority of the same doctrine: And hereunto belong, the sentences of the ancient doctors, which we have cited and quoted before in the third Chapter, by which this is showed and proved, that the Church is marked, declared, and known, by the holy scriptures.  
The second reason: The holy scripture being given by inspiration of God, 
2. Tim. 3.16  as S. Paul saith, hath the authority from itself, as we have declared in the beginning of this Chapter, in answering the first reason of the Romish Catholics: wherein we have followed the judgement of Alfonsus de Castro. It followeth then, that it taketh not credit or authority from the Church, neither more not less, than the edict and law of the King, which hath the authority it hath, from itself, that is to say, from the king, from whom it proceedeth and cometh, and not from the Parliament, to which it is sent, although that the same be allowed, praised, yea and expounded sometimes by the said parliament.  
The third reason: If the word of God ought to be heard above the Church, then certainly it doth not hang of the authority of the Church, but that the word of God ought to be heard above the Church, it appeareth by this which S. Paul saith, that it ought to be heard above the Apostles, 
Gal. 1.8.  yea the Angels themselves. Wherefore it followeth, that the word of God doth not hang of the authority of the Church.  
The fourth reason: 
Aug. cont Max. lib. 3. cap. 14.  Saint Augustine openly declareth, that the holy scripture is above the Counsels, and so by consequent above the church represented by Counsels. For writing to Maximinus the Arrian, touching the word Homousios, that is to say, consubstantial, or of the self same substance together with the father, which word was confirmed by the council of Nice, and on the other side, disallowed by the council of Ariminum, in the time of the Emperor Constantine, he saith thus: Now I have not to use or allege, the Council of Nice, neither thou the Council of Ariminum, to prevail thereby one of us against another. For as I am not bound to the Council of Ariminum, so art not thou bound to the Council of Nice. We have the authority of the scriptures, which are not partial or particular witnesses, for the one, or for the other, but are common witnesses to both of us. Let us therefore by them dispute, and reason of the matter in controversy between us.   

CHAP. XIIII.  
Of the discipline of the Church.  
NOW we must speak of the Ecclesiastical discipline, in which notwithstanding, we will be brief & short, because there is of this matter a very large & sufficient treaty extant already, which may satisfy and content all good minds, and is entitled, 
The confirmation of the ecclesiastical Discipline.  The confirmation of the Ecclesiastical discipline, observed in the reformed Churches of the kingdom of France. And also he that will read the Institution of M. Calvin, 
Calvin. li. 4. inst. Beza in confess fidei.  specially in his fourth book, and Theodorus Beza his confession, shall find there all that which may be said, touching this point or matter, if so be it, that he will content himself with reason. Wherefore then we have in this matter of the Ecclesiastical discipline, for this present time to consider of four principal heads or points.  
The first is, 
Discipline is necessary in the church.  that discipline is most requisite & most necessary in the Church, if we will not have all things mingled and disordered therein, yea full of confusion. For even as there is no City, nor Town, nor house, which can be without discipline, or policy, or some order, for the government thereof: so the Church which is the city & house of God, cannot at any hand be without his policy and spiritual government. And therefore Saint Cyprian hath sometimes called the discipline of the Church, 
Cyprian de tract. Virgin.  The keeper of faith and the mistress of virtue. For if it shall be lawful for every one, to do what they will, without being held back by some bridle, what confusion and disorder, shall we see in the church? The same Doctor compareth also the Discipline to the rudder or helm of a ship, 
Cypri. lib. 2, epist. 7.  thereby to declare, not only how profitable the same is for us, but also how necessary and needful. For seeing that the church is in this world, as a ship upon the Sea, that is to say, subject to the billows, waves, and tempests of tyrants and persecutors, yet to winds and whirlwinds of false doctrine, how could it be able to subsist and stand, if together with the word of God, it had not for the ordering and guiding thereof, her discipline, to be as it were a rampart, ground work, foundation and stay? Wherefore those, which either disallow or despise this remedy (which serveth to preserve the church from dissipation or scattering abroad, to keep men in the obedience of God, and to hold every one in his order and calling) labour and endeavour no other thing, whatsoever they will pretend, than to overthrow the state of the church, and to bring into the same all beastly excess, and barbarous disorder, and that they are to be esteemed in the number of them, of whom is spoken in the 50. Psalm, who giving themselves to all iniquity, 
Psalm. 50.16 17.  and hating correction and discipline, or to be reform are reproved for this, that they took upon them to speak of and rehearse the ordinances of God, & to take his covenant & word in their mouths.  
The second head or point is, 
The discipline doth not so much as set a foot into the Magistrate's office.  that the Ecclesiastical or Church discipline, encroacheth not any thing at all upon the magistrates charge and office. For first, the jurisdiction and government of the church, and the civil jurisdiction or government differ greatly one of them from an other: because that the one is spiritual, and reacheth to the inward man, and the other is bodily and outward. Therefore Saint Paul said: 
2. Cor. 10.4.  The weapons of our warfare are not carnal, but mighty, through God, to cast down holds. The church than hath not prisons, or sergeants, or sword, thereby bodily to punish evil doers, neither useth it force of hands, confiscation or loss of goods, or amercements to punish them in their goods and riches, but only draweth out and occupieth the spiritual sword of God's word to correct men, 
Ephe. 6.17.  and to bring them to amendment, as the Magistrate draweth out, and useth his material sword, to punish them either in their goods, or in their bodies.  
And so both of them do their duty, the one of them not bringing any prejudice or hurt to the other, but contrariwise, very well aiding themselves between themselves, and helping one another, and being most necessary and needful in their several charges and offices, the one not being able, to do that which the other doth. One example to make the matter plain. If some one have committed whoredom, and so by that means and fault, the civil laws shall be transgressed and broken, and the church also offended: Now in reformed Courts and places of law, such a one shall be punished either by imprisonment, or by whipping, or by some other punishment: and so the offender, shall have satisfied the Magistrates laws, but yet the offence shall not be repaired or reform in the Church. For it may be, that such an evil doer will in steed of giving or showing some sign of repentance, murmur, be angry, and despitefully deal with the Church. In such a case the Church, before that it receiveth him to the holy Supper, shall require of him, a public testimony and open token of his repentance, and by consequent, as the Magistrate shall have his justice satisfied and answered, so shall the Church have her discipline satisfied and answered. In sum, the Magistrate in the exercising and executing of his office, respecteth men's goods & their bodies, but the Church in the exercise and execution of her discipline, regardeth simply and only, the souls and consciences of men.  
Secondly, so far off is it, that the discipline of the Church, derogateth or taketh any thing at all away from the Magistrate, that contrariwise she maintaineth the obedience that is due unto him. For if she tend to no other end, or shoot at no other mark, but to cause us to practise that, which is contained in the word of God, and so it is that God's word teacheth us to submit ourselves, & to yield ourselves subject, 
Rom. 13. 1. & Tit. 3.1.  to our Magistrates, and that not for fear of wrath only, but also for conscience sake, who seethe not this that she is established and set up by God, to maintain the Magistrate in his authority, & to cause that obedience to be rendered and yielded to him, which belongeth unto him.  
And also this is to be noted, that the church hath not any particular member or person in it, which she doth not most willingly make subject to the magistrate, following therein that which S. Paul saith: Let every soul (that is to say,? 
Rom. 13.1.  every person or man) be subject unto the higher powers. Touching which the Priests, Friars, & Monks of the Romish church, and in sum, all those of the Pope's Clergy, should here very well take themselves by the nose, that if it may be, they may be ashamed, and so come to repentance. For whereas they reprove and accuse us, to be rebels to our Superiors, I would wish them to look to themselves, and to mark how far they show themselves obedient, and by what title and right they can boast themselves to be exempted from all such subjection. It may be, that they will not believe Saint Paul's words without the interpretation of some of the fathers, let them then well look to, and mark, that which Chrysostom hath written upon this place, whose words are very clear and plain. 
Chrysost. in 13. cap. ad Roman.  When the Apostle speaketh thus (saith Chrysostom) Let every soul be subject to the higher powers, he declareth that this commandment is directed to all, yea to Priests and Monks, and not only to them, which are busied and occupied about the affairs of this present life, wherefore be it, that thou art an Apostle, or an Evangelist, or a Prophet, or any other, thou oughtest to be subject to the Magistrate. For this subjection doth not hinder, disannul, or take away godliness. These are this holy doctors own words, who if he had lived at this day, I leave it to yourselves to think of, how sharply and earnestly would he set up himself, 
Causa. 15. quaest. 6. cap. Aelius Romanus. etc.  against the Romish priests, & namely against him, who doth not only not subject or submit himself to kings, but also maketh kings subject to him, and translateth to his own proper use, Kingdoms & Empires: and is not in the mean while ashamed to say, that he is jesus Christ's Vicar, and the successor of the Apostles, whereas indeed jesus Christ subjecteth himself to magistrates, 
Mat. 17.27.  yea even to pay them tribute, and hath said unto his Apostles: 
Luke. 22.25  that the kings of the earth bear rule etc. But it shall not be so amongst you. 
The discipline ought to be exercised by the Consistory. Mat. 10.17. Act. 22.5.   
The third head or point is, that for the exercising and executing of the discipline, there must be in the Church a Consistory, that is to say, an assembly or a Council, compacted & made of the ministers and elders to watch over the insolences, breakings out and offences, which may fall amongst the members of the Church. This consistory was heretofore in use among the jews, and was called Synedrion and Presbytery. Now if when corruption burst into the Church, men abused both the title, and the right and lawful use of the Consistory, it followeth not for all that, that jesus Christ, or his Apostles, would have it abolished, but rather have brought it back again to his former safety and soundness, and used the same, when the time was for it. This is that which Saint Paul meaneth, when writing unto the Romans, 
Rom. 12.8.  he saith: Let him that ruleth, do it with diligence. For it is certain, that he speaketh not to Magistrates, but he speaketh to the Elders, Ancients, and overwatchers, who were joined to and with the Pastors, for the ruling and guiding of the Church. Also, when he saith to Timothy: 
1. Tim. 5.17  The Elders that rule well, are worthy double honour, specially they which labour in the word and doctrine. For he maketh there two sorts of Ancients or Elders, some that travel in the word and doctrine, such are the Pastors and Ministers, and other some, which exercise an other charge, as the Elders, or as we say, overwatchers, who are appointed to have regard to, and to watch over the manners of the people.  
But to make this point more plain: we must speak yet somewhat more thereof. S. Paul writing to the Romans, 
Rom. 12.6.7.8.  divideth the functions or offices of the Church into two sorts or kinds, that is, into the office of Prophets, and into the office of Deacons, as in an other place, 
1. Tim. 3.1 ● Tit. 1.6. etc. Philip. 1.1. Acts. 6.3. 4.  he maketh mention, but of Bishops & Deacons, according to the example of the Apostles. Acts. 6.2.3. 4. etc.  
Again, he divideth these two kinds or sorts, into certain other. Of Prophets he maketh two ranks or orders: some he calleth Pastors, and the other Doctors, whose charge and office is, to labour in the word and doctrine, as we have heretofore sufficiently declared in the ninth Chapter.  
Of Deacons, he maketh three kinds. Some give themselves wholly to the gatherings and distributions of the alms, which properly indeed are called Deacons. Other some are they to whom specially and chief this charge belongeth, to watch over the manners of the flock, and over such offences, as may fall out amongst them, and these are properly called Ancients, Elders, and overwatchers. The third sort, are they which have a special care of the sick persons, to be diligent about them, to take care over them, and to use them courteously, gently, and well, and such were heretofore the widows, 
1. Tim 5.9. etc.  whereof mention is made in the scripture.  
Touching which matter this is to be marked, that in succession & process of time, certain Counsels and Synods ordained, that women should be no more admitted into such offices and charges of Diaconesses, & this was done to the end, they might meet withal and prevent all inconveniences & offences rising thereon: in the place and steed of which women Diaconesses, the like administration & office, was commended to and laid upon men, lawfully chosen and called thereto.  
Now mark how these offices and charges, be at this day exercised and used in the reformed Churches. As concerning the pastors and Doctors, they handle, entreat on, and expound the word, as we have said, & showed before in the ninth Chapter, the elders and Deacons not any manner of way meddling therewith.  
There are two other companies or sorts. The one is called the assembly or company, which have care of the poor: the other the Consistory: Both in the one and in the other, the pastors are usually to be found and had, as well to make public prayer, as to give advise and counsel, touching that which ought to be done.  
In the assembly or company which have care of the poor, they take advise & order, for collections and distributions, for aid and assistance to be given to the poor, and that the sick and diseased may be helped and succoured. And then are present with the Deacons, so many of the Ministers and Elders, yea and of other citizens and town dwellers, or parishioners, as occasion and necessity requireth.  
The Consistory is composed, made, and consisteth, of the Pastors and Elders, whereunto also are admitted and received the Doctors and Deacons, so far forth, and in as much as they shall judge it to be expedient and profitable, to advise, give counsel, and consider of the Censures, and of that which is requisite and necessary, for the guiding and government of the church.  
Therefore of this company is it that we speak, to which we say appertaineth the spiritual government of the Church. And indeed it appeareth that the primitive Church was governed and guided after this manner, by the Apostles, accompanied with the Elders, who altogether assembled and met together, so often, as there was need of such an assembly to be had. For it is said in the Acts of the Apostles, that the Church of Antioch, being desirous to have advise and judgement, in a difficult and hard question concerning doctrine, 
Act. 15.2  did send to the Apostles and Elders of the Church of jerusalem, and that they assembled and met together. Also that the Elders of jerusalem were assembled and met together, when james was, to take counsel of that which Saint Paul had to do, 
Act. 21.18.  touching the purging and cleared of himself, from the slanders that were laid upon him, and given out against him. And we see also whither jesus Christ sendeth the offenders, who are stiff, & not yielding to a confession of their fault, when he saith: Tell it unto the Church. 
Mat. 18.17  For by the Church there he meaneth no other thing, but the Consistory, that is to say, the governors and guiders of the Church, even as Chrysostom hath expounded it, as we have before observed it, and put it down in the first Chapter.  
To be short, it is very manifest & plain, that there must be in the Church Ancients or overwatchers, appointed to this end, to watch over the manners of the people, and who also together with the Pastors, must look to the exercise and execution of discipline that the church may be well guided and governed.  
The fourth head or point is, 
Of the corrections and censures of the Church.  touching the corrections, and censures of the church. We have said, that in every church there ought to be a Consistory, to exercise and execute the discipline. Now we add, that this aught to be found true, and declared specially in the corrections and censures. Whereupon we have certain considerations to be observed and marked.  
The first is, that we must make a difference between secret faults, & those which are public and open, that we may apply thereto meet and convenient censures. I call them secret faults which are known to one alone, or to very few persons. And I call them public and open faults, which are notorious and manifestly known of every one, or else of very many men. If then the faults be secret, we must follow in the correction and amendment thereof, the rule which is prescribed by jesus Christ, 
Mat. 18.15.  in Matthew 18. where it is said, If thy brother offend or sin against thee, go tell him thereof between thee and him alone, etc. But if the faults be public and open, we must follow the commandment and example of Saint Paul. 
1. Tim. 5.20.  His commandment is this: Such as offend, reprove openly, that the rest also may fear. His example is, in that when S. Peter had committed an offensive fault, he did not warn him thereof apart, 
Gala. 2.14.  or by himself, but did reprove him openly, & that before the Church.  
The second consideration is, that among open faults and offences, there are some which are less than othersome are, and therefore discretion and judgement ought to be used in the censuring thereof. But all the circumstances cannot be easily expressed, wherefore the Consistory ought to be wise, & of good judgement, to practise the admonition and warning of Saint Jude 
jude. 22.23.  when he saith: Have compassion of some in putting difference: & other some save with fear, pulling them out of the fire. For amongst faults, some deserve, but simple or bare admonition alone: othersome suspension from the holy supper, others excommunication, and other, some other censure. But we cannot be deceived in this what so ever it be, in following & doing that which the word of God commandeth us, that is to say, to cut off from the church rebellious & impenitent persons, also faulty persons, 
Mat. 18.17. 1. Cor. 5.3.4. Tit. 3. 10.  which stand stiff in their faults, and consequently heretics.  
The third consideration is: that when the question is of Censures, and namely of cutting off from the use of the Supper, or of excommunication, one alone should not take upon him the knowledge thereof, but it is necessary and meet, that the judgement of the Church should be interposed or come between. For one man alone, whatsoever graces he hath received from God, cannot, or ought not to attribute unto himself such an authority. And therefore S. Paul being willing to excommunicate the incestuous person, saith thus: 
1, Cor. 5.3.4.5.  I verily as absent in body, but present in spirit, have determined already, as though I were present, that he that hath thus done this thing, when ye are gathered together and my spirit, in the name of our Lord jesus Christ, that such a one I say, by the power of our Lord jesus Christ, be delivered unto Satan, etc. Although he was an Apostle, yet he alone and of his own authority, doth not cut off from the Church this incestuous person, but communicateth his advice & order, to & with the Church, to the end that the matter might be done by common authority and consent.  
And indeed in old time this was the common and usual manner, to wit, that the Ecclesiastical censures, should be executed, 
Tertul. Apologeti. ca 39  by the Consistory. For as it appeareth by the Apologetike, or defensive writing of Tertullian, if question should be had, touching them that ought to be excommunicated, or of them that had committed certain faults, whether they ought to be received or no, this authority appertained to the Ministers and Elders of the Church, who ordinarily and commonly assembled and met together, for that purpose and matter. But the denouncing or publishing of the excommunication, or the casting of one our, or the public receiving of him, again before the Church, was done by the Pastor.  
In this sort Origen ordaineth, 
Origen in johan. Hom. 7.  that he which hath been three times admonished, and yet afterwards amendeth not, should be cut off from the body of the Church, by the governors of the Church  
And Saint Cyprian, 
Cypri. lib. 3. epist. 10. 14. & 27.  making mention of the custom and manner used in his time, touching the public and open censures of the Church, saith, that nothing at all was done by the Bishop, without the counsel of the Clergy, and the consent of the people. Wherefore the Pope of Rome declareth himself to be a false dealer, and indeed a Tyrant, when snatching away, and that by violence, from the Church the right and power that belongeth thereto, he arrogateth to himself and to his, power & authority, to cut off from the Church, and to excommunicate whom so ever he, or any of them shall think good.  
The fourth consideration is, touching the ends, which men ought to set before them, in the corrections of the church, & namely in excommunication. Now there are three special ends thereof.  
The first is, that those which be of wicked life and conversation, may not have any place amongst true Christians to the contempt of God's name.  
The second is, that good people may not be corrupted by the conversation of the wicked, 
1. Cor. 6.6.  for a little leaven leaveneth the whole lump.  
The third is, that they which have fallen and offended, may be confounded and ashamed in themselves, and afterwards lifted up again, comforted, and reconciled to the Church. That is it which S. Paul setteth out and meaneth, 
2. Thes. 3.14  when he saith: If any man obey not our saying, note him by a letter, and have no company with him, that he may be ashamed: Also speaking of the incestuous person, 
1. Cor. 5. 5.  I have determined (saith he) that he should be delivered to Satan, for the destruction of the flesh, that the spirit may be saved in the day of the Lord jesus. These three ends are very largely laid out, and at length discoursed upon, in the fourth book of M. Calvin's Institution, cap. 12. Sect. 5. 
Calu. lib. 4. Inst. cap. 12. sect. 5.  Whereof the sum is, that in corrections and censures, men must regard and look to three ends, that is to say, the glory of God, the edification of the Church and the repentance and conversion of sinners.  
The fift consideration is, that men in the reprehensions and censures of the Church, look well to this, that they have not such consideration, regard, or respect, to the outward appearance and show of men's persons, that they tread the little ones, or poor people under their feet, and support, aid, and hearten the great and rich: 
Deut. 10. 17. Gala. 3.28.  For as God accepteth no man's person: and in the Church, there is neither jew nor Graecian, bond nor free, male, nor female, but all are one in jesus Christ: so the governors of the Church, ought always to walk with an upright and equal foot, without turning aside any manner of way, in receiving and allowing some, and in refusing and disallowing others. It is very true, that corrections ought always to be tempered, measured, and accompanied with gentleness, softness, and courtesy, to the end (as Saint Paul saith) that he that is reproved or blamed, 
2, Cor. 2. ●.  may not be swallowed up with over much heaviness. For otherwise we shall turn the remedy into poison and hurt. And therefore the same Apostle doth exhort us, 
Gal. 6.1.  That we should restore with the spirit of meekness such as be fallen into, or overtaken with some fault. 
1. Tim. 5.12  And again: Rebuke not (saith he) an Elder unreverently, but admonish or exhort him, as a father, the young men as brethren, the elder women as mothers, the younger as sisters with all pureness and chastity. We must therefore moderate with gentleness and meekness, the rigour or hardness of the discipline, lest we hurt rather than profit. But so far off is it, that they ought to spare any man, that the corrections must be equally and indifferently applied and administered to all them which shall have need thereof, whether they be men or women, whether they be great or small, whether they be masters or servants, whether they be Gentlemen, or of the common sort. We know with what earnestness and heat Chrysostom was angry, against the Pastors in his time, who for fear of great and rich men, durst not reject or put from the supper any of them, when they offered themselves thereto, not before they were admitted thereto. 
Chryso. hom. 3. in Mat.  The blood (saith he) of these men shall be required at your hands. If you fear mortal men for their greatness and riches, verily men shall mock you: but if so be that you fear the living God, he will bring to pass, that even men themselves shall have you in honour and estimation.  
And those which are lifted up to dignity, 
An admonition to great men not to reject or despise the discipline.  ought not to refuse to submit themselves, and to make themselves, as it were, subject to the discipline, and they ought not to refuse the corrections of their Pastors and Elders, seeing that by this means, the Lord will set them again upon their feet, after they are fallen. There is I know not what manner of pride in many, which hindereth them from submitting themselves unto the discipline. There is beside I know not what manner of foolish and filthy shame, which when it hath once seized or taken hold of them, they love rather to continue in their vices, than to be advertised or admonished thereof, to the end that they may keep themselves there from.  
But the Emperor Theodosius was better advised, and of a more godly mind. For we read that when Saint Ambrose had excommunicated him, 
Ambr. lib. 1. epist. 8. in oratio. Theodosu.  by reason of much innocent blood, which was spilled and shed at his commandment, he took such a censure in good part, and so far off was it, that he was stubborn and self-willed against his Pastor and his Elders, to recoil back again, or to with draw himself from the Church, that on the other side, approving the same correction and censure, he unclothed himself of his kingly ornaments, and openly bewailing his sin in the Church, he did with tears, groanings, and sighs, demand and ask forgiveness thereof.  
Certainly this is not in vain, that jesus christ hath said to the pastors of his church: Whatsoever ye shall bind or lose in earth shall be bound or loosed in heaven. 
Mat. 18. 18.  For thereby he hath authorized his church, in the use of the keys, by the word of God, to condemn the perverse, stubborn and ungodly, and by the same word to reconcile, and receive to mercy, all true penitent sinners. Which authority of the Church, is not restrained or hedged in, to be exercised and executed among the common people only, but also upon Lords and Magistrates. Whereupon it followeth, that none can distract or withdraw himself therefrom, but he renounceth and forsaketh the mean of his salvation.  
The conclusion is this: that seeing God hath ordained correction and discipline, to the end that we should profit & grow up in his doctrine, & that we should not be hardened in our sins, but rather that they might be reproved, to the end they might not engender and work in us an uncurable rottenness or infection, It followeth that they which fly and refuse the admonitions and censures of the Church, which are made and given them in the name of God, refuse God himself, & despise their own salvation.  
Behold, this is that, which we have here to note and mark, as touching the discipline of the Church. For concerning the laws which she may establish and set up, according to the authority, given her of GOD, we will speak thereof in the Chapter following.   

