A TESTIMONY OF THE TRUE Church of God CONFJRMED AS WELL BY THE DOCTRINE AS LIVES OF SUNDRY HOLY MEN, BOTH patriarchs, AND PROPHETS, AND ALSO BY THE APOSTLES AND THEIR TRUE SUCCESSORS.  
WHEREIN IS MANIFESTLY showed HOW THAT GOD hath in all ages raised up some, yea even in most horrible darkness, which have been faithful Stewards, and true dispensers of his will, with a Catalogue of their names.  
TRANSLATED OUT OF French by William Phiston.  
AT LONDON Printed by H.M. for Thomas Charde at the sign of the Helmet in Paul's Church yard.   

TO THE WORTHY, AND RIGHT WORSHIPFUL M. A. Nowell, Deane of Paul's. William Phiston wisheth the enjoying of all true felicity  
IF that Philosophy, which is but an obscure and unperfect knowledge of things natural and moral, hath been so highly esteemed amongst the Pagans, not only with those nations which were holden for civil and best governed, but also with those of the barbarous sort, like as witnesseth Diogenes Laertius writing of the lives and sentences of Philosophers: that the Persians had their Magi, the Babylonians & Assyrians their Chaldaei, the Indians their Gymnosophistae, the Gauls their Druidae, which were also called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. whom these nations honoured and held for their knowledge in great price, why should not we much rather, who live not only under a very temperate Climate, and are a nation, not only accounted amongst those which are called civil, but whereas Philosophy (I mean not that of things natural or moral, such as was used and esteemed among the heathen) but whereas the Christian and very true Philosophy is professed all abroad, and of some (I doubt not) embraced, reverently esteem the memory of such as be or have been wise philosophers and profound expositors and instructors of the true divine, and right spiritual and heavenly knowledge? which doctrine we ought withal earnest diligence to seek, and with most joyful hearts to embrace, chiefly for the excellency there of, which is exceeding all human science as far as the heaven is distant from the earth: and also in respect of our own benefit, because it maketh us partakers of the very divine and spiritual knowledge of God's omnipotent goodness, showing us the way to eternal felicity, for which doctrine & spiritual philosophy, & our profit received thereby, although we ought to attribute the whole and chiefest glory and thanks unto God alone, the only author thereof, yet it will be profitable to register imperpetuall memory the names of some godly setters forth of the said truth, whose memorial may serve to incite others to follow the like zeal & godly virtues, not that they should be esteemed Gods, & to have won heaven with their merits, after the judgement of heathen infidels, nor yet to be prayed unto, for as (Calvin truly reporteth) God alone will have the seignieure, and will be exalted in his people, as indeed of right he is most worthy, in as much as he is the Lord of all, and our only benefactor and patron. In consideration whereof I have deemed it not amiss (right worthy and worshipful) to be cause of publishing this present discourse, partly to the end that such as have not either money at will to buy it, or not sufficient leisure to read over M. Fox his book of Martyrs, & would willingly seek for the antiquity of the same faith and religion that true Christians now hold and embrace, may have for a small price wherein to find the same somewhat effectually, and partly for that men may see how that in other realms, whereas great persecution and tyrannies have been begun and cruelly executed, and especially in the countries of Allemaigne & France, yet unto this day many do resist against (as their forefathers have some in all ages done) & withstand the rage of Antichrist and his hirelings, & that notwithstanding the uproars caused in France of late years with the great effusion of blood moved by Satan against the flock of Christ, besides the innumerable multitude of other valiant soldiers and professors of Christ's truth, some have (maugre the heard of God's enemies) published the worthy gests of Gods true servants through all ages, to the encouraging of their godly successors, & to the opprobry & condemnation of the wicked: as may appear by john Crespin & others mentroned in this present discourse. Which discourse I have thought good to offer unto your worship, as to a true patron of godliness & virtue, beseeching you to accept herein of my simple good will.  
Tui obseruantiss. W. Ph.   

SIMON DE VOYON TO ALL THOSE THAT DESIRE TO BE OF THE SAME CHURCH AND, TRUE RELIGION OF GOD THE which hath been from the beginning of the world, and shall be for evermore, health and peace through our Lord jesus Christ.  
ALbeit that many good and learned men have made mention in their books of the doctors of the Church of God, yet I have been of this opinion, that it will not be a thing unprofitable at this present to publish upon the like matter this present discourse, being collected out of diverse authors, and compiled in one: after the manner and fashion that you see: deeming that it will be profitable to many who have not leisure at will to read much, to see hereby & understand of a continual order of good doctors who God hath raised up from the beginning of the world until this present time, & how God hath everlastingly collected for himself a perpetual Church, through the word of the gospel, from this mass of sin, that is to say, of men: amongst who the gospel which we hear at this present, hath at all times shinned in the midst of most thick darkness.  
And hereby we may see and understand, that there never hath been any manner of religion, neither can be, which hath continued so long, and hath had such efficacy and virtue, so continual an order, such and so wonderful a doctrine contained in the holy scriptures, as hath the Church of God had, the which, like as shall be showed in the discourse following, God himself hath minded ever since the beginning of the world to teach & declare by the voice of his own son, after that he hath sent his doctrine before by the ministery of the holy fathers, patriarchs, Prophets, Governors, Priests, and Apostles: and lastly hath conserved the same by a singular grace and goodness until this present time, through faithful Bishops and good pastors, and doctors of the Church of God being sent from time to time, and still placed in the rooms of others their predecessors, the which same shall be conserved also, & defended by a singular grace and goodness of God, even unto the glorious coming of his son our lord jesus Christ.  
And thus, seeing that God himself hath established and ordained the ministry of his word, which we at this present do follow, we need not to doubt but that he doth and will always maintain the same, as may easily be understood by the effects of all times. For although that the devil in his enchantmentes hath at all times found out a rage more than horrible against the Church and faithful doctors: like as here is manifested by Abel, who was slain by Cain, being moved thereto by a devilish envy: by the persecution and oppression of the people of Israel, by the high priests, who were slain by Saul, by isaiah and jeremy, who were put to death: by the captivity of the people, when they were carried away into Babylon: likewise by john Baptist, by our Lord jesus Christ, and by the Apostles who have been cruelly slain, and by so many millions of Martyrs: yet notwithstanding the Church hath continued through out all ages, and there have been always doctors divinely raised up in the places of others, for to set up again and to conserve the light of the doctrine, to make it shine in the midst of those peoples and Realms that God would have it. It hath then been always conserved and defended: for God is the protector and garden thereof who maketh it to withstand all such assaults. And for this cause Satan in his illusions of these times hath suggested and put in practice the most cruel torments that could be devised: but all in vain. There have been kindled fires great and small. There have been set up also for the true Christians Scaffolds etc. some have been cast into the bottoms of ponds and rivers: and to conclude, Satan hath by sword and force used all sorts of most cruel violences, for to cause that the holy service of God might be altogether extinct and buried, but he never could, neither ever shall be able to do it. We must then consider and understand, that true religion hath of GOD an efficacy and virtue more great and wonderful than any thing that can be, or ever hath been, seeing that so mighty an enemy as sathan, the prince of the children of this world, hath so often and strongly besieged it, and yet could never hinder, but that always through the goodness of God it should be set up.  
Now to speak of other religions which have been, and be, what continuance have they had? what steadfastness and assurance of the truth have been found in them? what number amongst so many as were professors of the same have ever been so steedfast in their religions, that they would ever suffer most cruel tortures therefore, like as have done an infinite multitude for the assurance and steedfastnesse that they had in the truth, which no man is able to number, by whom God would be glorified? So many and such manner of religions as have been have they had ever such order, such a doctrine, which hath plainly showed unto them the truth of the being, of the first original of things that have been since the beginning of the world, and of things that have come to pass, and that be daily accomplished, as God hath made his to understand from time to time, first by visions and oracles, and since even until this present time by his Prophets and Apostles? Such and so many religions which have been, how could it ever be found in them, as may be found in the true Church by the holy scriptures how that the supernatural, he who is everlastingly, that is the Lord jehovah, who of himself hath his being, and not of any others, and of him all things their beings, hath by his eternal word and spirit created all things, made and fashioned them, and by him, not by our own force and virtue, we have such dignity, and excellency above all creatures of the earth, that we were made according to his own image, which excellency and our first perfection was lost by our ingratitude in our first parents: and that since that time we be and shall be restored thereto again in a more large perfection by the only means of his only son, by which he hath made us: and that for the manifestation of his inestimable goodness and glory, by the which he teacheth us in his holy scriptures, and assureth us by his spirit, that we shall be everlastingly taken up to his glory, forasmuch as he is able to do so, and will do it. So many and such sundry sorts of religion as have been, had they ever yet since the beginning, of the world so continual an order of good and faithful doctors, who being inspired with the spirit of god, have constantly taught and maintained against all the rage of the world the truth of his holy doctrine, as hath the right religion of the protestants, which is the very Christianity, done? Doth not GOD thereby and by sundry other means sufficiently declare the virtue and efficacy of the ministery of his holy word, and true religion, which he from time to time hath approved, for as much as therein he hath placed and set the true and pure infallible verity, for to instruct and guide man even unto him who is the author and creator of all things.  
Now seeing that we have such a founder of our religion, who giveth us also grace to follow the same: let Satan invent as many means as he will for to overthrow and extinguish it: Let him breath as many illusions and inchantmentes into the minds of men as he can, for to persuade them, that this true religion which we hold began but of late, and that it shall soon decay again etc. It is notwithstanding most evident that it hath been ever since the beginning of the world, and that we have testimony of him who hath established the same, and may surely repose our confidence in him, that like as he hath ordained, that whilst the sun & Moon shall give light to the earth, he will never fail to help and asiste his: and that finally we shall be with our head and Lord jesus Christ. And hereof we do assure ourselves, and do feel of the same in ourselves a certainty proceeding of the spirit of God, that so it shall come to pass at the time which God hath ordained: neither is this religion that we hold false or wicked (as some yet say) inasmuch as it is grounded upon that pure word of God, according to the which we labour and are willing to serve God, without mingling therewith any thing imagined by our own brain (like as we be slandered to do) for to make a religion of our own devising. And therefore let such understand that this our religion had not the first beginning at Luther or john Hus, and that it was never heard of before, as some falsely say, and that it shall not therefore long abide. For notwithstanding that through the great ungodliness and evil that hath been and yet is amongst some men of the Church, and through the outrage of carnal affections, with carelessness and not regarding the glory of God or his truth, yea through the very contempt and falling away from God and all truth, the doctrine which he had published & set forth before by his Prophets and Apostles, and by his son he hath suffered and been willing that this true religion should be by his most just judgement obscured and hidden from men so as they might not discern it according to any outward appearance, neither that it could be redressed by the good doctors: yea the truth was so darkened, that to the view and outward judgement of the worldly there could be seen no track or step of God in the Church, and that according to world men's fantasy, it seemed that God had forsaken his Church, and given it utterly to the spoil, seeing that all was turned to idolatry and superstition, which God in his word showeth, that he misliketh & most villy abhorreth, yet even then he had reserved some in his Church, that had never bowed the knee before the idol Ball, before this Antichrist, for to consent unto, or believe his doctrine, being directly against the pure word of God, as came to pass in the time of Elias when the confusion and ungodliness of the people was such, that there was no semblance of the Church seen, inin so much that this holy Prophet thought that all had been utterly given over unto the worshipping of images and to idolatry: but he was deceived: for God hath reserved seven thousands, which never had bowed the knee unto Baal. And in like manner, if after the time of the primitive Church the like also proved, that for the wickedness and unthankfulness of the people GOD suffered the like confusion and idolatry to reign: yet we must understand, that forasmuch as God is one and the self same God, aswell now as he was in the time of the Apostles, that he hath reserved unto himself through all ages seven thousand (yea an infinite number) which never bowed their knees before this stately idol, before this man of sin this son of perdition, who sitteth in the temple of God. The faithful, I say, have not sought for salvation in his doctrine: but rather forsaking and renouncing that, have been assured in their heart by the spirit of God, to obtain redemption by the alone mean and merits of jesus Christ our only saviour.  
They therefore be of a wrong opinion, which judge and esteem the Church of God according to their fantasy, not to have continued always. If the doctors, who were very godly and righteous, have not well discerned the ministery and true religion of his Church: and moreover, if that this excellent Prophet, who was filled with the spirit of God so abundantly, was so much deceived when he would according to humane judgement reckon the people of GOD: what may we think shall happen unto us, whose judgement (for the most part) is altogether unperfect. They are also deceived and do foolishly and presumptuously which judge the number of the elect according to the capacity of their senses: for God hath a mean, to him nothing difficult, but to us unknown, by the which he may conserve his elect marvelously, then when all seemeth turned upside down and spoiled. Well may the elect then be persecuted, but never confounded, nor the Church extinct, insomuch as it hath God for the founder and defender, and the elect have God the creator of heaven and earth for their garden and protector: like as he hath never failed to help his at all seasons with the assistance of his holy spirit making even seen and known to the world his great love and care toward them throughout all ages, as hath been evidently seen. Let us not doubt therefore of the truth of him who hath promised to abide with us until the end of the world, of which his promise we see and feel daily effects albeit that we are unworthy thereof. Thus much have I thought good to speak concerning the continuance of the true Church, whose founder is Christ. Now will I show briefly the order of the discourse following, which is this: That all the government of the Church which hath been from the beginning of the world until this present, is comprised in five orders: the first this present, is comprised in five orders: the first of which containeth the first fathers, to wit, from Adam, who was instructed by the son of God etc. The second of the patriarchs, and beginneth at Abraham. The third of the Prophets, and beginneth at Samuel. The fourth the high priests and governors, and beginneth at joshua otherwise called jesus, and at the conductor zorobabel. The fift and last beginneth at john Baptist and our Lord jesus Christ, and at his Apostles and their disciples, Bishops & Pastors that succeeded after them, and even unto the Bishops whom God hath raised up also in these last times, for the maintenance of his Church, and for to correct the errors and abominable traditions of men which do infect the true and pure doctrine of God, the which he hath conserved and will conserve for ever, for the true instruction of his Church. For the which also O Lord I beseech thee, that thou wilt now daily more and more send good and faithful doctors, true setters forth of thy word through out all the real mes and provinces, to the ruin and destruction of the kingdom of this man of sin, Antichrist: and to the establishing of the kingdom of thy son jesus Christ our only saviour and Lord Amen.   

A TESTIMONY OF the true Church of God: Confirmed as well by the doctrine as lives of sundry holy men, both patriarchs and Prophets, and also by the Apostles and their true successors.  
THE ARGUMENT.  
Here is first declared, how that man was created in all perfection of beauty, righteousness, and purity, and that he hath despised the commandment of God, and his truth, through the persuasion of sathan, to whom he with all his posterity became servant and slave, and was spoiled both of his understanding and all beatitude: and therefore he had need to be instructed, to the end he might discern, and be fully assured of the mean of his deliverance and perfect restoration, the which the eternal son of God hath manifested unto him, and hath upholden perpetually his Church.  
GOD, after that he had created Heaven and Earth, and all things comprehended in them, created last of all man, according to his own semblance and likeness, that is to say, wholly good, pure, full of perfection, without sin, in all equity of heart, of justice and understanding: and placed him with Eva his wife in earthly Paradise, for to live there in a blessed estate. Then the occasion which might make them abide in this estate, was, that they should in humbleness submit themselves daily before the majesty of God, magnifying him with giving of thanks, and that in themselves they should not seek their own proper glory: but considering that all things proceeded from above, they should therefore have their affections fixed on high, for to glorify God alone, unto whom all praise and glory is due.  
But immediately after, when they had cast the commandment of God behind their backs, and despised it, in eating (through the persuasion of the Serpent) of the fruit that was forbidden them, they lost then the whole dignity and excellency of their first creation, & were quite spoiled of the great glory, wherewith they were before endowed, and were made servants and bondslaves to him, who by subtle sleights and wiles had so entangled them, that he caused them to give credit unto him, and to withdraw them clean out of the way of all felicity and truth, and to fill them with all errors and wickedness, that he might make them in all things and by all things like unto himself, who in like sort through his ingratitude had fallen from all beatitude and goodness which GOD had first placed in him.  
And thus God in the beginning hath made our first parents in all integrity of heart, in truth, and righteousness, good, pure, and perfect. And the same devil speaking by the mouth of the serpent, was in the beginning pure and good. For as Moses wrote (being inspired with the spirit of God) in the first chapter of Genesis, at the end of the chapter. GOD saw all that he had made, and behold, it was exceeding good. And hereby we may see and know, how that this craftiness and wickedness in the serpent was not so created and made in him: and that the devil of his maliciousness and subtlety, undertook through deceits, full of lies, to beguile and to allure unto him. Adam and Eva, as in the end he did in deed, through the just judgement of God. And that because they cleaved not fast to the commandment of God, but rather were willing to stick unto the persuasion and counsel of sathan, who, for because he might put the same in effect, had power to make the serpent speak, one of the most craftiest beasts in the fields: not that he was such by his own nature, but made such through the instigation of sathan: who not only had for that present time permission at the hands of God, so to frame his words in the mouth of this beast, but afterward unto many other brute beasts, as the profane histories do bear witness of such as have spoken.  
Whereupon we have to consider, that the devil seeketh from time to time, by all means that he possibly can, for to beguile men, and to make them give credit unto lies, wherein he taketh great pleasure, dimming all the eyes of their understanding by certain privy and secret means, that he may keep them still under his subjection and thraldom. Behold here from whence do come so many false persuasions, so many untrue and wicked thoughts, full of leasings, whereunto men do more lean, then to the truth of God. Mark here the chiefest fountain of all disorders and woes, which ever happened unto the world: mark the way which our forefathers took, by which they fell from that high degree of felicity, of peace, of rest, and of joy: whereunto they were first appointed by God, and by what means they with all their posterity are fallen, and are tumbled headlongs into this great disorder and confusion, in which we until this day see ourselves remain, in as much as we follow after them the same counsel that they did.  
Therefore, for as much as we know the fountain or first original of the malady, why should we not labour to cure the same by contrary remedies? seeing that wickedness hath begun to take root, we must follow the counsel and will of God, and not regard the persuasions of sathan, but let us forsake him with all his counsels and imaginations, and let us go with prayers, fastings, and humble entreatings, to require at the hands of God, for his counsel, and that he would instruct us according to his will, and that we may follow the same. And we may thus assure ourselves, that we shall feel a wonderful understanding of the truth of God, & of his good will, which he hath declared in the doctrine of his holy Prophets and Apostles, of whom sathan would that we should have no knowledge, but rather that their memory should be wholly extinguished, for as much as he seeth that in them is declared the way of equity, the mediator by whom we have deliverance out of the gulf of all horror and evil made manifest. The devil now seeing himself to be deprived of this excellent glory of God, which shined very clearly in him at the beginning of his creation: he in likewise hath assayed from our first parents, to deprive us eternally of this excellent glory and felicity: whereunto he seeth no means offered him by God, how he may be any more restored.  
But God, who had created mankind, to the end he might be glorified thereby, was willing to redeem him again, although he was so alienated from him, he would not so confound, destroy, spoil, and throw him down to hell, nor give him so over wholly to the devil, for to let him deal with him as him lusted: but through his most great goodness, mercy, and grace, he hath sustained and upholden Adam and Eva, showing unto them, that he who is the enemy unto all truth, justice, and true felicity, they shall have once in their powers to bruise his head, albeit that in the mean time by his just judgement, he suffered and was willing that he should sting and afflict them with divers assaults.  
Now, to the intent that Adam and Eva, should be assured of their restoration, even in like sort as GOD by his divine word and spirit, had created, made, and fashioned all things in their being: so also by the same word God hath decreed, that the seed of the woman should break the head of the serpent, and by consequence, should be delivered utterly from all his thraldom.  
This word then being almighty, subsisting in the essence of GOD from all eternity, by which the world and all things had been made, called unto repentance Adam and Eva, giving them time and leisure to return, & to reform themselves again unto the obedience from which they had erred.  
And thereby may we clearly understand, that it hath from the beginning of the world, instructed and taught Adam. For this word, the son of GOD, which reproved Adam for his fault and offence, and which declared, that the strength & force that was in the serpent, should be broken: hath also taught and rebuked him for his misdoing, letting him well understand how abominable a thing sin is, and how many mischiefs it causeth, the death and everlasting participation in all ignominy and shame with this wicked & crafty wretch, that had brought him into such slavery unto himself: & that through himself or any other creature, a full deliverance from this subjection or perfect satisfaction, for the abominable sin that he had committed against God, could not be made, but by the only means of this promise: by which alone Adam and Eva had knowledge that they were freely pardoned, without any mediation of their own works or merits. And in all these things had they some sight and knowledge of, by the inspiration of the same spirit of him whose voice they understood: who, for as much as he would teach them, knew also very well, that all should be said in vain, if they were not inspired with this spirit of knowledge and believing. And thus this eternal word, the son of GOD, hath from the beginning taught the first man Adam.  
Whereby we must mark, that God hath continually assisted, and doth assist his Church, and instructeth it, and maintaineth it, and governeth it, as is evidently to be proved: and manifest experience declareth, that the Church and his doctrine could not have had power to continue so long time against such horrible assaults of sathan, of tyrants, and of wicked men, if the Church had not had these guarders and defenders. Which always were accounted the Fathers and patriarchs, Abraham, Isaac, and jacob: which jacob being governor of the Church of GOD in his time, hath made plain demonstration of the true Messiah (so many times afore promised) to be his guarder. And therefore he saith in the 48. of Genesis, in the 16. verse. The Angel that hath guarded me from all evil, bless these children. Thus we may see in this place and in many others, how he calleth the Messiah (that is to say, the son of God) Angel, calling him his guarder or keeper, attributing unto him the power and authority for to be able to bless him. That which he understood only of an Angel, he hath not so fully spoken, being as it were plucked back with the spirit of God, because he had attributed that unto an Angel, which was due unto God, unto whom alone jacob continually ascribed all power, blessing, honour, and glory, as unto God alone it doth belong.  
And in like sort, isaiah being moved by the same spirit that jacob was, said in the 63. chapter, verse 9 The Angel of his face hath saved them, the same hath redeemed them, through his love and mercy hath holden them up, and exalted them continually.  
Also, for to give likewise to understand, that in this divine essence the holy spirit is resident, & that he will always thereby assist his Church, in the 59 chapter, verse 21. he saith. Behold mine alliance with them, saith the Lord. My spirit which is in thee, and my words that I have put in thy mouth, shall not slide out of thy mouth, nor out of the mouth of thy seed for ever. And infinite places be there, where is given to understand, that God hath always assisted his Church, as well by his holy spirit, as also promising all favour, comfort, and blessing, by the mediation of him, through whom he had made all things, whom he had promised to send at his appointed time, to the end that by him he might purchase unto himself a holy people, being by him sanctified, which should be clothed with his holiness, as he promised that all such shall be as do believe and put their trust in him, and that they shall remain so eternally through him.  
And for this purpose also, because it is not in our faculty and power to believe: he promised and doth promise (as hath been afore declared in Isaiah) the assistance of his spirit, without which the preaching of the word is unprofitable.  
And thus we must understand, that all the Fathers and patriarchs have infallibly known and believed: who were instructed through visions or Oracles, and also were somewhat taught from hand to hand, as were consequently the true faithful people their successors, having had (by the operation of God's spirit) unprinted in their hearts such an assurance of doctrine: Neither is it to be doubted, but that God hath always ratified this holy instruction: the which for that it might the better continue in strength from age to age, & for to help better the memory of men, he hath willed to be put in writing by Moses, who was for to write these matters called & elected, and that he should set them forth before their eyes, like as he had understood and truly known through the spirit of God, who created man in such purity, and when man had sinned, called him to repentance, by this same word, by which he had made him, promising and assuring him of satisfaction for his sin. And for this cause the ancient Doctors said, that the son of God is called the word, for as much as it hath spoken to the Fathers. Behold what Tertullian saith in his book against the jews, in the first chapter. Then jesus said unto Cain: where is Abel thy brother? And Iraeneus writing against heresies in the 14. chapter, saith: The son from the beginning, assisting and helping his handy work, maketh manifest the father to all them that he will, and when he will, and how he will.  
To conclude, we see how that from the beginning of the world, God by his son and spirit, was made known to the first man, giving him understanding of his good will, the which he made more and more to understand and know thereof to all them of his Church, of the which Church ensued the chief and principal Doctors.  

After that Adam had been taught of the Son of God.  
1 Adam was ordained a Bishop and Doctor by the promise made of the seed of the woman, he hath instructed his posterity of all the articles of the doctrine of the time, that he lived in. He lived 930. years. And undoubtedly Adam had good ability to teach what the excellency and worthiness of man was before that he had transgressed, what sin is, and how horrible a thing it is, and how great the wrath of God is, how that his mercy is excellent, that he would by the means of his son redeem mankind from eternal death, wherein it was plunged through their own proper fault.  
He then taught others, to the end that being warned by his example, they might take heed that they did not fall into sin, and the through faith they might lay hold upon the promise made of the seed of the woman, by which seed mankind being lost of itself, might be forthwith restored again unto life, unto blessedness, & to everlasting righteousness.  
From this Doctor all good sciences, and all human wisdom is issued, as out of a fountain: this is he that appointed names to all the beasts and birds of the air, and to all living creatures in the field, & gave them names agreeing to their nature.   