The fifteen Chapter.  
Whether it belong to the Church to make laws? and if she make some, how far the faithful aught to obey her.  
WHen the question is of the laws of the Church, we know that some concern the doctrine, under which we comprehend the Sacraments also, and other the discipline or policy, and order, that is to say, the fashion and manner of doing. The laws which concern doctrine, touch the conscience, and in the knowledge and practice of them, standeth the service & worship of God, & our own salvation. Of this sort are all the points & articles of doctrine, contained in the Scripture, which we must believe and observe, without adding any thing thereto, or diminishing therefrom in changing it. Those which concern the discipline, are to be referred to the order and honesty, which ought to be kept in the church, and consist in a manner & fashion of doing, altogether outward, and these may a man call indifferent, which a man may use either well or evil, of this sort are ordinances touching the places, the times, the seasons, & the hours, set for preachings & ministration of the Sacraments, the celebration of marriages, fasts, public prayers, & such like things: yet notwithstanding this must be known, that no man may appoint in the practice and performance of these matters, the service of God, or our salvation, neither must any man think, that of themselves they concern the conscience.  
Now the difference and disputation that some move and make in the Church touching this matter, is not as concerning this last kind of Laws, appertaining only to the discipline or policy. So every one knoweth and confesseth, that the church cannot want her policy & order and that, to the end she may abide united and tied together, she hath need of certain outward bonds: wherefore the church may without any difficulti or doubt, make laws appertaining only to the outward discipline, and take them away, or change them, according as she shall judge them to be expedient & profitable, having always special respect to the times, places, and persons. As for example, the church may ordain & appoint some day of the week for public prayers, whether the prayers be ordinary or extraordinary: the Church also may choose a certain day, or a certain hour, to give thanks unto God when it shall have pleased him, to have delivered out of some great danger either the whole Church, or the Country, or the Magistrate, or some other members placed in authority: the Church also may publish a fast, so often as necessity and occasion shall require. It may take order also, that Baptism be ministered at a certain time after the preachings: that the holy Supper be celebrated and ministered so often in a year, and at those seasons, which they shall judge expedient and meet: that the as kings or publishing of the banes of marriage, should be as it were proclaimed or declared three several Sundays! And lastly that the said marriages should be celebrated at the Sermons or preachings, either in the morning or evening: that the consistories for the manners of the people, and the assembly or company which have care for the poor, assemble and meet together so often in a month, as shall be found expedient, and profitable.  
Wherefore the Church may establish these laws, and other such like, which the faithful aught to obey, to the end that there may not be any disorder, or any confusion among the people of God.  
But the question is of laws concerning doctrine, and the Sacraments, or else other laws touching the discipline, by which they would bind consciences, & enclose and comprehend therein simply the service of God, that is to say, whether it belong to the Church to make Laws thereof or no? The Romish Catholics, say they may, and we affirm the contrary, and these are their reasons following.  
The first reason is this: The Church hath authority to teach: wherefore she hath also authority to make laws, belonging to the doctrine or teaching.  
But this argument may be overthrown in two words, if we deny the consequence For these be matters very much differing, to wit, to have authority to teach, and to have authority to make Laws belonging to the doctrine. jesus Christ hath in deed given the first of these to his church: but so he hath not the second. And as God hath expressly forbidden, to add any thing unto his law, 
Deut. 4.2. 12.32.  so jesus Christ hath commanded his disciples, to teach only the doctrine which they had heard and received of him.  
The second reason. The church hath the use of the keys, & can bind and loose, absolve and excommunicate. Wherefore it followeth that she hath also authority to establish laws appertaining to the doctrine.  
I answer in one word, that the consequence is false as it was in the argument last before going: for a Lord or Ruler will in deed give power and authority to his officers to absolve & to condemn according to the laws & ordinances, but yet it will not follow for all that, that he giveth them power, of themselves to make new laws over his people, & to judge by them according to their own fantasy. So jesus Christ hath in deed given unto his apostles & disciples, this power, to bind, & to lose according to his laws, but this is ill concluded, to say that therefore he hath given them this power & this authority of themselves to make laws, & to establish them in his Church, and thereby to bind men's consciences.  
The third reason jesus Christ hath said, 
Mat. 23.2.3.  The Scribes and Pharisees sit in Moses seat: all therefore whatsoever they bid you observe, that observe & do: 
Heb. 13.17.  And the Author of the Epistle to the Hebrews, Obey them that have the oversight of you, and submit yourselves to them. Wherefore it followeth, that we ought to obey the Pastors of the Church in keeping and observing their laws.  
I answer, that when we are commanded to obey our Pastors, this aught to be understood, so far forth as their commandments proceed and come out of Moses chair, that is to say, out of the word of God. For otherwise the Lord protesteth and openly witnesseth, that he is worshipped in vain, when men set out, and preach for doctrine, the commandments of men. 
Matth. 15.9.  And he himself doth straightly command us earnestly to take heed & beware of the leaven of the Pharisees & Saducees. Touching which matter, 
Mat. 16.6 August. in john. Tracta. 46. Cap. 10.  let us hear Saint Augustine. The Scribes (saith he) and the Pharisees sit in Moses seat, do that therefore which they shall show unto you. For being set in the chair or seat of Moses, they teach the law of God, and so God teacheth by them. But if they would teach any thing of their own, hear them not, and do not that which they will say: for they seek their own profit and gain, and not Christ's profit. In sum then, if the Church make & ordain for us commandments drawn and taken from the word of god, it is our duty to receive them, and to yield ourselves obedient thereto: otherwise not. For it is not the Church's duty to go beyond the bounds of God's word, in making laws of her own head and authority, & inventing new fashions and manners to serve God by. And the rule of our obedience ought always to be the very self same word of God: as Cornelius said unto Saint Peter. 
Acts. 10.33.  Now are we all here present before God, to hear all things which are commanded thee of God.  
The fourth reason, we must obey the voice of the Church, 
Mat. 18.17. Luke. 10.16.  as we have a commandment given us therefore in these places, Mat. 18. Luk. 10. But the laws & commandments of the church, are the church's voice, wherefore it followeth that we must obey the laws & commandments of the church.  
I answer, as above is answered, that we must obey the voice of the Church, when it cometh out of Moses' chair and seat: that is to say, when her commandments shallbe taken and set from the word of God: and when also the question shall be of things indifferent, which she shall ordain and establish, to keep good order, & to serve for edification, and the maintenance and upholding of the discipline: For in the things which are contrary to God's word, and in those also which of themselves are indifferent, but yet become and made evil thorough superstition, to wit, because that in them, they would place the service of God, and that they would think by them, to deserve God's grace, and the forgiveness of sins, in these things I say, we ought not at any hand to obey, 
Acts. 4.19. 5.29.  but in such commandments of the Church, we ought to say, that it is better to obey God then men.  
The fift reason: 
Ester. 9.26. 27  As in Ester it was ordained, that besides the feasts commanded in the law, they should celebrate every year the feast of lots, which was called, Purim: 
1. Macha. 4.59.  and in the history of the Maccabees, the feast of the dedication, called in Greek by Saint john, 
john. 10.22.  Encaenia: So the Christian church may well at this day ordain feasts, as shall seem unto her to be expedient and profitable for the glory of God, and the edification of the people: as it hath in time heretofore ordained the feasts and holy days of saint Peter, of saint Anthony, of saint Marcellus, of saint Margaret, and all the rest.  
I answer, that there is no likeness at all, between the feasts of Purim, or lots, and of the dedication, and these of saint Peter, saint Anthony, and such others. I deny not, but that those two first, were in former time established by the church, besides the feasts ordained in the law: but let us mark I pray you, how, and to what end. Certainly this was for the glory of God, & to bring to their remembrance his great benefits, towards his church, that they also might give him thanks therefore. For in Ester it is said, that the feast of Purim, or lots, was ordained by the church, for remembrance of this, that the people was delivered from the cursed conspiracy of Haman. And judas Machabeus, with the consent of the whole church ordained, the feast of the dedication, otherwise called Encaenia, in remembrance of the deliverance of the people, and of the repairing, and hallowing again, as it were, of the Temple, which had been polluted by Antiochus. And we deny not but that Synods, may ordain certain days, and solemnly keep them, to the end that the people may cease from their own works, to fast to pray unto God, and to yield him thanks, according as things shall fall out, & occasion be ministered, so that it be done without superstition, idolatry, or evil example. But how can we, by the examples of the two feasts aforesaid, approve or allow the feasts of the Papacy or Popedom? First they were but two only. But in the Popedom, there is an infinite number. For what measure did they ever keep in the number thereof? Secondly, the two above spoken of, were instituted to the name of God, and at no hand to the name of any dead Saints. But these are ordained to the name of creatures, and not to the name of God, as we hear, they call them, the feasts of S. Anthony, of S. Francis, of Saint Vincent, of Saint Sebastian, of Saint Agathon, of the virgin Mary, and so of others.  
Thirdly, those had their foundation and beginning for the service of God, and always served to edification, for they were established and appointed (as hath been said) to thank God, & to give him praise, for the benefits which he had bestowed upon his Church. These had no foundation or beginning, but in superstition and idolatry, & serve to no other purpose or matter, either more or less, than the feasts and holy days of the Pagans and Ethnics. For wherefore is it, that the Papists give the names of Saints to their festival days, but because they mean, to sanctify the said feasts, in the honour of those Saints (as they call them) whose name they bear? And in so doing, do they not set up the Saints in God's place, because they serve & give that honour unto them, which appertaineth to him alone, as in old time the Pagans did in the celebration of their feasts and divine services?  
These are the principal reasons upon which the romish Catholics ground themselves, thereby to prove, that it belongeth to the Church, to make laws to tie men's consciences withal. Now it remaineth, that we show and set down our reasons, to prove the contrary.  
The first is this: It is written in Isaiah: 
Isaiah. 33.22  The Lord is our judge: the Lord is our law giver: the Lord is our King. 
jam. 4. 12.  And in Saint james. There is one law giver which is able to save and destroy: whereby it is very clearly seen, that it belongeth to God alone, to make Ecclesiastical laws, appertaining to his service.  
The second reason: There is none but God alone, that can institute and ordain a lawful service, which may be agreeable to himself, and acceptable in his sight, for this cause he himself saith: 
Deut. 12.8.32.  Ye shall not do after all these things, that ye do here this day: that is, every man whatsoever seemeth good in his own eyes: but whatsoever I command you, take heed ye do it: thou shalt put nothing thereto, nor take aught therefrom. And in jeremiah. 
jer. 7.22. 23.  I spoke not (saith he) unto your fathers, nor commanded them when I brought them out of the land of Egypt, concerning burnt offerings and sacrifices: but this thing I commanded them, saying, Obey my voice, and I will be your God, and ye shall be my people, and walk ye in all the ways which I have commanded you, that it may be well unto you. He saith also by his Prophet Samuel: 
1. Sam. 15.22.  Thinkest thou, that the Lord hath as great pleasure in  offerings and sacrifices, as when his voice is obeyed? Behold to obey, is better than sacrifice: and to hearken, is better than the fat of Rams. We may read, many such or the like sentences, but specially this is notable and excellent, that the sons of Aaron were horribly burned and consumed with the fire which was sent out from the Lord, 
levit. 10.1. etc.  because they offered strange fire, and which in deed, was not commanded them. But we add, that the laws which concern doctrine, and by which men's consciences are tied appertain to the service of God. And therefore it followeth, that there is none but God alone which can make and establish such laws.  
The third reason: Laws concerning doctrine, and such as bind men's consciences, aught to be unto us a testimony & pledge, of the will of God: But God alone by his word can give unto us this testimony, and at no hand or by no means, men, as of themselves, 
Isaiah. 40.13 etc. Rom. 11.34.  For who hath instructed the spirit of the Lord? or was his Counsellor, or taught him? as the scripture saith: It followeth them, that God alone, may make & establish laws concerning doctrine, and which shall serve to bind men's consciences.  
The fourth reason: If it belong to the Church, to make laws concerning doctrine, & the service of god, this must needs be, that she hath received the prerogative and authority, from God himself, for men have not here in their life, any power so to do. But so it is, that the Church hath not received from God this prerogative & authority. For contrariwise, God hath expressly & plainly forbidden them, to join or add any thing to his law. 
Deut. 4.2.12.32.  Wherefore it followeth, that it doth not appertain to her, to make laws touching doctrine and the service of God.  
The fift reason. It is necessary, that they which make laws should have Lordship, rule & authority over them, to whom they give those laws. But the church hath no Lordship, or rule, over the consciences of the faithful: 
1. Pet. 5.3.  for S. Peter speaketh with a loud voice & plainly, That the Pastors & Bishops have not any Lordship over the lords inheritance, that is to say, over the faithful, of whom the church is composed & made. 
2. Cor. 1.4.  And S. Paul plainly protesteth: touching himself, that he hath not any dominion over the faith of the Corinthians.  
Wherefore it followeth, that the Church may not make or establish laws, to bind the consciences of faithful people.  