With Adam was his Son.  
2 Abel a true and faithful servitor in the Church offered unto God of the first borne of his flocks. Gen. Chap. 4. vers. 4. This doth sufficiently declare, that father Adam instructed his sons in the true service of God.  
But Cain was an hypocrite, presenting unto God outward sacrifice, and nothing inwardly in spirit, wherein doth consist the true service of God, wherefore he displeased God so as he regarded not his oblations. Then Cain being inflamed with anger rose up against his brother, and being led with a devilish envy slew him.  
In this place began the persecution of holy personages, and this is a dreadful show: for this murder happeneth for no other cause, then for the service of God, which when it is done purely, the devil can in no wise abide it: and for this occasion he pricked Cain forward, to put his brother to death, to the end that by that means the word of God, and his pure doctrine might be extinguished.  
And this deed showeth sufficiently how vehement the ire, anger and rage of this subtle Satan is, how great envy it is that he hath borne to our first parents, so that Cain being moved by him, conceived the same anger against his brother. Now here God giveth us always to note what care he hath of those that be his, which although he seemeth to give over into the hands and will of the wicked, and that whilst there is no body bringeth evidence or accusations against the wicked for their misdealings, yet he worketh, so that by one mean or other the revenge of his servants is wrought.  
3 Seth was substituted in Abel his room unto the ministery: and had a son, whom he called Enos, and then did men begin to call upon the name of the everlasting. Whereby we have to understand that this word D'inuoquer, to invocate, or call upon, doth comprehend all the true service of God.  
Then is it very true that God was before that time called upon, honoured, and served: but the true religion went to wrack through the Cainish Church, and there was then no more any semblance of the true Church, the which was redressed in the time of Enos.  
Seth was borne in the year of Adam, and Eve 130. And lived with Adam his father 800. years, and Seth lived 912. years. Gene. 5.  
4 Enos was borne in the year of his Father Seth 105. He lived 905. years. Adam his grandfather lived with him 695. years. Cainan was born in the year of Enos 90. He lived 910. years: and Adam lived with him. 605. years.  
Malalehel was borne in the year of Cainan or kenan 70. He lived 895. years, and Adam with him 535. years.  
Jared was borne in the year of Malalehel 65. He lived 962. years. And Adam with him. 470. years.  
5 Henoch was borne in the year of Jared 162. He lived 365. years, and was transported by God, out of this miserable life to an everlasting life. God would that the faithful should learn hereby to wait for another life, whereunto they shall be translated.  
The scriptures do bear witness, that this man was one of the most excellent Doctors of the Church amongst the fathers, and that he published with great fervency, a far of, the promise of the seed of the woman, and that he sustained great combats against the mischievous doctrine of the Cainishe Church, and against the superstitions and idolatries then used: in as much as they do give him great praise, and do bear of him one excellent testimony above others the fathers, where as it is said: he walked before God, and was no more seen.  
Likewise the Epistle of Saint Jude doth show well, with what vehement zeal and ardent affection, he exhorted men in his time unto repentance, and reproved the sins of the wicked: for mark what S. Jude saith, Enoch the seventh man after Adam, prophesied two years, saying: Behold the Lord will come with his Saints, which are by millions, to execute judgement upon all men and to reprove all the ungodly for all the works of wickedness that they have wrought unfaithfully, and for all the filthy words that the unbelieving sinners have uttered forth against God. Adam lived with this Henoch. 308. years.  
6 Mathusalem was borne in the year of Henoch his father 65. He lived 969. years. There was no man that lived so long as he, since the creation of the world. He died in the year of the universal flood. Adam lived with him 243. years.  
7 Lamech was borne in the year of Mathusalem 187. Gen. 5. He lived 777. years. Adam lived with him 55. years.  
These before named, great and excellent personages, were in the time of Adam, and helped him in the works of the Church, and to set forth and publish the doctrine of the promise made of the seed of the woman, and to instruct the true servants of God. Thus Adam governed the Church of God together with his new workfellows, the space of 930. years.   

After them succeeded in the government of the Church.  
8 No was borne in the year of his father Lamech 182. Gen. 5. This man ought of right to be named amongst the principal Doctors and Bishops of the Church of God. It is easy to be considered, what disdain, what injuries and persecutions he hath abidden for to maintain the doctrine of God: for at that time men did greatly begin to be multiplied upon earth, and to wax froward, and to excel in all manner of sins and iniquities. And as it is said in Genesis chap. 6. vers. 5. That God saw the malice of man, that it was very great upon earth, and that all the imaginations of his heart was at all times none other but evil.  
By this then is declared, that they lived dissolutely in dishonest manners, in despising the word of God and his service, applying themselves unto lechery, adultery, and tyranny, and to all sorts of wickedness.  
For this cause did the Lord God threaten the world, and purposed to confound and destroy it by a deluge of waters. And one hundredth years before this thing came to pass, Noah preached unto them, to the end that they might convert and be saved. Now when No with his wife, and his three sons, Sem, Cham, and japhet, and their wives were entered (as God had commanded them) into the Ark, with some of all sorts of living creatures, the inundation or flood came and slew, and destroyed the residue, both of men and beasts. And there were after the creation of the world until the flood, one thousand six hundred fifty and six years.  
What man is there able to express the bitter dolours that this good and mighty parsonage hath endured, when he saw before his eyes all mankind to perish through the deluge of waters, and how that only he with a few more was saved, and further after that this so horrible and dreadful a punishment, men forgetting all the evils that were passed, fell again into all impiety, and into all manner of mischiefs and abominable beastliness? For he lived after the flood 350. years. Thus we may see that these Fathers were greatly martyred, and have suffered grievous torments, through the impiety of the wicked.  
9 Sem was borne in the year of Noah his father 500 Like as Noah was a true Doctor of the Church of God: so there is no doubt, but that Sem his son was also a true Doctor in his room: for that he had instructed his children in the true doctrine of God, of the promise already made (from the beginning of the world) concerning the Messiah to come. And moreover, he hath been able to declare also that which he had seen before his eyes, to wit, the just judgements that God had wroughtupon the whole face of the earth, washing men from their horrible and abhomible sins, the which they had unreasonably committed. He also was able to show forth the great goodness and mercy of God, in that he would not that all mankind should be drowned and destroyed. All the time that Sem lived, was 600. years. Gen. 11.  
10 Arphaxad was borne the second year after the flood, in the year of his father Sem 100, Gen. 11. He lived 438. years.  
Sale was borne in the year of his father Arphaxad 35. He lived 433. years. Gen. 11.  
Heber was borne in the year of his father Sale 30. Gen. 11. He lived 464. years.  
Phaleg was borne in the year of his father Heber 34. He lived 239. years.  
Reu was borne in the year of his father Phaleg 30. He lived 302. years.  
Sarug was borne in the year of his father Reu 30. He lived 230. years.  
Nachor was borne in the year of his father Sarug 30. He lived 148. years.  
There was borne in the year of his father Nachor 29. And when he was seventy years old, he begat Abraham. He lived 205. years. Gen. 11.32.  
Now these be here recited by Moses, as being the chiefest of those that were in their time, whereas we may understand, that although the world was filled with all impiety: yet notwithstanding, God still hath wonderfully conserved some the have kept the instruction of the true heavenly doctrine, to the end that the Church, and the promise made thereto should not be wholly extinguished: which doctrine was also immediately renewed unto Abraham their successor.  
This is the first order of the Doctors of the Church of God, that is to say, of the Fathers, whose government endured about the space of 2023. years.   

The second order of the governors of the Church of God, is of the patriarchs.  
11 Abraham was borne in the year of his father There 70. Gen. 11. He went from his country and from his kinsfolk in the year after the flood 367. and in the year of the world 2023. He with his posterity bare rule and governed the Church.  
In his time was the promise of the seed of the woman renewed, which is the redeemer and deliverer of mankind, and it was declared by manifest promises, that this deliverer or redeemer ought to be looked for of his posterity.  
Furthermore, Abraham being of the age of 99 years, Gen. 17. received Circumcision, the sign of the alliance betwixt God and him: which sign representeth to the Church two things, to wit, that all what so ever is of man is vicious, and must be cut away: and that salvation must proceed from the root of Abraham. He lived 175. years. Gen. 25.  
Isaac was borne in the year of Abraham his father 100 Gen. 21. of whose seed is borne our Lord jesus Christ. Isaar lived 180. years.  
12 jacob was borne when his father was 60. years of age, Gen. 25. This man was a Prophet of the Church of GO, and he took that heavenly doctrine from his predecessors, and of his father Isaac: at whose hands also he obtained the blessing of God: he was surnamed Israel, Gen. 32. And for this cause they that descended of him, were called the people of Israel.  
jacob being 130. years old went down into Egypt, Gen. 47. whereas he might teach the true doctrine of God. He lived 147. years.  
After this, the twelve patriarchs with their children and successors governed the church of God in Egypt, by the space of 215. years. Levi was borne but a few years before joseph. He lived 137. years. After his death the children of Israel were in Egypt 121. years. And after the death of Levi until the nativity of Moses, was 41. years. In which time Cahat the son of Levi, and Amram the son of Cahat, and father of Moses, did govern the Church.  
13 Under the guiding of Moses the son of Amram, of the house of Levi, the people was brought out of Egypt. Exod. 12.  
Then was the Law given & published divinely, great miracles wrought, yea such, as the like had not been seen nor heard of before amongst the people.  
The laws also of cere moneys were given them by God, by the hand of Moses: so were all sorts of oblations, sacrifices, and burnt offerings.  
Whereby is to note, that the Ceremonies appointed by God to the Fathers, were as a preaching and secret kind of doctrine, for to instruct them into what condemnation they were fallen by reason of their sin, and how that there was no hope of deliverance and blessing, except they had always in their hearts a certain regard unto the mercy of GOD, declared in the promise of the seed of the woman, promised aforetime to the first parents, and shortly after renewed to the Fathers their successors, that by the said seed all the nations of the earth shall be blessed, as it is written in the 12. chap. of Genesis. And thus the mercy of God was more and more manifested unto them, by mean of the Messiah, whose office was figured and represented in the said ceremonies, with the whole mystery of our redemption. Moses then with his brother Aaron, who was older than he, governed the Church. And God in many sorts and by divers means, declared how greatly he liked the ministery & charge to them committed. For as it is written in the 16. chapter of Numbers, After that Corah, Dathan, & Abiron, and 250. men of the children of Israel, had murmured against Moses, refusing to be governed by him, they were all swallowed up quick.  
Likewise the people beginning to murmur against Moses and Aaron, as though they had been cause of the punishment sent upon them. GO revenged the outrageous grudging of them by fire sent from heaven, wherewith a great number were devoured, to wit, above fourteen thousand.  
This is an example worthy to be remembered, of the wrath of GOD against rebels and seditious persons, which envy and grudged at, not so much God's servants, as against God himself.  
Aaron lived 123. years, and Moses 120. years: he (being inspired by the spirit of God) composed five Books, the which be called until this day, The five Books of Moses.  
14 joshua was borne in the year of Moses his age 42. He lived 110. years, and after the death of Moses he was ordained guide of the people, through whose conduct they entered into the land of Canaan, the inhabitants whereof he vanquished and put to foil: and lastly, he divided the land amongst the tribes of Israel. He governed the people by the space hath heard, neither could the understanding of man at any time comprehend: to wit, the full possession and enjoying of glory in the triumphant kingdom of our Lord jesus, the everlasting Priest and King, of whom may be seen in his Psalms many good and excellent propheties.  
Under this King and Prophet, as well the ecclesiastical government as the civil, was most worthily guided and ordered.  
Lo, those that were with him, committed and deputed for the governance Ecclesiastical, were these, to wit, the Prophets, Nathan and Gad, and the high Priest Sadoc and Abimelech, with them a great company of holy and wise personages, of whom is witnessed in the books of the Psalms, as Asaph the son of Chore, Haman, Ethan and others.  
19 Solomon the son of David succeeded his father: by whom he had left him a great deal of costly stuff, wherewith he began to build (in the fourth year of his reign) a Temple for the Lord, the which in seven years after was finished. He wrote the books of the proverbs, of Ecclesiastes, and the book called Cantica canticorum: he kept the government by the space of 40. years: lastly, the kingdom was divided and brought to confusion, because of his adulteries and such other wickedness.  
Then, albeit that the true doctrine of God and his right service were darkened and polluted, and that abominable idolatries were brought in by Solomon, being now old, and corrupted through the enticements of women, which abominations were afterward maintained also and augmented by the wicked and unfaithful Kings of Israel, as jeroboam, Nadab, Baasa, Ella, Simri, Amri and Achab: and furthermore by the wicked Kings of juda, as, Roboam and Abias; yet notwithstanding the Lord did not suffer his Church to be unprovided for: for he raised up still some good men, as in the kingdom of Roboam was the Prophet Semeia, who instructed both him and the Princes of juda of the will of the Lord. The Prophet Ado was also in that time. 1. Kings. 12.2. Chron. 12.  
jeroboam offering sacrifice unto the golden Calves. 1. Kings 13. Was reproved by the prophet jadi, of whom is made mention. 2. Chron. 9 chap. vers. 29. In the same time was also the prophet Ahias, who speaking unto the wife of jeroboam, told her that the king her husband did provoke the Lord unto anger with his idolatries: he showed also of the vengeance that would light upon him for his sins. 1. Kings 14.  
Azarias the prophet exhorted Asa the King of juda to put idolatry away out of his realm: which thing the King did in deed. 2. Chron. 15. Hanani seeing this, reproved the said Asa, for because he did put his trust in the king of Syria, and not in God. 2. Chron. 16.  
jehu the prophet, by the word of the Lord, threatened Baasa the king of Israel, because he walked in the way of jeroboam, causing the people to sin. 1. Kings 16. To conclude, other good prophets were raised up by GOD, for to conserve and maintain his true service, for to rebuke also the Kings and people for their idolatries and abominable misdoings: as were Elie the Thesbite, and joshua the son of Nun, of whom mention is made in the fift book of Kings, chap. 16. at the end of the chapter.  
20 Elie the Thesbite was in the time of Achab the King of Israel, and was divinely raised up for to purge again the doctrine: and to kindle again the light thereof. This man sustained terrible combats and battles against king Achab, a man full of hypocrisy and unfaithfulness, and against the cruel Queen jezabel, and against the priests of Baal.  
He wrought great miracles: he through his prayers shut up and opened again the heavens: he also raised again men from death: and lastly, after that he had governed the Church more than 40. years, and had sustained many and great dangers, was divinely carried up into heaven with a whirlwind.  
This now was done in the middle age of the world: for Elias was raised up when the world had continued 3000. years after the creation.  
By this God would have us to understand, that he hath reserved an other life for his faithful servants, whereunto they must be translated.  
21 Eliseus was substituted in the room of Elias, who sustained great and marvelous dangers, & wrought miracles, discovered the ambushments of the king of Syria. 2. Kings 6. Having governed the Church almost 70. years. He died in the time of joas king of Israel.  
The prophets of his time were Micheas, which was before him, whose prophecy we have amongst us until this present time, after him was Zacharie the son of joiada the priest, in the time of king joas.  
22 Isaias or Esay succeeded immediately after, who began to prophecy in the days of Ozias, joathan, Achas, and Ezechias, teaching purely the truth of God, with admonitions, reproofs, threatenings, consolations: applying the doctrine, as a sovereign medicine, according as he saw the people have need.  
He set forth faithfully many good prophecies and revelations, which he had received of God, concerning the promise of Christ, his office and kingdom the favour of the Lord toward his Church, the calling of the Gentiles, and the fellowship of them with the jews, like as is sufficiently set forth and declared in his book, the which is a collection extracted of the Sermons that he made unto the people: even as be the books of the other prophets: for the custom was amongst the prophets, after that they had expounded and declared unto the people the doctrine and will of God, to compile a brief summary of their preachings, and to set them up on the gates, which were afterward laid up, and reserved for a perpetual memory, like as may be gathered out of the second chapter of Abacuc, and out of the eight of his book.  
Thus the Lord, (through his providence) hath conserved in his Church, by the means of his ministers of the Temple, the doctrine that at appointed times was put in the mouths of his prophets, to the intent, that as he hath always been and is always one and the very same God, always one and the same spirit, constant and unchangeable: so one and the very same doctrine being pure and steadfast, should continue in his Church for ever.  
The prophets which were in his time, are jonas, Amos, Micheas, Osée. Now Esay, after that he had done great things, he governed the Church about 80. years. In his time the kingdom of Israel was destroyed, because of the ungodliness, & they were carried away captive by Salmanazar king of Assyria. It is found by writings, that the king Manasses caused Esay to be cut asunder in the midst.  
23 jeremy, endued with the spirit of God for to prophecy, beginning, by the commandement of the Lord, in the 13. year of josias, continued ten years under his reign: afterward he abode three months under joachaz, 11. years under Eliacim surnamed joacim, other three months under joacim, and lastly under Zedekias 11. years, even until the carrying away unto Babylon, and the deliverance of him 70. years after.  
He also foreshowed the destruction and overthrow of many kingdoms and nations, and how they should be brought under the power and obedience of the Babylonians: and finally, he foretold of the decay and bringing to confusion of proud Babylon, with all the tyranny there used: and that this should by brought to pass by the hands of the Medes, and of the Persians their near neighbours.  
Moreover, the said prophet used very good exhortations and instructions amongst the people, in setting before their eyes the threatenings of the Lord, and the execution of his justice which drew near, because of the obstinacy and stubborness in their iniquity, he ministered also consolation, in showing their deliverance and comfort that the Lord would send them after their afflictions, and this did he for to strengthen the faith and confidence of the faithful, the which he sent principally unto Christ, as unto the fountain of all deliverance, and to the felicity of his kingdom and coming, of whom he also made mention in many places of his book.  
He governed the Church more than 40. years, and lived after the desolation of jerusalem. He then seeing this desolation, and abiding many troubles and persecutions: he had foretold thereof, and afterward saw it with great anguish of heart, when he was old. He was led away into Egypt, whereas he rebuked boldly the people and their principal governors. He was afterward stoned by Tahaphnes', and died.  
The prophets that were in his time, were, Sophonie, Abacuc, Abdias.  
24 Daniel being but young, was in the time when jeremy was old, and was instructed under him. He was carried away to Babylon with the king joacim in the third year of his reign, and in the year since the creation of the world, 33 44.  
The Lord who had defended him from danger, willing to have him serve for the profit of his Church, adorned him with many graces and excellent gifts, and amongst other gifts, with the spirit of prophecy, as appeareth by that that is contained in his book, whereas he declareth the revelations which he had received of GOD, touching the estate of the world under the four Monarchies, until the end thereof. He foreshowed also the time of Christ's coming, the excellency of his kingdom, the power given unto Antichrist for to annoy the faithful children of GOD, and the time how long this power shall continue: lastly, the judgement that shall be executed by Christ, a King triumphant for the exaltation and glory of his faithful servants, and for the ruin and destruction of the wicked.  
Now, after that this Daniel had wrought great things in Babylon, as well concerning the order of the Church, as the civil policy and government, and having given a great light to the true doctrine of God amongst his people. He governed about 90. years.  
25 Ezechiel began to prophecy in the time of king Ioacim surnamed jechonias, showing him the danger that he was in, in declaring to him that which the Lord had determined to do, concerning the destruction and ruin of jerusalem, because of the sins of the people, that had provoked the wrath and judgement of GOD against the same city, the which Nabuchodonozor the king of Babylon did at that time besiege: and forced the people afterwards to yield themselves captives.  
He foretold also and declared, what was to come, as well to the jews as to other nations thereabouts.  
26 Osée the son of Beeri began to prophecy in the times of Ozias, joas, Achas, kings of juda, and in the time of jeroboam the son of joas king of Israel: and as a true prophet, he showed unto his people (which was the kingdom of the ten tribes) their sins and iniquities, and he reproved them every one of their execrable idolatry, whereby they heaped up against themselves the wrath and vengeance of God, showing unto them that the rod of his justice was stretched out against them, and exhorting them to repentance and a true conversion. He foretold them of their captivity into Assyria. Afterward he added a consolation for the faithful, assuring them of their deliverance, by the mean of the deliverer promised by the Lord unto his Church.  
27 Of joel, the hebrews be uncertain in what time he was a prophet. Some judge that he was in the time of Manasses. But we need not be so curious in seeking out that matter: for if it had been so necessary, it should not have been omitted by the holy Ghost, which inspired this prophet to exhort the people unto a conversion and true repentance, and incited them to have recourse to the grace and mercy of God, in contemplation of the only bounty and free liberality, grounded upon the Messiah and true anointed of the Lord, of whose kingdom he made demonstration) with the excellent riches thereof, which be the gifts and graces of the spirit of god, the which he hath foreshowed that they must be bestowed and distributed unto faithful servants, whom God shall have appointed for the dispensation of the ministry of the said kingdom, as S. Peter expoundeth, Acts 2.  
28 Amos being a shepherd and a simple man, was wonderfully instructed by the Lord, and moved by his spirit in the time of Ozias king of juda, and of jeroboam the son of joas king of Israel. He declared and showed unto the Church of GOD, the mysteries touching the displaying of sins, and exhortation to repent and amend, and a sure hope of salvation by the mean of the Messiah, whose coming and kingdom he spoke of before.  
He prophesied first against the unfaithful nations which dwelled near to the people of Israel: afterward against the kingdom of Israel: to wit, of the ten tribes, and then consequently against the kingdom of juda, and the Temple of the Lord, foretelling of the afflictions that would happen unto them, because of their iniquities.  
29 Of Addias the prophet, some do judge that it was he, who in the time of the persecution caused by Achab & jezabel, did hide in a cave an hundred prophets. 1. Kings 18.3. Others think that he was an Idumean, and that he gave wholly himself unto the Lord in receiving his law.  
In this matter we need not be greatly scrupulous: but rather in the doctrine and prophecy that he had received of the holy Ghost, the which in as much as he in his book threateneth the Idumeans, doth teach us of the vengeance and judgements of God against the adversaries of his Church, and of the deliverance and conservation thereof, of the which he prophesied, and of the kingdom of Christ.  
30 In jonas may be seen the doctrine set forth in the Church, concerning the death and resurrection of Christ, and the publishing of the Gospel, the which must be wrought among the Gentiles after the said resurrection: even as jonas showed and declared after that he came out of the whales belly, publishing the word of the Lord in Niniveh, the chief city of the Monarchy of the Assyrians.  
And like as jonas profiting not amongst his own people, was sent unto strangers and Infidels (the people of Israel continuing blind) so the Lord hath transported his Gospel from his own peculiar people, who contemned it, and hath given it to the Gentiles, leaving that people in blindness and obstinacy, because of their contempt.  
It appeareth by that which is written in the first of the Kings 14.15. what jonas was, and in what time he prophesied, to wit, in the time of jeroboam, the son of joas king of Israel, in whose time were Osée, Amos, joel, in Israel: and isaiah in juda. So as he hath set forth before other prophecies, the which be not manifested: and that which we have in his book amongst the prophecies, is only kept still for the profit & edifying of the Church.  
31 The propket Micheas began to prophecy in the time of joathan, Achaz, and Ezechias, kings of juda. The which prophet was an instrument of the spirit of God, like as were also the other prophets, for to reprove the people of their sins, and to exhort them unto repentance, and for the consolation of the faithful that were astonished at the judgement of God.  
Micheas the prophet applied his prophecy unto the two kingdoms of his people, foretelling the destruction both of the one & also of the other, because of their iniquities, and especially for their idolatry.  
He reproved the cruelty of the people, the tyranny of princes, and of the great men, and the abuses of false prophets. He published before hand a very good and manifest prophecy touching the coming of Christ, his kingdom, and the happiness of his Church.  
This Micheas is not he of whom mention is made 2. Kings 22. which was in the time of Achab king of Israel, and josaphat king of juda.  
32 Of the prophet Nahum, there is no certainty in what time he was: some suppose that he was in the time of Manasses king of juda. The doctrine that he published in his time by the inspiration of the holy Ghost, containeth, that the Lord did pardon the people of Niniveh, when they by repentance converted at the preaching of jonas: but they returned again afterward to their vomit, provoking the wrath of God against them because of their sins. Wherefore the Lord hath destroyed both that city, and all the whole Empire of the Assyrians (whereof Niniveh was the chiefest city) and this was done by the hands of Nabuchodonozor king of Babylon. Of which destruction and ruin was made the prophecy of Nahum, instructing the Church thereby, for as much as he showed that the providence of the Lord is extended over all realms and signiories: and that he is a just judge, bringing all men to the balance of justice.  
33 Abacuc being amazed at that which the most holy and faithful servants of God have been sometimes: that is to say, because they saw the wicked and ungodly flourish in this world in all joy and prosperity. And on the contrary part, the innocent to be abused by them, and to endure all kind of misery: as though God suffering it to be so, had taken pleasure in iniquity.  
Now Habacuc being in this dismay, received a revelation by the secret judgement of God through a vision: in which was represented to him the exaltation and magnificence of the Monarchy of the Babylonians to come, and the captivity of his people under their yoke: but so that in the end the elect should be oppressed, and all the ungodly destroyed.  
On the contrary part, those which had been just and righteous, should be delivered & comforted. Which thing is entreated of in the prophecy of his book of the destruction of Babylon and of their Monarchy, in the deliverance of the people out of captivity, when they should return again into the land of their rest. It is uncertain in what time this prophet was, like as it is of Nahum.  
34 Sophonie before seeing the arm of the Lord stretched out, & his wrath ready bend against juda, because of their sins, declared unto them their judgement and condemnation, the destruction of the city, and of the kingdom, and of the transmigration of the people into Babylon. Wherefore he exhorted them unto repentance and amendment of life, and comforted the faithful by a certain hope of their deliverance, declaring and setting forth unto them the great mercy and loving kindness, which the Lord used toward his Church, by free remission of sins in jesus Christ, who (he said) was sitting in the midst thereof, for to be the protector and defender against ruin and destruction, and against the persecutors and adversaries thereof, of which he prophesied especially against the Philistines, the Moabites, Ammonites, Ethiopians and Assyrians.  
He prophesied in the time of josias when jeremy prophesied publicly, and in the synagogues and assemblies.  
35 In the second year of king Darius, the prophet Agge, moved by the spirit of the Lord, rose up and willed the people for to take in hand again and go forward with the work of the Temple, rebuking them for their negligence, and because that they had no more regard to the work and service of God, whereby they provoked his anger, and therefore were compelled to suffer great evils and mishaps, of which mention is made in his first chapter. He prophesied also of the coming of Christ, under the person of Zorobabel, and of the calling of the Gentiles.  
36 Zacharie was in the same time that Agge was, as it is written in the first of Esdras, and he used the very same argument in his book, that he did, in exhorting and persuading the people, being at that time returned from captivity, for to re-edify and build up again that that the enemies had destroyed: but Agge incited them more to the building again of the Temple, and Zacharie of the city, whose prophecy may be seen more largely in his book: By which he teacheth us under the name of earthly jerusalem (which was a figure of the Church of the Lord, and his people) what diligence the Pastors, Ministers, Masters, and Architectes of this building ought to use and bestow to the edifying of this city, which is a permanent city, holy, and peaceable, situated and founded upon a sure rock which no force can prevail against.  
He foreshowed also the restoring again of this city, which should happen by the hands of the Apostles, the abundance of riches, and the great spiritual and everlasting treasures thereof: the coming of Christ, and the mysteries of his kingdom, under the name of Zorobabel and of joshua the high priest for that time.  
Also of the coming of Antichrist the adversary of the Church, and of the last judgement which shall be executed by Christ against the enemies and persecutors of his Church, to the joy and perpetual consolation of the faithful.  
37 Of the prophets among the jews, Malachi was the last of all before the coming of our Lord jesus Christ. And as Aggée had persuaded the people to the building again of the Temple, and Zacharias to the building of the city: so did Malachi apply his doctrine to the restoration of the priests office, he reproved the faults and iniquities of the high priests, and to set forth an instruction for to lead the people unto the pure & true high priest, only pleasing to the lord, & who alone is fit to make intercession for his people, to wit, jesus Christ, whose coming he foreshowed in his Church, with abundance of treasures, joy and felicity, and he said that this his coming should be signified by his Herald and forerunner, who should come in the virtue and spirit of Elias.  
This now is the third order of the Doctors of the Church of the faithful, that is to say, of the Prophets: whose government endured about 600. years.   

The governors and high priests be in the fourth rabble and order of the doctors of the Church of God, after the return from the captivity of Babylon, even until jesus Christ the son of God, which is the true king and everlasting high priest of the people of God.  
38 Mardocheus, who yielded himself captive unto Babylon with the king jechonias: he was exalted unto dignity in the 12. year of king Assuerus, which was in the year after the creation of the world 3453. as Philo reciteth. Mardocheus lived 197. years.  
39 joshua or jesus, who returned again into jewrie with the conductor Zorobabel 536. years before the Nativity of our Lord jesus Christ, he governed in the room of an high priest 36. years. Philo thinketh that it is he that compiled the book of judith.  
40 joachim succeeded his grandfather, and governed by the space of 48. years. Some there be that say it was but 28. years. This man is reported to have written the history of Hester.  
Esdras governed with these men before named, who was sent back again with the people to jerusalem, for to build up again the Temple and city, and that was in the seventh year of Artaxerxes, which is in the year since the creation of the world. 3505.  
Moreover, Nehemias governed with them, who in like sort was sent back again to jerusalem in the 20. year of Artaxerxes, for to re-edify and build up the Temple and city. It is thought that he lived more than 120. years, as appeareth by his history: for he lived until the time of great Alexander, and in the 12. Chapter he speaketh of jaddo the high priest, who received Alexander into jerusalem. Furthermore, in his time the high priests began greatly to abuse their office and authority, making themselves great and mighty men: and for this cause they were sharply reproved by Nehemias.  
And after this followed a great and horrible confusion and tyranny in the dignity of priesthood, for as much as they applied themselves rather to heap up riches, and to get honours, then to serve in the Temple and to worship God, and they sought the alliance of such kings as dwelled near about them. We must therefore let pass such monsters, and only make mention of the faithful, by whom the true doctrine of God hath been guarded and set forth.  
41 Now in that time amongst others that administered best in their charge, were Simon and Eleazar two brethren, the sons of Onias. In the time of this Eleazar more than a hundredth thousand jews, which were captives in Egypt, were set at liberty by Ptolomeus Philadelphus, for every head of whom he paid at his own cost 12. crowns.  
This king Ptolemy caused three score and ten men to come out of jewrie into Egypt, the which translated the books of the old Testament into the Greek tongue, whose translation is unto this day called, The translation of the seventy interpreters. And after that he had rewarded them with great presents, he sent them home again to their own houses. It is reported that this translation was finished and made perfect in the 17. year of Ptolomeus Philadelphus, which was in the year since the foundation of the world 3694.  
42 Simon the just governed 28. years. jesus the son of sirach praised and esteemed him greatly, who did write his book in the time of this Simon, which is called Ecclesiasticus, about the year after the creation of the world 3735.  
The religion and holiness of this Simon the son of Onias the great, is praised in the second book of Machabées, Chap. 3. This man was slain in pursuing his brother Menelaus, which was called Onias the younger, who seifed upon the office of the high priest by force, having displaced his other brother.  
43 At this time Mattathias was high priest in the stead of joarib, who was of jerusalem, the father of the Machabées: in which time Antiochus Epiphanes exercised terrible cruelties against the jews: as these things are largely described in the books of the Machabées.  
Then began this furious beast Antiochus to reign, in the year of the Greeks reign 137. which was in the year after the creation of the world 3769. Through the holiness and virtue of this Mattathias, the cruelty of Antiochus Epiphanes was repressed, and the true doctrine maintained, & the true services of God ordained in the law kept inviolate. These things were done 165. years before the nativity of our Lord jesus Christ.  
44 judas Machabeus, the first of the Hasmoniens or Simonensiens', governed the public affairs 6. years. His deeds and the deeds of his brethren also be written in the first book of the Machabées.  
Then for as much as, like as Daniel had y, that the people should be miserably afflicted about this said time, therefore the Machabées were divinely raised up, to the intent that by this mean the people might be somewhat refreshed, and find some succour, Daniel 11.  
45 jonathas the brother of judas Machabeus succeeded him: who was governor 18. years: because of the wickedness and negligence of the priests, the dignity of the priests office fell into his hands with the government civil: for janneus surnamed Hircanus the second, was the last governor of the tribe of David.  
jonathas was called to the dignity of the priesthood, in the 9 year of his government, and in the year before the nativity of our Lord jesus 150.  
46 After that jonathas had been cruelly slain with his two sons, by Triphon, his brother Simon the third son of Mattathias was elected in his place, in the year before the Nativity of jesus Christ 140.  
The acts of which Simon be described in the first book of Machabées, from the 14. chapter unto the end of the book: he continued governing about eight years.  
Thus than the pure doctrine and true services that God had ordained, were maintained and kept safe among the people, until the coming of the son of God, the Lord jesus, through the virtue and religion of these four Hasmoniens, Matathias and his three sons: so as it may easily be known when and of what people the Messiah must be looked for.  
47 john Hircanus the great, of whom mention is made in the end of the first book of Machabées, succeeded Simon his brother in the office of priesthood, and in the civil government.  
In his time came up the sects of pharisees, Saducées, and Esseniens, by whom the doctrine was darkened.  
This man did great things: for he destroyed Samaria, with the temple of Garezim in the time of Alexander the great. He won Idumea and many cities of Syria, he governed 31. years.  
After his disease great changes and horrible confusions happened many times, and the people of the jews were grievously tormented with continual wars.  
48 Whilst these great mischiefs continued, these sects were begun, and confusion's bread, when there were but a very few that kept still the heavenly doctrine, lo, then came Mathan the grandfather of the Virgin Marie, who was borne about 100 years before Christ.  
And after him joachim, which is also named Elie, the father of the Virgin Marie: who was borne 60. years before the Lord jesus, which was the same year that Pompey conquered jerusalem, and that jewrie was made tributary to the Romans, and brought into the manner of a Province: to the end that men might know assuredly, how that the time of the Messiah was at hand, of whom the Patriarch jacob had prophesied, saying: The sceptre shall not be taken away from juda, nor a Lawgiver from his feet, until that Silo come, and to him shall the nations be gathered. Gen. 49.  
49 About this time were aiding to the conservation and keeping of the Church, Simeon, Anna the prophetess, Zacharie, Elizabeth, with others: and the Virgin Marie, the mother of the son of God our Lord.  
The government in the Church of this fourth range or order of the high priests and governors after their return from captivity lasted about 500 years.   

The fift and last order of the Doctors of the Church of God, is that which we begin at john Baptist and our Lord jesus Christ.  
50 john Baptist the son of Zacharie the priest, began to preach in the 15. year of the Empire of Tiberius Cesar, when as Pontius pilate was governor in jewrie, and when Herode was Tetrarch in Galilée, and he preached baptism and repentance, that is to say, that every one should repent and amend, that they might receive remission of sins, through jesus Christ, which thing he confirmed by the sign of baptism.  
He taught the people of all estates how they ought to live: He bare witness of the Lord jesus. And baptizing the people, he baptised jesus also: upon whom the holy Ghost descended in bodily shape, & God declared from heaven that he was his son.  
john having reproved Herode the Tetrarch, because of Herodias his brother philip's wife, and for all the other evils that he had done, was cast in prison, and at length beheaded.  
51 In the 24. year of the reign of Augustus, the eternal son of God was borne (having taken upon him human flesh of the Virgin Marie) in Bethlehem a town of jewrie.  
This is that seed which hath broken the head of the serpent, and hath delivered us from his deadly sting: This is the sovereign head of the Church, without which the body can have no due proportion and shape, he hath a special care thereof, and will make it feel effectually of his presence: and he will be in the midst thereof called upon, served, honoured, and glorified.  
Now as soon as Christ, the true anointed of God was borne and made known unto the world, Herode stirred up great persecutions: the occasion thereof began, for because that the wise men came from the East, who brought news of the Messiah unto the people of jerusalem. He caused all the children within the precinct of Bethlehem to be slain, as many as were two years old and under.  
His execrable dealings abode not long time unpunished. And it shall be necessary that we consider somewhat of the worthy end of this tyrant: joseph in the eight book of his Antiquities, Cham 17. writeth thus: The sickness of the king did rage more and more, and God showed openly that he punished him for his ungodliness: for he was burned with a pining heat, and this heat could not be perceived outwardly, but he felt it within his body, in as much as it gnawed and tormented his bowels.  
He was so hungry, that he took no leisure to chaw his food: but swallowed up greedily that entered into his mouth: and was at all times casting meat into his mouth. His bowels were corrupted & full of ulcers: he was also tormented with the colica passio: His feet were swelled with phlegmatic humours: his privy parts were rotten & full of worms: His breath was so stinking that no body durst come near him.  
And in the 21. chapter of the first book of the jews war, the said historiographer wrote this which followeth. All his body was entangled with diseases, and he was vexed with sundry dolours: he had a burning & intolerable gnawing within him.  
The colic tormented him incessantly, and the and his feet were swollen in the skin and flesh. He addeth moreover, that he assayed to shorten his life, and calling for a knife, he lifted up his right hand for to have killed himself, which thing Archicab his cousin germane perceiving, ran and stayed his hand. He died five years after that he had put Antipater his son to death: when he had enjoyed the kingdom by the space of 34. years after he had put Antigonus to death, and 37. years after that he was declared king by the Romans. jesus Christ the sovereign Bishop, Doctor, and Pastor of his Church, was 30. years old when he was baptized: and then began he to preach unto the people of the jews the word of the Gospel, which he had brought from his father, according to the promises that had been made afore time, and he wrought miracles. After three years then following, he was offered up a sacrifice for to redeem mankind, he suffered his death and passion in the eightéenth year of Tiberius' the Emperor. He rose again from death the third day after his passion, a vanquisher and triumphant: and showed himself unto his Apostles, and to many other men and women, with great approbations, being seen by them by the space of of 40. days, & speaking of the kingdom of God, Acts 1.  
And after that he had given commandment to his Apostles that they should go throughout all the world, for to teach the doctrine to all nations, and to baptise them in the name of the Father, and of the Son, and of the holy Ghost: instructing them to keep all what so ever he had commanded them, promising to continue with his Church until the end of the world.  
He ascended up into heaven, sitting at the right hand of his father, and hath sent down his holy spirit upon the Apostles, the which went forth all abroad, for to kindle and spread forth the light of the Gospel.  
Now we must set in this fift order the Apostles and Evangelists, the Bishops, Pastors, and Doctors: whom the son of GOD hath raised from time to time in all ages for the conservation and maintenance of the ministery.   

The Apostles be the first in the fift order.  
Now here we must mark in what places, and how far the word of the Gospel hath been spread through all parts and countries of the whole earth, and what Pastors and Doctors have succeeded, and in what places.  
52 Peter the Apostle declared the Gospel in many places, as may be at large seen by the history of the Acts of the Apostles. Origine in his thirds tome upon Genesis, saith: that Peter preached in Pontus, Galatia, Asia, Bythinia, and Cappadocia, amongst the jews that were dispersed.  
He had a Church in Babylon, as he himself witnesseth in the fift Chapter of his first Epistle, likewise in Phenicia and Syria, in Lyre, Sidon, Selencia, Cilicia, Pamphilia, Pisidia, Attalia, Lycaonia. Also in Pontus, Galatia, Cappadocia, Asia, Bythinia, Mysia, and Phrigia Saint Peter hath written unto these.  
The seven Churches of Asia be named in the Apocalypse, that is to say, Ephesus, Smyrna, Pergamus, Thyatira, Sardus, Philadelphia, and Laodicea.  
Above all others, the Church of Antioch had the same whereas the disciples were first named Christians.  
Jerome, Nicephorus, Euthalius the Deacon, & and others do say, that Peter was crucified the 14. year of Nero, which was the 37. year after the conversion of Saint Paul. How then can it be, that Linus Bishop of Rome succeeded him in the seat Apostolic (as some would maintain even until this present time) seeing that Linus was martyred a year before Saint Peter? For a simple restorer of the Papacy doth thus write, who hath made two great books of Counsels, the which were composed in the city of Colloine. Hereby may be seen how firm the foundation of the Papacy is. If Linus were chief Bishop of Rome in the time of Nero, it is most certain that Peter was not.  
53 Andrew the brother of Peter preached the Gospel unto the Scythians, and unto the Sogdiens and Satians, as Saint Jerome writeth.  
54 james the just, the brother of our Lord jesus (as S. Jerome writeth) governed the Church at Jerusalem three years, that is to wit, until the 7. year of Nero, and he was cast from the top of the Temple down by the commandment of the son of Annas then high Priest, after was stoned, and lastly slain with a fullers beam.  
55 james the son of Zebedée, brother of john the Guangelist, as Saint Jerome writeth, preached the Gospel unto the tribes of the jews that were dispersed. In this time great persecution arose by Herode Agrippa against the Christians, in which james the brother of john was beheaded, Acts 12. Peter was cast in prison: but the Angel of the Lord wonderfully delivered him thence.  
56 Matthew, who from a Publican was called by jesus Christ to the office of an Apostle.  
He first wrote his Gospel in jewrie in the Hebrew tongue, for those that were of the Circumcision: and afterward it was translated into Greek, as appeareth at this present. He preached the Gospel in Ethiopia. Bartholomewe in India.  
Mathias in the other Ethiopia, whereas the river Asper doth enter into the port of Hiss.  
Philip preached in Samaria, whereas was a Church gathered together again after the death of Stephan. In Azotus he assembled a Church, & thence he went to the cities and towns by the sea coast.  
57 Thomas (as it is found written) preached the Gospel to the Parthians, Medes, Persians, and in Germany, to the Hyrcanians, and to the Bactrians and Magians.  
Saint Jerome also writeth, that Simon Cananeus, surnamed judas, brother to james the just, succeeded his brother james in the government of the Church at jerusalem, and that he lived 120. years: notwithstanding, Eusebius, according to Egesippus, saith: that Simon the son of Cleophas was substituted in the room of james. He saith, that he lived 120, years, and that he was crucified in the days of trajan the Emperor.  
58 john the Apostle the son of Zebedée, governed the Church at Ephesus: of which thing Ireneus hath also made mention. True it is, that the Church at Ephesus was founded by Paul, but it was edified by john, who abode in the government thereof until the time of trajan. S. Jerome saith, that john died 66. years after the passion of our Lord jesus in the city of Ephesus, and that he was buried there.  
59 Paul the Apostle being afore time a persecutor and blasphemer, was converted to jesus Christ, the very same year that jesus Christ ascended into heaven: that is to say, about the end of the 19 year of Tiberius: in which year also he began to preach the Gospel in the city of Damascus.  
Afterward (as he himself reciteth in his Epistle to the Galathians) he went into Arabia: from thence he returned to Damascus. Consequently, he sowed the Gospel through a great part of the world, having passed through jewrie, Cilicia, Cyprus, Pamphilia, Lycaonia, Phrygia, Galatia, Mysia, jonia, Macedonia, Grecia and Achaia. After this he was lead prisoner unto Rome, to the Emperor Nero, where he was kept two years. After wards (as it is found in writing) being let lose, he preached the Gospel 10. years: and lastly, by the commandment of Nero he was put to death, in the 13. year of the said Nero, and in the 36. year after the resurrection of the son of God. He preached the Gospel by the space 36. years.   

The second of the fift order, be the disciples of the Apostles.  
60 The Apostles than had great store of disciples, especially Paul & john, of whom is many times mention made, as well in the Acts, as in the Epipistles of S. Paul. Amongst the said disciples the chiefest were these, Barnabas, who was also called an apostle, act. 14.14. Epaphroditus was also named an Apostle of the Philippians, Phil. 2.25. Andronicus and junia be also named notable amongst the Apostles, in the 16. to the Romans. Simon that was called Niger, Lucius Cyrenensis, Manahem, judas, Barsabas and Silas. Saint Luke in the Acts 13. & 15. calleth them Prophets and Doctors: amongst which it is said, that Lucius Cyrenensis preached first the Gospel along by Danau in the reign of Liberius, which they call Ratisbone, and that Mark the disciple of Paul preached in the city of Passeau, which standeth over Danubius, Crescence at Mayence, and to the Gauls, Clement at Mets, Trophim at Arles.  
61 Luke was a familiar companion with Paul, whole Gospel we have, the which Gospel he wrote according as he had received it of Paul and the other Apostles, and one other book wrote he, which is named the Acts of the Apostles. Saint Jerome maketh mention that he lived 84. years, and that he was buried at Constantinople.  
62 Mark wrote his Gospel, having received it, as it were at the mouth of Peter, and he governed the Church of Alexandria in Egypt: where also be was burned for the gospel sake, in the 8. year of Nero, and 33. years after the resurrection of our Lord jesus.   