Mat. 15.9.  The sixth reason: The Lord saith: In vain they worship me, teaching for doctrine men's precepts and commandments: 
1. Tim. 4.1. etc.  And S. Paul calleth laws & traditions, touching forbidding of marriage, and use of meats, the doctrine of Devils. 
 2.16.18.  Also he saith: Let no man condemn you in meat and drink, or in respect of an holy day, etc. Let no man at his pleasure bear rule over you, by humbleness of mind, and worshipping of Angels. By these sentences, it is most plain and evident, that the Church ought not, nor may not establish any such laws, to bind, tie, or restrain men's consciences.  
The seventh reason. The laws which take away from us, that Christian liberty which Christ hath gotten and purchased for us, ought not in any case to be established or tolerated. For S. Paul exhorteth us, 
Galat. 5.1.  to stand fast in the liberty wherewith Christ hath made us free, and that we should not be entangled again with the yoke of bondage. But the laws given by men & not from God himself, touching matters, which are commended unto us, with an opinion of necessity, and which are required of us, as works meritorious, or as the service of God, take away from us the christian liberty and freedom which Christ hath purchased for us: of this sort are the laws made, touching the observation and keeping of Lent, celebration or keeping holy of certain feasts, not to eat flesh, upon Friday, Saturday, and certain other days: and such like things. Wherefore it followeth, that such laws ought not in any case to be established, set up, tolerated, or borne withal.  
But we will make or put an end to this Chapter, with two sentences which make altogether for us, & are altogether against the romish Catholics. 
Tho. Aqu●● in summae part. 3. in addititio. 46. Artic, 6  The one is Thomas of Aquine his own, saying thus. Because that the Church is founded already and grounded in the faith and in the sacraments, it doth not belong to the Ministers of the Church, to make new Articles of faith, or new Sacraments, or to take away those which are already made and established. For this is the excellency and power, which belongeth only unto jesus Christ, who is the foundation of the church. The other sentence is of Alphonsus de Castro his own containing these words. 
Alphons. de Cast. adverse. omnes. haere. lib. 1. cap. 8.  It may not at any hand be either done or suffered, that the Church should establish a new article of faith: but that which was in former time the true faith, and which notwithstanding was hidden from us, the Church bringeth to pass by her testimony and witness, that the same is made known unto us. And the Abbot, is very much deceived in the decretals, expounding the chapter, which beginneth Cum Christus, that is, when Christ, etc. in the title of Heretics, when he saith, that the Pope may make new articles of faith: He knew not, nor understood not what it was which he spoke, and therefore erred & was deceived, as a Shoemaker should be, if he would take upon him some matter over and beside his occupation.   

THE XVI. CHAP.  
Of the afflictions and persecutions of the Church.  
THere are divers which would fain have a Church of Sugar, or of velvet, (as you would say) that is to say, that in serving God they might be exempted, from all afflictions: Such were Zebedeus his sons, james and john, who being covetous and greedy of worldly honours, and desiring to live at their ease and rest, demanded of jesus Christ, 
Mark. 10. 35. etc.  That he would grant unto them to sit in his glory, the one at his right hand, and the other at his left. But the scripture teacheth us altogether the contrary, that is to say, that so long as we have to walk here below, it standeth us in hand to battle or fight, yea to pass thorough the thorns, and to be tormented by the malice of the Devil, and wicked men his instruments: yea, so much the more, by how much we shall endeavour and labour, sincerely to serve God. Which thing also jesus Christ hath well and sufficiently declared, to the abovesaid sons of Zebedeus, when he answered them: 
Mark. 10. 38  Ye know not what ye ask. Can ye drink of the Cup, that I shall drink of, & be baptised with the baptism, wherewith I shall be baptised? Meaning thereby, that the common state and condition of Christians is this, that they should be exercised in this world, by the cross & tribulations, before that they can be crowned. And this is the cause, wherefore the church is called militant or warfaring, so long as it is here below on the earth, even as we have seen and heard in the first Chapter. And for this very self same cause also, 
Mark. 4.36. etc.  it is compared to a little ship, altogether tossed up and down, in the midst of the billows or surges, and of the tempests of the Sea: also, 
Ps. 129.3.  to ground continually ploughed over, and thorough which men make the plough, continually to go, to rend or cleave it, & to turn it upside down. Therefore also Saint Paul saith in the Acts: 
Act. 14.22.  That by many tribulations we must enter into the kingdom of God. 
2. Tim. 3.12.  And in the 2. Epistle to Tim. All those that will live godly in Christ jesus, shall suffer persecution. jesus Christ saith also unto his Disciples: 
john. 15. 20.  Remember the word that I said unto you, that the servant is not greater than his Master, If they have persecuted me,, 
john. 16.1. 2  they will persecute you also. Also, These things have I said unto you, that ye should not be offended. They shall excommunicate you: yea, the time shall come, that whosoever killeth you, will think, that he doth God service. And this is the state and condition, wherein God will have his Church to glorify him, here below on the earth. And in deed, the first lesson that jesus Christ gave to his Disciples, was touching this matter of the Cross and persecutions: 
●at. 1●. 24.  If any man (saith he) will come after me, let him forsake himself, and take up his Cross & follow me.  
The experience of all times & ages doth sufficiently show unto us the truth of this matter: whether we consider somewhat narrowly, as well the state of the ancient Church under the old Testament, as the state of that which came afterward under the new Testament, insomuch that it may rightly say: 
Psal. 129 1.  They have often afflicted me from my youth, and have done me a thousand evils, at is said in the Psalms. For even from the beginning the Devil hath always been like to himself, that is to say, a liar, a murderer, 
john. 8. 44.  envious, and a false and privy accuser, and war hath always continued, 
Gen. 3.15. 2. Cor. 6.14.15.  between the woman's seed, and the serpent's seed. And how can any man join and put together things which are of a contrary nature? How can any man make agreement between God and the Devil, between Christ and Belial, between the faithful and the unbelievers.  
jesus Christ in the 3. chapter of S. john. showeth a reason, to declare why it is impossible, that the good and the wicked should suffer one with another, & agree together: 
joh. ●. 19.20.  to wit, that all the works which the world doth are wicked, and therefore, lest they should be discovered and laid open by the light, it hateth the light, and loveth darkness. From hence is it, that even from the beginning of the world enmities between the faithful, and the adversaries of the truth, have taken and had their original and first foundation. This is the cause why Cain slew his brother Abel: that Lot the faithful servant of the Lord, was hated of the Sodomites, that Ishmael mocked Isaac, and persecuted him: that Esau went about to oppress and kill jacob, even from his youth: that joseph had his own brethren for his enemies: that the Prophets could not agree with the wicked Kings: nor Saint john Baptist, with the incestuous Herode, nor jesus Christ with the high Priests, Scribes, and Pharisees, nor the Apostles and Martyrs, with the infidels and unbelievers of their times. And therefore it is mere folly, to suppose and think, that the children of God, can ever be beloved of the world. Whereupon by good right, and for good cause Saint james saith. 
james. 4.4.  That the amity of the world, is the enmity of God, and he that will be a friend of the world, maketh himself the enemy of God. And for this cause also, 
john. 15.19.  jesus Christ hath said to his Disciples: If ye were of this world, the world would love his own, but because ye are not of this world, but I have chosen and separated you out of this world, therefore the world hateth you. To be short, if we would, that the Church of God, should be without persecution, them of necessity must it be, that the world should be without hatred, the Devil without envy, and our nature without vice or sin.  
But to the end that we may specify and declare certain things, 
A discourse of the ten great persecutions of the Church.  touching the persecutions of the Church, let us examine, as it were one by one, the ten persecutions which came upon it, after the death of jesus Christ, under the Emperors, whereof the Ecclesiastical history maketh mention.  
True it is, that in the time of Augustus the second Emperor, the Church was much persecuted under the great Herode, who thinking to put to death the King of the jews, in the very cradle, commanded men to slay all the babes and little children of Bethelehem, and of all the borders thereof, from two years old and under.  
Also under Tiberius, the third Emperor, by Herode Antipas, the Tetrarch of Galilee (who was the son of the first Herode) who took away his brother philip's wife, and put to death john Baptist, because he reproved him for that sin and offence. And by Pilate also, who condemned and caused to be put to death on the Cross jesus Christ, the high Priests, Scribes, Pharisees, and Elders of the people, being the principal blowers of the fire, & chief persecutors.  
Moreover, under Caius Caligula, that horrible monster, who was appointed the fourth Emperor, in the nine and thirtieth year after Christ's birth, and reigned three years, ten months and eight days: and under Claudius also, his successor. And it appeareth by the history of the Acts, and the Epistles of the Apostles, how the Churches were tossed and persecuted, in Asia, Antiochia, Pisidia, Iconium, Lystra, Galatia, Ephesus, Macedonia, philippi, Thessalonia, Corinthus, Berrhoe, Rome, and many other places, but all these persecutions, were as yet particular, and but in some one place or other, God moderating and mitigating the hearts and hands of men, and governing after a wonderful sort his Church in those emperors days, to the end it might more blessedly and plentifully grow. But omitting these, let us speak of the ten great and general persecutions, as they are called, by which the Church was eagerly assaulted, and cruelly tormented on all sides.  
The first persecution was under Nero, the sixth Emperor, who was called Claudius Domitius Nero. He was ordained Emperor, in the year 57 after the birth of Christ, and reigned xiiii. years, seven months, and certain days. And some say that the five first years he was a good man, but that afterwards he so disordered himself, and fell into such excess by incests, murders, and all manner of wickednesses, that hardly there is as yet any other Emperor to be found, who was defiled with such filthinesses.  
Tertullian rehearseth in his Apologetico, 
Tertul. Apolog. cap. 5.  that this Emperor was the first persecutor of the Church, Look (saith he) into your history and registers, and you shall find, that Nero was the first, which exercised cruelty, against the Christians, which were under the emperors authority, and principally against the Church which was established at Rome. 
Corne. Tacitus. lib. 10.  And Cornelius Tacitus declareth, that the occasion which Nero took to persecute the Church for, was this, that he commanded secretly to set on fire the city of Rome, that he might see some form or image as it were, which might represent & set out unto him the fire of Troy. And so the fire continued in the City six days space, which made such a destruction, that he became hereby very odious among the people. And seeing that he could not put out this hatred, and waiting of him to do him some mischief for all the good turns which he could do to the people, he found out this devise to sow abroad this bruit, rumour and report, that it was the Christians, who had been the blowers of that fire, and the authors of that destruction, and from that time forward, he began to persecute them, and to put them to death, both because they were (as he said) the blowers of that fire, and also because they were enemies of all mankind, by reason of that confession which they made of the name of Christ. And to make them to die, his upholder put upon their backs the skins of wild beasts, that they might be torn and rend (if it were possible) in pieces with dogs, where also they crucified them and burned them all alive: and although the day failed them, yet they burned them, that they might thereby give light to the night. This first persecution began about the year of Christ 66. the x. year of Nero his reign & lasted 4. years & somewhat more, until the death of that tyrant. Some say, & Eusebius amongst those reciteth it, that this Nero about the end of his days or reign caused S. Peter and Saint Paul to be put to death.  
The 2. persecution was under Domitian the 12. Emperor, who was appointed Emperor in the year of Christ 83. and reigned 15. years and 6. months. He was so lifted up in cruelty and pride that he would have his subjects call him God and Lord, and caused images of his own person to be made of gold and silver. He ordained (as his father Vespasian had done before him) that inquiry should be made against the race of David, and that they which were found to be thereof, should be put to death, for he feared the coming of Christ, and about the fourteenth year of his reign, and the year of Christ 97. he caused by an edict to be published, and proclaimed a cruel persecution against the Christians, insomuch that the Church was miserably and a long time tormented under him.  
The third persecution, was in the days of trajan, the fourteenth Emperor, who was appointed Emperor about the year of Christ 100 who governed the Empire nineteen years, six months, and fifteen days. He is greatly praised of the Historiographers, as a courteous and gentle Prince: and some say that he was so renowned and famous, by reason of his justice, and courtesy, that ever after so often as any was created Emperor, the people yielded this blessed exclamation, outcry, and consent: Be he more happy than Augustus, and better than trajan, yet notwithstanding he persecuted the Church, and mark the occasion that he took so to do. He was brought up from his infancy, in the Paganish and Heathenish superstitions, by reason whereof he disdained and despised christian religion, because that it was contrary to these superstitions. Besides that, he had about him certain courtiers, which were blowers of that fire in him & augmented that disdain, and disspite in him: insomuch that divers Historiographers record, that he was not so much of his own nature inclined to shed blood, as deceived and stirred up thereto, by his counsellors, and principally by the pagan Priests, 
Freculph. lib. 2. cap. 20.  who (as Freculphus witnesseth) gave good store of silver to the governors, and bribed freely, to the end that they would put the christians to death as their deadly enemies. Some add, that the number of Christians, was very much increased, whereupon many inconveniences might come to the Roman Empire, if the danger were not prevented: which also was a cause that trajan was the more inflamed and kindled against them, as also Sabellicus writeth, 
Sabellicus.  that the great number of Christians were more suspected of this Emperor, than the religion. After this sort than did they accuse the Christians of sedition and blasphemy, and for these causes they were cruelly persecuted, insomuch as it appeareth by that which Pliny the second hath written, 
Plinius second  That public commandments were sent from the Emperor, to the governors of all the Provinces, by which every governor was enforced too persecute: and so the persecution was spread abroad throughout all the places of the Roman Empire, which at that time contained, not only Europe, but also a great part of Asia and Africa: And the said persecution endured about fourteen years, but yet in such order that in the beginning of the reign of trajan, it was somewhat less sharp, but afterwards it flamed out, and burst forth more and more.  

Tertul. Apologi. cap. 2.  Now the said Pliny the second had at that time the government of a ceataine Province, to wit, of Bethinia and as Tertullian saith, he was appointed to persecute the Christians, about the year of Christ, 112. and of trajan the fourteenth year, Wherefore he being astonished with the great number of martyrs, which were every day put to death, did write a letter to the aforesaid Emperor, to advertise him, or to give him to understand of that which was done in his Province, and to have his advise and counsel touching that which he was to do in time to come, to whom the Emperor made answer by an other letter, declaring unto him, and making him to understand his intent and purpose. And because that in these letters, we may see on the one side, the innocency of the faithful people, and on the otherside the injustice of tyrants, and because they do lively set out unto us the estate of the Christians at this day, and the manners and customs of those which persecute them, and may by this mean stand the age wherein we live in very good fleed, for instruction both of the one and the other, it shall be good and expedient, that we in register them, and put them down. Hear now followeth Pliny his letter, which he sent to the Emperor trajan, even as it is written in his own book.  
Sir, 
Pliny the second his letter to trajan.  I am accustomed to declare unto your Majesty all the affairs and matters whereof I am in doubt. For who can better correct my dullness, or instruct mine ignorance? I was never yet present at the trials of Christians, and proceedings against them, and therefore I know not what informations, they put in against them, or for what cause they punish them. And I have been in great doubt, to wit, whether there be any difference to be made of ages, or whether those which be very young, do not in some thing differ from these, which are more strong, or whether we should pardon them which repent, or whether this might stand a man in any steed that hath been a Christian, to be so no more. And although the name import no wickedness, yet I doubt whether the wickednesses tied to the name, aught to be punished or no. But behold, what way and mean, I have hitherto held and taken, touching them which were accused before me as Christians: I have asked them whether they were christians, threatening them to bring them to trial and examination: and if some persevered, I have decreed and appointed them to be lead to punishment, for I doubt not at all, that whatsoever it was, which they would confess, but that a man ought to punish such stubborness and indurate obstinacy. There have been some lead with such a like kindled folly, and because they were Citizens of Rome, I have decreed that they should be sent back again to Rome. In process of time (as it commonly falleth out) the mischief is spread abroad and divers kinds are come up. Some have published a little book, without the authors name, containing the name of divers which deny themselves to be christians, or so to have been, I have made them call upon the Gods, I spoke first, and they after me: and seeing that they offered wine & incense, to your image which I caused too be brought thither, with the images of the Gods, and besides this that they cursed christ, I have decreed to let them go at liberty, & specially because some say, that those which are Christians in deed, cannot be induced or drawn to this, for any force or violence, which you can do to them. Some being disclosed by the accusers, have first confessed that they were Christians, and immediately have denied that they were such, yea indeed that they had been christians, though they would not be so any more: othersome said, that it was but little above three years since they were such, but that they would be so no more: other some said that it was a longer time, yea some that it was above xx. years. All worshipped your images, & the pictures and images of the Gods: these also cursed Christ.  
Moreover, they affirmed, that this was the sum or chiefest either of their fault or of their error, that they had a certain day appointed, wherein they assembled themselves before day, and did sing altogether a song or Psalm unto Christ as unto God, and it of their own accord they bound themselves by an oath, not to commit any offence: but it was done to this end, that they might not commit any thefts, robberies, or adulteries, lest they should break their faith promised and given, and should deny that which was given them to keep, and this being done they are accustomed to departed, every one about his business, & afterwards assemble themselves together again, to take their refection in common, and one with another, and yet without doing any manner of evil. Now than they ceased after my edict and proclamation, by which, according to your decrees I have forbidden to keep any assemblies or conventicles. And so much the more have I supposed it to be necessary, to know this, by the examination of 2. maidens, which some say, have served such people. But I have not found any other thing, saving a certain perverse superstition, & therefore putting of to be instructed therein, I have had my recourse to you. (Sir) to have counsel thereof, for it seemed unto me that this was a matter meet and worthy to be consulted of, principally, by reason of of the multitude & great number of them, which are in danger. For divers of all conditions and estates, old and young, men and women, are commonly in danger, & so will be. For the contagion and infection of this superstition is spread abroad, not only in Cities, but also in towns, villages, & fields, & it seemeth, that it cannot or will be easily stayed & corrected: and verily, we perceive, that they begin to frequent and repair to the Temples, whereunto they were not wont to come, & that they give themselves to celebrating the divine services, which were long time omitted, and that many beasts are sold, to be offered in sacrifice, whereas heretofore, there were few buyers found. By this we may easily conjecture, what a multitude of men may come to amendment, if we would give them leisure to repent themselves. And this is the contents of Pliny his letter to trajan: now followeth the answer.  
My friend Secundus, 
Traianns' answer to Pliny.  thou hast done that which thou oughtest to do, in the knowledge of the causes of these men who have been accused before these christians. For we can not generally establish and ordain any matter, which hath as it were a certain form.  
Let there be no more informations and inquires made of them, but if any accuse them let them be punished yet so notwithstanding, that he which shall deny that he is a Christian, and shall declare the same by effect, to wit in making supplication and prayer to our Gods, although that in time heretofore he have been suspected, do obtain pardon by this repentance. And as touching the books which are published & set out without the authors name, they ought not to have place, or to be accounted amongst crimes or faults, for that is a very ill example, & also it hath not been begun in our time.  

Euseb. lib. 3. cap. 33. Tertull. apollo. Cap. 2.  Behold the two letters, whereof Eusebius maketh mention in his Ecclesiastical History, alleging Tertullian in his Apologetico. which Tertullian censuring the Emperor's answer, speaketh after this manner. O sentence confused and darkened by necessity, which decreeth that inquiry shall not be made of them, because they seem innocent people, & yet in the mean while commandeth that they should be punished as culpable and guilty. It useth pardon & cruelty, it dissembleth & punisheth. Wherefore O Emperor dost thou abuse thyself, in thy charge and Censure. If thou condemn Christians, why dost thou not make and put in also informations against them? Or if thou make and put in no informations, Wherefore dost thou condemn them.  
The fourth persecution was under Marcus Antonius verus, the xvi. Emperor, who was created in the year of Christ 162. He is otherwise called of the Historiographers Marcus Aurelius Verus, and surnamed the Philosopher. He governed the Empire the space of xviii. or nineteen. years. His virtues were great and wonderful, yet the true virtue was wanting in him, to wit, the fear of God. For look by how much more he was gentle towards his own, by so much he was the more rude and severe against the Christians, as a Stoical man, & nourished and brought up from his infancy, with the Priests of Satia, his laws & edicts declare how cruel he was towards the Christians. For in the book of digests we find such a writing or law that he made: that those which would do any thing against the religion of their Ancestors, should be banished and sent into the Isles.  