The third of the fift order be the Bishops.  
63 Now we must understand that the name of a Bishop in the ancient Church, was attributed unto one of the ministers in every assembly, only for to observe an order, and not that he had any domination over others.  
Furthermore, the office both of the Bishops, and also of other Priests or Ministers, was, that they should apply themselves wholly to the preaching of the word and administration of the Sacraments.  
Timothy was Bishop of Ephesus, & was martyred in the time of trajan the Emperor, about the year of jesus Christ 101. In that time were likewise other Bishops, as Titus Bishop of Crete, and others, of whom mention is made in the Acts, and in the Epistles of S. Paul: that is to wit, Apollo, Aristarchus, Gayus, Derbée, jason, Erastus, Sosipater, Tychicus, Secundus, sylvanus, Tertius, Quartus, Sosthenes, Epaphras, jesus the just, Demas, Archippus Bishop of the Colossians, Eubulus, Pudens, Linus, Artenas, and Zenas, and Dionifius Areepagita Bishop of the Athenians.  
64 In the year 65. Annianus was ordained Bishop of Alexandria, and he governed the Church 22. years: look the history Ecclesiasticus, book 2. chapter 23.  
In the year 66. began the first persecution, which was in the 10. year of Nero, and it abode until his death. By the commandment of this tyrant, the city of Rome was set on fire, and for to shun the report of such an act, he laid the fault upon the Christians, and caused them to be executed with sundry kinds of death. Those that named themselves Christians (which name was then so odious, as if they had been enemies to all mankind) and those that were accused hereof by the prisoners, besides the other hurts and abuses that they suffered, abode this approbrie, that being clad in beasts skins, they were baited & torn in pieces with dogs, some were attached and hanged on the cross: others burned in the fire: so as of them were kindled fires for to give light in the night. Thus Cornelius Tacitus witnesseth.  
65 Ignatius, a disciple of S. john the Evangelist, was ordained the second Bishop of Antioch, he was carried prisoner unto Rome, for to be cast amongst the wild beasts, and to be made a spectacle unto the people. He going through Syria to Rome, and passing through the country of Asia, preached in all places where he went to the people and to the congregation the Christian faith: and he exhorted the Christians to persevere in the truth, and to beware of the infections of heretics which then began to bud, and that they should keep diligently the doctrine that they had received of the Apostles.  
The cause of this persecution, was, for that having reproved in Antioch the idolatry of trajan, he was apprehended as a seditious person, and as being culpable lesae maiestatis: and he was delivered in charge to ten soldiers, or rather tormentors, for to be carried to Rome, and to be delivered to the Lions. Whereof Ignatius himself saith, I have fought against beasts, from Syria unto Rome, by sea and by land, night and day among ten Leopards etc. Ireneus in his 5. book speaking of Ignatius condemned to be cast unto beasts, affirmeth that he said. I am the wheat of jesus Christ, and I shall be ground with the teeth of beasts, so as I may be made the bread of God.  
66 In the time of Domitian the Emperor, who raised up persecution against the Christians, Clement Bishop of Rome, which was martyred under Traianus, instituted in his time Notaries, for to write the acts of the martyrs, their constancy and patience, for an example and perpetual memory.  
In the year of the Lord jesus 88 Albilius was ordained Bishop of Alexandria, and was Bishop there twelve years.  
67 Anacletus Bishop of Rome, of the nation of Greeks, an Athenian, governed the Church three years and two months. He ordained that Ecclesiastical persons should twice in the year have a Synod or congregation for the affairs of the church. He by his writings exhorted the people amongst other things, that they should honour and reverence their ministers. Who so speaketh evil of the ministers (saith he) speaketh evil of Christ, and he iudgeged him separated from Christ. He was martyred in the reign of Traianus. Look the first volume of Counsels.  
68 evaristus Bishop of Rome, who was martyred in the last year of the Emperor trajan, ordained, that there should be elected seven Deacons in every city, the which should mark and watch the Bishop in preaching and teaching to the people: and these he ordained for a testimony of the word of God: and to the end that none should lay to his charge that he had preached evil, and against the truth.  
He ordained, that marriage should be openly celebrated in the Church: That the Church should obey the Bishop, and that the Bishop should never forsake his Church so long as he lived, no more than the husband should forsake his wife, or the wife her husband.  
69 Quadratus Bishop of Athens, a disciple of the Apostles, presented a book of Apology to Adrian the fifteenth Emperor, for the defence of the Christian faith.  
Aristides an Athenian Philosopher, being a faithful man, composed a like book. Whereupon Adrian sent to Minutius Fondanus deputy in Asia, that he should no more persecute the Christians: but that if they did any thing contrary to the laws, he would that judgement should proceed according to the quality of the crime. That if any body accused them slanderously, he willed such a one should be punished for his maliciousness, and that they should have no harm.  
70 Polycarpus the disciple of john the Evangelist and Apostle, was Bishop of Smyrna in jonia, which is in Asia the less, beneath Ephesus, he lived till he was very old. Ireneus saith, that he was ordained Bishop there by the Apostles: it is very likely in deed, that he began his ministery in the second or third year of trajan. S. Jerome in his catalogue, saith, that he was sent by Saint john the Evangelist, he offended in the 68 year after the passion of Christ, as it is reported. Ireneus saith of him, that one day as Martion met him, he said unto him: Take counsel and knowledge with us: Polycarpus answered him again, I know that thou art the chiefest son of Satan. The remnant of the life of Polycarpus was in the time of Marcus Antonius, and of Lucius Verus the Emperors. The chiefest governors of the Empire did then stir up such persecution against the christians, that it extended to them of the city of Smyrna, whereof Polycarpus had been Bishop long time, and there he was burned, when he had served the Church of God about 70. years: this was in the seventh year of this said Emperor. As some say, he was 80. years old.  
The prayer of Polycarpus that he made before his death is in the fourth book of the Ecclesiastical histories.  
71 In the time of Antonius Pius in the 10. year of his reign, Mark coming from the Gentlyles, was elected bishop of the Church at jerusalem, the which city after the sacking and spoil made by Tytus until that of Adrian had succeeding by order five chief Bishops: Eusebius maketh mention of them in his third book and first chapter.  
Then after the spoil made by Adrian, there was no more any Church and congregation gathered together there, save of the gentiles, and they appointed Bishops amongst themselves: for the jews then bearing arms against the Romans, were at the last discomfited: and there were killed at one only battle 58. thousand men, as Nicephorus saith: Anselme speaketh of 50. thousand, and of fifty fortresses that were taken, and 985. Villages destroyed, both by famine and fire and bloudsheade. And all the rest of the jews were driven away from jerusalem and sold into all parts of the world.  
So terrible a destruction as they had by Titus might sufficiently teach them, that the kingdom was taken away from them, like as the Prophets had foretold them: but it came so to pass that they felt almost as great a punishment at the second time as they had at the first.  
Then many Christians of the gentiles gathering themselves together, elected (as before I was telling) Mark for their Bishop, who was the 16. & Cassianus the 17. Publius the 18. Maximius the 19 Gayan the 21. Symmache the 22. Caius the 23. julian secundus the 24. Capito the 25. This is recorded of Eusebius lib. 5. Chap. 12.  
For as much as the Church of the gentiles had then their habitation there, the Lord would declare that the true Messiah was already come, and that they ought to look for none other.  
72 In the time of Marcus Aurelius Antonius about the year 160. after the nativity of jesus Christ, Melito borne in Asia was Bishop of Sardis, he wrote to the Emperor Marcus Aurelius concerning the Christian faith.  
Theophilus' bishop of Antioch wrote against Martion. Apollinaire, Denis bishop of Corinth, justus bishop of Vienna, were Martyrs for the faith.  
There were also Philip bishop of crete or Candie, Egesippus, justin the Philosopher, Modestus, Musan, and certain others, of whose books we have but few, Eusebius doth partly, and Jerome partly rehearse the books written by them.  
73 Eleutherius borne at Nicopolis in Gréece, governed the Church of Rome 15. year and more in the time of Marcus Aurelius the 17. Emperor, & in the year of Christ 179. he gave commandment against the Severiens heresy that then reigned.  
Also that no Christian for any ceremong should forsake any kind of meats accustomed to be eaten 1. volume of councils.  
74 Ireneus the scholar of Polycarpus was ordained bishop of Lions after that Photin bishop of the said Church had suffered martyrdom when he was 90. years old, and with him a great many more Frenchmen. He was in the time of Prince Commodus about 170. or a 180. years after the nativity of our Lord jesus. It is said that he was put to death in the city of Smyrna under the reign of Maximine. He lived above fourscore years.  
There was great persecution in the Church about that time, and it lasted very long. For the Pagans were offended, because that the Christians reproved and sought to abolish their old accustomed manners of worshipping, and the Religion of their ancestors.  
And for this cause a great multitude of Christians were put to death, all abroad, in divers countries and regions: & especially above all others, the Doctors, Bishops and Pastors of the Churches.  
Now during these venomous rages and horrible cruelty of the Devil, God preserved some faithful Doctors, and prolonged the lives of some others, to the end that by them the pure doctrine might be conserved and published abroad: amongst which were Polycarpus, Ireneus, and others.  
75 About this time, or shortly after, lived Theodotion bishop of Ephesus, of Alexandria, Pautene, Miltiades, Appollonius, Serapion, and Polycrates, of whose lives Eusebius and S. Jerome make larger demonstration, and of their books also. All the which sustained sundry combats against many heretics, to wit, Martion, Montanus, Valentinian, and the Hermogenians, and divers others.  
76 Victor bishop of Rome governed the church 10. years in the time of Didius, julianus, Milancius, Emperors.  
He ordained, that those which would not reconcile themselves, should be deprived of the table of the Lord.  
77 About 200. years after the nativity of our Lord jesus, in the reign of Severus Pertinax & Antonius Carcalla, Emperors, was Tertullian of Africa, of the city of Carthage. His books be now extant, in which Cyprian took so great pleasure, as saint Jerome writeth, that he would not pass over one day without reading some of his works. It is written of him that he lived until the last age.  
78 Leonides the father of Origene was martyred for the faith, he had his head cut off in the persecutions stirred up against the Christians by the Emperor Severus in the tenth year of his Empire. Origene his son being then young, of 17. years of age, said, my father, take heed, that in no wise you change and serve from the truth you have begun.  
This Origene after that the goods of his Father were confiscate for the faith, kept and maintained his mother▪ and brethren with teaching school, and being but eighteen years old, he was called by the Bishop of Alexandria in egypt to the office of a Catechiser, for to instruct children and strangers. Out of his school came many Martyrs.  
If any would see what was his life, his manners, exercises, writings and books, let him have recourse to Eusebius, in the ecclesiastical history in the sixth book. He lived until the time of Gallus, that is, until the 70. year of his age. Amonius the philosopher was his master, who persevered in the Christian faith until he died.  
Origene was 255. years after the nativity of our Lord. Suidas saith that he was buried in the city of Cyr.  
In that time was also Tryphon, Minutius Felix, that was a Roman, Berillus, Hippolytus, Alexander bishop of Cappadocia, julius Affricanus, Gregory bishop of Pontus in Nercesarea, Dionise bishop of the city of Alexandria, all which for the most part had been the scholars of Origene.  
79 Vrbane a Roman, Bishop of Rome, governed the Church 8. or 9 years in the time of the Emperor Heliogabalus. Damasus saith that he was of a holy life, so as he drew certain Gentlemen, as Tyburtius, and Valerian the husband of S. Cecil to the Christian faith.  
Moreover Damasus saith, that he ordained, that the Churches should possess lands, farms and other possessions, and that the said goods should be common and distributed for the sustenance of the ministers, the poor, and the notaries, called the protonotaries, who wrote the acts of the martyrs.  
80 Cyprian of the country of Africa, bishop of Carthage, suffered martyrdom under the empire of Valerian and Galerien, in the year after the nativity of our Lord jesus 260. Now in that time, that is to say in the reign of Dionysius the Emperor arose great persecution, and thereof Nicephorus saith in his fifth book and twenty Chapter, that it is as easy to number the multitude of those that suffered in this persecution, as it is to number the sand of the sea.  
Alexander bishop of jerusalem, honourable because of his piety and age, was brought before the seat judicial in Caesarea, and after that he had made confession of his faith, he died in prison.  
Babyle bishop of Nicomedie, Asclepiades of Antioch, German, Theophilus, Cesarius, Vital, Polichronius bishop of Babylon, Serapion, Apolline the virgin; and others infinites were martyred in this horrible persecution.  
Passing all other cities, Alexandria was then as a scaffold, in which the faithful were brought to the view of the world. Look Euseb. liber 6. Chap. 40.  
Sundry kinds of torments then used against the martyrs are recited by Eusebius: as sharp pricks of rose bushes thrust against their faces & eyes: then bruised with stones, burned, their entrails torn, they cast down from high places, their flesh rend with cards of iron, rackings, they cast unto brute beasts, condemned to be whipped. To conclude, the most horrible and cruel torments that could be imagined was executed upon them.  
S. Cyprian being then in exile, wrote letters of great consolation to those that suffered such afflictions, and like as Tertullian in his time defended by writing the Christians against Scapula: even so did Cyprian against Demetrius the pagan governor, showing that the calamities of the world be falsely imputed to the Christians.  
Dionysius Alex. writeth that after the publishing of the edict made by Decius for confirming of this horrible persecution, many of the most excellent showed themselves cowards, and of their own accord made abjuration, and did offer sacrifice unto idols. Cyprian made a sermon of them that fought hardily, that is, of those that persevered in the confession of jesus Christ. He then set down examples of the punishment of those that had made abjuration, and affirmed that many of them were tormented with evil spirits. He said that there was one who became dumb immediately after he had abjured. Also of a maiden that was possessed with a devil soon after, and cut a sunder her tongue with her teeth. Also there be of late years examples memorable of the punishments happened unto those that made abjuration, aswell Italians, Flemings, Germans, Frenchmen, as of other nations. For some of them (after that they had denied the truth) lost immediately the taste both of meat and drink, without being able to receive any comfort at the hands of their parents and friends, and were entangled with madness, tormented day and night because of their horrible sin, the which was always without ceasing present before their eyes. And some others were tormented in their consciences so as they cast themselves down into the bottoms of rivers and ponds: and others cried and howled as though all the Devils had been assembled & possessed their bodies and souls: others even of the most learned and wise, fell into despair, so that one of them openly said these words (as Luther maketh mention on the Epistle to the Galathians.) I have denied Christ and therefore is he now before God the father who accuseth me. For he was before time so grounded in this persuasion, and Satan by his illusions and temptations had so imprinted in him this despair, that he received no consolation nor admonition which could be given him, having still in his mouth the foresaid words, in such sort that in this miserable despair he woefully killed himself.  
Lastly the examples of many the judgements of God are very notable and worthy to be marked, the which were written by people worthy of credit, and were imprinted at Lions, of some that are past and some that are to come.  
To conclude it is a horrible thing to fall into the hands of the living GOD, who notwithstanding would not enter into judgement with all those the denied his holy truth: but hath suffered them looking for their amendment, steadfastness and constancy, the which we ought daily to crave for, that we may finish our course to the maintenance of the kingdom of our only Saviour and Redeemer jesus Christ.  
81 Xistus an Athenian, in the time of Gallien the Emperor, about the year after the nativity of our Lord jesus 264. was ordained bishop of Rome by the election of the clergy, coming back again out of Spain, where he had preached.  
Bergomensis and Sabellicus do witness that Xistus laboured greatly for to take away the heresies of the Sabellians.  
At the last he was accused by them before Gallien, and was by his commandment beheaded, & six Deacons with him. Saint Ambrose in the first book of his offices Chap. 41. saith, that as he was going one day to prayer, Laurence the Deacon spoke to him in this sort: father, do you go without your son: and Xistus answered him: son I leave thee not, there draweth near unto thee yet greater combats for the faith, thou shalt follow me within three days: in the mean space if thou hast any treasures, distribute them to the poor.  
This Laurence was the first of the seven Deacons of Rome, who had the dealing with the goods deputed for alms.  
The governor of Rome being then hungry of money, was persuaded that the Church had gold, and movables of silver, and he would needs compel Laurence to show him where those treasures were. Laurence having three days term appointed for to do this, distributed in the mean time all that he had to the poor, & gathering together in a troop all the impotent & lame that were succoured with alms: he at the day appointed, prayed the governor that he would go up to that place, and showing him all the poor, he said, lo here the movables of silver, behold the talents set in order: take them, and with them thou shalt repair the city of Rome, and shalt enrich the reverenue of the Emperor, hold it. The governor seeing that he was mocked commanded that there should be made ready a hot burning gridiron, whereupon they laid Laurence, who with great courage calling upon the Lord, gave up his soul most happily. Prudentius a Christian Poet in his book de coronis described this martyr:  
82 Archelaus Bishop of Mesopotamia confuted the errors of the Manichees in the Syrian language, and his confutation was afterward translalated into the Greek tongue. For Manes or Manichée was of Persia. Archelaus was in the time of the Emperor Probus, about the year 284. after the nativity of jesus Christ. Anatholius lived also in that time.  
83 In the time of Dioclesian the Emperor, and in the 300. year after the nativity of our Lord jesus, Authimus bishop of Nicomedie, after that he had made confession of his faith, was beheaded with a great multitude of Martyrs. Serena the wife of Dioclesian constantly endured martyrdom: so cruel was this persecution that they spared none, look Hermanus Gig.  
In Europe, above all other, at Rome was a great multitude of martyrs. The Provost Rictiovarus in France made great havoc, especially at Collogne, at Treues, and toward Mosella.  
Beda writeth, that the persecution extended even unto England, then when as saint Albain, a man greatly renowned received the crown of a martyr. After that time they began to invent diverse kinds of torments: but so much the more horrible as they were, so much the more exquisite seemed the constancy of the martyrs. Eusebius saith, that he was a beholder of the persecution that was at Thebaida, and saith, that the sword of the executioners of so great a slaughter were bend, and & they wholly wearied, so that the Christians with joyfulness of heart, singing psalms, offered themselves unto the death. Sulpitius in his divine history lib. 2. saith that the Christians did then earnely crave for martyrdom, that the ambition of the Clergy did not afterward crave for any Bishops. Look Beda de temp. rat. and Drosius lib. 7. Chap. 25.  
84 In the same time, that is to say, in the time of Dioclesian and Maximian Emperors. There were also these good and holy personages Arnobius, Pierius a minister of the Church of Alexandria, Melitius, Lucian minister of the Church of Antioch, Phigeas an Egyptian, excellent men & Doctors of the Church: and this was about 302. years after the nativity of our Lord jesus, amongst the which Phileas and Lucian were martyred during the persecution of Dioclesian. At that time also flourished Lactantius Firmiaws the disciple of Arnobius.  
Constantius the father of Constantin the great, as Eutropius maketh description of him, was very excellent, civil, meek, gentle, liberal, and desirous to be good to those that had any private authority under him. This man had not the desire of great and mighty dominion, and therefore parted he the Empire with Galerius, and would rule but in France, Britain, and Spain, refusing the other kingdoms for the troublesome and difficult government of the same. He was a great supporter and maintainer of the Christians. He was the first that gave them licence to live after their accustomed manner. This wonderful act of his following beside other doth show, that he was a sincere worshipper of GOD and of the Christian religion.  
Those which bore the chief offices among the ethnics, drove out of the emperors court all the godly Christians: whereupon this ensued, that the Emperors themselves at the last were destitute of help: when such were driven away, which dwelling in their courts: and living a godly life, powered out their prayers unto God for the prosperous health both of the Empire and Emperor: Constantius therefore minding at a certain time, to try what sincere and good christians he had in his court, called together all his officers & servants in the same, feigning himself to choose out such as would do sacrifice to Devils, and that those only should dwell there and keep their offices, and that those which would refuse to do the same, should be thrust out and banished the court. At this appointment, all the courtiers divided themselves in companies. The Emperor marked which were the constantest and godliest from the rest: and when some of them said that they would willingly do sacrifice: and other some openly and boldly denied to do the same. Then the Emperor sharply rebuked those which were so ready to do sacrifice, and judged them as false traitors to God, accounting them unworthy to be in his court, which were such traitors to God, and forthwith commanded that they only should be banished for the same. But greatly he commended them, which refused to do sacrifice and confessed God, affirming that they only were worthy to be about a prince, forth with commanding them, that thence forth they should be faithful counsellors, and defenders both of his person & kingdom, and that he meant to have them in more estimation, than all the substance he had in his treasury. Eusebius in vita Constant.  
Constantinus was son of Constantius the Emperor, a good and virtuous Child, of a good virtuous father, borne in Britain, whose mother was named Helena, Daughter to king Coilus. He was a most bountiful and gracious prince, having a desire to nourish learning and good arts, & did oftentimes use to read, writ & study himself: he had marvelous good success and prosperous achieving of all things he took in hand, which then was (as truly) supposed, to proceed of this, for that he was so great a favourer of the Christian faith, which faith when he had once embraced, he did ever after most devoutly and religiously reverence: and commanded by especial commissions and proclamations, that every man should profess the same religion throughout all the Roman Monarchy.  
He first entered into the Empire by the mercifulness of GOD, minding after long waves of doleful persecution to restore his Church unto tranquility and peace. Au. 311. Eusebius accounteth in his Chronicle his reign continued, as Eutropius affirmeth 31. years and two months: great peace & tranquility enoiyed the Church under the reign of this good Emperor, which took pain and travel for the preservation thereof. First, yea and that before he had subdued Licinius, he set forth many edicts for the restitution of the goods of the Church, for the revoking of the Christians out of exile, for taking away the descension of the doctors out of the church, for the setting of them free from public charges, and such like.  
85 In the time of Constantine the great, about the year 320. after the nativity of our Lord jesus, there were excellent Doctors in the Church, to wit, Eusebius bishop of Caesarea in Palestine, of whose doing we have very worthy books, Rhetius bishop of Austun, Methodius disciple of Origene, who afterward was a bishop. Athanasius bishop of the city of Alexandria: the which did confute the errors of Arrius.  
Athanasius after that he had procured the benefit of the Church 46. years, and abidden sundry persecutions in great constancy and patience, died about the year 367. After his death persecution was raised up in Alexandria by Valentius. Hist. tripart. lib 8. Chap. 7.  
86 In the year 326. after the nativity of jesus in the 14. year of Constantine, there was holden a council at Nice against Arrius, whereunto were called 318. Bishop's: amongst the which these were the principal, Eustache Bishop of Antioch, Paphnutius of Egypt, and Maximus (these had their eyes bored out for the faith) Macarius Bishop of jerusalem, and many other personages that suffered persecution under cruel tyrants. There was also Spiridion bishop of Tremith in Cyprus, & Nicholas bishop of Myrrha in Lycia, a very ancient man.  
Also Athanase then Deacon of the Church of Alexandria, Theophilus bishop of Alexandria.  
Spiridion was he that in Lent offered fleshmeat unto a pilgrim going in his journey, whereof he himself did eat, and caused him to eat, saying: that unto clean Christians all things are clean. Hist. tripart. lib. 1. Chap. 10.  
In the said council there was a very sharp and earnest contention on two sides, the which the Emperor Constantine gave ear unto with great patience: but at the last the Arrians fearing that they should be banished, they made a countenance as though they would renounce their error, and to subscribe to the determination of the fathers, excepting some, as Athanasius declareth in the decrees of the Synod of Nice: but the bishops after that they had perceived their fraud, and how they disguised and wrested the truth by words, began to use the word of Essence & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is to say, of the selfsame substance. Then the Arrians did contemn at these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and essential, as being strange and not used in the holy scriptures. The fathers showed that they of necessity were constrained to use these words, for to signify that the son was begotten of the substance of the father, according to the which the son was consubstantial with the father, that is of the same essence and substance.  
Moreover they would then have forbidden the ministers and Deacons for to dwell with their wives: But Paphnutius, whom Constantine had in such reverence, that he would cause him oftentimes to come into his palace, and embrace him, yea he would even kiss the place whence he had his eye plucked out, he rising up pronounced marriage to be honourable amongst all men, and the bed undefiled: and he said that the company of a man with his wife is chastity: he persuaded the council that they should set forth no such laws, which should give occasion of fornication both to the men and to their wives.  
The council liked his opinion, and they ordained nothing concerning this: but left unto every one liberty to choose whither he would marry or not, according as he should feel to be expedient for him or wholesome: whereby it was lawful as before for the ministers to keep still their wives, and to marry. But afterwards Syricius and Gregory the seventh forbade such marriages: which thing nevertheless the ministers of the East received not.  
87 During the Empire of Constantius, the son of Constantine the great, in the year 350. after the nativity of jesus Christ, there were also these great personages Doctors in the Church, Theodorus Bishop of Heraclia in Thrace, Eusebius Bishop of Emesus, Hilary Bishop of Poitiers of Aquitaine in France, who made a book of the Trinytie against the Arrians, & many other books which are very profitable.  
88 Liberius a Roman borne, was elected bishop in the year of Christ (as S. Jerome writeth) 352. and about the twelve year of the Emperor Constance. His confession was agreeable to the Catholic faith: and he wrote very Christianlike unto Athanasius, concerning God the father, jesus Christ, and the holy Ghost, as it may appear by his Epistle which is joined with the workens of Athanasius.  
Athanase doth record in his Epistle made of them that lead a solitary life, that in the time of Constance the Emperor he sent to Rome one named Eusebius, an Eunuch, with letters, by which he threatened him exile, and on the other part offered him great gifts to allure him by that means to consent with Arrius, and to subscribe unto the condemnation of Athanasius: but Liverius despised both the threatenings and rewards, as a sacrifice of blasphemy: Whereupon the Emperor caused him to be brought out of Rome, and coming towards him, he menaced to put him to death. But Liverius stoutly answered him I am ready to abide any thing rather than of Christians we should be called Arrians. What art thou, than said the Emperor, which with one naughty fellow troublest all the world. Liberius said unto him, The word of faith dependeth not upon a multitude. He was then sent away again by the Emperor Constance into Berchee which is a City of Thrace, whereas when he had been two years, he was called for again, as witnesseth Theodoretus.  
His restitution, as some say, was agreed unto by the Emperor, at the request of many of the city of Rome, and of the Bishops of the West. The said. Athanasius saith in his Epistle aforenamed, that Liberius after the two years of exile, being brought in fear by threatenings, & fear of death, yielded and subscribed to the condemnation of Athanasius.  
89 Basile bishop of Caesarea was also in the time of Valentinian and Valens, Emperors: whilst Valentinian lived the East Church was in rest, & agreeing to the decrees of the Synod of Nice: but Valens made bulwarks for to advance Arrianisme withal against those that were called Homousiastes, that is, the true Catholics: and he stirred up great persecutions especially in Antioch and in Laodicea.  
His brother Valentinian reproved him therefore, admonished him by letters, as Zonoras' writeth: but he was the more angry therefore, and minded to drive out of the country Basile bishop of Caesarea, because that he would not at his commandment communicats with Eudorius bishop of Constantinople, an Arrian: but the Lord sent a sickness to his only son, the which he knowing to be the vengeance of God, converted from his wicked purpose, and gave ear certain days unto the sermons of Basile.  
90 Damasus borne in Spain, a Bishop of Rome, succeeded Liberius in the year 363. in the reign of Valence the Emperor: for the writing of Damasus look Suidas, and Jerome in his Epistle to Custach, tome. 4. which maketh mention of Damasus. Of virginity he saith, read the books the Damasus composed both in verse and prose.  
He held in reverence the Synod of Nicée, & condemned Auxentius Bishop of Milan, an Arrian. Theodor. lib. 4. Chap. 30. saith that with saint Ambrose he strove valiantly against heretics condemning openly Sabellius, Arrius, Eunomius, the Macedonians, Marcellus, & the heresy of Apollinaris.  
Jerome in the apology against jovinian, calleth Damasus a singular man and well learned in the scriptures and doctors of the church.  
Athanase in his Epistle unto the bishops of Africa, calleth Damasus his most dear companion, praising his diligence for that he had assema Synod at Rome against the Arrians.  
In the same time also was Anthony, who being a hundredth and fifty years old, died.  
He saw in a dream, as it were hogs, which trod under their feet the altars: and waking said, that the Church shallbe once again spoiled and dispersed by whoremongers, adulterers & monstrous men.  
Melanchthon noteth this prophecy to be against the lecherous and voluptuous life of Priests and Monches.  
91 Vulphilas Bishop of Goths, in Sarmatia, hist, tripar, lib. 8. translated the Bible into the Goths language for the use of his countrymen, the like Jerome did in the Dalmatian tongue for the profit of the people there. And in Croatia (which is the lower Pannonia) the Churches then, & the bishops used the holy scriptures translated into their vulgar languages.  
92 In the reign of Theodosius and Valentinian Emperors, in the year 386. Ambrose was Bishop of Milan: His election was such, that Aurentius an Arrian Bishop being gone from Milan, there arose a great sedition betwixt the Arrians & the catholics concerning the election of the Bishop.  
And at that time Ambrose being a Citizen was proconsul: who considering this uproar, because of his office, went hastily unto the Church whereas the people were assembled: and after that he had used many persuasions for to revoke the people to a concord, there rose up suddenly a common voice with one consent, that Ambrose must be Baptized (who was already catechized) and that after they should consecrate him Bishop: whereunto he would not agree: but by the commandment of the Emperor Valentinian, who incited him thereto, he took the office upon him, and then the Emperor gave thanks unto God, for that he had called this man from the government of bodies unto governing of souls.  
Such was the election of the Bishops by the people.  
Then within a while after justine having drawn his son Valentinian into his error, assayed to have alured Ambrose also thereto: but it was in vain. And albeit that one day a band of soldiers did beset the temple, for to make Ambrose come out: he not withstanding was constant, and made them a Bishoplike answer, saying unto them, that he would not not so easily departed from that place, neither that he would leave the flock unto the power of Wolves, nor yet the Temple unto blasphemers. That and if they were purposed to kill him, they should do it within the Temple, and that he would be content to die. Look Theodor. lib. 5. Chap. 3.  
93 Vigilantius Bishop of Barcelon in Spain was in the reign of Theodosius the Emperor: he stood in defence against the idolatry and worshipping of the bodies of Martyrs like as S. Jerome writing to Riparius maketh sufficient demonstration, and saith, that whilst we live we should pray one for another: but after that we be dead our prayers cannot be heard. Moreover he said, The commandment of continency or to abstain from marriage is heresy and the seed of whoredom.  
94 In the year 380. was Appollinaire of Laodicia Bishop of Syria, who wrote thirty books against the madness of Porphirie, and as Suidas saith, he translated into Heroic verses the most part of the Hebrew writings. Some do hold opinion that he did the like also with the Psalms.  
95 In the year after the natinitie of our Lord jesus Christ 390. was saint Jerome, the son of one named Eusebius, of the city of Stridon: who made many books, homilies, and commentaries upon the holy Bible, whose translation thereupon we have until this present time. He died when he was 91. years old.  
The debate that was then betwixt Jerome and the aforenamed Vigilantius bishop of Barcelon in Spain, showeth the superstition began long before.  
Of which matter we may see enough, how Vigilantius and other good Doctors of that time avouched that the adoration of the Saints was drawn from the superstition of the Pagans.  
In that time were also Severien, who above all other things, is praised unto the people because of his eloquence and worthy sermons made unto the people, also Theodorus a Monk, Lucian a Priest of jerusalem, Martin bishop of Tours, and Severus Sulpitius.  
96 About the year 402. after the nativity of our Lord jesus, and in the reign of Arcadus and Honorus Emperors, was Chrisostome borne at Antioch, the disciple of Libanus the Philosopher, he was an Auditor of Andragatius the Philosopher, who forsook the estate of an advocate and followed Euagrius with his other two companions Theodosius and Maximius, who were afterward bishops, after that they had profited well in the holy scriptures, in the Monasteries. For in those days the Monasteries were common schools, and the Abbots or priors that were precedents there, did teach publyckely the holy scriptures.  
Chrisostome was bold and free in rebuking sins, especially in his public sermons: and for that cause was he hated of the Clergy. He withstood Gainas, who requested of the Emperor that he might obtain a Temple at Constantinople for his people. Look Hist. tripar. lib. 10. Chapt. 6,  
Whoso list to see the life of Chrisostome, Palladius hath composed it.  
97 S. Augustine was Bishop of Hippo, and was raised up by the power of God for to refute the errors, aswell of the Manichees, as of the Pelagians, who said that Adam hurt only but himself in sinning, nothing his successors. Then Satan by this subtlety made them thorough cloaking their disease, to be incurable. But heretics being vanquished by manifest testimonies of the holy scripture, that sin was descended from the first man into all his posterity, they cavilled that it was descended by imitation, and not by generation.  
Wherefore the holy men of that time, and amongst the rest S. Auguistine, was forced to show how that we are not corrupted by the wickedness which we draw from others by example: but that we bring our perversity even from our mother's womb.  
Furthermore, whereas they said, that we are not justified by the mercy of God through jesus Christ without our own merits, and that by our own works and natural virtues we do purchase true and entire justice before God: It doth appear how Saint Augustine showed, that by faith alone we be justified, forasmuch as faith doth embrace him that justifieth, to wit, CHRIST our LORD, with whom it uniteth and conjoineth, us in such sort that we be made partakers of him, and of all the goods that he hath: and that all good works ought to come thereof, that is to say, of jesus dwelling in us, by the free force and efficacy whereof, we begin to will that which is good, and to apply ourselves thereto.  
Now in what price and estimation we should hold the books of Saint Augustine, the reader may sufficiently discern.  
He died being 76. years of age, in the time when the city of which he was bishop, that is to say, Hippo, was besieged by the Vandals. He governed the said Church 40 years.  
Whoso will see his life, Possidonius hath written it.  
98 Under the Emperor Theodosius the younger, about the year 430. after the nativity of our Lord jesus, there were governors in the Church these good men, Possidonius of Africa, Bishop of Calm.  
Celestine Bishop of Rome, who sent Palladius a Grecian and Patricius into Scotland & Ireland, for to preach the faith.  
He sent also into England Saint German Bishop of Auxerre against the heresy of the Pelagians.  
He ordained that no should not meddle in the parish of an other.  
Also that no Bishop should be elected contrary to the will of the people, but that the consent both of the clergy and of the people should be required.  
The Church in that time was greatly troubled, & specially in Africa: the chiefest men of the church were sent to exile, & martyred by Gensericus king of Vandals.  
Moreover in that time was holden the council at Ephesus, in the which was Cyrillus bishop of Alexandria chief, & Nestorius' Bishop of Constantinople was condemned by two hundred Bishops, who forged two persons in jesus Christ, the one of man, and the other of God, and he could not abide that men should call the Virgin Marie the Mother of God, by communication of properties.  
This council was holden in the tenth year of Theodosius the younger, and in the year after the nativity of our Lord jesus. 437.  
99 Sedulius, Possidonius Sozenus, Socrates, and Theodoritus, were also in the time above named, who set down in writing the Church matters.  
Cassiodor us also made a brief collection of their books, and of the books of Theodorite, the which have been changed by Epiphanius a scholar: and he of these three hath made one history, which is named Tripartite.  
100 In that time also was Eucherius bishop of Lions, who wrote many books and commentaries, amongst others upon Genesis, and upon the books of the Kings, which books are found extant until this present.  
101 In the year 440. or there abouts after the nativity of our Lord jesus, & in the reign of Valentinian the Emperor, Victor bishop of a city in Numidia, which is in Africa, called in latin Cartena, composed a book against the Arrians & presented the same unto Gensericus king of the Vandals, Arrian.  
Polichronius Bishop of jerusalem was at that time driven away out of his country. He sold in the time of famine all his substance, and gave the price thereof to the poor.  
Archadius, Probus, Paschasius were also at that time in great price & reputation with the foresaid Gensericus: but he seeing that he could not persuade them unto the sect of Arrianisme, after that he had cruelly abused them, caused them to be at the last martyred with others: some bishops he displaced, and the books of religion and christian faith were burned.  
102 In the year 476, Honoricus King of Vandals stirred up great persecution in Africa against the Christians, and four thousand nine hundred seventy and six were sent to exile, without sparing either age or sex: afterward in divers times and by sundry kinds of torture they were put to death.  
Some had their hands cut off others their tongues. Within a while after under the shadow of council, he caused all the bishops to be assembled, the doctors, and other catholics who to the number of thee hundreds twenty & four, as P. Diaconus wrote, or as others witness, four hundreds forty & four, were sent to exile, and caused the Catholics to be shut in the Temples, and gave them to the Arrians. One Bishop named Latus was burned, that he might give example unto others.  
Eugenius the Bishop of Carthage with more than five hundreds of the Clergy, after grievous tormentinges were committed to exile: but within two years after the said Honoricus died miserably with vermin, and Gonthamundus succeeded him. This Gonthamundus sent for Eugenius the Bishop of Carthage again, at whose request all the residue were called home again, and then the Churches also were open.  
103 In the reign of the Emperors Martian, Leo, Zeno, about the year after the nativity of Christ 490. were these good personages, to wit, Proterius bishop of Alexandria, Paschasius, Peter de Ravenna, Gennadius minister of the Church of Marseille, all which did confute the errors of Eutiches.  
Also, Prosper, Saluian, Sidonius, & German Bishop of Capua, Vaast Bishop of Arras, Fulgence Bishop of Raspe in Africa, Autius' Bishop of Vienna, Solenus who preached Christ, and was bishop of Charters. Boetius a learned man, who was put to death by the commandment of the Empepour Theodorike, an Arrian.  
Also in the same time was Epiphanius Bishop of Pavia, a very ancient man, who brought into concord and good quietness the people of Liguria, he also brought with him from Burgonie many captives aswell for money, as by his good and holy life, by which he obtained the redeeming of six thousand captives. Paul the Deacon, & Nauclerus after him.  
104 In the time of the Emperor Anastasius & in the 494. year, Gelasius of Africa governed the Church of Rome 5. years: His father was bishop named Valericus, Nauclere. Some do attribute unto him the distinction of the Authentic books, and of the Apocrypha.  
He made mention of many books of apocrypha, as the book called the assumption of the virgin Marie. Also the Canons of the apostles etc. Look the first volume of Counsels.  
He composed five books against Nestorius and Eutyches.  
Also two against the Arrians, and one treatise of excommunication. He restored again Messenus the bishop, after that he had known his penitence.  
He excommunicated the Emperor Anastasius, because that he favoured Acatius & other heretics. He commanded the Ministers, that they should minister the communion, but under both kinds, not under one alone.  
He declared at Rome in the midst of the council, that in the eucharist neither the substance of the bread and wine, nor yet the nature were changed: but that therein as in an image, the flesh and blood of our Lord was represented: and that in the sacrament they both were exhibited unto the faithful.  
He declared there also that those aught to be excommunicated which did not give & take the sacrament of the eucharist whole. Look the fist volume of counsels.  
Gennadius was in the time bishop of Marseille.  
105 In the year 518 Hornusda borne in Freselande in the city of Campania, governed the church of Rome nine years.  
He ordained that marriages should be celebrated publicly and solemnly. Suppl. Chron.  
At that time was holden a council at Rome against the Eutychians, in which also it was ordained that he which had made an honourable amends, should not be admitted to the ecclesiastical ministery. Suppl. Chron.  
Many Munks corrupted with the Nestorian heresy, because they would not be persuaded by the exhortations of Hormisda: but rather sowed noisome and slanderous speeches against him, were banished out of Rome, against whose hypocrisy he wrote.  
He solicited by letters & Messengers john bishop of Constantinople, the companion of Acatius, and the Emperor himself for to leave the sect of Eutiches: but Athanase not only despised his admonitions, butsent his Ambassadors back, saying, that it belonged to the Emperor for to command, and not to the bishop of Rome.  
Paul the Deacon addeth of the Emperor besides all that, that he made them go homeward again by sea into Italy in a ship that was light and unbalassed, forbidding them to take land in Grece, but that they should pass strait on being light without any carriage.  
Anastase supporting the error of Eutyches, when he was 80. years old died being stricken with lightening in the 25. year of his Empire.  
Hormisda is renowned for having done great alms deeds for the poor, and for that he condemned the heresy of the Manichées, which had begun to hud, and for burning their books.  
106 In the time of the Emperor justinian, about the year 530. after the nativity of our Lord jesus Christ, was Arator who composed the Acts of the Apostles in Hexameter verses: and Gregory bishop of Langres, who was married. Fascicul. Temp.  
The council of Tours was holden at that time.  
At the said council in the fift chapter it was ordained, that every city should nourish the poor strangers as much as it was able, so that the poor might not be constrained to beg from place to place.  
In the third chapter, that every bishop should keep his wife like as his sister, and that he should govern both his house and family aswell as the Church: so as there might be no suspicion of him.  
107 In the reign of the Emperor Mauritius in the year 591. the Wisigots were converted unto the catholic faith: they left the heresy of the Arrians, by the means of of Recardus, or Richard their king, and Leander bishop of seville. The confession of their faith was sent unto the council of Tolete.  
There happened in the time a great controversy about the primacy, of the church: for john Bishop of Constantinople was pronounced and declared in the whole Synod of the Greeks, universal Patriarch: and Mauritius the Emperor commanded Gregory bishop of Rome to obey the said patriarch of Constantinople: but Gregory would not abide that any Bishop should be universal above all the rest: whereof it came that they called themselves servants of the servants of God. Look Gregory in the 32. Epistle to Mauritius, and 28. to john the patriarch. Look john Calvin his Institution of Christian religion. lib. 4. chapter 7. section. 4.  
Some would name this Gregory to be one of the four Doctors of the Church, with Augustine, Jerome, Ambrose: but histories do make sufficient demonstration what a Doctor he was, seeing that he hath brought in a rabblement of superstitions contrary to the word of God. Concerning which matter I will not say that the others had such purity of doctrine sucked and drawn out of the holy scriptures as they ought.  
To conclude, in the time of this Gregory the ecclesiastical doctrine had almost lost his purity, for it was imbrued and darkened with humane traditions: for monkery did then take rote and begin to flourish, and many and sundry kinds of superstitions were daily brought in. And after the time of Gregory the great there grew on still more horrible and bitter darkness, notwithstanding the Lord hath always raised up some good persons, that men might understand that all aught to be cut away and forsaken that is contrary to the holy word of God.  
About this said time was Serenus Bishop of Marseille, who caused the images of saints and of our Lord jesus Christ to be broken, because he saw the people worship them. Then Gregory reproved him for breaking them, but he praised him for that he forbade the people to honour them. Look the register or book of his Epistles 10. part. Epistle 4. and Polidore Virgil lib. 6. chap. 13.  
108 During the reign of the Emperor Phocas, and in the year of our Lord 604. the primacy of the Pope was established: a little before that the abominable sect of Mahomet began to spread the horns abroad in Asia, which being once published abroad far over, did corrupt, obscure & deface the true doctrine in many places, and regions.  
Then albeit that after the time of Gregory the great there arose up great multitudes of Monks, some of them being more careful of their bellies, then to labour for to understand by the holy scriptures the purity of that true service which GOD requireth of us: and although the writings of so great a multitude have brought great plenty of darkness, rather than of light into the Church: I will nevertheless (in speaking of other good men in their order) make mention of the most discreet amongst them, who had some judgement and doctrine with them: in which notwithstanding were some errors, by reason of the confusion of doctrines which had then great liberty.  
Isidorus the younger, Bishop of Hispalis, composed many books. He flourished in the year of our Lord 630.  
Within certain space after was Beda a priest and monk, who was an English man, he left behind him a great multitude of books, and made commentaries upon the most part of the books of the holy scripture.  
109 In the year 684. and in the reign of the Emperor Constantine the fourth, was holden a general council at Constantinople of 289. bishops against the Monothelites, who denied two wills and natures in Christ. George bishop of Constantinople forsook his heresy. But Macarius Bishop of Antioch did not leave it: wherefore he was driven from his bishopric. In this council the descension that was betwixt the East church and the West church was appeased.  
There it was permitted unto the ministers of Gréece for to have wives lawfully, and to live in marriage, but not to the ministers of the west church.  
The author of the book entitled Fasciculus temporum, yieldeth a reason thereof, saying, that they had vowed chastity of their own accord under Gregory: but what shall they do then that have not the gift of continency? And moreover can they vow for others that come after them. Furthermore they vowed by constraint and authority of the counsels, as it appeareth here before.  
It was there also ordained that none should carry any infant to be baptised, except he knew the Lords prayer and the belief of the faithful. Look the second volume of counsels.  
Also that they should make no vow against marriage: and that the priests who did separate themselves from their wives because of their orders, should be excluded from the communion. Look Peter Viret in his Dialogue to them of Orb.  
In that time was Theodore Archbishop of Ravenna, who was a great alms giver, and sought how to keep the clergy in good manners: for which cause he was hated of them. Naucl.  
Leger bishop of Authun was also at that time: whom Chrion prince of the Palace of France, in the time of Theodoricus, caused his eyes to be pulled out, the soles of his feet to be cut, his tongue and his lips to be mangled, & after he caused his head to be taken off. Naucl. and Chron. Sig. This Chrion cast down Lambert from the Bishopric of Vtrech. Aim bishop of Sens was banished by Chrion. Chron. Sig.  
110 In the year 694. after the nativity of our Lord jesus Christ, and in the reign of justinian the second, the Saxons being yet Pagans, received the Christian Faith by the mean of Sergius Bishop of Rome, according to the saying of Sup. Chron.  
The said Sergius sent Vmbred unto the Frysons, for to convert them to the faith.  
Rabod their Duke would not thereto agree, alleging that it was better to follow many than a few.  
But afterwards he being vanquished in war by Pepin great master of France, the Frisons received the faith, being taught by one Willebroc a bishop, or by Clement, as some say.  
111 In the reign of Constantine, the fift Emperor of that name, and about the year 742. was holden a council in France by Boniface archbishop of Mayence, Burcardus Guntarius, & other bishops, which had not been fourscore years before: insomuch that it was said that religion in France was cast under feet and wasted, so saith Naucl.  
There it was ordained that they should every year have a Synod in France, the church men should carry no armour, They were forbidden hunting, that they should keep no manner of hounds or hawks.  
That every Priest and bishop should keep himself within his parish, and there should labour to root out old heresies of Paganism and the errors of sacrificing for the dead, the divinations, sorceries, and other immolations that were used after the manner of the Pagans, about the churches, under the names of Martyrs and confessors, vide Naucl.  
At Constantinople was assembled a council by the aforenamed Emperor, in the fourteneth year of his Empire, whereas were 300. and thirty bishops, there was commandment given that all the images of saints should be taken away and burned.  
Also the Emperor made his subjects to swear that they should no more worship any image of God nor of saints: but condemned to the death all those that should call upon the virgin Marie for help, and those that should have in their houses any relics of saints.  
He commanded the Monks to marry, and the nuns to follow the estate of marriage Sig.  
Afterwards he sent to the Pope the conclusions of this council, commanding him to cast the images out of Churches.  
Sabin king of Bulgarie caused all the images in his kingdom to be beaten down after the example of Constantine, whereupon he got favour with the Emperor. Naucl.  
112 In the year 782. or thereabouts, after the nativity of our Lord jesus Christ, was Alcuin, otherwise called Albin, the disciple of worthy Beda, a monk, and afterwards Abbot of S. Martin's in Tours, master to Charlemaigne, he composed three books of the trinity, and many other books.  
At that time reigned Constantine the sixth of that name, the 76. Emperor of Constantinople, the son of Leo the fourth: who against the will of his mother Hierene, caused the images of the temples to be beaten down, about the which not long before, she had assembled a council at Nice, at the request of Pope Adrian and of Therasius archbishop of Constantinople, as Sig.  
In this council there were 325. bishops. Naucl. And there it was decreed not only that they should have images: but also that they should of right be worshipped, and that all the gainsayers should be excommunicated. But this decree was shortly abolished by Constantine, as is afore said. Chron. Euseb.  
Moreover within a while after, that is to say, in the year 792. was holden a Synod in Spain, in a city called Elyberis, or Granato, whereas did assemble nineteen bishops & thirty and six priests or ministers. Felix Bishop of Aquitaine was there precedent.  
There it was concluded, especially amongst other points, that that there should not be in Churches any images or paintings.  
113 During the reign of Charlemaigne king of France, who was Emperor, though that he had not gotten the imperial crown: in the year of our Lord jesus Christ 801. was Ansegisus the Abbot, who made four books of the decrees of Charlemaigne, of Lewis his son.  
Amongst all other things, and above all things, he would that the bishops should preach unto the people the true doctrine gathered out of the holy scriptures, and no otherwise: alleging therefore the saying of Gregory, That a minister who is without the sun of preaching, kindleth against himself the wrath of the hidden judge.  
He also ordained that no person should make profession of monachism, without licence of the king, for to shun many deceits.  
He would that there should be but a few feasts ordained: he repressed the superfluity of ministers, ordaining that they should be nourished with the revenues of the Church with the poor.  
Furthermore in the time of Charlemaigne, and in the mean time whilst he passed his Winter at Francfort, upon the Mien a Council was holden of a great multitude of Bishops, in which the decree of the council of Nice, concerning worshipping of images, holden by Hierene (as is aforesaid) was pronounced false and condemned of all men, etc.  
Charlemaigne caused to be published a book in his name against images, the which agreed with the articles of the said Council. Furthermore he made answer to two books, which were found to have been written by Adrian the Pope to Therasius the Patriarch, and to the Emperor of Constantinople. By this writing Charlemaigne taxed, and secretly condemned Adrian without naming of idolatry.  
There was also one council holden at Cavaillon under Charlemaigne: in which, amongst other superstitions that were there condemned, the going of Pilgrimage for religions sake was sharply repressed in the 45. Canon, alleging the saying of S. Jerome. No man ought to be praised for that he hath seen jerusalem, but for that he hath lived well, etc.  
It is said of Charlemaigne, that he reproved the Archbishop of Mayence, named Boniface, because he had a cross all covered with gold, beset with precious stones: for occasion so offering, he checked him and said, that it was rather the furniture of an Emperor then of a pastor.  
114 Haymo Bishop of Albastat, scholar of Alcuinus, did write upon all the books aswell of the old as of the new Testament, as is evident yet at this present. He died in the reign of the Emperor Lewis the son of Charlemaigne in the year of Christ. 834.  
In his time was also Rabanus, who was first a Monk of the order of S. Benit and Abbot of Fulden, afterward he was archbishop of Mayence, who was also a disciple of Alcuinus, he also made commentaries upon all the books of the Bible. He died in the year of our Lord 855.  
Strabus was his scholar, of whom it is found written, that he was the first that collected the ordinary gloze of the writings of the fathers and doctors, the which gloze was afterward augmented by many others who added sentences thereto.  
115 Bertrand a Priest, a learned man & well instructed in the true Godliness flourished in the time of the Emperor Lotharie in the year 840. He wrote many good works: of which it is said that they did not come all to our hands.  
He wrote a very commendable work to King Charles the brother of Lotharie, that is, one book of predestination, and one other of the body & blood of our Lord jesus Christ.  
The cause why he composed that book, wherein he writeth very learnedly of the supper of the Lord, was by the advise and commandment of King Charles le chawe, that he might bring the people into one and the true opinion, who were then divided touching the said mystery.  
So that one sort said, that Christ was therein taken and eaten in mystery, and was figured under the Elements of bread and wine: some said on the contrary, that all that which was seen in the said mystery was changed and converted, and as many do say unto this day, transubstantiated into the body and blood of Christ.  
Some said that it was figuratively or evidently, this was the proper body of Christ which he took of the womb of the virgin Mary, & with the which he is ascended into heaven: others said that it was the spiritual body, that is, the mystery, representation, figure, understanding and spiritual apprehension of the proper body and blood of Christ, delivered to the death for our sins, and risen again for our justification.  
All which opinions are found remaining till this present: for some hold still transubstantiation, others impanation, others a metaphor, but somewhat real.  
Others there were who acknowledged nothing else but mere bread and wine: all which doubts be in the said book briefly dissolved under these two questions, to wit, whether Christ be there in mystery and figure, or according to the truth.  
Wither this body of Christ be the proper body which he took of the womb of the virgin Marie, or not. The which two questions he debateth aswell on the one party as on the other, affirming concerning the first, aswell by natural reasons, drawn from common understanding, as by evident testimonies of the holy scriptures, and ancient doctors, that the body and blood be therein taken under the vail and coverture of bread and wine, figuratively, and shadowed, not visibly and evidently, (the which he calleth, according to the truth.) Also not clearly and openly, but secretly.  
Concerning the other question, by one and the same process he showeth by infringible and invincible arguments that in this mystery is the spiritual body: that there is a mystical and spiritual understanding thereof, and not the very same body that he took of the virgin Marie.  
He saith verily that the body of Christ is there, inasmuch as the spirit of Christ is in the sacrament, that is to say, the power of the word of God: the which doth not only feed the soul, but also purgeth and cleanseth it.  
For to see this matter more at large you may read the book that is at this day extant in French and published abroad.  
116 In the year 964. Huldricke Bishop of Auspurge in Allemaigne did greatly withstand the decrees of Pope Nicholas; he wrote unto him one Epistle, showing among other things, that he did amiss, when he went about to compel the Clerks (whom he ought to have exhorted that they should keep the chastity of marriage) by force and violence to abide in continency.  
Saying also that this is deemed of all men violence, when any body is constrained to keep any particular decree contrary to the institution of the Gospel, and against the doctrine of the holy Ghost.  
He showed plainly that the Lord in the old Testament hath constituted and ordained marriage for priests, and that we do not read that afterward he forbade it.  
That every one following the saying of the Apopostle in the 7. Chapt. to the Corinthians, aught to have his wife.  
That hypocrites do corrupt this sentence, and falsely say, that it appertaineth only to the lay people, and yet notwithstanding they make no difficulty of conscience, in any holy order whatsoever they be placed, to abuse other men's wives.  
Also he showeth that this sentence of the Apostle, that is, that every one should have his wife, excepteth no person, but him that maketh profession of continency, or him that hath determined to persever in virginity, according to the Lords will.  
That the vow of man cannot break the commandment of God. That he who cannot contain, aught to marry. 1. Cor. 7.  
He also allegeth the Canons, that is, that the Bishop or minister aught in no wise put away his wife under a colour of Religion: and that if he forsook her, he should be excommunicated: and that if he abode in that obstinacy, he should be utterly dismissed and cast of from his calling.  
That the bishop must be unreprovable, and the husband of one wife, and how that the Apostle (to the end that none should convert this sentence to one Church or congregation alone) added consequently, He that knoweth not how to govern his household, how shall he govern and guide the church of God? & he also showeth that the gloze of those is false, who will expound the Church to be the only wife.  
Also that those which allege for their patron and defender S. Gregory, be ignorant, not understanding that perilous decree made by S. Gregory, which was afterward purged by a worthy fruit of repentance: for it is said that on a certain day as the said Gregory sent to his pool for fish, he had drawn up out of the said pool, which he saw, above six thousand heads of young children, whereat he being moved with true repentance, began to weep: and confessing that the decree that he had made concerning the continency of Priests had been cause of such a murder, he then amended his fault (as it is said) by a worthy deed of repentance. And after that he had condéemned his said decree, he praised the council of the Apostle, to wit, that it is better to marry then to burn, adding more on his part, that it is better to marry, then to give occasion of murder.  
In the end he confounded by many testimonies of the holy scripture the horror of vowing continency, and following the saying of S. Paul 1. Timo. 4. he declared, that it is the doctrine of Devils to forbid marriage.  
Whereby we must note, that the Lord in the midst of the fury and madness of the world raiseth up some faithful ministers for to withstand the horrible spoils of the adversaries. He that would see at large the said Epistle published now in French, read the first of Crespin upon the estate of the Church, out of the which I have gathered some part of these collections.  
117 In the year 869. was johannes Scotus (it was not john the Friar) a learned man, who was sent for out of France into England, by Alfridus king of England: who founded the School or university of Oxenford, whereas the said Scotus was precedent: but afterward becoming a Monk, he was slain by the Monks of the Convent as he was teaching them. He wrote like as Bertrand did, touching properly the body and blood of Christ in the supper.  
In that time, or thereabouts, the Normands being vanquished, received the faith. Naucl.  
The king of Bulgaria also about this time received the faith, and willingly forsaking public affairs he was made a Monk, and left the realm, to his son, who rejected the faith: so that his father came out of the monastery, and went against him in battle: and having gotten the victory, he caused his eyes to be digged out, and kept him in prison, and gave the kingdom to his younger son, and after he returned to the Monastery again. Naucle. and Sigeb.  
Adrian the Pope sent three legates unto the Bulgarians, being newly converted, to wit, Silvester, Leopard and Dominicke, for to institute ordinances concerning the affairs of the Church, according to the Komaine form and fashion: but afterward they being persuaded by the Greeks, rejected the latin ministers, which thing bread great hatred betwixt the latin Church and the Greek Church, and all the contention of the said Churches happened through this Primate, and for the diversity of ceremonies. Naucl.  
Edmund the last king of the East Englishmen, was slain by the Pagans of Denmark, in the year 871. and is canonised a martyr.  
118 In the year 938. Ratherius Bishop of Verone wrote against the heresy of Anthromorphites, which was renewed again in that time, saying that God had a corporal form.  
In the same time Spireneus Duke of Bohemia received the Christian faith, through the persuasion of the Emperor Henricus. Suppl. Chro.  
Aldebert of Bohemia bishop of Prague went to Pannonia for to preach the faith, and baptized the king of Hungaria. From whence he went to Prusia, whereas he was martyred.  
119 In the reign of Henry the second of that name, Duke of Baviere, who obtained the Empire by election in the year 1005. Burchardus, first a Monk of Lob, disciple of Albert afore mentioned, was bishop of Worms he compiled the old canons: which afterward were abridged by Gratian, or rather corrupted, as it may easily be judged in conferring the one with the other. Rhenanus in his annotations upon Tertullian.  
120 In the reign of Henry the third of that name, and in the year 1039. lived Berengarius a Doctor, borne at Tours, archdeacon of Angres, who maintained the opinion of the foresaid johannes Scotus, and Bertran concerning the eucharist.  
And in the year of Christ, 1051. Pope Leo assembled a council at Verseill, whereas was first handled the opinion of Transubstantiation (albeit that this word had been invented not long afore) and there was condemned the opinion of johannes Scotus and Bertran.  
Berengarius appeared not at the said council, but sent thither two clerk: and as they went about to excuse Berengarius, and to show reasons therefore, they were beaten with fists, and put in prison. Look how Decolampadius reasoneth thereabout.  
Arnulphus Archbishop of Lugdune, Lived in the time of Honorius the second, 1127. as writeth Hugo, Platina, Sabellicus. He was a man learned, zealous and of great devotion, and a worthy preacher he came to Rome: in his preaching he rebuked the dissolute and Lascivious looseness, incontinency, avarice, and immoderate pride of the clergy: procuring all to follow Christ and his Apostles in poverty rather, and pureness of life. By reason whereof this man was well accepted and highly liked of the nobility of Rome, for a true disciple of Christ: but of the Cardinals and the clergy no less hated, then favoured of the other. In so much that proudly in the night season, they took him and destroyed him. This his martyrdom (saith he) was revealed to him before from God by an Angel, he being in the desert, when he was sent forth to preach, whereupon he said to them publicly with these words: I know (saith he) ye seek my life: and know, ye will make me a way privily. But why? because I preach to you the truth, and blame your pride, stoutness, avarice, incontinency, with your unmeasurable greediness in getting and heaping up riches: Therefore be you displeased with me. I take here heaven and earth to witness, that I have preached to you, that I was commanded of the Lord. but you contemn me & your creator: who by his only son hath redeemed you, and no marvel if ye seek my death, being a sinful person preaching to you the truth: when as if S. Peter were here this day, and rebuked your vices (which do so multiply above all measure) you would not spare him neither. And as he was expressing this with a loud voice, he said moreover: for my part, I am not afraid of death for the truth's sake: but this I say to you, that God will look upon your iniquities, and will be revenged, you being full of all impurity, & play the blind guides to the people committed to you, leading them the way to hell. A God he is of revengeance. Thus the hatred of the clergy being incensed against him for preaching the truth, conspired against him, and laying privy wait for him, took him, and drowned him. Sabellicus and Platina saith they hanged him. diverse and sundry articles he held, which are set down in the two volumes of the general Counsels.  
121 About the year of our Lord 1110. Sigebert flourished, who (as it may well appear) was a very expert man, like as his Chronicle yieldeth testimony.  
In the year 1126. Hugo of the Saxon nation, and surnamed of saint Victor the divine of Paris, was in that time at Paris. Amongst his writings are found many complaints against the disorders of the clerk in his time.  
122 Bernard first Abbot of Clairevaux, a Burgonion borne, flourished about the year 1140.  
By the writings of S. Bernard we may know how that in that time miserably corrupted, he strove against the impiety of the Pops and Churchmen. Look his sermon 67. he calleth them the ministers of Antichrist, in the sermon 57 to Pope Eugenius and in the sermon 33. upon the Canticles he saith oftentimes how that the prelate's are become pilate's. He reproved Eugenius, because he letting alone the word of God advanced man's traditions.  
Hugo a Cardinal, in his postille upon Saint john allegeth, that S. bernard saith in a certain place thus, It seemeth, O good jesus that all the university of Christians professed have conspired against thee, and that those be chiefest of the conspiration which do obtain the primacy in thy church.  
About the end of his days he declared sufficiently that he knew perfectly the true doctrine of justification through jesus Christ, whom alone he had for his refuge, casting aside all other holiness and righteousness.  
His writing do yield certain testimony of him: he died being 63. years old. Navel.  
123 john of Saresburie Bishop of Chartres, was in the year 1157. Who sharply withstood the wickedness of the Popes and of the Clergy.  
He wrote a book entituled Obiurgatorium, Cleric.  
In his book entitled Policraticus, he saith thus: In the romish Church be set the Scribes and pharisees, lading the shoulders of men with importable burdens.  
The high priest is heavy to all men, yea wholly importable, and past the strength of man to bear: His legates do so disperse themselves abroad, as if sathan were come out from the presence of the Lord for to torment the Church.  
judgement against the people, none other thing but a very merchandise. They tustifie the wicked for gold and silver, and delight in matters that are ungodly. They eat the sins of the people: they be therewith clothed & nourished in all excess, whereas the true worshippers do worship the Lord in spirit. He that sticketh not unto their doctrine is either judged an heretic or a schysmatike. etc.  
There have been oftentimes good doctors in the Church, but they durst not say nor write all that which was needful.  
In a book entitled Speculum, it is said that this good Bishop john amongst other complaints hath sometimes been heard say unto Pope Adrian the fourth (with whom he was very familiar) on this wise. That the Pope hath been truly called a servant of servants, because he served the Romans, that were servants to avarice. The said Pope Adrian sometimes would say unto the said Bishop john: That many Popes did succeed rather Romulus in murders and parricides, than saint Peter in feeding the flocks.  
124 In the year 1127. and in the reign of Friderike Barberosse the Emperor, Arnolde bishop of Bixta stood in contention against the administration of civil matters & of the temporal sword, which the clergy had usurped. And therefore R. Barns saith, that after Adrian was elected Pope, he would never go into the Church of Latran for to be consecrated, except the said Arnold were first banished the city, calling him heretic, and a solicitor of the people of Rome for to maintain their liberty.  
In the same time was Peter de Blois, who by his writings touched the wickedness of Churchmen: in a certain epistle that he wrote to an official of a Bishop, he exhorteth him to departed out of Babylon, detesting the tyranny of Bishops, and of their officials, calling them hellish harpies, who do nothing else but pill and tear in pieces the Church of jesus Christ. He oftentimes named the eleargie Syria, Edom, the Calves of Bethel, Idols of Egypt, the fat of Samaria, Priests of Baal, and judges that forge wicked laws, and by other like names he called them. He said thus of Rome: all is subverted at Rome through gifts, the Monks have all liberty for silver, and redeem for yearly pensions all manner wickedness of the flesh.  
Their filthiness beginneth to be song in the Tabernacles of Geth, and in the streets of Ascalon. Thus did the prince of Sodom, and his disciples after him be set in the chair of pestilence etc. He that would see more of him, let him read his writings.  
125 Then in the time afore mentioned being covered with darkness and horrible wickedness, as historiographers do credibly report. And then when as the Locusts and Vermins were flocked abroad in so great multitudes, for to devour and eat up that little greenness that remained in the world: we see yet that the Lord hath raised up some good people for to go about to stop such gulfs, in the midst of which reigned all infections and filthiness in unrighteousness and ungodliness.  
Whereupon we have to consider, that the Lord doth not suffer such Monsters, without reproving them for their horrible misdoings, and that he will not wholly suffer the clearness and purity of his holy word to be quenched, albeit that the world deserve that it should be so, because of the wicked fruits that the people do bring forth. And also we may mark how that by means in time and place he bringeth again, as the dawning of the day, his true light, for the which at this time Waldo of Lions was also raised up, whose history in this place it shall be good to consider.   