Euseb. lib. 4. cap. 62.  Eusebius reciteth certain things taken out of the Apology of Melitus, the bishop of Sardis, amongst which is this also to be showed that the faithful people suffered persecution, by reason of some new Edicts, which were published in Asia, wherewith the slanderers making themselves strong were provoked and stirred up, to pill and rob the faithful in every place wheresoever they found them, and to steal away the goods of the poor innocents.  

Euseb. lib. 5. cap. 1  The Epistle of the Martyrs of Vienna, and of Lions, Cities of France, sent to the faithful people of Asia & Phrigia (of which Eusebius maketh mention) speaketh of a writing or law of the Emperor sent too the governor of France, by which he ordained, that they should put to death the christians, persevering and continuing in their confession, and that they should let the other go, which would abjure, forswear and forsake the same.  
As touching the crimes and faults, whereof the Christians were accused, the foresaid Epistle reciteth that the Pagans provoked, yea, constrained them to confess strange matters: and behold what it saith. Some were found amongst us, which were weak, who being vanquished by Satan, and very much fearing torments, which they saw the Saints suffer and abide, being also pushed on by the soldiers, have alleged against us that in our banquets, we should eat the flesh of little children, as was used in Thiests his banquet, and that we commit whoredoms and horrible incests, like Oedipus, and other things which are not lawful for us to name, yea & that so execrable & abominable, that it is not possible to think that men should ever have committed such acts.  
And as concerning the torments, the self same Epistle rehearseth them. That the Christians were spied and watched both within their houses and without: that men cried out against them in all public, and open places: that they did beat and whip them, draw them up and down, stoned them, peeled, and took away their goods, and imprisoned them: that they applied and laid unto them burning blades of iron that they shut them together in an instrument of torture and torment even unto the fifth hole, that they put them into obscure and dark dungeons, that they strangled them within the prison, that they cast them to beasts that they put them with in cauldrons of iron to burn them, that they hanged them on Gibbets, that they cast them to bulls, which might pierce and gore them with their horns, and such other like things.  
The 5. persecution, was under Severus, xxi. Emperor, who was established in the Empire in the year of Christ, 196. He reigned 18. years. The state of the church was some what peaceable, from the time of the Emperor Commodus (who was the xviii. Emperor & created about the year of Christ 182.) until Severus came, who in the ix. year of his reign (which was after Eusebius account in the year of Christ 205.) moved & stirred up a terrible persecution against the christians, by the governors of the Provinces and countries. And some think, that he was moved thereto, rather by the vices & faults, which the furious common people, did very falsely and wrong fully lay to the Christians charge, then to say that of himself he had his heart inflamed against them.  
Tertullian who was in his time, saith, 
Tertullian, ad scapul.  that he showed himself for a certain time, not only courteous, gentle, and full of beneficence, liberality and good will, but also did openly resist the rage of the people: yet Eusebius proveth by divers examples of the Martyrs, that this Emperor was a terrible persecutor of the Church.  
Touching the crimes falsely objected & alleged, against the Christians, 
Tertul. ad Scapu. & in Apologet.  Tertullian reciteth divers of them, saying: That they were accused of sedition and treason: that they had blamed and spoken evil of the Emperor his honour: that they were murderers, Church robbers, incestuous persons, killers of infants, which they did eat, the flesh being raw: that they committed whoredom without having respect with whom, after that they had put out the candles, with which filthiness, the Gnostici, were in deed spotted. Also that they worshipped the head of an Ass, in the steed of God: that they worshipped the Sun: that they were in nothing profitable for others: that they were enemies of mankind, and the greatest and chiefest crime that they laid against them, or upon them, was this, that they despised the gods which other men worshipped.  
And touching the sorts and manners of torments, we may gather it out of that which Eusebius hath written of it: 
Eusebius.  that some were buffeted and beaten: other some beheaded, others burned: others had boiling pitch powered, over all the members of their bodies, and so they were by little and little burned and put to death: and besides all this, that all their goods were peeled away, rob, and confiscate.  
The sixth persecution, was under julius Maximianus, the xxvi. Emperor, who succeeded Alexander, in the year of Christ, 237. & reigned only about three years. He was a shepherd in his young age, but because he was a great and mighty man, being a Soldier, he was created Emperor without any authority of the Senate, but by the only good will and pleasure of the Soldiers & warlike company. He being cruel, barbarous, and rude, moved great persecution against the Christians, but namely and chiefly against the Doctors, teachers, and governors of the Churches, supposing, that when these men, who were (as it were) the pillars of Christian religion, should be discomfited, the people would thereby be easily turned away. Eusebius saith, 
Euseb. lib. 6. Cap. 28.  that this Emperor was not kindled and set on fire, to execute this cruelty: but only for hatred which he bear, to Alexander's stock and house, wherein there were many Christians: But he had not any great leisure or time to exercise his cruelty: for before he had reigned three whole years, he was slain of his soldiers, and with him his son, who was nineteen years old, and their bodies were cast into the River.  
The seventh persecution, was under the Emperor Decius, about the year of Christ, 247. Eusebius reciteth, 
Euseb. lib. 6. Cap. 39  that this persecution was moved by Decius, because he meant evil, to Philippus his Predecessor. And yet notwithstanding in an other place he saith, 
Euseb. lib. 6. Cap. 41.  That Dionysius the Bishop of Alexandria, writ unto Fabianus, the Bishop of Antioch, that his persecution was not moved or stirred up by the Emperor Decius, but only confirmed by a certain ordinance and decree which he made, after it had been a whole year before stirred up by the Pagans, who were provoked thereunto by reason of a certain stir and uproar. But whatsoever was the cause thereof, this is certain, it was a terrible & cruel persecution, against the poor Christians, 
Nicephorus. li. 5. Cap. 29.  insomuch as Nicephorus saith, That it as as easy a matter to count the sand of the sea, as to number all them which suffered martyrdom, in this persecution, & that not in one place, or two alone, but almost thorough all the world.  
And as touching the kinds of punishments, which they used against the Christians, we may easily judge how divers and many they were, by the extract which Euse. 
Eusebius.  hath made, out of Dionysius his writings, touching the Martyrs of Alexandria: for he maketh mention of boiling pitch, of stoning, of throwing or casting sharp Reeds against their faces and eyes, of training them upon the pavements of the streets, of dashing or crushing them against the stones, of beating, and whipping, of burning, of piercing the inwards or bowels, with pointed or sharp percers, of cutting of heads, and of casting them down headlong from high places. Saint Cyprian also reciteth, 
Cyprian. lib. 3. Epist. 25.  that certain were condemned to dig metal in the Mines. And Vincentius, in his mirror or glass, addeth the tearing of them a sunder with cords of iron, 
Vincentius in specul.  burning Lamps put and set to the Martyr's sides, the rage of wild beasts, hanging, and strangling, and an other sort of torture or torment, called Chevalet, when they racked them in pieces with wild Horses. And besides all this, the persecutors went so far astray, that they took away the christians goods, bringing and leading the common people into the Christians houses, to pill and sack them, as men are wont to do, in some mutiny, stir, or sedition, as we may behold in the writing of Dionysius, sent to Fabianus, which saith thus: That so long as this persecution lasted, all the whole multitude of the faithful, were enforced to flee into the Mountains, & into the wildernesses, and to wander up and down, as vagabonds or straying people, whereof some died with hunger, thirst, cold, and divers sorts of sicknesses and diseases, other some were devoured by wild beasts: other some, slain by thieves and robbers, and other taken by the Barbarians, and led away as slaves.  
The eight persecution, was under Licincius Valerian, and Galen his son, who were created Emperors, about the year of Christ, 255. and reigned fifteen years: Galen reigned together with his father, five or six years, and the rest above. 
Euseb. lib. 7. Cap. 10.  Eusebius recordeth this of the foresaid Valerian: That in the beginning, he was peaceable and quiet, towards the men of God, and guided by a very good amiable, friendly, and loving affection: that he showed himself familiar towards the faithful, and entreat them courteously and gently: that his Court was full of Christian people, and became a Church of God, but that the Master and Principal, of the Synagogue, of the Magiacens or Sorcerers of Egypt, did afterwards persuade him, to persecute and put to death the Saints, who, as they said, let and hindered the Enchanters, and their enchantments, of which Valerian was an earnest lover: so under his authority, the Governors of the provinces, did in every place execute a cruel persecution.  
And the foresaid Eusebius, addeth: 
Euseb. lib. 7. Cap. 11.  that Dionysius writ these words, of the cruelty exercised in Alexandria: This should be a thing superfluous and more than needed, to recite the names of our Martyrs, seeing that the number is almost infinite, and there were divers which were unknown to me. But yet know this, that amongst them there were of all sorts of people, men, women, young, old, mothers, daughters, soldiers, handicrafts men, To be short, of all conditions, and of all ages.  
As touching the names of torments, the Historiographers do rehearse them to be divers sorts: they reckon the whip, wild beasts, fire, the sword, tearing and renting asunder of bodies, long keeping them in dark prisons, where they made the Martyrs to whither and dry away with griefs and pininges: forbidding any to go to visit them, laying to them flaming & burning rods of iron to burn them. Plummets or Balls of lead to kill them, the drawings with Horses, blows with great staves, hurling them headlong into divers tortures or torments, named Chevalets, Bears and wild Bulls, rostinges upon Girdirons, hot Ovens, banishments, violent taking away of goods, and beside certain other torments.  
The ninth persecution, was under Aurelian, who was created Emperor, in the year of Christ. 273. and reigned six years. 
Vincentius in speculo.  Vincentius in his Mirror or Glass, layeth out and rehearseth at large, a great many of the faithful, which he sayeth, suffered martyrdom under this Emperor, and addeth, that he caused them to be diligently sought out in divers places, & at the last put them to death in France and Italy: But by the writings of other Authors worthy credit, it appeareth, that Aurelian did nothing else, but think upon before hand, and devise this persecution, and did not execute it. For Eutropius, Vopiscus, and Eusebius in his Chronicle, have written, That after this Emperor had decreed the persecution, he was suddenly very much astonished, with the destruction which would have come thereof, and very quickly after he was slain. And Eusebius in his Ecclesiastical history, 
Euseb. lib. 7. cap. 30.  speaketh of him after this manner. It is true that Aurelian was then such a one towards us, that is to say, gentle, courteous, and a friend to Christians, but in the advancement, growth and proceeding of his kingdom, he did somewhat estrange himself from us, insomuch that being already almost won by some Counsellors, he moved persecution against us, and great bruit or noise was thereof him amongst us. Notwithstanding, even then when he was ready to persecute us, and had as it were subscribed to the decree, which they were to publish against us, a certain vengeance and wrath sent from God, suddenly overtook him, which caused this pernicious and hurtful cruelty to cease.  
The tenth persecution, was under Dioclesian, and Maximianus Hercules. Dioclesian was established Emperor, about the year of our Lord, 288. and associating unto him Maximianus, in the government of the Empire, he reigned twenty years.  
Pomponius Laetus, in the abridgement of the Roman stories, reciteth, That Dioclesian forgetting that he was a man, and naming himself the brother of the Sun and the Moon, as though there had been in him some divine or heavenly Majesty, made an edict and law, by which he cammaunded that they should worship him as God, and that all without difference of what race and condition soever they were, should kiss his feet, and for this end, he had shoes fluffed and beset with gold, and precious stones.  
The self same Pompeius saith also, that Maximianus was openly cruel, raging, terrible to behold, without faith or trustiness.  
Now this persecution, which they moved against the Christians, lasted ten years, and was the greatest and cruelest of all.  

Vincentius in specul. lib. 12. cap. 2.  Vincentius in his glass, speaketh of a whole legion of Christians, called the legion of Thebes in Egypt, which was all cut in pieces, because they would not sacrifice to Idols, as the Emperor had commanded.  
He sayeth also, 
Vincen. in spec. lib. 12. cap. 136.  that at Trieres (which is a City situated by the River Morsella) one Rictionarius exercised so great cruelty, that the Rivers were red with the blood of the Christians that were slain: and beside, that he sent Posts up and down, hither and thither, with decrees and express Commissions, to this end, that in whatsoever place any Christian was found, they should presently put him to death.  
Sabellicus reciteth, 
Sabellie.  that in the City of Alexandria, Peter the Bishop of the said place was beheaded, beside more than three hundred other.  
Henry of Erforde, 
Henr. Erford  maketh mention of Gereon Bishop of Colen, who as he saith, was also beheaded, with three hundred and eighteen companions.  
Otto of Phrysingia, rehearseth, 
Otto phrisi. lib. 3. cap. 41  that Mauricius, a conductor or Captain of a Christian legion was slain, and with him, 1666. persons of his own people: and that Victor was put to death in the city of Troy (which is now called Panthus) with 366. of his companions or fellows.  

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

Euseb. lib. 8. cap. 3.  Eusebius saith, That by the Edicts of these Emperors, commandment was given, that the Temples should be razed and pulled down to the ground, he holy Scriptures burned, and all Christians persevering in their religion made infamous, and deprived of all their liberties, and of all their offices and dignities. Also that all Prelates, Bishops, and Pastors, should be in every place straightly imprisoned, and afterwards with all cruelty constrained and enforced to sacrifice to Idols, ● otherwise that they should be put to death.  