The history of Waldo.  
126 In the year 1160. or thereabouts, and in the reign of the foresaid Emperor Friderike Barberosse: Peter Waldo a citizen of Lions, a rich and learned man, was astonished and brought into a trance, in leaning to man's frailty, by means of a certain man, who at that time was with the said Waldo and other the principal men of the foresaid city of Lions, recreating themselves, and talking together, who suddenly fell down dead in the presence of them all. Which thing Waldo seeing amongst the rest, wondered greatly and was stricken to the bottom of the heart, so as he thought with himself that God did sufficiently declare to him by this example, & other like arguments, that he ought not so to ground himself in earthly matters, which be corruptible and frail, but that he ought (better than he had done afore) look up on high to the heavenly life, whereunto he felt himself called by God. And therefore he purposed with himself to regard his life more narrowly, and to repent, and to meditate upon true piety. And then he began to do many alms deeds, and to open his house to all men, and to speak of repentance and true godliness to every one that came to him about any business, what soever it was.  
This liberality drew many poor and needy, so as they began to come by flocks unto him: and he daily expounded unto them somewhat out of the holy scriptures into the vulgar tongue: for he was a learned man (as the history of that time, and the Catalogue of the witnesses of the truth doth testify.  
The Bishop of that place and the prelate's that do carry the keys (as they say) and will not enter in themselves, nor yet suffer others to enter, began to murmur thereat, that a lay or secular man (as they term them) should handle and declare the holy scriptures in the vulgar tongue, and that he should make assemblies in his house, warned him under pain of excommunication to cease: but for all that the zeal the Waldo had for the advancement of the glory of God, and the desire which the simple ones had for to learn, was no whit diminished: but on the contrary side the resistance and tyranny of prelate's gave occasion to discover the errors and superstitions of the Roman see, which were hidden in darkness.  
The like thing happened in our time, that is, when as the Pope and the Priesthood would not only endure that Martin Luther should reprove their indulgences: they themselves were cause that their errors were more narrowly sought out, and their abominable blasphemies discovered.  
It is easy then to consider that this trance aforenamed, which Waldo had, was sent from God: and the fruit and end also showed the same: for the trance that moved Bruno to seek for remedy and consolation at his own fantasy without the word of God, was of the Devil, and proceeded from his illusions.  
And for to go on further in speaking of Waldo, of whom the Waldenses took their name.  
He in the same time made a collection in his vulgar tongue of the places of the ancient fathers: for to defend his adherents, not only by authority of the holy scriptures: but also by testimony of the doctors, against the adversaries.  
It is very likely by the historians, yea by the writings of the adversaries, that this assembly endured a certain time (as about the space of four or five years) that Waldo taught in the city of Lions before that he was put to exile and banishment: for inasmuch as he was mighty and had friends, he was not so soon entrapped with dangers, as after ward they were: and thus the name of the poor in Lions began to be a byword, they were called Waldenses, Lyonnistes, Insabbati, that is to say, such as observe no sabbaths nor feasts, & many other such names were devised against them, for to make them seem detestable.   

The doctrine of the Waldenses.  
After that Waldo and his adherents were driven out of Lions, some of them went back into Lombardie, whereas they multiplied: so that their doctrine began to be spread through Italy, and came to Sicilia: as the patents of Fredrick the second, conde, set forth against them whilst, he reigned, do sufficiently declare.  
By the recital of those that have written against them, and of Reinerius, who lived & wrote shortly after that time, it may be gathered that their doctrine was this:  
That we must give credit to the holy scrptures only concerning matters of salvation, without staying upon men. That they do contain all whatsoever is necessary for salvation, & that none other thing ought to be received but that alone which god hath commanded.  
That there is but one only mediator: & therefore they not aught to call upon saints.  
That there is no purgatory: but that all men that are justified through Christ, go unto eternal life. That there is no third nor fourth place.  
They receive and allow two sacraments only, Baptism and the Lords supper.  
They say that all masses, and especially those invented for trespasses, be damnable, and that they ought to be abolished.  
That all humane traditions must be rejected, and not be accounted any thing necessary to salvation. That singings and rehearsing of offices, & fastings tied unto a certain day, superfluity of feasts, difference of meats, so many degrees and orders of priests, monks and nuns: so many blessings, and consecrating of creatures, vows, pilgrimages and all the confusion and great heap of ceremonies invented heretofore, aught to be abolished.  
They deny the primacy of the Pope, and especially the power that they usurp over civil policies. And they allow none other degrees save of bishop's ministers and Deacons.  
That the sea of Rome is the very Babylon, and that the Pope is at this present the fountain of all evils.  
That the marriage of ministers is good and necessary in the Church.  
That those that hear the word of God, and understand it aright, be the true Church: unto whom jesus Christ hath given the Keys for to let in the sheep, and to drive away the Wolves.  
Lo here is briefly the doctrine of the Waldenses, the which the enemies of the purity of the holy scriptures, have impugned against, & for the which (by their own testimony) they have been persecuted.  
Mathias Illiricus in the Catalogue that he collected of the witnesses of the truth, speaketh of the consultations of certain advocates of avignon. Also of the three Archbishops of Narbonna, of Arles, and of Aix, and likewise of the Bishop of Albany, about the rooting out of the Waldenses: written three years past: by which it appeareth, that at that time and before were a great number of the faithful dispersed here and there throughout all France.  
It may also be gathered by the consultations of the said three archbishops, that as the number was great, the persecution also was very cruel: for in the end of them it is found thus written. Who is so young in France, that he knoweth not the condemnation of the heretics called Waldenses, executed of long time so justly? A thing so famous, and so manifest, which at so great costs and charges of the Catholics was sealed with so many condemnations, and the deaths of those wicked infidels, can it be called in doubt?  
It appeareth than what bouchery was used at that time with the faithful, what cruelty the supposts of antichrist exercised then against the good which were willing to maintain the purity of the holy & true service of God, like as by his holy word he teacheth us that he would be adored, served and honoured.  
I will also recite some thing of that which is written of Albigeois or Albois, a people that had received a beginning of the light of the truth, and stood in contention against the Idolatry of transubstantiation: which thing first caused them to retire from the Romish Church.  
They inhabited the country about Tholouse & Albi. S. Dominick, author of that new sect, that call themselves preachers, came out of Spain and persecuted them greatly both in word and deed.  
Pope Innocent the third sent also in that time unto them a legate, Nicholas bishop of Thusculane, who coming thither with four horses & two mules, returned in short space with fifty and with great pillage which he brought thence, having exercised great cruelty and tyranny against these poor people, whom also he charged with horrible crimes, thereby to make them odious to all the world.  
The said Pope caused to be published a croisard against them, and gave full indulgence and remission of sins unto those that would make war against them. Simon Earl of Mountforde went against them, and destroyed a great multitude of them near toulouse, a hundredth and forty were burned in the diocese of Narbonna, and 4. hundreds in the diocese of toulouse, at sundry times.  
In this discomfiture of the Albigeois Peter king of Tarracon, who had favoured them, was slain in combat, Simon de Mountford pursued his victory: Look Matthew Paris the English historigrapher who was in that time.  
127 In the year 1240. was Peter de Vinea, chancellor to the Emperor frederic the second of that name, who wrote at that time many letters in the name of the Emperor, of which some be in print till this present, wherein he complaineth that all the world cannot content the insatiable covetousness of the Pope: That the beastliness of the Clergy is so filthy, that it is a shame to be named.  
He openly maintained that the Pope hath neither by divine nor humane right any power of the sword.  
Guillame le Orfeure also in his time showed that the Pope was Antichrist: Rome, Babylon, & the prelate's members of Antichrist. Cesarius in the 10. Distinct. of his dialogues.  
Then the fruit of the doctrine that the Waldenses at that time spread abroad appeared in many who did set themselves against the frauds and abominations in the see of Rome.  
Robert Grosted sometime bishop of Lincoln, 
1253.  a man famously learned (as that time served) in three tongues, both Latin, Greek and Hebrew, also in all other liberal sciences, whose works to this day are extant, this Godly and reverent Bishop after divers conflicts and agonies sustained against the bishop of Rome: after the Example of Guliel. de saint. Amour of Nico. Gallus and other afore mentioned: at length after great labours and travels of life, finished his course, and departed at Buckdove, in the month of October 1253. Math. Pariensiens'. Of this Robert Grosted writeth Cestrensis in the seventh book of his history: that partly for that it grieved him to see the intolerable exactions of the Pope in the Realm of England, partly because he refused to admit a certain young Nephew of the Pope to be canon of his Church. He therefore writing to the Pope, and signifying that he could not admit any such persons into his Church, which neither knew themselves nor the tongue of the people, nor the charges committed unto them, was called up to Rome, & there excommunicated, who than appealing from the Pope, shortly after departed in the year above written. It chanced within two years after his decease, that Pope Innocent being a sleep, a certain Bishop appareled Bishoplike appeared unto him, and striking him with his staff on the left side, said Surge miser, veni in judicium, that is, rise wretch and come to thy judgement. The next day after, the Pope was found amazed and greatly troubled.  
128 In the year 1260. flourished Guil. de saint Amour, a doctor of Paris, a canon of Bawais In his sermons (as he himself doth witness) he especially reprehended the Hypocrisy of Prelates, saying that this vice was most dangerous of all others, wherewithal the Church was wholly infected.  
He stood against the orders of monks, and especially the begging sort, accusing and blaming them, for because they troubled the Churches: he alleged testimonies out the scriptures, which made mention of Antichrist and of his adherents, and applying it unto the time present, he proved by thirty & nine tokens, that the begging Friars were false Apostles.  
He expounded this place of the holy Gospel, If thou wilt be perfect go and sell all that thou hast etc. Matt. 19 Chap. vers. 11. Whereupon the begging friars do found their order, and he gave to note that this place is not understood of actual poverty (as the sophisters do argue) but in habitual: that is to say, that jesus Christ demandeth of us, not that we should cast away and rid off that we have: but that we should be ready whensoever the confession of the name of God and the glory of jesus Christ shall require to abandon not only that which we possess, but our own soul: and not only as it is declared in S. Luke Chap. 14. vers. 26.) to forsake father and mother, yea & to hate both them and our own lives in respect thereof.  
To conclude jesus Christ would that we should forsake all, when the confession of the truth do require.  
Matthew Paris an english historiographer writeth, that in the same time there was great contention in the university of Paris, against the monks, who by multitudes would oppugn and beat down all that they lusted, having forged a new book full of errors and blasphemies, the which they had renewed and entitled evangelium Aeternum, that is to say, the everlasting Gospel, which book they would have published abroad.  
Then for to appease this tumult, there were six appointed out of the school, who were at that time the most famous in all the university, amongst whom was Guil. de sanct Amour, for to send unto Rome to the Pope, and to show the insolency and blasphemy of the monks.  
The monks sent also on their parts: and after great contention, their errors touching their eternal Gospel was condemned. But the Pope with certain Cardinals and Monks did not repress the tyranny of these begging monks, writing that it was greatly needful that such soldiers should become most mighty all abroad.  
These be the very words of Matthew Paris who was in the same time.  
There is also a book found to have been written in the same time, entitled de periculis mundi, that is to say of the dangers of the world, which the papists attributed to Guillame de saint Amour, making him only of this opinion: but it appeareth to have been written by many, and containeth the complaints against this new vermin of monks, with an advertisement to the Church, that great evils will come thereby.  
The said saint Amour was condemned for an heretic, whereupon rose great ado between the scholars of Paris: but for fulfilling of the Pope's commandment, M. William was banished out of France.  
Some hold opinion that certain of his books are until this present day in the library of Sorbona, and many other Doctors have written the like.  
To conclude we see that albeit the truth is daily rejected and banished, yet notwithstanding it groweth up every day more and more in time and place: For what though it be rejected and banished, nevertheless for all the great bulwarks that can be devised against it, they can in no wise hinder, but that the truth will shine, yea in the midst of the most profound and thick darkness, in the tempests and outrages of our time. Whereupon we must acknowledge, that it is no humane work (for that it seemeth feeble) but that it is of God, who in his time will bestow on us so singular a grace & benefit.  
129 Laurence an English man, a doctor of Paris, in the year 1275. maintained the opinion of M. Guillam de saint Amour and wrote against the Monks one book containing an admonition to beware of false prophets, and one other book by which he defendeth the foresaid saint Amour.  
The book that these Monks had set forth afore of the eternal and spiritual Gospel, was burned openly: and for to cover their filthiness and impudency, they made the people believe that a certain monk, who was dead long afore, had composed the same.  
Petrus johannes was about the year of our Lord 1290. which taught and maintained many things against the Pope: proving that he was Antichrist, and that the synagogue of Rome was great Babylon. He wrote upon Matthew, upon the Epistles, and upon the Apocalyps. Mention of this Petrus johannes is made in Nicho. Emericus in lib. Inquisitionum etc. And because the Pope could not burn him alive afore his death he caused his bones to be taken up and burned.  
Robertus Gillus, who being borne of a right noble parentage, for devotion sake, was made a Dominicke friar, about the same year of our Lord 1290. This man, as appeareth by his visions and the prophecy of Hildegardis, his visions all tend against the spirituality of Rome. Where in the fift chapter, he calleth plainly the Pope an Idol, which having eyes seethe not, neither lusteth to see the abominations of his people, nor the excessive enormity of their voluptuousness. But only to see to heaping up of his treasure: and having a mouth, speaketh not, but saith: I have set good men over them (which is sufficient for me) to do them good either by myself, or by some other. And it followeth in the same Chapter, woe be to that Idol, woe be to the mighty and proud, who shall be equal in earth to that Idol. He hath exalted up his name in earth, saying: who shall bring me under? Is not my house compared with mighty potentates of the land? I am higher than Emperors, kings, or princes: knights on their horse back do service unto me. That which my fathers had not before me, that have I done to me, etc. This godly man did forewarn (as in a certain chronicle is declared) how God would punish the simony and avarice of the clergy with such plague, that rivers should run with blood etc. It is said that there is remaining a great volume of his visions, which are not yet abroad: for those which are extant, are but a brief extract out of his visions and revelations.  
Dantes an Italian writer, a Florentin, lived in the time of Lodovicus the Emperor in the year 1300. and took part with Marsilius Patavinus against three sorts of men, which he said were enemies to the truth: That is the Pope: Secondly, the order of religious men, which count themselves the children of the Church, when they are children of the devil their father: Thirdly, the doctors of decrees and decretals. Certain of his writings, be extant abroad, wherein he proveth the Pope not to be above the Emperor, nor to have any right or jurisdiction in the empire. He refused the donation of Constantine to be a feigned thing, as which neither did stand with any law or right. For which he he was taken of many for an heretic. He complained moreover very much, the preaching of God's word to be omitted: and in stead thereof, the the vain fables of monks and friars to be preached and believed of the people: and so the flock of Christ to be fed not with the food of the Gospel, but with wind. The pope, saith he, of a pastor is made a wolf, to waste the Church of Christ, and to procure with his clergy not the word of God to be preached, but his own decrees. In his canticle of purgatory, he declareth the Pope to be the whore of Babylon. And to their ministers, to some he applieth two horns, to some four. As to the patriarchs, whom he noteth to be the tower of the said whore Babylonical. Ex libris Dantis Italicè.  
130 In the year of our Lord jesus Christ 1306 was Peter Cassiodorus, an Italian, a noble man, and well instructed in the word of God: who wrote an Epistle to the Englishmen, whereof because of the advertisement and instruction contained therein I judge it best I writ it here down, by articles, as it were for to give understanding the better unto the simple sort of that that is contained therein.  
First he showeth that the Roman princes, to wit, the Pope and Cardinals, be enemies to the Church, calling them Scribes and Pharisees that sit in Moses' chair: destroying the Church, lading it with sorrow: making their phylacteries large, & desiring to enrich themselves with the Marrowbones thereof: laying thereon importable charges: bringing it into all manner servitude, which hath been always free.  
That the Pope did often call to remembrance this sentence of the Prophet: (against the sense whereof he applied himself to robbery. isaiah 8. Take thee a great volume, and write therein after the fashion of men, make haste to spoil, dispatch and be nimble in filching and pilling.  
That it doth nothing less belong to the Pope, than the saying of the Apostle to the Hebrews. chap. 5. that is, that the high priest being taken of men, is constituted by men, for the things that belong unto God: That such a high priest was not ordained for to apply himself to spoils & rapine, for to lay tributes and yearly rents upon men, nor yet for to kill men.  
That it is not profitable to use the ministery of the Church in the sinister part (as the Pope and his do) but in the right part, by which ministery the devil is vanquished, and a great many souls led unto jesus Christ.  
That none can serve both God and Mammon together, and to please his will, cleave to the revelations of the flesh and the blood, and offer to Christ gifts and presents such as are due unto him. And without doubt that pastor that watcheth not for the edifying of the flock, doth on the contrary prepare a way for the roaring Lion, who seeketh to devour every one.  
That the Pope taketh away from the flocks the good pastors, and that in the room of them he setteth his nephews and kinsfolks, and other ignorant persons, that are deaf and dumb, who understand not the bleating of the sheep, and that do not regard the biting wolves, that they deal like hirelings, reaping other men's harvests: whose hands are fit to toss the pot, their backs do they turn away from burdens.  
Also that it doth appear evidently that the office of Elders, which they call priests, is left, and that the service due unto God is withholden, and that the custom of giving alms is abolished, by which the holy devotion of kings, princes and other Christians is brought to nought.  
Also that the Pope standeth in contention against jesus Christ: For in stead that he commanded to pay tribute unto kings for himself and for Peter: he contrary to his will whose vicar he saith he is, hath neglected kingdoms and the judgements of the world, laboureth to bring under his subjection kings and princes, under title of his style.  
That he taketh away from the Church all what soever him lusteth: and notwithstanding he is not content to take the tenth part of the lands thereof, but he will have the first fruits of the benefits at the ministers hands: to the intent that aswell for himself as for those that be of his blood, he may constitute a new patrimony of the good wills of founders.  
Also that he enjoyeth his lakeyes, whom he sendeth into England that they shall bring not only the livings and raiment of the Church, but also that they shall tear their skins and flesh like dogs.  
Also that the Pope may be justly compared to Nabuchodonosor, who destroyed the temple, and rob it of the vessels of gold. For look as heathen dealt, even so doth he also. He afore named spoiled the ministers of the house of GOD, and deprived them of that which was necessary for the service: this doth even as much.  
That there is no sorrow like unto that that is in the Church. For already because of the great dolour thereof, and for the tears that it hath spread, the face is become more black than coals, so as in some places it is no more known.  
That the Pope who saith, that he is the father of the Church hath brought it into dreadful darkness, and that he hath made it drunken with wormwood and gall.  
After this the said Cassiodorus made an outcry unto God, and said, O Lord look upon the affliction of thy people, and hear their mourning, and come down: for the heart of this man is more hardened than was the heart of Pharaoh, who would not suffer the people to departed in liberty, but only by thy power.  
Also that the said Pope doth afflict, not only on earth: but also after death: for that after death he devoureth the goods of all Christians generally, under colour that they be deceased without making testament.  
Also, that the conspiracy of this man shall be cause of a new enemy against England, and that because by his means the treasures do decrease.  
That it is expedient for the health of the church, lest it should fall into a further misery, that the king and nobility of the realm, who have bestowed very liberally upon the Church, would be diligent to maintain the Church, and to withstand, the conjurations & conspiracies of the pride and arroganeie of this man, who hath no regard unto God: but for the things aforesaid, and for to enrich himself and his kinsfolk, and for his nest, labouring to set it up as high as the Eagle, by such and other like cozening tricks he heapeth up by a new domination all the money of England.  
Also, that the simplicity of the world dissembling in this place is no cause of the ruin of the Church and of the Realm, and that there is no great remedy added.  
That God taketh away the vail from the heart of this man, and giveth him an humble and contrite heart, and maketh him to know his true paths, by which this man retireth out of darkness, and endeavoureth to leave off his wicked labours. And that the vine which the right hand of GOD hath planted shall be filled with good branches.  
That he ought to take heed unto the word of God and to the prophety of jeremy chap. 22. for to withstand such enterprises, who saith thus, Thou O pastor which hast dispersed my people, and hast cast them out of their habitations, behold I will visit upon thee, the malice of thy enterprises and there shall not be a man of thy seed which shall sit upon the seat of David, nor shall have any more power in juda: so that thy nest shall be a desert, and ruinous as Sodom and Gomorra.  
Also, that if it happen he be not dreaded by these words, nor leave off from his enterprises, nor make restitution of that which he hath taken, that they finge for him, that is so wickedly hardened, the hundredth and eight Psalm. As for us we will sing daily praises openly through jesus Christ, to him unto whom all things do obey.  
For to see the course thereof more narrowly word for word, look the said Epistle, the which hath been written out, transtated out of an old book found in England in the Church of S. Alban. He that would see it perfectly, let him read the lives of the Bishops and Popes of Rome, taken out of the great Catalogue of the writings of England, set forth by john Bale.  
131 In the year 1314. or thereabouts, there was a man named Dulcin of Navarre, who blamed the vices of Churchmen, and was executed with his wife. Those that be called Dulcins took their name of this Dulcin. Naucl. They said that the authority which jesus Christ hath given to the Church was expired because of the wickedness of the Prelates: and that the Church of Rome was reproved, because it was become a whore.  
Also that they were the Church, and followed the rule of the Apostles.  
That all the prelate's since Pope Sylvester have been prevaricatours, because they lived not in true humility, and that therefore they ought to have no tithes paid them.  
Many of the adherents of Dulcin were taken about 144. persons dwelling in the mountains of Piemount.  
132 In the same time, to wit, 1315. and in the reign of the Emperor Henry the seventh of that name, was a good and faithful man Arnoldus de villa nova, an expert Physician and an excellent mathematician. Some say that he was of Chalons, others of Narbonna. He was at that time judged an heretic, because he said that sathan had caused all Christian people to err out of the right way.  
That the faith of Christians than was none other but such a faith as devils had.  
That those which be in the cloisters be out of charity, and do condemn themselves in falsifying the doctrine of jesus Christ, and leading Christians unto hell.  
That the divines have maliciously and wickedly mingled the songs of Philosophers with the holy scriptures.  
That in the sacrifice of the altar the Priest offereth nothing unto God, and that masses do neither profit the living nor the dead.  
He proved by Daniel and by Sibylla Erithrea, that Antichrist in full tyranny did persecute the faithful.  
Furthermore in his books which he made of medicine, he wrote against the Iacopins, that it was lawful to eat flesh: A cutting sword against the Thomistes: an admonition of jesus Christ unto the Christians: Of the craftiness of false Prophets: Of misery of the Cymbals of the Church: Of the consummation of the world, & other books.  
He was judged an heretic by the Iacopins of Tarracon. Lastly being sent unto the Pope by Frederick king of Sicilia, he died in the way, and was buried at Genes, being a true champion of our Lord.  
In the year 1328. or there abouts, Pope john the 23. wrote unto the greeks that there was but one only Church, over which he was the head and vicar of jesus Christ. To whom the Greeks answered in few words thus: We do verily believe that thy power is very great over thy subjects: we cannot abide thy extreme pride, nor satisfy thine avarice, The devil be with thee: for GOD is with us.  
By which brevity of words they declared what was all the manner of the Pope's living & his estate. look thou mandevile lib. 7.  
Marsilius Patavinus compiled and exhibited unto the Emperor Ludovike, a worthy work entitled Defensor Pacis: written in the emperors behalf against the Pope. Wherein (both Godly and learnedly disputing against the Pope) he proveth all bishops and Priests to be equal: and that the Pope hath no superiority above other Bishops, much less above the Emperor. That the word of God ought to be only the chief judge in deciding and determining causes ecclesiastical. That not only spiritual persons but lay men also being Godly & learned, aught to be admitted into general counsels. That the Clergy and the Pope ought to be subject unto magistrates. That the Church is the university of the faithful, and that the foundation and head of the Church is Christ, and that he never appointed any vicar or Pope over his universal Church: That Bishops ought to be chosen every one by their own Church and Clergy: that the marriage of priests may lawfully be permitted: That S. Peter was never at Rome: That the Clergy and synagogue of the Pope is a den of thieves: That the doctrine of the Pope is not to be followed, because it leadeth to eternal destruction: And the corrupt manners of the Christians do spring and flow out of the wickedness of the churchmen, etc. he disputeth moreover in an other work of free justification by grace: and extenuateth merits, saying that they are no efficient causes of our salvation, but only fine qua non, that is to say, that works be no cause of our justification, but yet our justification goeth not without them, for which his doctrine most sound and Catholic, he was condemned by the Pope. Anno. 1324. by the Pope's decree extravagant, Chap. Licet intra Doctrinam. Concerning the which man and his doctrine: I thought good thus much to commit to writing, to the intent men may see, that they which charge this doctrine now taught in the Church with the note of novelty or newness, how ignorant and unskilful they be in the histories, and order of times forepast.  
jacobus Misnensis, who wrote of the coming of Antichrist. In the same he maketh mention of a certain learned man, whose name was Militzius (saith he) which was a famous and worthy preacher in Perga. He lived about the year 1366. long before Hus, & before Wicklieffe also. In the same his writing he declareth, how the same good man Militzius was constrained by the spirit of God to go to Rome, and there publicly to preach, & that afterward before the inquisitor he affirmed the same. That the same mighty and great Antichrist, the which the scriptures make mention of, was already come.  
He affirmed also that the Church by their negligence should become desolate: and that iniquity should abound, that is by reason of Mammon, master of iniquity. Also he said that there were in the Church of Christ Idols, which should destroy jerusalem, and make the Temple desolate, but were cloaked by hypocrisy: further that there be many which deny Christ, for that they keep silence: neither do they hear Christ, whom all the world should know, and should confess his verity before men, which also wittingly do detain the verity and justice of God. He taught openly, that in the Pope, Cardinals, Bishops, Prelates, Priests, and other religious men was no truth, but that only he, and such as held with him, taught the true way of salvation.  
Mathias Parisiensis a Bohemian borne, who about the year of our Lord 1370. wrote a large book of Antichrist, and proveth him already come, and noteth the Pope to be the same. In this book he doth greatly enive against the wickedness of the clergy, and against the neglecting of their duty in governing the Church. The Locusts mentioned in the Apocalyps, he saith be the hypocrites reigning in the Church. The works of Antichrist he saith be these, the fables and inventions of men reigning in the Church, the Images and feigned relics that are worshipped every where.  
Item, that men do worship every one his proper saint and saviour beside Christ, so that every man and city almost hath his divers and peculiar Christ. He taught and affirmed moreover, that godliness and true worship of God are not bound to place, persons or times, to be heard more in this place, then in an other, at this time more than at an other, etc. He was greatly and much offended with monks and friars, for neglecting or rather burying the word of Christ, and in steed thereof, for celebrating and setting up their own rules and Canons, affirming it to be much hurtful to true Godliness for that Priests, Monks, and Nuns do account themselves only spiritual, and all other to be lay and secular, attributing only to themselves the opinion of holiness, and contemning all other men, with all their politic administration and office, as profane in comparison of their own. He further writeth that Antichrist hath seduced all universities and Colleges of learned men, so that they teach no sincere doctrine, neither give any light to the Christians with their teaching. Finally he forewarneth that it will come to pass, that God yet once again will raise up godly teachers, who being fervent in the spirit and zeal of Helias, shall disclose and refute the errors of Antichrist, allegeth the sayings and writings of the university of Paris, also the writings of Guliel. de sanct. Amour.  
Henricus de Hassia, an excellent learned and famous man. He wrote an Epistle unto jacobus Carisiensis Bishop of Normacia, inserted in his book de erroribus Christianorum. In the same Epistle, the author doth greatly accuse the spiritual men of every order, yea the most holiest of all other, the Pope himself, of many and great vices. He said that the Ecclesiastical governors in the primative Church were compared to the Sun shining in the day time, and the political governors, to the Moon shining in the night. But the spiritual men he said, that now are, do neither shine in the day time, nor yet in the night time, but rather with their darkness do obscure both day & night, that is: with their filthy living, ignorance, & impiety. He citeth also out of the prophesy of Hildegardis these words: Therefore doth the devil in himself speak of you Priests: dainty banquets and feasts, wherein is all voluptuousness, do I find amongst these men: In so much that mine eyes, mine ears, my belly, my veins, be even filled with the froth of them, and my breasts stand astrout with the riches of them, etc. Lastly saith he, they every day more and more, as lucifer do seek to climb higher and higher, till that every day with him more and more they fall deeper and deeper. He lived Anno. 1371.  
Nilus was Archbishop of Thessolonica, and lived 1380. He wrote a long work against the Latins, that is against such as took part & held with the Church of Rome. His book first being written in Greek, was after translated into Latin and lately now into English, in this our time. In the first Chap. of his book, he layeth all the blame and fault of the dissension and schism between the East and the West Church upon the Pope. He affirmed that the Pope only would command what him lusted, were it never so contrary to all the old and ancient Cannons. That he would hear and follow no man's advise: that he would not permit any free Counsels to be assembled etc. In the second Chapt. of his book he purposedly maketh a very learned disputation: for first he declareth that he had no whit at all by God's commandment, but only by humane Law any dignity, more than others Bishops: which dignity, the Counsels, the fathers, and Emperors have granted unto him: neither did they grant the same for any other consideration more, or greater ordinance, then for that the same city than had the Empery of all the whole world: and not at all for that that Peter was there, or not there. etc.  
133 In the year 1383. john wikliefe lived in England, who having of long time made profession of divinity at Oxenford a city and university in England, and he seeing that true divinity was vilely corrupted with much filthiness of questions and inventions set forth by the Pope, he could not but lament in his heart, and determined to remedy such a disorder.  
He saw well that he could not without great trouble remove away abuses, and that those that had so long time grown in the hearts of men could not easily be rooted out on a sudden. And therefore he thought good to deal there with by little and little.  
First he made this assay against the adversaries of the truth, that is, he disputed against them of small matters, that by that mean he might open an entry to great things: and amongst other he had to deal with a certain monk named john kenyngham.  
Of these small beginnings they came to higher matters. He at the last disputed concerning the sacrament of the supper. Therein this good man had great resistance, affirming openly in schools, that his principal intent was to take away idolatry that reigned in the Church concerning this matter.  
But mark what mischief happened: a man could not so soon touth this wound, without causing great sorrow to the world. The monks and especially the begging fort were in a fury: the Bishops would have knowledge of this matter.  
He alleged the authority of the ancient Doctors of the Church, in those points wherein they agreed with the holy scriptures, declaring that there is no truth but that which is contained in them.  
As for the decretistes he utterly rejected them.  
He steadfastly maintained that in the sacrament of the supper the accidents be not without the subject: that is to say, that the whiteness and roundness of the bread be not without the bread: to wit, that contrary to transubstantion (which the priests have forged) the bread abideth bread, and the wine continueth in the proper substance.  
Moreover the conclusions proposed by him at the town of Lambeth be these: If that any Princes or Lords, or any others have made any donations unto the ministers of the Church, there is therein a secret condition: to wit, that God should be honoured, and that the faithful should be edified.  
And if this condition cease, than they may take away from wicked pastors that which they had given them, any excommunication or other whatsoever to the contrary notwithstanding. That if these dealings of men were let alone, the clergy which were of covetous persons will bring all the world into their hands.  
Also that the Pope may lawfully be reproved by those whom he keepeth in obedience under him, and that for the utility of the Church he may be accused both of the clerks and lay people.  
That the Pope as great a Lord as he reporteth himself to be, must think that he is a brother unto others, and that if he sin he ought to be brotherly corrected, and hear corrections brotherly. And when as by the holy scripture his heresy or error is showed him he ought not to be obstinate.  
And by many other conclusions he showed evidently the abuse of the Pope and of the clergy, and how that their possessions of so great revenues be unjust.  
To conclude, he was assaulted by many and amongst others, the begging monks who rose against him by great flocks: But the Lord gave him for a protector the King Edward, under whose reign he had some liberty to speak the truth Richard the successor of the said Edward, persecuted and banished him.  
Within a while after he was called again from banishment, and returned unto the parish of which he was pastor, and there, like a lusty champion of the Lord, he abode always constant even until the death, & he died in the year of our Lord 1388. forty and one years after his death he was digged up again by the commandment of the Pope, and his bones were burned, and the ashes thereof cast into the water: but jesus Christ dieth not in his faithful ones, use the tyrants what cruelty they can.  
He composed many books, the which were burned in the city of Oxenford in the year 1410. there be certain notwithstanding reserved still, for to declare that God hath always some faithful servants, who do resist the errors of the world. Amongst his writings there is an Epistle which he sent to Pope Vrbane. He that would see more at large of him and of his history let him look in the book of Martyrs.  
134 In the persecution raised up against Wiclief, and in the year 1400. Sautree a priest embraced with zeal of true & pure religion, craved and requested in the full Parliament, the audience might be granted him, for the common profit of all the Realm.  
Then albeit that his request was honest and civil, and that he gave to understand that he could bring great profit, yet he was not heard: for the bishops perceiving that he came, caused him to be attached of heresy, and for the seven articles condemned, disgraded and burned him. Look Fabius in his Chronicles and john Crespin in the book of martyrs,  
William Thorpe an Englishman was also a valiant martyr of our Lord jesus Christ.  
He sustained great assaults of many prelates of of the Church of Rome, without forsaking his vocation, which was to instruct the people according to the pure word of God.  
And therefore he would not agree to preach the superstitions and humane inventions, which he declared to be contrary to the institution of the holy scriptures, he was condemned having yielded a testimony of his faith.  
Now of many points well worth the noting, upon the interrogations propounded to him, I will recite (for to avoid great prolixity) one only: that is, that he being demanded of the Archbishop of Canterbury, primate of England, and chancellor of the whole Realm, what the Church did signify, he answered, that it is jesus Christ and the company of saints. Which thing the said Archbishop confessed to be true in respect of heaven: but he demanded further, what the Church was here below on earth. It is divided into two parts, answered the said William Thorp, the one of the two parts, which is the better, hath obtained victory over the enemies, and triumpheth now with Christ in great joy: the other part fighteth here still on earth by the sword of faith, against the continual bulwarks of Satan, of the flesh and of the world. There is no strength so violent, no pomp so proud, no fire of afflictions and persecutions so burning, no tyranny so cruel, no reasons of Doctors so discording, nor opinions so diverse which can withdraw them from the right rule of faith, and of the holy scriptures. For they be fortified by the word of God in Christ, and firmly established as upon a sure rock that can not be removed. Look john Crespin in his book of martyrs.  
Within a while after the death of john Wiclief there arose great persecution in England against the faithful for the truth of the Gospel, which then began to take deep rooting. The worthiest men in the Realm were not then spared: the lord Cobham a knight of the order & one of the peers of England was there apprehended: but he was executed after these that we now speak off. And therefore according to the order of time, we will hereafter speak of him more at large: for he was an excellent martyr of our Lord jesus Christ.  
King Henry then by public ordinance made an edict: and set forth through the persuasions of the bishops and prelate's terrible punishments for all them that should follow the doctrine of Wicliefe, using so great severity against them, that he held them not only for heretics, but also as guilty of treason.  
And for this cause it was ordained that they should be punished with two sorts of punishments, that is, that they should be both hanged and burned, and there was neither freedom, nor any privilege, whereby they could enjoy profit: so maliciously were they bent against the faithful, seeking all means against them, and in that time they called all them Wicleffians who read the scriptures in the vulgar tongue, and which made their assemblies in secret places, in the dark, preaching in woods and bushes.  
Then the Bishops being armed with this edict of the king, exercised great tyranny against many good people, and many poor innocentes: and amongst other against Roger Acton a knight of the order, and a true nobleman, adorned with great virtues, he abhorred the wicked traditions of the Pope, had his affections withdrawn from him, and from all his assistants.  
For that cause it is reported, that he was hated amongst the prelates, and became odious: so as they could in no wise abide him.  
Finally this seignieur Acton was taken & condemned by the said edict of the king, and hanged, and burned.  
There was executed also with him a gentleman one M. Browne. And M. john Beverlai a minister and preacher of the word of God. And that was in the year. 1413.  
john Maior witnesseth in his Scottish history lib. 6. chap. 9 that about this time many others to the number of 36, and all of a noble stock, were condemned as heretics by the bishop & were burned according to that cruel edict. This was in the very same year.  
There were also two others, of whom Fabius in his Chronicles speaketh, to wit, john Claydon cordwainer, and Richard Turmin Baker: who also according to the severity of the ordinance, were condemned and put to death.  
To conclude we see that there is neither estate, neither order, nor condition, whereof God is not skilful enough to draw some for to stand in defence and to cry out against the superstitions & false traditions of prelate's.  
135 In the year 1405. or thereabout, the Lord raised up john Hus of Bohemia, who having studied in the university of Oxeforde in England, and having read certain books of Wicklief, began to publish that which he had received concerning the truth in a Temple of the Bohemians, whereas he was chosen for the preacher, and Preached both of festival days and holy days.  
There he commended the doctrine of Wicklief unto the people.  
In the end the Bohemians being instructed with this doctrine, began to judge of the Pope as he deserved, not esteeming him the most excellent any longer, nor of any higher degree than other bishops: and thereupon they went about to reform their doctrine by conclusions and articles following  
That the dignity made not the minister or bishop the more honourable but the holiness of life and good doctrine.  
That the souls separated from the bodies, go straight way either to eternal blessedness, or else to everlasting pains.  
That there is no testimony in all the holy scriptures, by which it can be proved that there is any purgatory after this life.  
For to make oblations and sacrifices for trespasses is the invention of covetous Priests.  
That the images of God or of saints, the blessing of waters, and other like things be forged by men contrary to the word of God.  
That the order of begging friars were invented by devils.  
That baptism ought to be administered with water, without adding of oil, spittle or such filthy.  
That the Temple of God is the world.  
That those which build Temples, Monasteries, and oratory's for to close him in, do go about to lock up his majesty which is incomprehensible.  
That the ornaments of Priests as the chasubles, corporals, chalices, platters etc. are but vanity.  
That in vain do men seek for help at the hands of saints, and that it is but lost time to sing hours canonical.  
That fasting doth merit nothing.  
That the eucharist aught to be ministered under both kinds.  
They rejected the Mass and kept only the communion of the supper, the word, and the prayer, and many other articles drawn out of the holy scripture.  
Thus as the most part of the scholars of the university of Prague did follow john Hus with many more renowned in knowledge, and so did the most part of the nobility, the Pope having assembled a council at Constance, caused the Emperor Sigismonde to fiend for him, who sent him his safe conduct.  
And being there, he was greatly solicited to leave off his opinion: but he was constant, upholding his propositions and reasons, to wit, those which were grounded upon the truth of the holy scriptures.  
Saying that the end & principal scope of his doctrine was for to teach men repentance and remission of sins, according to the truth of the son of God, & the exposition of the holy doctors. That if any were able to prove that he did the contrary, he was ready to acknowledge his faults: otherwise rather to suffer death then lean unto men's traditions repugning to the doctrine of the Gospel.  
After many disputations, forasmuch as he allowed not all that them liked, he was at the last condemned to be burned: & being beset with wood round about, as the fire began, he cried thrice with a loud voice, O jesus Christ the son of the living God have pity on me, and thus he yielded up the Ghost.  
His ashes were cast by commandment into Rhein, to the intent that nothing of him might be left upon the earth, nevertheless his memory can never be defaced in the hearts of the faithful, neither by fire nor water, nor any manner of torments.  
Whoso would see thereof more at large, let him read john Crespin his book of martyrs.  
136 In the year after the nativity of our Lord jesus Christ 1415. Hierom of Prague a Bohemian, being marvelously troubled for that he had heard that his country was oppressed by household enemies and neighbours, & by many false slanders, and that john Hus was villainously used by the said council, he went to Constance, and there being add vertised that the people went about to entrap him, he retired back for certain days, unto a place not far off, for that he might not seem to intrude himself wilfully into dangers.  
He requested of the Emperor a safe conduct for to enter into the city, and there to answer unto such crimes and misdeeds as should be brought against him: and seeing that he could get no safe conduit, he was going home again, and was taken by the way by treason & carried to Constance, whereas in the presence of the bishops and prelate's he made open confession of his faith.  
True it is that he having been altogether pined away with long keeping in prison, and through many horrible threatenings, he was vanquished by the weakness of the flesh, partly dreading the horror of the torments, and partly hoping to escape out of their villainous and cruel hands, he recited publicly before them all an abjuration which they had given him in writing.  
Moreover he was enjoined to say that john Hus had been worthily burned: but for all this he escaped not: but he returned again to the same stinking and infectious prison where he was afore: being there no better handled then before tyme.  
Then did the lord who never forsaketh his, cause him to seal in his conscience his vile misdeed.  
And therefore desiring to be brought again in to the whole assembly, he first affirmed that he héeld with the Catholic and universal Church all things the it holdeth, which church abhorreth all errors an heresies, Lastly he addeth this, that of all the sins where with he ever had offended Gods divine majesty, there was none that so much charged and grieved his conscience as did this offence that he had committed in the chair of pestilence and execration: whether he being fallen by infirmity, and by the horror of death, he was was constrained to go back, and that he had subscribed to the condemnation of john hus, and had said many things against that good man and against Wiclief, who he said had openly manifested by words the detestable lives of the Bishops and prelate's, had touched them to the quick in their books having justly written and spoken of their misdeeds and perverse traditions.  
Wherefore he being now by the grace and goodness of God brought to the same chair again, he utterly repent of that horrible sin, and declared that the subscription that he had made was void, for they had very wrongfully burned that holy man.  
In the end he being willed to recant then immediately, or else he should be used as the other was, he chose rather to die. And he was condemned to be burned, having put on him a crown of paper like as john Hus had, where on were painted devils round about. And he said that jesus Christ for the love of him a poor sinner had borne a greater pain, and that for the good will that he had showed him, he also would go willingly to execution, and going he song with prayers, hymns and calling upon God. And when the wood was set about him, he cried with a loud voice, O Lord into thy hands I commend my spirit. (if you would see further of him look Crespin in his book of martyrs.  
The Bohemians understanding what was done at Constance against the doctors, they sacked and spoiled the convents and monasteries of that country, and set them on fire, and then they withdrew themselves from the subjection of the Pope of Rome Look Naucl.  
137 The Realm of France also at that time was not destitute of true doctors, who faithfully executed their charge in declaring the light and the day of the Lord, amongst whom Nicholas Clemangis a doctor of Paris, and Archdeacon of Bayonna, in the year 1417. hath left a certain testimony in writing touching the corrupt estate of the church showing forth the fountain of all mischiefs, oppressions and calamities that the Church hath endured, and that still it shall abide through the horrible violence, cruelty, tyranny, and insatiable rigour of him, who calleth himself the head on the the earth, and of his members.  
He said that the sects and seditions raised up against the Churches by the furies of hell do declare what peace & fraternity they have amongst them. And that the infernal and schismatical hydra, beginning at him that calleth himself head of the Church, and budding very abundantly, and spreading the roots by the furies, hath infected all the colleges and assemblies through the seed of the Viper.  
To conclude, I know not how in so few words I should comprehend, in what a strange sort he speaketh of this fountain, and the horrible confusion of the Church of Rome.  
He therefore that will see more of the writings of the said Nicholas Clemangis, which are worthy to be read of all faithful Christians, let him look in the last edition of john Crespin his book of martyrs fol. 60.  
Whereupon I say we must note that albeit God doth sufficiently declare unto us by his holy word the mean how to beware of ravening Wolves, clad in sheeps raiment: and how we may know them as well by their doctrine as by their works: nevertheless he hath always raised up some good men, for to warn his sheep the more to take heed of false pastors.  
138 There is no order nor condition of which god doth not know how to draw some to send them into the field to battle, to encounter with false pastors which would so stoutly & earnestly maintain superstitions & abominable traditions repugning against his holy word. And amongst others of that time 1418. the history of one excellent Lord of England is worthy to be recorded with the worthiest of the world, to wit, of john Oldeastel Lord Cobham, knight of the order & one of the peers of England.  
He was one of the chiefest doctors of his time who taught the courtiers that they should serve Christ better than they did. He was adorned with excellent virtues, and for his noble and virtuous deeds he was promoted to great dignities and honours.  
He had this gift most excellent that he cared not greatly for any glory and honour of the world, the which doth soon fade away, but he rather acrounted it all his diguity and felicity, that he might undertake to do service to the Prince of princes, which is jesus Christ the son of God.  
The instructions of Wiclief stood him in great stead. He had such an understanding of the true religion and Godliness, that he made no difficulty to receive under his protection all those the maintained the good doctrine, and were in danger therefore.  
He sustained divers times great assaults and dangerous, and chiefly the Machinations and secret practices of wicked Bishops.  
King Henry the fift loved him greatly, albeit that he knew the most part of his dealing: but at the last he yielded to the Bishops through their false reports, and forsook this noble knight as the furious appetite of the Archbishops and his complices required.  
He was once or twice cited by the Archbishop: He of long time regarded not his curses and excommunications. The king sent unto him an Herald, and immediately he obeyed, and went unto the king.  
He presented unto him his confession written, in which he reciteth by order the articles of the creed, and upon every article a briese exposition. The king would not receive this confession. other articles be found which he presented to the Archbishop, contaning in some four points, where of the one is that he believeth, that in the sacrament of the supper we receive the body of Christ under the kinds & form of bread and wine, the same body that was borne of the virgin Marie, was crucified, dead and buried, and lastly rose again the third day after his death, and was exalted to the right hand of the father immortal, and triumpheth now for ever with him, being partaker of his eternal glory.  
And as concerning the sacrament that they call penitence or penance, he hath written thereof word for word his faith, saying thus: I believe that it is very necessary for every one that aspireth unto salvation, to wit, that he must repent of his life passed by a true confession and contrition unsained, & that in such sort as is set forth in the holy scriptures, otherwise there is no hope of salvation.  
Concerning their third sacrament he said touching images, that it doth not appertain to a true faith: true it is the since Christian faith was brought into the world, they also were put in exercise thorough permission, to serve for a calendar (as they call it) to the ignorant, to the end that by the view thereof they might the more easily see the passions & holy examples, as well of Christ as of his faithful and holy servants: but sithence that there is such abuse of that representation, and that men do attribute unto the images of Saints, that which is due alone unto him, whom all the saints must honour and reverence, and do put their trust in them which ought to be transferred to God only: and more over seeing they are so affectioned towards those images, that they like better of and be more devout to one them then to another, mine opinion is (said he) the of such do commit Idolatry, and a deadly sin against God, unto whom doth belong all honour, glory, and praise.  
Lastly he said, that he was thus persuaded, that there dwelled none here below upon earth, but was in a pilgrimage, either to go unto life, or else to tend unto torments. That whoso doth so order his life that he transgresseth the commandments & ordinances of God, whither that he knoweth them not, or will not know them, he must not hope for salvation, albeit that he range abroad to all the corners of this world. Contrariwise he that shall keep the holy ordinances of God cannot perish although he never make voyage nor pilgrimage in his life unto any place, whither disordered men have used to go on pilgrimage.  
There be also found of his other principal articles, as of the two natures in Christ, divine & humane: and that like as his divinity was here below on earth hidden and covered under humanity: so in the sacrament of the Eucharistie there is bread and the body given us, to wit, the bread which we see and the body of Christ which we see not, & thus expressed he his Faith touching the Sacrament etc.  
Also that it is not necessary for the obtaining of salvation, to confess his sins to his own Curate or any other priest whilst he liveth.  
Also he denied not only the worshipping of Images, but also that which we call the holy Cross.  
Furthermore he said concerning the power of the keys, and touching the Pope, archbishops, Bishops, and other Prelates, that the Pope is very Antichrist, and that these Archbishops, Bishops, and other Prelates, be his members, and the friars the tail of Antichrist, like as the Pope is the head: to whom no man ought to obey, that is to say, to the Pope, Archbishops, Bishops, and other Prelates, except they be followers of Christ and Peter, in life and manners and in conversation: and that he which is the best liver & most pure in conversation is the successor of Peter, not otherwise.  
It is reported moreover that the said Lord Oldcastel said with a loud voice, stretching his hands abroad and persuading those that were present: These who judge and would condemneme, will beguile you all, and lead both you & themselves into hell: and therefore beware of them.  
To make short, sentence of death was pronounced against him, not withstanding he forbade a while after as it were banished, and was sent away by a wile. And at the last he being taken again, and remaining constant without denying the truth which he saw contained in the holy scriptures, was condemned to be burned.  
And thus this valiant Doctor and Martyr finished the course of his life, and recommending his soul unto God, and praying for his enemies, after that he had exhorted the people to apply themselves unto the true faith and pure religion, yielded up his spirit unto the Lord.  
He that would see of him more at large, let him read the book of Martyrs.  
139 In the same time also, that is 1418. & 19 & 20. and so consequently the Lord showed sufficiently that the blood of john Hus, and Jerome of Prague, and of other good doctors and Martyrs of the Church fell not to the ground for to be swallowed up and come to nothing, as some pretended: but it did greatly fructify with an incredible commodity, not only in England and in Bohemia, but also in Germany, and France, and generally in other realms, countries and provinces.  
For God hath much more since that time showed a clearer change of things, causing tongue to be renewed as messengers, and arts to be as forerunners to Dame verity: who immediately came forth with the brightness of the most clear sun, that is, the preaching of the Gospel, wherein many times they have excelled, being fortified with all necessaries against darkness.  
Many have dealt very valiantly, and have not only brought again divinity to his natural and first purity: but have also endured martyrdom, for a more ample witnessing thereof. Amongst others one named Grunfelder a priest, called to the order of jesus Christ, was burned in the city of Rinsbourg, in the year of our Lord 1420.  
William Tailor an English man, a master in arts, was also martyred.  
The princial cause of the fury raised up against him, was because he had composed a book against calling upon or praying to saints.  
For that cause he was burned in the city of London in the year 1422. he abode the fire very constantly.  
Henry Radtgeber, of the order of Popish priests first did valiantly fight and endured a cruel death for the profession of the Gospel in the foresaid city of Rinsbourg. this was in the year 1423.  
john Drandorfe of a noble house in the country of Misne was executed at Worms in the year following 1424.  
Peter Toraw was afterward martyred in the City of Spira, anno 1426.  
john Bale an English writer speaketh hereof in his book of the famous men of England.  
140 In the year 1425. there was a Priest called William Wight, an English man, who having used to read the sermons of Wicliefe, changed his life wholly, and acknowledging the filthiness of his former life, he forsook his benefice, whereby he had received large revenues. After that he following the holy ordinance of God took a wife.  
Being married he applied himself to study and teaching either publicly or privately, labouring to profit all men.  
At the last he was taken in the city of Norwich: and there they laid against him thirty articles, for the which he was cruelly burned by the procuring of the Bishop: and this was in the year 1428.  
His wife, following the example of her husband, ceased not according to her faculty for to instruct every body, and for this cause she was very hardly entreated by the said Bishop.  
Also in the year 1430. Richard Hovenden an English man, and a Citizen of London could by no means be withdrawn from the truth for any persuasions that could be alleged, and therefore he was condemned to be burned near unto the tower of London.  
141 Many good personages of divers Realms have greatly been afflicted and persecuted in the years following, because they spoke and maintained the pure truth, and have spilled even the uttermost drop of their blood, God notwithstanding assisted them, the they might make the adversaries of the purity of his holy and divine service the more ashamed.  
In the Realm of Bohemia Paul Craved in the year 1431. was delivered to the secular power by a Bishop for to be burned, and that because he blodly withstood the wicked opinions of the people touching the eucharist, invocation of saints, auricular confession and other articles.  
Of the kingdom of France, Thomas Readon of the order of Carmelites, who having knowledge of the truth was by occasion at Rome, whereas he perceived to be nought else but filthiness & all manner hypocrisy in steed of perfect holiness: proud paradises in stead of heavenly graces: in stead of the fear of God, execrable dissoluteness: in stead of doctrine, idleness & horrible superstitions: in stead of apostolical simplicity worse than barbarous tyranny.  
Moreover it is said that this good man amongst other things was greatly grieved at the pride and intolerable ambition that he saw in them who ought to show themselves more humble than others, seeing in Rome such abominable things as are horrible to be named.  
So that this good man could not refrain from speaking against such villainous corruptions: albeit that he knew well that his admonitions and counsel would not profit much. For it persuasions could have taken place, the books of Wicliefe & of many others like might have sufficed.  
The blood of john Hus and of Jerome of of Prague did still boil speaking boldly against all those abominations.  
Then to be brief nothing could hinder this good man from pursuing that which he had enterprised: but if need required, he was ready to spend his life.  
He gate hatred by his preaching, sparing none: showing every body their faults, and especially the horrible misdemeanour of the Cardinals.  
Eugenius who was then Pope caused him to be shut up in prison, where he abode much sorrow and evils, and after great and cruel tortures, he was condemned, disgraded, and burned quick. That was in the year 1439.  
In the Realm of England Roger Dule gentleman was hanged and strangled for maintaining the truth anno. 1441.  
Of the country of Ferraria Jerome Savanarola a monk of the order of jacobins, an excellent man in life and doctrine, with certain of his companions was burned at Florence, at the instance and by the commaundent of Pope Alexander the sixth, in the year 1491.  
The accusations by process of Savanarola be these: that he maintained the communion under both kinds in the supper: that he condemned indulgences, and used to accuse very sharply the dishonest and infamous life of the Pope and Cardinals: That he denied the primacy of the Pope: he taught that the power of the Keys was not given to S. Peter alone.  
Furthermore that the Pope did neither follow the life nor doctrine of jesus Christ, forsomuch as he attributed more to his pardons, indulgences, and to his own traditions, than he did to the merit of jesus Christ, and that therefore he was very Antichrist.  
He affirmed also that the excommunications of the Pope were not to be feared. Look in the book of martyrs.  
Some also do hold opinion that he composed certain meditations upon the fifty Psalm & some others.  
It will scarce be possible to gather to a heap all the histories of so many doctors and martyrs of every estate, order & condition which the Lord hath raised up through all regions of the world, for to teach and preach his holy truth: and which have been ready when need required to shed their blood rather than to accept the tyrannical traditions and constitutions of men. And considering also that you may have recourse to diverse books of martyrs etc. I will not make any long mention of them: In the mean while I have thought good to note certain for to show a continual order of good and faithful doctors and martyrs, whom God hath raised up in time, for to cry out against the horrible misdeeds of men, and against their abominable traditions repugning against his holy will.  
john Goose an Englishman, which in this time was unjustly condemned and burnt at the Tower hill. 1473. in the month of August, this we find recorded, that the said john being delivered to Robert Belisoon on of the Shreive's, to seacute; e him  in the after noon, the Sheriff like a charitable man, had him home to his house, and there exhorted him to deny (saith the story) his errors. But the godly man after long exhortation heard, desired the Sheriff to be content, for he was satisfied in his conscience. Notwithstanding he desired the Sheriff, for God's sake to give him some meat, saying that he was very sore a hungered. Then the shrieffe commanded him meat: whereof he took and did eat, as he had been towards no danger: and said to such as stood about him: I eat now a good competent dinner: for I shall pass a little sharp shower, ere I go to supper. And when he had dined, he gave thanks, and required that he might shortly be led to the place, where he should yield up his spirit to God. Ex Polychron.  
johannes de Wessalia, who flourished in the year 1476. was complained upon unto Dietherus the Archhishop of Mentz, by the Thomistes, upon certain Ariicles and opinions, gathered out of his books, which are as followeth. That all men be saved freely, and through mere grace by faith in Christ, free will to be nothing. Only that we should believe the word of God, and not the gloze of any man, or fathers. That the word of God is to be expounded by the collations of one place with an other, That men's traditions as fastings, pardons, feasts, long prayers, peregrinations, and such like are to be rejected. Extreme unction and confirmation to be reproved: confession and satisfaction to be reprehended. The primacy of the Pope also he affirmed to be nothing. Certain other articles also were gathered out of him: by his adversaries, but in such sort, that they may seem to follow their own malicious gathering, rather than any true intelligence of his mind. Ex Munstero.  
Weselus Groningensis, who was in the year of our Lord 1480. a famous and learned man, borne in Phrisia, he was so notable and so worthy a man that of the people he was called Lux mundi. that is, the light of the world. Concerning his doctrine, first he reprehended the opinion of the Papists, as touching repentance, which they divided in three parts, of the which three parts, satisfaction and confession he did disallow. Like wise purgatory and supererogation of works & pardons he did disprove, both at Rome and at Paris. He speak against the Pope's indulgences, by the occasion whereof divers of the Pope's Court, persuaded by him, began to speak more freely against the same matter, than he himself had done. The abuses of Masses and praying for the dead he disallowed: and likewise the supremacy of the Pope he utterly rejected.  
Item that the precepts and commandments of the Pope and prelate's be no otherwise, but as the Counsels & precepts of Physicians, binding no further than they are found to be wholesome and standing with the truth of the word of God. Item that the Pope can command no man under pain of deadly sin, except God command him: before he saith that the keys of the Pope and the Prelates be not such, wherewith they open the kingdom of heaven, but rather shut it as the Pharisees did. Concerning vows, he disputeth that such as be foolish and impossible, aught to be broken: That the hearers ought to discern, and judge of the doctrine of their prelate's, and not to receive every thing that they say, without due examination.  
141 In these latter times many errors have been corrected in the Church and the pure doctrine of the true service of God hath been restored again by Martin Luther and by other good and true servants of God.  
And concerning Luther who was borne of honest and renowned parents in the year 1483. and he was called Martin because he was baptized on the day which many do call S. Martin's day.  
He after that he had spent some time in study of the civil law, went contrary to the opinion of his parents and friends to a convent of Augustins.  
In that monastery he with fastings and prayers applied himself to the study of holy scriptures. And within a while after he was called to read divinity in the university of Wittenberg. Then while he was in this course. He in the year 1517. withstood the bull published by Pope Leo, promising absolution from all sins and the kingdom of heaven, for a certain sum of money that they should give.  
For to handle his purpose the better, and with the more edification, he wrote to the Archbishop of Mayence, giving him to understand what these questours meant: and complained greatly that the people steadfastly believed the after they had bought these pardons, they could not choose but be saved: as though there were no sin (how great soever it were) but the virtue of those pardons could blot out: and as though the souls tormented in the fire of purgatory should then have been out of pain, & should fly straight away into Paradise, as soon as the money was put into the chest.  
He declared that the commandment of Christ was to teach the Gospel, and that the proper office of Bishops is to instruct the people, praying the Archbishop that according to his duty he would use his authority in prohibiting certain books the some had published in defence of the foresaid fact, and that those preachers might follow a better kind of doctrine.  
He sent also with those letters 95. propositions, the which he had not long afore published at Wittenberg for to dispute on: in which he treated largely of purgatory, of true repentance, of the office and duty of charity, and of indulgences and pardons: impugning the unreasonable sermons of the bribers: and that they did all for to seek again the pure verity. The Archbishop answered nothing thereto. Also he resisted and spoke against a jacobin named Tekel who caused indulgences & pardons to be carried and sold all abroad in that country.  
He wrote also to Pope Leo, setting before him the follies that the bribers taught, and the extortion they used in using or rather abusing his authority.  
Lo here the beginnings in which Luther did not mean nor regard any change of ceremonies, neither did he then wholly reject indulgences but only requested that they would observe a mean.  
But after that through understanding of the holy scriptures he had further profited (by the grace of God) every day more and more, and had perceived that the doctrine which he had begun to teach was agreeing with the holy scriptures: he sustained with a valiant courage all the assaults of the enemies, and all the hatred of the world: abiding as umnoveable as a brass wall, and caring for no danger.  
He having had marvelous assaults and disputations, and having written many books and received commandment and safe conduct from the Emperor Charles the fifth, he refused not to appear before his majesty at Worms, and before all the princes electors, & all the estates of the Empire, although many would have dissuaded him, because that his books had been there burned afore hand: alleging also what had happened to john Hus.  
He answered worthily in that excellent assembly, yielding a good reason for the books that he had composed: he prayed and besought them that if there were any man that had aught to say against the doctrine whereof he made profession, that he would not dissimule it: but that he would utter & show forth his fault by testimonies of the holy scripture: that he would be no Schismatic, but would rather be the first that should set his books on fire.  
He showed that the truth is cause of troubles. And that our Lord jesus Christ said, that it is natural for the Gospel to move great debates and alterations amongst such as stick over much to parents and to their kinsfolks.  
Moreover he there warned the Emperor and all the princes to think gravely and with advisement how they ought to deal and foresee, least in condemning the doctrine offered them through a singular benefit of God they should cause a great plague to happen unto all Germany.  
After many advertisements, and being demanded whither he would maintain his books or not, he answered by and by, that he would not revoke any thing of that which he had either written or taught, except he were vanquished by testimony of the scripture.  
The sentence of the Emperor was against him and so were the assembly of princes, saying, that his ancestors had obeyed the Church of Rome, and so would he, and yet in the mean while he kept his promise made unto Luther, so he sent him again safe and sound to the place where he abode.  
Luther was kept secret by certain of the worthiest princes. He was accused that his books raised great troubles. He was threatened that if he stood stiff in his opinions he could not sojourn in any place of German: but he feared not any of their meanings, nor for all the hurts and offences that they said might by his means happen: submitting himself to endure death rather than to forsake the word of God so apparent.  
Then he pronounced openly that he had not reproved all the counsels, as some reported, but only the council of Constance, because that it condemned the word of God, as appeareth in the article of john Hus, which was condemned: that is, that the Church of jesus Christ is the communion of the predestinate. The council of Constance condemned this article, and so by consequence condemned this article of our faith. I believe the holy universal Church, protesting then that he refused not to spend his life & blood, so as he might not be brought to this necessity for to deny the manifest word of God: for in maintaining thereof he must rather obey God then men.  
Concerning offence he answered, that is double, to wit, of charity, and of faith: The offence of charity consisteth in manners and in life, and is utterly to be shunned. That of faith or of doctrine, it lieth in the word of God, and it ought not to be feared, seeing that the truth and will of the heavenly father in that he hath commanded ought not to be dissanulled, although the whole world should be thereat offended. Christ in the scripture is named a stumbling stone, which thing doth appertain to all those that preach the gospel.  
He said that he refused not to obey the laws and the magistrate, like as he protested that he had always taught the people to do, and as his kooks did witness how greatly he esteemed the dignity of laws: but that it was otherwise of decrees and statutes ecclesiastical.  
He answered also that he refused not to submit his books to the judgement of the Emperor or to the estates of the Empire, and to the judgement of other men so that they would judge by conduct of the word of God, the which he said was best: that if they could not reprove him of error, he could not change his opinion. For S. Paul commandeth us that we shall not believe an Angel coming from heaven, if he bring any other Doctrine.  
And to be short, he was solicited, menaced, and assaulted on all sorts, yea even of all other Realms, countries and provinces. The king of England, Henry the eight wrote against him, and chief reproved his judgement concerning indulgences and other points. Luther answered him. Pope Leo thundered against him a long process, and condemned him as an heretic. To conclude, he suffered and abode with pain and travail the most bitter and terrible assaults and combats that any man of his time did: saying always in the end, that he was ready rather to lose his life, then to forsake the word of GOD, which is so manifest, whereupon he grounded his reasons which he uttered forth. That if any could show the contrary, all that he should find not conformable and agreeing to the truth, he would be ready to revoke in any part aswell of his writings as preachings.  
Therefore those do falsely accuse him, that say he was led with ambition & fantastical opinion, whereby he might win praise, and please the princes of German, so as afterward he might change also the estate politic. But is this an ambition? a presumption? is this to seek to be in great dignity and exalted to honour, and to live more delicately then within a cloister, when a man knoweth that he must willingly go into a most dangerous were? into to terrible and cruel torments of death, as this holy parsonage might well enough know by the people and others good and faithful personages, who had come thereto?  
Others said that he was possessed with a serpentine madness that he might envenom the world with deadly poison: But I will not say any more to answer such slanderers and backbiters who do gain say them who they do manifestly perceive have sought the true doctrine of the word of GOD, the which they have preached and written, & which have had the grace of GOD for to live and die constantly for the maintenance thereof.  
But those men think in themselves, being invenimed with the serpentine poison of the devilish spirit, as by their fruits and works stuffed with impiety, villainy and infection may easily be known, and that which is contrary to the honour of God and to the truth of his holy word, to disgorge their stinking vomit, yea all the mischief that they can devise by any subtle mean, like as the devil putteth into their heads so that what is it that they dare not do.   