Euseb. lib. 8. cap. 11.  He sayeth also, that the Emperor having sent certain commandments, to a certain City of Phrigia, the commandments tending to this end, that the inhabitants should offer Sacrifices to the Gods, and should worship their Images, they not minding to obey being all Christians, yea even the Magistrate, the Treasurer, and the captain, the City was besieged, and all it, with all the people therein, were burned together.  
Nicephorus writeth, 
Niceph. lib. 7. cap. 6.  That in one City, at once, there were burned in one temple, on Christ's birth day, twenty thousand persons, by the commandment of Maximianus.  
To be short, the persecution was in every place so cruel and so sharp, that the Christian faith was almost extinguished and put out, as well in the East by Dioclesian, as in the West, by Maximianus.  
And as concerning the fashions and manner of torments, 
Euseb. lib. 8. cap. 3.6.7.8.9.  they were sundry and divers, yea, and very strange. They did beat the Christians with rods, they racked them, they murdered them, they burned them, they threw them by thousands into the depth of the Sea, they cast them to wild beasts, as Leopards, Bears, Lions, Bullocks and Bulls, provoked against them by fires and sharp pricks or goads: they hanged them on Gibbettes, they put them to death on Crosses, they tied them to posts with their heads downward, they lifted them upon forks, upon the which they kept them alive, until famine and hunger caused them to die: they spoiled them all naked, and they tied them by one of their feet, and lifted them up into the air, which was a cruel and villainous spectacle, specially in the women so cruelly handled: they tied them to branches and to trees, and they made men bow down the strongest boughs, to draw and tear in sunder the members of the poor faithful people, who were tied thereto: they beheaded them: they choked them with smoke, which proceeded from a little fire: they cut of their hands, their cares, and other members: they roasted them upon the coals, not to the end to make them die suddenly or quickly, but to torment them more long: they pricked them under their nails, at their finger's ends and toes, with Reeds and other sharp instruments: they powered upon them boiling lead: they fleied them all alive, and afterwards cast upon them Vinagre and Salt, 
Sabel. En. 7. cap. 8.  and so killed them most cruelly: In sum, there were so many Martyrs, so many deaths, so many sorts or punishments in this general persecution, and these so cruel, villainous and horrible, that there is no tongue, which can suffice to rehearse the same.  
But above all this is to be noted, that this persecution (as Eusebius reciteth) came thorough the just judgement of God, 
Euseb. lib. 8. cap. 1.  because that the Christians, abusing the liberty which GOD had given them to serve him withal, became slow and sluggish full of hypocrisy and false shows and dissembling, seditious, contentious persons, pursuing one another, for small injuries, & that thorough deadly hatred. The bishops and Pastors, inflamed, with envy, hatred, and ill will, puffed up with ambition and pride, having also rejected the rule of godliness and charity, lifted up themselves one against another, provoking and outrageously threatening one an other, insomuch that they seemed rather to hold and possess, the seat of Tyrants, than of Prelates: an example certainly which ought very well to teach us, to walk in humility, and in the fear of God, and to remain and abide united and joined together one of us with an other, diligently keeping thorough the band of peace, that spiritual unity (which God commandeth us,) if we will live in tranquillity, and enjoy some rest here below, on the earth, in the midst of a perverse and crooked generation.  
And thus much touching the ten great and general persecutions of the Church, as we have been able ro gather them out of the Historiographers.  
But as we have before noted, that before this the Church was persecuted, in the time or the emperors Augustus, Tiberius, Caligula, and Claudius: so we have to mark, that in the time of other Emperors, who reigned between the time, of whom we have spoken in the general persecutions, the faithful people and Christians, did not so live at their ease, but that every day some new assaults, were made against them, and laid upon them.  
And after these Emperors, yet was not the Church in rest, but was afterwards almost every day, assaulted & tormented, as for example, under Galerius, a cruel tyrant, who increased the persecution begun by Dioclesian, and under certain others.  
Now this is to be noted, that from the first Bishop of Rome, unto Sylvester the first of that name (who was constituted and set up in the year of Christ, 314.) there were thirty and two Bishops of Rome, all them suffered matyrdome. Since that time, the other Bishops of Rome, for the most part, yea almost all, have duly governed and behaved themselves, in the execution of their charge and offices, and in steed of the vow of martyrdom, which their predecessors had, they have usurped another very trim haunt, they themselves making themselves in steed of the pagan Emperors, Tyrants and persecutors of the Church. But yet notwithstanding, there were also certain cruel Emperors under whom, or in whose days the Church suffered very much.  
julian the Apostata, 
julian the Apostata.  about the year of Christ 363. reigned Emperor about two years. He ordained that the Christians should not be received to warfare, and that they should not have any temporal office, touching criminal judgement, meaning thereby any authority to judge, touching life and death, saying (he indeed mocking them) that by their law it was forbidden to use the sword. He made a law by which the goods of the Galileans (for so he called the Christians) should be confiscate, saying, that Christ had commanded them poverty. He ordained and set a certain punishment by money upon them which would not offer Sacrifice, and thereby found the mean to get and catch a great sum of money, and when the christians complained thereof, it belongeth to you (would he say) to suffer evils, for your Galilean hath so commanded you. 
Socrates lib. 3. cap. 13. & 1●. Valens.  Socrates reciteth all this, in his Ecclesiastical history lib 3. cap. 13. & 14.  
Valens being created Emperor, about the year of Christ 366. reigned fifteen year. He sent many Bishops, Elders, and Deacons into exile, and caused them to be grievously tormented, and used great cruelty against the Christian Church.  
Touching which, we will note and put down a history meet to be remembered, which fell out about the year of Christ 380 whereof Socrates the Historiographer, 
Socrat. lib. 4. cap. 18. Sozom. lib. 16. 8.  and Sozomen. both make mention. There was (say they) in the City of Edessa in Mesopotamia, a temple of S. Thomas, whereto the Christians did commonly come, and where in they had their ordinary assemblies, which thing the Emperor Valens seeing, and knowing that this multitude detested his heresy, he gave the Provost of the City a blow with his hand, because he had not given order to drive from thence the said Christians. Now this Provost having received that blow, and being ready and at the point to execute the emperors commandment against his will and affection, not willing also to commit so great a murder against so great a multitude, secretly advertised them and gave them intelligence to withdraw themselves that they might not be found, but none would yield to his counsel, not fearing any threatening insomuch that on the morrow all assembled themselves and met together in the aforesaid place, as they were accustomed. Then as the Provost of that City went with a great company of soldiers to the said Temple, to put in execution the Emperor's commandment, a poor woman, holding a little child of hers by the hand, made haste to go to martyrdom with her brethren, and with the haste which she made, she broke the ranks and rows of the soldiers. Wherewith the Provost being angry and much moved, caused the said woman to come unto him, to whom he said O cursed woman, whither runnest thou so unorderly, thither (saith she) whither all the other make haste to go. Dost not thou (saith he) understand that the Provost goeth thither to murder and kill all those that he shall find there? I understood it (saith she) very well, and therefore I make haste that I may be found with them. And whither leadest thou this little child, said he? The woman said, thither also, to the end that he likewise may receive the crown of martyrdom. When the foresaid Provost understood these things he marveled at the courage and boldness of the Christians, and returned towards the Emperor, declaring unto him, that all were prepared and ready to endure and suffer death for their faith: and that it was not reasonable or meet to put to death in so little time, so great a multitude of people. By which word he persuaded Valens to moderate and stay his wrath and so the aforesaid faithful people of Edessa escaped death. Notwithstanding it is said in another place, that they were afterwards thrown out of the City and sent into banishment.  
We might indeed easily bring forth in this place, many other examples of persecutions under the Emperors, but then this Discourse or Treatise would be overlong. And also it is certain that the greatest persecutions have sithence the abovenamed, fallen upon the poor Church, by them that pretended themselves to be the governors thereof, who had on their side worldly Kings and Princes, who also gave them all, and showed them all favour, as the histories of the Martyrs, both in former ages, and also in our time, do yield sufficient credit and witness thereof: so that it is not needful to insert or allege in this place any examples thereof. 
Points to be marked touching the persecution of the church   
But touching this matter of the persecutions of the Church, we have to observe and mark certain points,  
The first point is, that persecutions and afflictions come not without the providence and appointment of God. To this end are to be referred these places, I am the Lord that form the light, 
Isaiah. 45.7.  & create darkness. I make peace and create evil, I the Lord do all these things, 
Amos. 3.6.  this is in Isaiah. And Amos saith: Shall there be evil in a city, 
Psalm. 39.9.  and the Lord hath not done it? And David, I should have been dumb, and not have opened my mouth, 
1. Pet. 4, 19  because thou didst it. So doth Saint Peter conclude. Let them that suffer according to the will of God, commit their souls unto him in well doing, as unto a faithful Creator. Hereunto job had regard also, when he said: 
job. 1.21.  The Lord hath given, and the Lord hath taken it, blessed be the name of the Lord. 
Psal. 39.9.  And David saying (as I have ere while alleged) I should have been dumb, and not have opened my mouth, because thou didst it. Also when he was reviled, railed upon, and as it were cursed by Shimei, Suffer him (saith he) to curse David, 
2. Sam. 16.10.  for he curseth, even because the Lord hath bidden him curse David, who dare then say, wherefore hast thou done so? Hereunto likewise jesus Christ had regard, 
john. 9 11.  when he said unto Pilate. Thou couldst have no power at all against me, except it were given thee from above.  
Now this point or matter containeth three arguments and reasons to comfort us in the midst of our crosses and troubles. The first is, that we are not in or under the power of fortune, or of men, but of God. The second, that God doth justly and for good causes afflict us: for as he is faithful and righteous in all his works: so he doth not send or lay upon us any affliction, but that which we have indeed deserved. 
Mat. 10.19.26.28. etc. Psalm. 33.4. 1. Cor. 10.13 Ro. 8.28. Hebr. 12.11. Psa. 1 26. throughout specially vers 5.6. john. 16.20. Luk. 16.25.  The 3. that seeing the affliction we suffer cometh from God our father, it shall not overwhelm or overthrow us, but shall turn to our great good, joy, and salvation. Now if the cross fall not from our shoulders, so long as this life lasteth God himself minding and willing to have it so, let us remember that which is said of Lazarus & the wicked rich man in S. Luke: Thou wicked man remember that thou in thy life time receivedst thy pleasure, & likewise Lazarus pains. Now therefore he is comforted and thou art tormented. The second point is, wherefore God doth rather afflict his church than other people, as S. Peter saith, 
1. Pet. 4.17.  The time is come that judgement must begin at the house of God. And there are 5. principal reasons or causes hereof. The first, because that by affliction, God declareth unto us, that he loveth us, as he speaketh thereof in the proverbs, 
Pro. 3.11.12 Heb. 12.5.6.  and in the Epistle to the Hebrews. Secondarily, because it pleaseth GOD by this means to discern us that are his children from infidels and hypocrites, as the Author of the Epistle to the Hebrews declareth the same in the xii. 
Heb. 12.8. 1. Cor. 11.19.  Chapter: and for this cause also Saint Paul said unto the Corinthians: There must be heresies even among you, that they which are approved among you might be known. 
jam. 1.2.3. 1. Pet. 1.7.  And Saint james, and Saint Peter do for this very cause, call the afflictions of the faithful trials of their faith. Thirdly, because they which know the will of their master and do it not, 
Luke. 12.47.  are less excusable, yea shall be beaten with many stripes. Fourthly, because it serveth to set out the justice of god, to the end we should not think that God winketh at the sins of his people. Fiftly, because it serveth also, to give example of instruction to the wicked: for as jesus Christ saith: 
Luke. 23.31.  If they do these things to a green tree, what shall be done to the dry? And Saint Peter: If judgement (saith he) first begin at us, 
1. Pet. 4. 17. etc.  what shall be the end of them which obey not the Gospel of God. And if the righteous scarcely be saved, where shall the ungodly and the sinner appear?  
The third point, that the afflictions of the Church and faithful people, are always moderated & kept in good measure by the hand of God himself: For he hath promised, that although he chasten his people, yet he will not destroy them for all that. Hitherto must be referred these places: 
Deut. 4.30.31.  When thou art in tribulation, and all these things are come upon thee, at the last if thou return to the Lord thy God, and be obedient unto his voice (for the Lord thy God is a merciful God) he will not forsake thee, neither destroy thee, 
2. Sam. 7.14. 15.  nor forget the covenant of thy fathers, which he swore unto them: I will be his father, and he shallbe my son: and if he sin I will chasten him with the rod of men, and with the plagues of the children of men. But my mercy shall not departed away from him, as I took it from Saul, whom I have put away before thee. For my name's sake will I defer my wrath, 
Isaiah. 4.8.9. 10.  and for my promise I will refrain it from thee, that I cut thee not of. Behold I have fined thee, but not as silver, I have chosen thee in the furnace of affliction, 
jere. 30.11.12. 13.17.  I am with thee (saith the Lord to jacob) to save thee though I utterly destroy all the nations where I have scattered thee, yet will I not utterly destroy thee, but I will correct thee by judgement and not utterly cut thee off. For thus saith the Lord, 
Ezec. 14.21 22.  Thy bruising is incurable, & thy wound is dolorous. There is none to judge thy cause, or to lay a plaster, there are no medicines nor help for thee: but I will restore health unto thee, and will heal thee of thy wounds, saith the Lord, 
Hosea. 5.15. Hosea. 6.1.2  etc. When I send upon jerusalem my four sore judgements (saith the Lord) that is to say, the sword, & famine, and the noisome beast, and pestilence to destroy man and beast out of it. Yet behold therein shall be left a remnant of them that shall be carried away both sons and daughters, and ye shall be comforted. In their afflictions they will seek me diligently, saying: Come & let us return to the Lord, for he hath spoiled, and he will heal us, he hath wounded us, & he will bind us up. After two days will he revive us, and in the third day he will raise us up, and we shall live in his sight. There hath no temptation taken you, 
1. Cor. 10. 13  but such as appertaineth to man: and God is faithful, which will not suffer you to be tempted above that you be able, but will even give the issue with the temptation, that ye may be able to bear it.  
The fourth point, wherefore God doth not send succour and aid to his Church, so soon as it is afflicted. Certainly the cross is sometimes so weighty and heavy upon our shoulders, that it seemeth to us that God sleepeth, or else that he hath forgotten us: as we hear the complaints of Saints touching that matter in the scripture. How long wilt thou forget me O Lord, saith David, 
Psalm. 13.1.  how long wilt thou hide thy face from me? And again, Up, why sleepest thou O Lord? awake be not far off for ever. 
Psal. 44.23.24.  Wherefore hidest thou thy face, and forgettest our misery, and our affliction? And Habacu. O Lord, saith he, How long shall I cry, 
Habae. 1.2. 13.  and thou wilt not hear? even cry out unto thee for violence, and thou wilt not help? Thou art of pure eyes, and canst not see evil, thou canst not behold wickedness: wherefore dost thou look upon the transgressors, and holdest thy tongue, when the wicked devoureth the man, that is more righteous than he? But God sleepeth not at any hand, even as it is said in one of the Psalms, 
Psal. 121.4.  Behold he that keepeth Israel will neither slumber nor sleep: neither doth he forget us, as he himself assureth us by his Prophet Isaiah, when he saith.  

Isaia. 49.15.  Can a woman forget her child? or will she not pity the fruit of her womb? But though she should forget, yet will not I forget thee saith the Lord. 
Haba. 3.2. 1. Cor. 10. 13.  And indeed God, doth not at any time forget his mercy, no not in the midst of his wrath and anger, neither doth he suffer us to be be tempted above our strength.  
Wherefore then is it, that he doth not send us secure and aid without delay, thereby to deliver us from oppression? It is first and foremost, because our sins are the cause thereof. 
Isaia. 59, 1. 2.  Behold (saith the prophet) the Lord's hand is not shortened that it cannot save: neither his ear heavy that it cannot hear. But your iniquities have separated between you and your God, and your sins have hidden his face from you, that he will not hear. Secondly, because that serveth for the advancement of God his glory, and for the augmenting and increase of our faith: as appeareth by that which is written touching the sickness, and death of Lazarus, the brother of Martha and Marie. 
john. 11.14. 15.  This sickness, saith jesus Christ, is not to death, but for the glory of God, that the son of God might be glorified thereby: and afterwards. Lazarus is dead, (saith he) and I am glad for your sake that I was not there, that ye may believe. And to this last point is referred that which S. Paul saith, We received the sentence of death in ourselves, 
2. Cor. 1.9.  because we should not trust in ourselves, but in God which raiseth the dead.  
The fift point: that afflictions and dangers increase, even then when the deliverance is nigh, examples hereof, are set out unto us in the Scripture. The Israelites were marvelously tormented in Egypt, all the while that they were kept captives and prisoners there: 
Exod. 14. throughout.  but they never had so great an occasion to feat, neither were they at any time so pressed, yea oppressed, as when God brought them out of their captivity and bondage, to make them pass thorough the red Sea, and to guide them in the wilderness, as we may see in the foureteeneth Chapter of Exodus. David before he came to the enjoying of the kingdom which was promised him by God, 
1. Sam. 27. 1 etc.  was constrained to departed out of the Country, and to seek a place of refuge and comfort amongst the Philistines his enemis, yea in the Court of king Achish. 
Isaih. 37. throughout.  Where he found himself in extreme danger, yea more great then at any time before he had escaped. Then was the angel of the Lord sent from him to remove the siege of Zennacherib from before the City of jerusalem, and so by that means to deliver king Ezekias, and the people which were within, when for the great oppression thereof, they were held & kept in so narrowly & short, that they were at the point or very nigh, to see the City rendered and delivered, to the Assyrians pity, 
Mark. 6.47. etc.  and mercy. jesus Christ did very well behold that his Disciples were in great danger in the ship, which was tossed to and fro, with the outrage or violence of the winds and tempests, but yet notwithstanding, he came not unto them to secure them, but about the fourth watch of the night. Wherefore let us not lose our courage and stomach, in the midst of the greatest persecutions and afflictions, which can come. For when all the means of help and aid on men's side, or in respect of them, do fail us, and that it seemeth that all were done with us, and that the Church should be altogether worn out, consumed and beaten down, even then will God perform his own work, he alone succouring us, to the end, that unto him alone also, the glory of our deliverance may be wholly and absolutely referred.  
The sixth point, that God through his power, keepeth and defendeth his Church against the violences & assaults of tyrants and persecutors, and delivereth the same out of their hands when time is therefore. Thereto tend and belong these promises. The Lord knoweth to deliver the godly out of temptation, 
2. Pet. 2.9.  & to reserve the unjust until the day of judgement to be punished. For the oppression of the needy, 
Psal. 12. 5.  and for the sighs of the poor: I will up saith the Lord, and will set at liberty him whom the wicked hath snared. The Angel of the Lord pitcheth round about them, 
Psal. 34.7.17 19.20.22.  that fear him, and delivereth them. The righteous cry, and the Lord heareth them, & delivereth them out of all their troubles. Great are the troubles of the righteous, but the Lord delivereth him out of them all. He keepeth all his bones, not one of them is broken. The Lord redeemeth the souls of his servants, and none that trust in him shall perish. Call upon me saith the Lord, in the day of trouble, 
Psal. 50. 15. Psal. 9, 14.15  so will I deliver thee, and thou shalt glorify me. And again, because he hath loved me, therefore will I deliver him, I will exalt him because he hath known my name: He shall call upon me and I will hear him, I will be with him in trouble, I will deliver him, and glorify him.  

Psal. 125.2.  As the mountains are about jerusalem, so is the Lord about his people, from hence forth and for ever. 
Mat. 16.18.  Thou art Peter, and upon this rock I will build my Church, and the gates of Hell shall not overcome it. 
Luke. 12.32.  Fear not little flock, for it is your father's pleasure to give you the kingdom.  

Exod. 14. throughout. Dan. 3. Daniel. 6. throughout. Isaiah. 37. throughout. Acts. 12.7. Acts. 5.19.  And we have many examples hereof in the Scripture: as when God brought the Israelites out of Egypt, by the ministery of Moses, when he delivered Daniel out of the Lion's den, and Shadtach, Meshach, & Abednego out of the burning flame and oven, when he delivered from death Susanna, already condemned: when he set jerusalem at liberty, when he brought Saint Peter out of prison, and the other Apostles by the ministery of an angel. And at this day, although we see not angels visibly round about us, yet for all that we cease not by experience to feel God's aid and succour, and that after many sorts, yea extraordinary. We know also that which is spoken in Zacharias, 
Zacha. 2.8.  to wit: He that toucheth you, shall touch the apple of mine eye saith the Lord. For indeed, jesus Christ accounteth the persecutions, which men bend against his Church, as bent against his very own person, which appeareth by the reproof that he gave Saint Paul, saying, Saul, Saul, 
Acts. 4.9.  wherefore dost thou persecute me? who would ever have looked for such assistance and help, as God hath bestowed upon his Church in our time? were there at any time more furious and raging persecutions? was the pride of the enemies of gods Church ever greater? They spare not wisdom, nor counsel, nor power, nor diligence, nor men, nor money, to the end that the poor Church might be altogether cast down and made ruinous. But behold, the prudency, the counsel, the might and the wisdom of God, is far above all that, which setteth itself against his greatness, yea, he worketh miraculously, by hidden, close, and secret means, insomuch that all the height of the world, is confounded & overthrown. For as the wise man sayeth: There is no wisdom, neither understanding, 
Pro. 21.30.  nor counsel against the Lord. And in an other place it is said: 
Psal. 33.10. job. 5.13. 13  The Lord breaketh the counsel of the Heathen, and bringeth to nought the devices of the people: the counsel of the Lord shall stand for ever, and the thoughts of his heart thorough out all ages To be short, we see that the Church hath in time heretofore, been very aptly and fitly represented, 
Gene. 15. 17.  by a lamp or firebrand shining in the midst of dark, or smoking Furnace, even as the vision thereof was given and showed to Abraham, whereof the reason is assigned and showed, because God would not suffer, that his people should be put out in the midst of darkness. 
Exod. 3.2.  Also by the burning bush, which yet consumed not: as Moses also saw the vision thereof. For as the bush, was kept safe and sound, in the midst of the flame: so the Church hath always been preserved, by and thorough the presence of God, although the tyrants & wicked men have sought, to set it on fire, and utterly to destroy it.  
The seventh point: That the Church increaseth in the midst of persecutions. This is seen from the time, wherein under the Emperors, the Church was persecuted. For look by how much they enforced themselves, utterly to extinguish and put out the truth, by so much the faithful ones were ready and prepared to defend and maintain the same. In the Acts it is said, 
Acts. 4.3.4.  That when the persecutors laid hands upon the Apostles, and had put them in prison, many of them that had heard the word at their mouth, left not of for all that to believe, but that the number of believers was increased, till it came to be about five thousand persons. Also, that they which were scattered abroad, because of the affliction that arose about Steeven, 
Acts. 11.19.20.21.  walked throughout till they came unto Phenice, and Cyprus, and Antiochia, and that some of them which were men of Cyprus and Cyrene, when they were come into Antiochia, spoke unto the Grecians, and preached the Lord jesus, and that the hand of the Lord was with them, so that a great number believed, and turned unto the Lord. Saint Paul speaketh after this manner unto the Philippians. I would ye understood (brethren) that the things which have come unto me, 
Philip. 1.12.13.14.  are turned rather to the furtherance of the Gospel, so that my bands in Christ are famous, throughout all the judgement hall, and in all other places: Insomuch that many of the brethren in the Lord, are boldened thorough my bands, and dare more frankly speak the word  
And this is that which David hath prophesied touching Christ, when he said: Be thou ruler in the midst of thine enemies. The state of the Church of God, 
Psal. 110.20 The Church compared to a Palm tree, to Roses and to Lilies.  is like unto the state of the Palm tree, and like to the condition of Roses and Lilies. For even as the Palm tree, the more it is laden and pressed down, the more it groweth and stretcheth out or spreadeth his boughs, in length and breadth: so the Church the more she is persecuted and afflicted, the more force, courage and liveliness she taketh to herself. Also as Roses and Lilies are accustomed to flourish among thorns: so this is a common thing to the Church, to flourish and to increase in the midst of persecutions. justinus compareth the church also to a vine or vineyard, 
The Church compared to a Vine, or Vineyard. justin. Martyr de verita te christianae religio. tom. 2. pag. 224. lin. 14.  when he speaketh thus, in the speech with Tryphon They every day perceive (saith he) that we which believe in christ, cannot be astonished or amazed, by any man, or any manner of way, let them cut of our heads, let them crucify us, let them cast us to wild beasts, let them torment us, with fire, faggot, and any other torments: the more they do torment us, the more doth the number of Christians grow and increase no otherwise than when men prune and dress a Vine or Vineyard, they do it to make it more fruitful and plentiful. For the Vine or Vineyard which God hath planted, and our Saviour jesus Christ, is his own people. These are in that place almost justinus his own words, And verily we learn by our own experience, that so many cruel persecutions, murders and slaughters of the Martyrs, have been as it were so many seals in our hearts, to seal therein the holy Gospel of Christ: so that a good Doctor hath very rightly said: That the blood of the Martyrs, is the seed of the Church.  
The eight point: What is the cause, for which the Church is afflicted and persecuted of the wicked. We may very well say, and rightly confess, that we do justly deserve, by reason of the sins we have committed, to be afflicted by God, and persecuted of the world. 
levit. 26.14.15. etc.  For we read in Leviticus, how God threateneth his people, to send upon them war, plague, pestilence, famine and other his rods, if they yield not themselves obedient unto his commandments: And in Isaiah, 
Isaiah. 5.2. ●. etc.  he speaketh after this manner: Ye inhabitants of jerusalem (saith he) and ye men of judah, judge I pray you between me and my vinyeard: What, could I have done any more to my vinyeard, that I have not done unto it? I have hedged it, and gathered out the stones of it, and have planted it with the best plants, and built a Tower in the midst thereof, and made a Wine press therein, looking that it should bring forth Grapes, but in steed of Grapes, it bringeth forth wild Grapes. And now I will tell you, what I will do to my vinyeard: I will take away the hedge thereof, and it shall be eaten up: I will break the wall thereof, and it shall be trodden down, and I will lay it waste, 
Isaiah. 24.3. 4.5.  etc. And again: The earth shall be clean emptied & utterly spoiled: the earth shall lament and vade away: for the inhabitants thereof have transgressed the laws, they have changed the ordinances, and have broken the everlasting covenant. Therefore the curse shall devour the earth, for the inhabitants thereof have done wickedly: And therefore shall the inhabitants of the earth burn, and few men shall be left therein: 
jere. 25. 8.9 etc.  Also in jeremiah: Because ye have not heard my words, behold I will send and take to me all the families of the North, and Nabuchadnezzar the King of Babel my servant, and I will bring them against this land, and against the inhabitants thereof, and against all these nations round about, and I will destroy them, and make them an astonishment, an hissing, and a continual desolation. In this place the Lord calleth Nabuchadnezzar his servant, as in an other place he calleth Sanecherib, 
Isaiah. 10.5.  or Ashur, The rod of his wrath, because he serveth himself with Princes, tyrants, and wicked Magistrates, and useth them, that he may by them punish the ungodliness and unthankfulness of his people. Wherefore Isaiah speaketh excellently well: That our iniquities have made a division, or separated between God and us. 
Isaiah. 59.2,  And therefore when we are afflicted and persecuted, we ought to confess and acknowledge, that God by that mean punish us, as we indeed have rightly deserved it.  
Yet all this notwithstanding, we have to consider and weigh an other cause, for which the world persecuteth us, which ought to be a great comfort unto us, in the midst of our Cross and martyrdom.  
For in the first place, the world in persecuting us, looketh not to our sins, but to that religion, which we make profession of which religion indeed the world rejecteth and persecuteth, because it knoweth not the author thereof, and because it is altogether contrary to his manners, and perverse and wicked orders of life and conversation: even as jesus Christ hath foretold the same, and made his Disciples to see it, 
joh. 3.19. 20.  when he said unto them: This is the condemnation, that light is come into the world, and men loved darkness rather than the light, because their deeds were evil. For every man that evil doth, hateth the light, neither cometh to light, 
john. 15.20. 21.  lest his deeds should be reproved. Also, if they have persecuted me, they will persecute you also. But all these things will they do unto you, for my name's sake, because they have not known him that sent me. And again: 
john. 17.14.  Father, I have given them thy word, & the world hath hated them, because they are not of the world, as I am not of the world. Hereby we may see, that the right and very cause of the persecutions of the church, is the plain profession of the truth, righteousness, & word of God: as S. Paul saith: That That all they which will live in the fear of God, or godly in Christ jesus, 
2. Tim. 3.12  shall suffer persecution. And also, what should be our consolation and comfort, in the midst of the cross, if this point were not? 
Socrates.  The answer which Socrates made to his wife, was very apt and fit for the purpose: she lamented because they put him to death wrongfully: but he being somewhat moved, answered, That it was better for him to die an innocent & without cause, than if he had offended. But how much greater matter, and just cause have we, of comfort and joy, seeing we know that God of his unspeakable gentleness, goodness, & mercy, burying all our sins, giveth us over, and leaveth us but for a time to suffer unjust persecutions, to the end that we bearing the Cross with jesus Christ, should communicate also and be made partakers of glory with him? The punishment (Saint Augustine hath said) maketh not a Martyr, but the cause. 
August.  And the Devil hath as well his witnesses and Martyrs, as jesus Christ hath his. In former times, there were Heretics, which bragged much and boasted wondrously, under the shadow & colour that men persecuted them: And at this day the Anabaptists do in that behalf the very self same thing, yea, and that so far, that by this means they account themselves blessed and happy. But we must mark what the scripture saith: 
Mat. 5.10.  Blessed are they (thus saith jesus Christ) which suffer persecution for righteousness sake, for theirs is the kingdom of heaven. 
Luke. 6.22.  Blessed are you when men hate you, & when they separate you & revile you, & put out your names as evil, for the son of man's sake. If ye be railed upon for the name of Christ, (saith Saint Peter, 
1 Pet. 4. 14.15. ●6. ) Blessed are ye: For the spirit of glory and of God resteth upon you, which on their part is evil spoken of, but on your part is glorified. But let none of you suffer as a murderer, or as a thief, or as an evil doer, or as a covetous person of other men's goods, or as a busy body in other men's matters. But if any man suffer as a Christian, let him not be ashamed, but let him glorify God in this behalf. And this is the mark or badge, by which the scripture discerneth the lords true Martyrs, from others that suffer. For the wicked men and ungodly persons do in deed suffer persecution, but in the mean season it so falleth out, that they cannot boast them selves for all that to be true Martyrs, neither by consequent, that they are blessed: for they suffer not for righteousness sake, neither to maintain God's truth, as do the Martyrs and witnesses of jesus Christ.  
Moreover, we ought to mark, that our good God showeth us great grace, & advanceth us to singular honour, when he vouchsafeth us meet and worthy to suffer any thing for his name's sake, when as, he might very justly (if he would have pursued us with rigour, nay if he would have proceeded against us by justice) have punished us, with all kinds and sorts of afflictions, sending them to us, and laying the same upon us, wherein he dealeth with us, as if a king should take from the Gibbet or Gallows some man, who had rightly deserved to be bound thereto and hanged thereon, and yet would set and appoint him, among the chief Captains of his orders, that he might go to war, and employ him, for the maintenance and defence of his crown, & of his kingdom. For who or what are we? Poor worms of the earth, dwelling here in filthiness and corruption, and infected with so many spots, as nothing more than we: yea, we are abominable sinners, who have rightly deserved not only by tyrants in this life, to be persecuted in our goods and bodies, but also to be for ever lost, drowned, and swallowed up in the devils possession in hell: and yet notwithstanding, that God hath vouchsafed us worthy of this honour, to use our life and our death, to withstand his enemies, and to maintain and advance his glory, by our martyrdom. If we had but so much as one drop of good judgement, and were pushed on forward, with as little right zeal as may be, to serve our God, should not this kindle and inflame us, in a singular and wonderful desire, to employ & bestow ourselves in the maintenance of his honour (whatsoever assaults should be set before us) and to keep ourselves strong and steadfast, in the midst of persecutions, that we might suffer & abide the same courageously and cheerfully, for the name of Christ.  
The ninth point: What be the ends which God respecteth and regardeth, in the persecutions and afflictions of his Church, and of his faithful people, whereof we will mark and put down eight.  
First, that the glory of God might be advanced. For it is said, 
Prou. 16.4.  The Lord hath made all things for his own sake and glory: yea even the wicked for the day of evil. When the Disciples asked jesus Christ, touching him that was borne blind, saying, Master, 
john. 9.2.3.  who did sin, this man or his Parents, that he was born blind? jesus answered: Neither hath this man sinned nor his Parents, but it is to this end, that the works of GOD should be manifested in him, and showed on him, jesus Christ meant to teach thereby, that God doth not always afflict men for their sins, but to the end, that his glory may shine forth and be made manifest, by the succour and comfort which he sendeth them. And this is the same which he spoke also touching Lazarus: 
john. 11.4.  This sickness is not unto death, but for the glory of God, that the Son of God may be glorified thereby. And thereunto had Saint Paul respect and regard, 
2. Cor. 4.8.9 15.  when he said to the Corinthians: We are afflicted on every side, Yet are we not in distress: in poverty, but not overcome of poverty: we are persecuted, but yet not forsaken: we are cast down, but yet we perish not, for all things are for your sakes, that most plenteous grace by the thanks giving of many, may redound to the glory and praise of God.  

Heb. 12. 8 Zach. 13.9. jam. 1.2.3. 1. Pet. 1.7.  2 That the faithful may be discerned, from the unfaithful and hypocrites, as the author of the Epistle to the Hebrews, very well declareth. And for this cause, temptations and afflictions, are called in holy scripture, the trials of faith.  
3 That we might be humbled, and kept in our duties, the more earnestly to serve God. Wherefore David said: 
Psal. 119.67 71.  Before I was afflicted, I went astray, but now I keep thy word. It is good for me that I have been afflicted, that I may learn thy statutes. And Saint Paul: 
2. Cor. 12.7.  Lest I should be exalted out of measure, through the abundance of revelations, there was given unto me a prick in the flesh, the messenger of Satan to buffet me.  
4 That our old man might be more and more beaten down, conquered and mortified: for affliction serveth to correct and amend the remnants of sin, which are as yet in this our flesh. Wherefore Saint Paul said: 
2. Cor. 4.16.  Therefore we faint not by reason of our afflictions, saith he, but though our outward man perish or be corrupted, yet the inward man is renewed daily.  
5 That we might be provoked to pray unto God, and pricked on forward to return unto him. For in prosperity we easily forget him: 
Psal. 78. 34. Hosea. 5. 15. Hosea. 6. 1.  When God slew them (saith David) than they sought him, and they returned and sought God early. And in Hosea: In their affliction they will seek me diligently, saying: Come and let us return to the Lord: for he hath spoiled, but he will heal us: he hath wounded us, but he will bind us up. We know that men naturally, when they are at their ease and quiet, sleep therein, and be as it were drunken therewith, insomuch that they seldom or never acknowledge the Author of their prosperity: but being once afflicted with sicknesses, or else tossed upon the Sea, with tempest and storm, or else on the land assaulted by thieves and robbers, or else straying and wandering through wildernesses, and unknown countries, or else being persecuted, with some other of God's rods: then is it that every one runneth and hath his recourse to GOD: whereunto nature itself thrusteth them forward, they not going thither to a right end, but this is also, to make them so much the more without excuse. And touching the elect, the Lord not minding to destroy them, awaketh them by this mean and way. Wherefore let us mark, that the Lord layeth upon us many necessities, miseries and afflictions (the deliverance from which, he hath reserved to himself) placing us therein, as it were in examination and upon the rack, and torture to make us to confess that, which our unthankfulness and malice would choke up, that is to say, that all our good, joy, and prosperity, cometh from him above, to whose fatherly goodness, it is meet for us to resort by our supplications and prayers.  
6 That the Gospel might be advanced: for it flourisheth in the midst of persecution, as we have before showed in the seventh point to be marked in the persecutions of the Church, spoken of a little before in this very Chapter.  
7 That our patience and hope may be exercised. Wherefore S. Paul saith to the Romans: We rejoice in tribulations, 
Rom. 5.3. 4.5.  knowing that tribulation bringeth forth patience, and patience experience, and experience hope, and hope maketh not ashamed.  
8 That we might so much the more willingly despise the world, & that we (leaving without grief this life altogether full of miseries) might aspire upward to heaven, where our City is, to the place of our perpetual abode, So said Saint Paul: 
2. Cor. 4. ●●. 18.  Our light affliction which is but for a moment, causeth unto us a far more excellent and eternal weight of glory: while we look not on the things which are seen, but on the things which are not seen: for the things which are seen, are temporal, but the things which are not seen, are eternal.  
The tenth point: what issue or end the afflictions have in respect of the faithful ones: It is certain that they turn & work to their good joy, and salvation: as appeareth by these places following. It is good for me that I have been afflicted, 
Psal. 119.71 james. 1.12.  that I may learn thy statutes. Blessed is the man that endureth temptation: for when he is tried, he shall receive the crown of life, which the Lord hath promised to them that love him. 
1. Pet. 1. 6.7.  Wherein ye rejoice, though now for a season (if need require) ye are in heaviness through manifold temptations, that the trial of your faith, being much more precious than gold (that perisheth) though it be tried with fire) might be found unto your praise and honour, and glory, at the appearing of jesus Christ. 
1. Pet. 4.14.  If ye be railed upon for the name of Christ, blessed are ye: for the spirit of glory and of God resteth upon you, which on their part is ill spoken of, but on your part glorified. 
Mat. 5. 10.11. 12.  Blessed are they which suffer persecution for righteousness sake, for theirs is the kingdom of heaven. Blessed are ye, when men revile you, and persecute you, and say all manner of evil against you for my sake falsely. Rejoice and be glad, for great is your reward in heaven. All things work together for the best, 
Rom. 8.28.  unto them that love God, even to them that are called according unto his unchangeable purpose. In nothing fear your adversaries which is to them a teken of destruction, 
Phil. 2.2.27.  but to you a token of salvation: and that of God. All the persecutions and afflictions which ye suffer are a manifest token of the righteous judgement of God, 
2. Thes. 1.5.6.7.  that ye may be counted worthy of the kingdom of God, for the which ye also suffer. For it is a righteous thing with God to recompense tribulation to them that trouble you: and to you which are troubled, deliverance and rest with us, When the Lord jesus shall show himself from heaven, with his mighty Angels.  
This is a true saying, 
2. Tim. 11.10.  that if we die with Christ, we shall also live with him, and if we suffer with him, we shall also reign with him.  
Now out of these places we gather a very great and singular comfort. 
An exhortation to the faithful, patiently & courageously to bear their Cross.  For in the first place, we know, that there is not any ignominy or shame, in the persecutions and afflictions, which we suffer for jesus Christ's sake, but that they are a good and sweet smelling savour before God because he approveth and alloweth our obedience, when that by the Sacrifices of ourselves, we do most willingly present and offer ourselves unto him.  
Moreover, our combat and fight, shall not be without good hire: for rest & quietness is set out unto us in our pain and travel, and eternal life in our death: of which it is written: 
Psal. 116.15  Precious before the face of the Lord is the death of his Saints. And we are well assured, that this our good God beholdeth from above our good will, & the confession of his holy name which we make and yield, and that as he aideth our strength and power, so also that he will crown our victory, and reward in us, all that which he hath given to us, and will honour that, which he himself hath begun and made perfect in us. In sum by these persecutions we advance and thrust forward ourselves to go to the true and eternal dwelling places of the Martyrs, that we may there clearly behold God, and that there we may be partakers of so excellent a glory, as all the afflictions and sufferings of this present life (even as Saint Paul saith) are not worthy of. 
Rom. 8.18. Isaiah. 6.4. 1. Cor. 2.9.  For the things which the eye hath not seen, neither the ear hath heard, neither came into man's heart, are they which God hath prepared for them that love him. 
Mat. 10.28.  Wherefore let us not fear them which kill the body, but are not able to kill the soul, but let us rather fear him which is able to destroy both soul and body in Hell. 
Mat. 10. 32.33.  Whosoever shall confess me before men (saith jesus Christ) him will I confess also before my father which is in heaven.  
But whosoever shall deny me before men, him will I also deny before my father which is in heaven. He that will save his life, 
Mat. 10.39.  shall lose it, and he that looseth his life for my sake shall save it. Let us know and understand this, that from the beginning of the world it hath been thus ordained and determined, that all which will live godly in jesus Christ shall suffer persecution: 
2. Tim. 4. 12  And that by many tribulations we must enter into the kingdom of heaven. For at the beginning, the righteous Abel was slain and put to death, and after him all the righteous persons, the Prophets and Apostles, sent by God: whereof some were delivered and cast to wild beasts: others died in prison through famine: others were hanged and strangled, others digged into earth, & buried quick therein, others drowned, burned, beheaded, broken, and ground as it were to pieces, dismembered, roasted, boiled, singed and sawed, flayed all alive, stoned, whipped, etc. And is there any which is able to describe and set out all the torments, which the tyrants, as well under the old as under the new Testament, judged the Christians worthy of? Now the Lord jesus hath set out unto us an example in himself, teaching us that none shall come to his kingdom, but they which have followed him by his own way. 
Mat. 16.24  Wherefore let us not be faint hearted for the persecutions and afflictions which shall come unto us, but let us show ourselves strong and constant, and let us through a certain spiritual power and force, pursue and that even to the end, the way into which we are entered. If the waves, billows, and surges of the Sea of this world, lift up themselves to rise against us, to swallow us up, and to overwhelm us: if our enemies in great companies and bands compass us on every side, and assault us, Let us cry with the Apostles, 
Mat. 8. 25.  Master, or Lord save us, and he will deliver us out of all dangers. If death fear us, let us remember that jesus Christ in dying hath brought this to pass that death is not death unto us, but a very ready way to guide & lead us, to life & eternal glory. If the world continue his assaults against us, yea doubleth them, and trebbleth them as you would say, 
Mat. 10.22 ●. Tim. 2.5.  let us call to our remembrance, that he which endureth unto the end shallbe saved, and if any man strive for a mastery, 
Mat. 28.20. Mat. 10.28 2. Tim. 1.12 Psal. 112. 6.  he is not crowned except he strive as he ought to do. The son of God, is our protector and defender, who hath promised us to be with us always even until the worlds end. If we die for him and for his sake, he will keep our souls: 
Pro. 10.7.  and that which we have committed unto him, shall be very sure in his hands, even unto the last day. He will keep the remembrance of us for ever, 
Psal. 34.20.  that it may not be any manner of way fading away or darkened. He will keep our bodies to the very bones thereof, 
job. 19.25.  against the day of the resurrection of all flesh, and will at the last crown us with eternal life, which he himself hath purchased for us by his own blood. O death then, 
1. Cor. 15.55  where is thy sting? O grave where is thy victory.  
Certainly, we have very much wherewith to comfort ourselves by the consideration of these things: and when we hear that jesus Christ saith unto us: If any man will come after me, 
Luke. 9. 2●.  let him deny himself, and take up his cross daily, and follow me. We ought to learn how and after what sort it behoveth us to bear afflictions.  
For first by these words, Let him take up his cross, jesus Christ meaneth, that we should willingly bow down our shoulders under the burden of the Cross, and should subject ourselves, with a free heart and courage to bear the same, yea that we should be glad and rejoice, if in this respect and behalf we could yield and perform any service to God, 
Acts. 5.41. Rom. 5.3.  according to the examples of the Apostles and the doctrine which they taught. Secondly, when he addeth daily, he declareth that we are never at the end of our striving, until we depart out of this world: and therefore this is our continual exercise, that when we shall have endured and suffered sundry persecutions, we should prepare and dispose ourselves, to suffer them again, and other new beside them, knowing (as we have erewhile alleged) That he which shall continue to the end shall be saved. 
Mat. 10.22.  Wherefore they abuse and deceive themselves who think that they have rightly and duly discharged their duty, if they have stood fast in the time of one persecution or of two: for it is not with the first flight, that we fly to the joys of Paradise: and jesus Christ commandeth us not any thing here which he himself hath not first of all showed us the way thereto, seeing that he was not only under the cross, but that all his life was no other thing, than a perpetual combat and striving against afflictions. 
2. Cor. 11.14. etc.  And Saint Paul although he might have set out, his labours, his perils, his prisoning, his beatings, his shipwrecks, and an infinite number of other afflictions, notwithstanding, he said yet, That he was altogether ready to suffer not only to be bound and put in prison, but also willingly, 
Acts. 20.23.24.  and without any grief to die for Christ's cause. O how great is this honour to give up our life for the name of God. They that are in the wages or soldiership of some earthly prince, make no great difficulty, to forsake their own parents, and their goods, that they may go to his service: yea it troubleth them not much to hazard and give up their own lives, to maintain his quarrel and cause, which very often is unjust & wicked: And shall we which have such a prince as jesus Christ the son of God is, who died for us poor and miserable sinners, shall we I say doubt to leave all things, yea to adventure and yield up our own lives, to maintain his cause, and his quarrel, which is so just and upright, specially seeing he hath power to render and give the same again unto us afterwards.  
Moreover, the meditation of the glory to come (as we have already touched the same, aught to strengthen and encourage us in the midst of afflictions: as we see Saint Paul fully resolved and settled himself thereupon, when he said to the Corinthians. 
2. Cor. 4.17.18.  Our light affliction which is but for a moment, causeth unto us a far most excellent and an eternal weight of glory: While we look not on the things which are seen, but on the things which are not seen. For the things which are seen, are temporal, but the things which are not seen, 
2 Tim. 2.11.12.  are eternal. And to Timothy, It is a true saying: If we be dead with Christ, we shall also live with him: if we suffer with him we shall also reign with him. Do we think to have the crown of glory without having first fought as our great Captain did? Do we think to reign with the Prince of life on high in heaven, without having first suffered and borne troubles with him in this world? If men take the earth from us, let us look up to heaven, 
Act. 7.55.56  which is open for us as it was to Saint Steeven. If they put us to death, let us look to jesus Christ, who is our life, who also died & rose again, 
Rom. 14.8, 9  to the end that if we die, we should die unto him, that afterwards we may be raised up in glory, as he was. 
Phill. 3.21.  If our abject and base body be despised and dishonoured let us look to the glorious body of our Lord jesus Christ, like unto which our bodies shall be made in the last day.  
To be short, if we weep and wail in this wonderful heap and sea of miseries, 
2. Cor. 5.1.  being in this world strangers, pilgrims, & passengers, let us remember, that when we shall once come to our celestial and heavenly City, which we now wait and hope for, than we shall rejoice with a joy which cannot be comprehended, and that with God himself, and the holy Angels, Prophets, Apostles, and Martyrs: For the Lord will wipe away all tears from our eyes, 
Revel. 21. 4.  and there shallbe no more death, neither sorrow, neither crying, neither shall there be any more pain. Then shall we feel the fruit of the Cross and tribulation which we have endured and suffered in this world. Then shall we know how much we be blessed, 
reve. 21.4.  that have suffered for jesus Christ, and have made our robes white in the blood of the Lamb. 
1. john. 3.2. 1. Cor. 13.12  Then shall we behold God even as he is, and shall know him perfectly, as he knoweth us, and we shall live and reign with him for ever. The Apostle in the Epistle to the Hebrews, doth by this meditation encourage the faithful, 
Heb. 10.34.35.  when he said unto them: Ye have been partakers of the afflictions of my bands, and suffered with joy the spoiling of your goods: knowing in your selves how that ye have in heaven a better and enduring substance, Cast not away therefore your confidence, which hath great recompense and reward. But shall we now think or suppose, that we lose our life, when we shall have abandoned, forsaken, and as it were given up the same unto tyrants for God's cause & matters? 
Mat. 5.12.  Shall we judge that we die upon imagination, and as it were foolish and insensible mad people (as indeed the world supposeth) seeing jesus Christ hath promised us so great a reward and hire in heaven? Shall we say that our death is wicked and accursed when he himself by his sacred and holy 
reve. 14.13  mouth hath pronounced the same blessed? or else that when we die for Christ jesus his name, we should be cursed when the holy Ghost pronounceth us blessed?  
Wherefore let us not stay ourselves in the judgement of the flesh, which is so much blinded, that she seethe not life in death, neither blessedness in the curse: but let us behold with the eyes of our faith, the promises of God, and be fully resolved of this, that the way and mean to make us conformable and like to our head jesus Christ, is to carry and bear with patience our cross after him. For as (S. Paul saith) We must suffer with jesus Christ, 
Rom. 8.17.  that we may also be glorified with him.  
The eleventh point, what is the end which persecutors have had: 
Examples of the punishments and vengeances of God, against the persecutors of the Church.  Experience teacheth us, that there was yet never any tyrant with whom it went well at the last, in banding and setting himself against God. And the holy Scripture giveth us also a faithful testimony and an assured witness thereof, as also the Ecclesiastical history itself, God having willed and appointed that the issues and ends of the persecutors of his Church, should be put in order and declared by writing for a testimony of his wrath & fury against them: to the end that the examples of his vengeance might be known to them that came after, that thereby they might be bridled and kept in, and not exercise cruelty against his faithful people, unless they would be most senerely and sharply punished, as their predecessors were: to the end also, that Christians living holily, should be comforted in this, that their keeper and defender is in heaven, who seethe and knoweth all their oppressions, to take vengeance thereof in time and place, as to himself seemeth good. Wherefore it is necessary, that we show here some examples touching the issue and end of tyrants and persecutors of the children of God. And first of Pharaoh and of his Egyptians, It is written that they pursuing the Israelites, were all overwhelmed and drowned in the Sea: 
Pharaoh. Exo. 14.6.7.8.9.28. Sennache. 2. King. 19 ●. 5.  so that there remained not of them, so much as one alone, although they were a very great number.  
Zennacherib, and his Assyrians making war upon Israel did not less feel by experience God's revenging hand. For they being before jerusalem, and besiegeing it, it came to pass that the Angel of the Lord went forth, & slew an hundred, fourscore and five thousand men of those that besieged it. And as concerning Zennacherib himself he at that time escaped and went to dwell at Niniveh, but as he worshipped in the temple of his idol he was slain by his two sons Adramilech, and Sharezer.  
Antiochus, what end had he, 
Antiochus. 2. Mach. 9.4  for all the oppressions & cruelties, which he exercised against the jews? After an infinite number of murders which he had committed, and that in his pride, he had said, that he would make jerusalem a common butchery and burying place of the jews, the Lord God of Israel struck him, with an innumerable and invincible plague, so that a horrible grief took him in the bowels and grievous torments within in his body ●●e notwithstanding ceased not for all this from his malice, but having his heart kindled and set on fire against the jews, and hastening his journey to go on to jerusalem, there to execute his purpose, it came to pass, that going over hastily & violently, he fell from the Chariot, and hurt himself sore in the members and parts of his body, so that all his body was bruised, and in the same body was so great corruption, that worms issued and came out of it, and his flesh whilst he was alive, fell of from the bones by piece-meal through pain and torment: insomuch that his army being grieved, at the smell and stinch of his corruption, and rottenness, and he himself also not being able any longer to endure the same, died like a murderer and blasphemer, of a miserable death.  

Herod the great.  Herode the great, after that he had committed many execrable and detestable offences against the innocent people, ended not his days, but that the vengeance of God, was horribly and fearfully kindled against him. For he was tormented with many and very cruel sicknesses, neither more nor less than if he had had hangmen or tormentors always beating his body both within and without, till that at the last he died of a violent and cruel death. And behold here what josephus hath said thereof: The disease and sickness of the king increased, 
josephus. lib. 17. cap. 8. de antiquitat. judeor.  waxed more sharp, and God manifestly and openly showed, that he punished him for his ungodliness, for he was burned with a very slow heat, neither could any man perceive that heat without, but he himself felt it within, because that it gnawed his entrails and bowels. Moreover, he was so hungry, that he took no leisure to chew his meat, but devoured and swallowed up all that entered into his mouth, and so they must cast meat continually into his throat. Besides this, he had his inward parts full of sores, hurts and biles, and was tormented with the colic of passion: he had his feet puffed up and swelled with a most kind of phlegm: he had also his nose swelled. His privy parts and members, were rotten and full of worms, and his breath was very stinking, insomuch that none durst come nigh him. Besides all this, he had a certain shrinking or drawing together of the sinews, and he had much ado to take breath. Wherefore all they, who made profession to devise and foretell things to come, were of one and the self same opinion, and resolved all upon this, that this was a very punishment & vengeance sent from God, who punished him for this, because he had so many sorts and ways, violated the honour, and profaned the reverence which be aught to God, and the love which he ought to his wives and children: and so he died miserably.  

Herode Agrippae.  Herode Agrippa the son of Aristobulus, (who was the son of the foresaid Herode the great, by his second wife named Marianne, and put to death by him) having cruelly tormented and persecuted the Church, and namely put Saint james to death, 
Act. 12.1.2.3.4.18.19. etc.  being also at the last lifted up, to the highest of his honours, clothed in his kingly apparel, and set upon the judicial seat, making an oration to the people, and the people crying out, this is the voice of God, and not of a man, he (I say) was stricken suddenly by the Angel of the Lord, and was gnawn and eaten with worms, and gave up the Ghost.  

Herode Antipas.  Herod Antipas, the tetrarch of Galilee, and of Peroe (the son of the foresaid Herod the great, by his fourth wife named Marthaca) who by violence, took Herodias from his brother Philippe, and caused john Baptist to be beheaded, 
Mta. 14.3. etc. Luke 13. 31.32. Luke. 23.11 josephus. lib. 18. Cap 9 de antiquita. Indaeorum Euseb. lib. 2. Cap. 4.  prepared & laid his Ambushmentes in wait for the son of God himself: and when Pilate sent Christ to him, he mocked him, & sent him back again with great ignominy & reproach: after what manner died he? The Historiographers recite and record, that he obeying the motions and provocations, of his shameless harlot Herodias, & having been condemned by the Emperor Caius Caligula, to be perpetually banished, did miserably finish his life at Lions amongst the Frenchmen, being quite and clean spoiled of all his goods and glory.  
As concerning Pilate: This wicked and cursed man, 
Pilate.  suffering himself to be won by the jews, yea even so far, that he condemned jesus Christ against his own conscience, and having exercised and practised divers cruelties and outrages against the jews themselves, showing himself always prepared and ready, to execute the ordinances and commandments of the Emperor, whatsoever wickedness was therein: at the last (as it is contained in the histories) in the one and fortieth year of our Saviour Christ, 
Supplimen. Chro. Eutrop. lib. 7. cap. 7. Euseb. lib. 2. cap. 7.  he was sent into exile by Galigula, to Lions, where the vengeance of God being fallen on him, he was locked up and closed in, with such terrible griefs, that beating and striking himself with his own hands, and thinking to finish and end his evils, in pricking forward and hasting his own death, he killed himself. Behold, hitherto, the horrible example of God's vengeance upon these tyrants and persecutors of the Church. For it must indeed needs be, that they which had provoked God and men against them, should so cursedly and wickedly finish their days. God they provoked principally in this, that they had warred and fought against his word: and men in this, that they left not off any cruelty or barbarousness, which they exercised not against them. But as we have heretofore more particularly described the cruel persecutions, assayed and executed, by the Emperors against the Church generally: so we must here speak, of their wicked and cursed ends.  

Nero.  Wherefore now to begin with Nero: Eutropius in his eight book, 
Eutrop. lib. 8  speaketh thus of his end: A decree was made by the Senate, that Nero should be led naked openly before all the people, & that a fork should be put on his neck, & that he should be beaten with rods, until that death followed thereof, and that afterwards he should be cast down, from the top of a rock. After this manner being forsaken of all. he fled out of the Palace, and about midnight went out of the City, accompanied only with Pharon, and Epaphroditus, Neophitus, and Spore his Eunuch, and being about four mile of from the City, he thrust himself clean thorough, with one stroke of a sword, and because his hand trembled & shook, his Eunuch helped him to thrust forward the sword, before which time he not finding any man that would strike him, he began and took upon him to cry. Is it so, that I have neither friend nor enemy? I have lived villainously, but yet I die more villainously. Behold then, what wages and hire this cruel Emperor received for his grievous wickednesses, and accursed offences.  
Domitian received also the reward and 
Domitian.  recompense of his cruelties. For he was slain in his own Palace by the hands of his own servants and household people, his own wife Domitia being consenting thereto: and the Senate of Rome decreed and ordained that his body should be carried and brought to the earth by the buryers after a vile manner, and without honour, and that all the Images of his person, should be beaten down and cast to the ground. Therefore the said Senate also, disannulled all his ordinances and decrees, and called back all other men, which by his authority and commandment were exiled and banished.  

trajan. Dion.  trajan (as Dion saith) did no more escape the vengeance of God than the rest. For first having had all his members withdrawn, all his body without feeling, and his senses dulled and stopped up as it were, so that he conceived an opinion, that he had been poisoned: Moreover, being become full of the dropsy, and very much puffed up and swollen, at the last he died very poorly, in Selmion a City of Sicilia.  
Marcus Antonius Verus, 
Marcus Aurelius  otherwise called Marcus Aurelius, having persecuted the Church, at the length died, feeling the wrath of God upon him after this manner. Being in the war of Pannonia, 
The dial of princes. Cap. 40.  which at this day is called Hungary, and keeping besieged a famous City in that Country called Vendebonna, and going upon a certain night round about his camp, to visit his bands and hundreds, suddenly there fell upon one of his arms a palsy, insomuch that from that time forward, he could not, either put on his garments, or draw his sword, neither yet bear a spear. After this another sickness came upon him, called a Lethargy, wherewith he was wonderfully tormented and troubled. Thus being sick in his Tent, he caused a cruel battle and a hard assault to be given against that people, and there was a cruel fight, between his people & the Hungarians, in so much that there was great bloodshed committed on the one side, & on the other. The Emperor hearing of the evil order amongst his soldiers, and namely, that five of his captains were dead, and that none of them all could there be found: a certain heaviness seized and possessed his heart, insomuch, that all thought that upon a sudden, and as it were in the turning of a hand, he had lost his life: and so he continued two days and three nights, without having a will or mind to behold the light of the firmament, or to speak to any man in the world: so that his heat was very great, his rest very little: he had continual sighings and groanings, a great thirst, small appetite to eat, no sleep, and above all, he had his visage altogether wrinkled, & his lips altogether black, his eyes hollow and sunk into his head, and his tongue swollen, without being able to spit. And so a little while afterwards, not knowing to whom he might commit and commend his soul, but as it were one altogether lost and cast away: speaking these words unto Commodus his son: Remembering me of this that I have come into life, I have now no more delight or pleasure to live. But as I know not whither death carrieth us: so I fear & refuse death itself. What should I do, seeing that the Gods tell me not what I shall do? Immediately he rolled and turned his eyes, and lost his feeling, and having been in this pain and agony, by the space of more than a quarter of an hour, he yielded up the Ghost.  
Severus was blessed and happy in the beginning of his reign, 
Severus.  but so soon as he had moved persecution against the Christians, then immediately his prosperity began also to fail, and he was distracted and drawn hither and thither, by many dangers, & divers civil wars, 
Platina.  as Platina saith. And as touching his end, although he were not slain, or that his blood was not shed, 
Victor.  notwithstanding (as Victor hath left it in writing) feeling a vehement grief in all his members, & specially in his feet, he asked and desired that some would give him poison, to cause him to die, and so with a hasty & headlong death he finished his days in England.  
Maximinus, 
Maximinus.  after he had begun his persecution, was so overcovered with shame, that there was never any Emperor more miserable than he.  
The Senate of Rome in despite of him, 
This is found written in Aurelius, Victor, and Capitolinus.  chose other Emperors while he lived. His soldiers revolted from him in Africa. And at the last, after that he had reigned whole three years he was slain by his own soldiers, being threescore years old, and with his own son being nienteene years old: and the manner of his death was terrible and fearful, for he was cut in pieces and cast into the River, and this scoff or taunt trotted, and was rife in the soldiers mouths, that it was not meet to keep, no not a little dog, of a naughty race or kind. Afterwards all those favourers which were joined with him, & all those which had been his familiar friends and acquaintance were slain, drawn up and down, and cast into the jakes and privies.  
Concerning the Emperor Decius, behold that which we find of his end. 
Decius. Nauclerus  Nauclerus rehearseth that he was drowned, & that his body was never found. Pomponius hath written, 
Pomponius  that in a wicked war against the Goths, he was swallowed up of a whirl pool, into which he threw himself headlong, to the end that he might not fall into his enemy's hands. 
Fascicul. tem.  Fasciculus Temporum saith, that he was slain in war, and his son also, which also is in like sort put down and set forth by Eusebius saying, that before he had reigned two years, 
Euseb. lib. 7. cap. 1.  he was miserably slain together with his children.  
The vengeance of God, likewise horrible, was declared in & against Valerian, 
Valerianus.  punishing him for the christians blood, which was spilled by his appointment & commandment. For we read in the xxiii. book of volateranus, & in other history writers, 
Volat. lib. 23.  that he a little before he began to persecute the Christians, went to make war against the Persians, and that in battle he was taken by Sapores the king of the said Persians, who handled him so uncourteously, & entreated him so chourlishly, that so often as this king Sapores, would get upon horseback, he used the back of this poor slave, to help him to mount up: and so this Emperor spent his old age, in this so miserable servitude & bondage. Eusebius in the Oration or Sermon which he made to the assembly of the Saints, 
Euseb.  saith, that Sapores at the last caused Valerian to be flayed: and these are his words: And thou also Valerian, because thou didst exercise so great cruelty of murders, against the servants of GOD, the just judgement of GOD hath been declared on thee, when being captive, and bound, and led with thy imperial ornament, hadst at the last thy skin pulled off, by the commandment of Sapores King of the Persians, and salted, thou hast set up somewhat as a perpetual remembrance of thy wickedness.  

Henric. Erdford. lib. 6. cap. 27.  Some say that Claudius, Valerius his Lieutenant, was possessed with a Devil, & that his tongue was cut out of his head, & chopped in pieces, and tha● at the last he was choked.  

Aurelian.  Aurelian was not exempted from God's punishment: for as he began his persecution against the Christians, a thunderbolt fell nigh unto him, wherewith he was suddenly afraid, as we have said heretofore. But he became not the better for that. Wherefore pursuing his enterprise and attempt, soon after he was slain by his own people, going the second time to war against the Illyrians, and this was done between constantinople and Heracleas, about the year of Christ. 272.  
Some affirm also of his lieutenant Antiochus, 
Henri. Erdford. lib. 6. cap. 20.  that while they were tormenting Agapitus the Martyr, he suddenly fell from his seat where he sat in judgement, crying (as though he despaired,) that he burned in his bowels, & that he died crying out, after that sort.  
Dioclesian and Maximianus Herculien, 
Diocletian & Maximianus.  having reigned twenty years together, and very much tormented the Church of God, by the tenth persecution, which they moved against it, at the last came to so great a change and alteration of their state and condition, and to such wilfulness and madness, both two of them that (as we read in the Histories) for despite, which they had against Christ, 
Nicepho. lib. 7. cap. 20. Euseb. lib. 8. cap. 13. Volatera. lib. 23.  because they had not power to establish and blot out his name, being letted by the constancy, courage, and might of the noble Martyrs: they deposed themselves from the Empire, and leaving it to the government of Galerius and Constantius, Diocletian withdrew himself to Nicomedia, and Maximianus, to Milan, and both of them afterwards lived as private men.  
Diocletian lived certain years after. But at the last having received threatening letters, from Constantine and Licinius, because he would not be at a marriage banquet or feast, they having also invited and bidden him thereto, and fearing a shameful death, he drunk poison, and died when he was seventy three years old. This is recited and reported by the Roman Historiographers themselves, Aurelius, 
Aurelius' Victor. Pomp. Laetus Volateranus.  Victor, and Pomponius Laetus, Volateran and certain others say, that after his death he was Deified, that is to say, put, placed, and established in the number of the Gods.  

Naucler. Vespergensis in suo Croni.  And as concerning Maximianus Heculien, the history writers say, that Maxentius his son, having been ordained, created, and called Emperor at Rome, the father took courage to him again, and purposed in his mind, to recover the Empire from which he had deposed himself together with Diocletian.  
In this hope he came to Rome, and assayed all the power he had, to put down and cast out his son, but he was driven back and withstood by the City, and went from thence toward Constantine his son in law, thinking to come upon him at unwares, to catch him by treason, and so to kill him. But his treason being discovered he fled away, and being pursued, he was slain by Constantine nigh unto marsiles, 
Vincentius in spec. li. 13. cap. 2. Mars. hist. 2  as Vincentius reciteth it in his mirror or glass the thirteen book, and second Chapter. Notwithstanding that book which is called the Sea of Histories, saith, that being taken at the forenamed marsiles, he there hanged himself with a halter, being threescore year old.  
Behold a summary and short description of the horrible punishments which the Lord sent upon the ten Emperors, under whom, and in whose days, the ten great persecutions against the Church fell out and were committed.  
Now as the Emperors which succeeded those, did not all withhold themselves, from persecuting the poor Christians, so the hand of GOD was not shortened, but that punishment and vengeance was executed upon the persecutors, For that which Saint Cyprian said in the Apology or defence he made against Demetrianus the governor, 
Cyprian. contra Demetrianun  is very true, to wit: that very hardly there was any man at any time, who through wickedness, lifted up himself against the Christians, but that incontinently thereupon, God's vengeance and justice, followed him, & pursued him therefore.  

Galerius. ●later. lib. 23.  Galerius a cruel Emperor, or rather in deed a Tyrant, hath very well tried and proved the same: for having continued and increased, the persecution begun by Diocletian, and having with all manner of punishments tormented the Christians, both cruelly and furiously, at the last having reigned thirteen years, not being able to abide, the torments and pains of a certain sickness, wherewith he was taken and held, thorough impatiency he slew himself with his own hand. And some say, that in the time of his sickness, he put his Physicians to death, because they could not heal him: of which one declared and said, That his disease proceeded from the vengeance of God.  
The death of julian the Apostata, 
julian the Apostata.  may very well also testify, what end the persecutors of God's children may look & wait for. For the histories declare, 
Theoderit. lib. 3. cap. 25 Volatera. lib. 23.  that he continuing the war against the Persians, which was begun by the Emperors his predecessors, and upon the way having made a vow, again to shed and spill the Christians blood, and namely in jerusalem, & to make them, or set them out openly as a show, in some solemn place, if he came again victorious and a conqueror, as he was entered into a desert and wilderness, he and his army wandering up & down together without guide or leading, he was suddenly taken and stricken with a stroke either of an arrow, or a sword, or of some other weapon (for none knoweth as the Historiographers say, wherewith, or how he was stricken) and so dying in despair, having not as then reigned twelve whole years, he cried out with a horrible blasphemy, keeping and holding his blood, which gushed into his hand, and casting it into the air said: O Galilean) for so in desspite he was wont to call Christ) at the last thou hast overcome, thou hast overcome.  

Valens. Theod. lib. 4. cep. 19  Valens also did very well feel & know, the power of God's vengeance in his miserable death. It is said of him, that having received the doctrine of the Arrians, a certain season after that he hearkened unto the instruction of basil and received it: but strait ways he returned to his former natural disposition, & assaulted and set upon Basil, and when it fell out, that he could not persuade him, to join or take part with the Arrians, he commanded that a Law and Decree should be made for his banishment. And when he was minded to subscribe the said decree, the pen was found bruised after a sudden and marvelous manner, so that he could not therewith make a stroke, only or sign of a letter. They brought unto him the second pen, yea even the third, and it fell out in them as with the first: & notwithstanding he yet endeavoured, to undersigne, subscribe and ratify that decree, but he felt that his right hand shaken and trembled, 
Socrat. lib. 4 Cap. 36. Theod. lib. 4. cap 36. Sozomen. lib. 7. cap. 40.  and then being feared he care the Paper. But shortly after he died wickedly. For in a certain battle which he had against the Goths (who rebelled against him, being enforced thereto through famine & hunger) he was hurt with an arrow. Wherefore he fled, & withdrew himself into a small grange or farm house in the fields, with some of his people, & being close or hidden there, the goths set fire on it, not knowing that Valens was therein, and there he was burned all alive. And to the end, that they which should come after might have a more evident testimony that this was in deed a punishment sent from God, and that also in this wicked person, there might always be had an example of the wrath of God, he remained without any burial at all.  
But when will it be, that we shall make an end, if we would largely pursue and recite, the Catalogue or beadroll, as you would say of tyrants & persecutors of the church, who for a just recompense of their cruelties have been punished by the hand of God, & died miserably? We should not want examples of former ages, neither yet of our time. For God hath always had care over his Church, maintaining it, & punishing the riots & murders committed against it: yea he will always maintain it, & will exercise and execute his justice upon them, which would oppress it, because he accounteth it as dear, 
Zachari. 2.8.  as the apple of his eye, which should bring unto us, a singular comfort & instruction. For it serveth well to comfort us, when we understand, that we have a keeper and a defender in heaven, who in the midst of our afflictions, will not forsake us, no not then, when it seemeth unto us, that the whole world conspireth and ariseth against us. On the otherside, we ought to receive & take instruction thereby, because that we hear that God taketh vengeance in his good time, & as pleaseth himself, upon them which persecute his Church, to the end that we should spoil ourselves of, and cast far from us all particular affections or motions of revengement, and should leave the judgement of our cause unto God, to whom alone (as he saith) Vengeance to repay the same, 
Deut, 32.35 Rom. 12.19.  doth belong when he shall see good and meet. And notwithstanding the tyrants and persecutors, have to learn by the abovesaid examples, to have in horror & wonderful fear, the great judgements of God, and to know, that albeit God do for a time defer and put off, the punishment of those which ragingly and furiously fall upon his well-beloved Saints, yet such are not for all that any whit the more blessed. The fury and wrath of God (as one hath said) walketh and goeth very softly: 
Valerius Maximus in his history.  but after it hath been long time deferred or foreslowed, it doth at the last recompense that slowness, as it were, and long forebearing by very terrible torments: yea it cometh and draweth nigh by little and little, with feet of wool, as it were, but being once arrived and come, it declareth that it hath an arm of iron, to bruise in pieces and beat down, all unrepentant wicked persons. O blessed is he (as a certain Poet hath said) who is made wise by another man's dangers and examples. I wish that this might open the eyes of the men of our time, who do openly band and set themselves against God and his Church. For some there be who are so arrogant and presumptuous, that they take pleasure & delight in no other thing, then to murder and persecute poor innocent people, and as though they had made a covenant or agreement with death itself (as Isaiah saith) They lift up themselves above the clouds, 
Isaiah. 28.15  neither have they any taste or feeling of the judgement of God, and therefore they harden themselves in a cursed kind of licentiousness. But so much there is, that their end (if they amend not) shall make manifest an alteration & change not looked for, by which the Lord (when so seemeth good unto himself) knoweth rightly to execute his own judgements: yea that his hand although it appear not, & that it seemeth as though he had it shut up in his bosom, is notwithstanding nigh to overwhelm them, and where as they lift up themselves against heaven, that he will in a moment, and twinkling of an eye make them to fall backward to the earth, yea and cast them headlong to the depth or bottom of hell. O that tyrants & persecutors would think well of these matters. But what? What should a man do to hard hearts, and to blind eyes? The wicked become more proud through the prosperity which they have in this world, as though that no punishment for their cruelties were perpared for them. It fareth with them as with Dionysius the tyrant, who after he had spoiled and rob a Temple, went to the Sea, and seeing he had a good wind began to say that the Gods favoured Church robbers or spoilers of Temples. So likewise these men, when they behode that their offences remain unpunished, and that their villainies and wickednesses are not corrected immediately, they give themselves over to work wickedness outrageously, and to conclude in their carnal and fleshly understanding, that there is no judgement of GOD at all, and that he hath no punishments ready, and prepared for their iniquities. But as the holy Scripture determineth and pronounceth the quite and clean contrary: so ordinary and common experience, of the examples of God's wrath doth sufficiently show unto us, that when God spareth the wicked persecutors of his people for a time, and maketh as though he seemed not to look upon their extortions, outrages, and violences, it is not because he is favourable unto them, neither because he reacheth them his hand and helpeth them: for it cannot otherwise be, but that one day (as he is a just judge) he will give unto the enemies of his glory, and the good and salvation of his Children, such recompense and hire, as they shall have deserved, first in this life (if it be expedient) that they may shamefully and wickedly end their days: and afterwards in the other world that they may utterly perish (if they repent and amend not in this life) and may be tormented eternally in Hell fire, where there is nothing but weeping and wailing and gnashing of teeth.   
FINIS.   

¶ A Table containing the principal matters handled in this present book.  

A  
AFflictions and the causes thereof. Pag. 333. etc.  
Afflictions of the Church. Pag. 274.  
Afflictions of the Church, and the ends which God respecteth therein. Pag. 340. etc.  
Afflictions of the Church increase, when the deliverance thereof is high. Pag. 325.  
Afflictions of the Church is always ordered and governed by God's hand. Pag. 321.  
Afflictions come not without the providence of God. Pag. 318.  
Afflictions, & their issue in respect of the faithful. Pag. 345.  
Afflictions and their issue in respect of the persecutors. Pag. 357.  
Ancients. Pag. 133.  
Antiochus. Pag. 359.  
Apostles. Pag. 128.  
Archbishops. Pag. 69 144.  
Aurelian. Pag. 304. 372.  
Augustine, and in what sense he said that he would not believe the Gospel without the authority of the church. Pag. 222.  
Ancient fathers did not acknowledge the Bishop of Rome for Pope. Pag. 92. etc.   

B  
Baptism of the Roman Church. Pag. 115.  
Bishop. Pag. 69. 133. 143.  
Bishop universal, is a title of Antichrist, when it is given to men. Pag. 94.   

C  
CAlling, see vocation.  
Cardinals. Pag. 146.  
Censures. Pag. 247.  
Censures three ends thereof. Pag. 252.  
Censures of the Church must be applied with out respect of persons. Pag. 255.  
Chaplains. Pag. 140.  
Counsels. Pag. 202.  
Consistory. Pag. 241.  
Corrections and censures. Pag. 257.  
Curates. Pag. 142.  
Church whence it cometh. Pag. 2.  
Church how many ways taken. Pag. 2.  
Church which is true hath two susbstantiall marks. Pag. 15.  
Church and her continuance. Pag. 55.  
Church and her head is jesus Christ alone. Pag. 68  
Church and her holiness. Pag. 184.  
Church compared to a palm tree, roses, lilies, and to a vine. Pag. 332.  
Old Church of Rome, what a one it was according to Ter tullian his judgement. Pag. 106.  
Church Catholic is one alone. Pag. 11.  
Church catholic and invisible what it is. Pag. 7  
Church distinguished into three sorts. Pag. 4.  
Church in what sense called the pillar and ground of truth. Pag. 200.  
Church in what sense said to be without spot or wrinkle. Pag. 189.  
Church whether above the Scripture. Pag. 213.  
Church whether more old than the scripture. Pag. 220.  
Church must not be judged by the great number. Pag. 58.  
Church whether it may err. Pag. 197.  
Church why called catholic. Pag. 9  
Church why said to be invisible. Pag. 12.  
Church represented by a bright lamp or fire brand in the midst of a burning or smoking furnace. Pag. 330.  
Church represented by the burning bush. Pag. 330.  
Church of Rome hath not the marks of the true church. Pag. 19  
Church of Rome, is not the true church. Pag. 102.  
Church of Rome hath not true unity. Pag. 113.  
Church increaseth in the midst of persecutions. Pag. 330.  
Church visible what it is. Pag. 14.   

D  
Decius'. Pag. 299. 370.  
Deacons. Pag. 136.  
Diaconisses. Pag. 244.  
Dioclesian. Pag. 305. 373.  
Discipline necessary in the Church. Pag. 235.  
Discipline encroacheth nothing upon the magistrate. Pag. 237.  
Doctors. Pag. 132.  
Domitian. Pag. 283. 365.  
Donation of Constantine to Silvester. Pag. 87.   

E  
Evangelists. Pag. 130.  
Excommunication, & 3 ends thereof, Pag. 235.  
Exposition of Scriptures, and two principles necessary therein. Pag. 20.  
Elders. Pag. 135.   

G  
GAlerius. Pag. 376.  
Galen. Pag. 30●.  
God delivereth his Church out of afflictions, when it is time. Pag. 327.  
God why he afflicteth rather his church then other people. Pag. 319.  
God why he sendeth not secure to his church so soon as it is afflicted. Pag. 323.   

H  
HEad of the Church is jesus Christ alone, Pag. 68  
Herode Agrippa. Pag. 362.  
Herode Antipas Pag. 392.  
Herode the great. Pag. 360.  
High or chief Bishop. Pag. 97.  
Holiness of the church unperfect. Pag. 187.   

I  
IGnorance excuseth not. Pag. 125.  
julian the apostata. Pag. 313. 377.   

K  
Keys in the Church, and the use thereof. Pag. 79.   

L  
Laws Ecclesiastical. Pag. 258.   

M  
MArcus Aurelius. Pag. 293. 35●.  
Maximianus Herculien. Pag. 305. 373.  
Maximinus. Pag. 297, 369.  
metropolitans. Pag. 69. 144. 149.  
ministery, and how much should be given thereto Pag. 179.  
ministery of the word ordained by God for our weakness sake. Pag. 177.  
ministery necessary in the Church. Pag. 160.  
Ministers considered after two sorts. Pag. 180.  
Ministers of the Church, and their degrees or orders. Pag. 128.  
Miracles are not sufficient to prove a calling. Pag. 53.  
Multitude maketh nothing at all for the church. Pag. 58.   

N  
Nero. Pag. 184. 364.   

O  
Orders of the Pope his Clergy. Pag. 139.   

P  
POpe. Pag. 79. 152.  
Pope and his blasphemies. Pag. 75.  
Popes two at Rome, at one time. Pag. 91.  
Pastors. Pag. 131.  
patriarchs. Pag. 69. 149.  
Paul should rather be taken for Pope then Saint Peter. Pag. 100  
Persecutions of the Church. Pag. 274.  
Persecutions of the Church, ten great and general, and a discourse thereof. Pag. 279.  
Persecutions come not without God's providence. Pag. 318.  
Persecution the first under Nero. Pag. 283.  
Persecution the second under Domitian. Pag. 283.  
Persecution the third under trajan. Pag. 284.  
Persecution the fourth under Marcus Aurelius. Pag. 293.  
Persecution the fift under Severus. Pag. 296.  
Persecution the sixth under julian Maximinus. Pag. 298.  
Persecution the seventh under Decius. Pag. 299.  
Persecution the eight under Valerian and Galen. Pag. 302.  
Persecution the ninth under Aurelian. Pag. 304.  
Persecution the tenth under Dioclesian and Maximianus. Pag. 305  
Pharaoh. Pag. 358.  
Peter, whether he were Bishop of Rome is uncertain. Pag. 98.  
Peter was not the head of the Church. Pag. 71.  
Pilate. Pag. 363.  
Pontifex or high Bishop. Pag. 97.  
Predecessors of ours who died in the faith of the Roman church, whether saved or condemned. Pag. 126.  
Priests. Pag. 140.  
Prophets. Pag. 129.  
Parsons. Pag. 158.   

S  
SAbaoth changed to the Sunday. Pag. 228.  
Sanctity or holiness of the Church is unperfect. Pag. 18●.  
Sanctification how wrought in us. Pag. 186.  
Sanctification and three degrees of it. Pag. 169.  
Saints in what sense we are called. Pag. 185.  
Sennacherib. Pag. 358.  
Severus. Pag. 296. 269.  
Succession and three sorts thereof. Pag. 26.  
Succession to what end, and in what sense the ancient Doctors used an argument taken therefrom. Pag. 28.  
Succession personal hath some times had a breach in the seat of Rome. Pag. 35.  
Succession and calling of persons. Pag. 24.   

T  
trajan. 284 356.  
Teachers. Pag. 132.   

V  
VAlens the Emperor. Pag. 314. 378  
Valerian. Pag. 362. 371.  
Vicars. Pag. 140.  
Unity in verity is not in the Romish church. Pag. 113  
Vocation of Pastors, three things necessary therein. Pag. 39  
Vocation ordinary, and extraordinary. Pag. 47.   
FINIS.   

☜ Imprinted at London at the three Cranes in the vintry, by Thomas Dawson for Thomas ●●an. 1582.