A prayer that Luther used to say daily.  
Confirm in us O God that which thou haste wrought: and finish the work which thou hast begun in us to thy glory. Amen.  
I will not recite any more of this holy parsonage. He departed out of this life in the year of our Lord 1546. having commended his soul into the hands of God, and was buried honourably at Wittenberg.  
He that will see further of his life and deeds, let him read the book of Martyrs: also Sleidan and Melancthon have described his life and gests.  
Huldrike Zuinglius was borne about the year 1427. and when he had travailed a long time as well in the liberal arts as in the study of Philosophy: He employed his study to the school of divinity, he perceived that that was but loss of time, and that through worldly wisdom, God and Philosophy were brewed together: so that of such prattling, barbarousness, vain glory, and other like things were risen and did grow, and no hope of sound doctrine could be hoped for thereby.  
He abode there notwithstanding, as one that had espied the camp of his enemies, until the people of Glaris chose him for their minister, before that he entered orders which he got afterward, for than he had not knowledge of the truth.  
Having entered into the ministery he gave himself wholly to study, especially of the holy scriptures: for he then esteemed not humane writings but so as they might stand with the holy scriptures and for preachings.  
He was purposed for to learn Valerius Maximus without book, because of memorable examples that be therein.  
He saw that these be things required of a minister, that he hath charge to teach the flock of Christ, that he be adorned with knowledge of many things, and above all with divine knowledge, then with the grace of speaking well, for to expound all things fitly, according as may serve for the utility and capacity of every body.  
For discharge of his duty he was daily expounding the old and new Testament, showing the proprieties of the text, & applying them according as he saw profitable for them of that country.  
He applied himself to the knowledge of languages, and learning at Saint Peter, that the holy scripture is not understood by one particular interpretation, he lifted up his eyes on high, craving for the holy ghost to be his teacher, and praying daily that he might obtain the grace that he might be able to have true understanding by sense of the holy spirit.  
He judged of the Catholic Doctors as they judged of themselves, that they must be read with judgement and be examined by the canonical scriptures, as by the touchstone: that otherwise by mingling with them Philosophy and humane reasons, they were commonly so corrupted, that there is no mean how to make them agree with the authority of the holy scripture.  
Then he put his knowledge in practice so that he enterprised the battle against the greatest wickedness. Thereof came hatred, railings, clamours, ambushmentes of the children of this world against the holy servant of God Zuinglius.  
He went thence and afterward was sent for from Zurich to Suissa to be the Pastor, & being placed, he immediately after uttered forth in the chapter of the Canons that which he had determined to teach the people: to wit, the history of our Lord jesus Christ after S. Matthew, to the intent that the virtue of him, whose title ought to be advanced, should not lie buried, to the detriment of the glory of God, and to the salvation of souls.  
He protested that he did not expound it by human sense, nor yet being bound to the method of any interpreter, but by conference and a diligent collection of the holy scriptures and by understanding of the spirit: the which he hoped to obtain by praying heartily unto God.  
Moreover it is reported of him that he kept a very good order in preaching, and that the simple might as well profit thereby as the best learned, so as the hearer could hardly go away but being more wise and enriched with knowledge of the Lord than he had afore.  
And like as he taught the truth openly & with great diligence, so was he hardy and earnest to reprove vices, crying against the oppressions of the poor, against idle persons, drunkards, gluttons, and others living in pleasures and vain delights, and superfluities.  
Shortly after was sent thither from the Pope a preacher of pardons named Samson Millanois, for to bribe and poll, against whom Zuinglius stood stoutly, & proved him a deceiver & naughty fellow.  
Zuinglius was menaced, and the ill will of the enemies of the truth invenimed daily more and more, that many as well in the city as in the country, in their sermons defamed his doctrine, as being wicked and not catholic. And amongst others the jacobins were the chief. Zuinglius contrariwise maintained it conformed to the holy scriptures, and went about to set it forth.  
And therefore the Senate of Zurich sent about the year 1523. to all the ministers of the Churches within the jurisdiction to appear at the said city the 29. of januarie, for to accord of certain dissensions about religion: promising the every man should be heard so much and so long as should be requisite.  
Also the said Senate did friendly entreat by letters the bishop of Constance to come thither or else to send some of his people.  
After that a great multitude of people were gathered together at the day appointed, and also john Faber the Bishop's great Vicar come, The Consul carved up the matter, saying, that the assembly had been cited because of the great dissension of doctrine that was raised up: to the intent that if any body would say any thing against the doctrine of Zuinglius he should willingly utter it forth. And ye must note the before this time Zuinglius had comprehended his doctrine in 70. & seven articles: & had published them, to the intent the they might all come well fortified to this assembly & disputation. The consul for concluding of his purpose, bade them confer & dispute together.  
Then the said Faber after that he had declared wherefore he was sent, laboured to persuade them the there was no place to decide those matters: but the it should be done in the council which should be kept there.  
Zuinglius on the contrary pressed them on, that they should make no delay if he had any thing to lay against him.  
To whom he answered the he would refute his opinions by writing.  
And after much ado on both sides, when as none would offer to begin the disputations, they left the assembly: and then the Senat caused to be proclaimed through all that country, that forsaking man's traditions, they should preach sincerely thegospell, the old and new testament.  
Then were great contentions amongst the Swisses about religion: hatred burned then every day more & more, in such sort that the other parts sent to Zurich by embassage giving them to understand of their ill case.  
The men of Zurich made answer showing them the inestimable benefits and graces that God did amongst other people bestow upon them.  
And that seeing they had the word of God granted them, they should not fear any threatenings. They gave commandment that throughout all the precinct of their jurisdiction all the images should be taken away and burned, which thing was done without any tumult the 13. day of june, in the year 1524. Within a certain while after those that be called Canons made certain parts or covenants with the Senate, and it was consulted how the goods & revenues of the chapter should be employed.  
And about the 13. of April in the year 1525. by the commandment of the council, the mass was utterly abolished at Zurich, & through all that seignieurie: and in steed thereof the lords supper was instituted. Ceremonies also were changed to reading of the prophets, to prayer and to the preaching of the word. Whoredom and adultery was forbidden; and judges deputed for to know she affairs of marriage.  
The priests and monks etc. were cast out of the doors: many laboured by sundry means to put Zuinglius to death: his house was beset in the night time for to have taken him.  
He was assaulted on all sides as well by writing, as otherwise: He withstood the opinions of the anabaptists, the which in his time began to spring up.  
He composed many books and commentaries upon the holy scripture.  
He died in the battle that was raised up because of linings betwixt the five small coasts & the people of Zurich. For the custom of the inhabitants of Zurich is such, that when they march to battle the chief minister must be in the troop. Look Sleidan and Oswald Micorinis who have written his life and acts at large.  
141 Oecolampadius of Germany being of a convent of Monks of the order of S. Bridgide, and demanding liberty for his study and faith, besides certain sermons that he wrote, he published also a book of confession very christian like, and therefore intolerable amongst themarchants of ceremonies. For because of this book one that was a confessor of the Emperor brought him into great danger when as the estates of the Empire were assembled at Worms.  
He departed out of that cloister and went unto a noble & worthy man Francis de Sickingen: he began to amend again the abuse of the mass, and translated certain fragments out of Chrisostom:  
Afterward he was at Basile, thinking to have put in print that he had composed. There by the will of the Senate & council of the city, notwithstanding the clamours of Sophisters, he began to read I say publicly: and shortly after at the request of the Curate of S. Martin's, he took in hand the charge of a preacher in his room, not without great despite of those that maintained the traditions of the Pope.  
He preached the holy Gospel of our Lord jesus Christ five years without wage either of Curate or preacher. He had great knowledge in divers languages, as the works of Theophilactus, Cyrillus; and Chrisostom upon Genesis do witness.  
There happened in that time a disputation about the eucharist, and being requested to say his opinion thereof, he did it modestly according to the judgement of the Elders, whom he alleged faithfully: whereupon grew a great debate, by mean that others did not take that which he had written in such sort as he meant.  
Faber Eclzius and others appointed a disputation against the Swisses to be held at Bade, whereas he alone sustained the cause of the truth against the adversaries.  
He made many good commentaries upon Esay, jeremy, Agge, Zacharie, Malachi, Daniel, job, Ezechiel, upon the Epistles of S. Paul to the Romans and to the Hebrews, upon the Gospel of S. john and upon the Canonical epistle.  
He departed out of this life at the end of November in the year 1531. Whoso will read more largely of his life let him read Simon Gryneus, Wolfgangus, & the book of Martyrs.  
Bucer a learned man was also in the time of Luther and Zuinglius, he gave also great light throughout all Christendom, not only by pure doctrine, but also by holiness of life. john Calvin in the preface of his commentaries upon the Epistle of S. Paul to the Romans, speaking of certain good divines of that time, and naming expressly Bucer, saith of him in these words.  
This man besides the profound and excellent knowledge that he had in many matters, besides the fine wit, and that he had read much, and besides many and sundry virtues that he had, in which none at this present doth excel him, yea few comparable to him, had this praise proper and particular, that none of his time applied himself more to the interpretation of the holy scriptures and that with greater diligence than he.  
He was sent for from Strausbourg to reform the Churches of Colloine. He preached to the godly being in great danger amongst the Spaniards: at that time the Emperor came down through Rhein who by his ambassadors did earnestly entreat the Archbishop to give him liberty.  
He for religion fled into England whereas he was courteously entreated and had the charge of interpreting the holy scriptures in the university.  
He was diligent in writing Commentaries, and sundry works. And amongst other toward his latter years he composed a book of the kingdom of jesus Christ our Saviour, which he gave to the worthy king of England: showing the way how the reformation of true Christian religion must be had, and how a Realm and Christian common weal ought to be governed according to the will of God. A book worthy to be read of kings, princes, and Lords.  
The seven and tweentith day of February in the year 1551. Bucer departed this life at Cambridge, and was honourably buried, and praised by Epitaphs of learned men. Look Sleidan in his history of religion and of the common weal, & in the book of Martyrs.  
145 Philip Melancthon an excellent man in doctrine, prudence and piety, was borne in the year 1497. in a city called in latin Bretta, appertaining to the Prince Palatine. He was a doctor in the Church and university of Wittemberge.  
He disputed against the adversaries of the purity of God's true service divers times with lively & infallible arguments, by which he showed what good true foundation he had upon the holy scriptures, whereby he confounded all the adversaries.  
He made and composed divers books aswell of humanity, as also Commentaries and common places upon the holy scripture which be extante at this present. He lived 63. years and died in the year 1560. and was honourably buried.  
Peter martyr a Florentine, a doctor and professor in divinity, in a Church of Zurich in Suisse wrote the catechism in Italian, that is, the exposition of the principal articles of Christian religion He made a treatise of the sacrament of the eucharist, and many Commentaries both on the Epistle of S. Paul to the Romans and to the Corinthians, and also upon the judges, and Samuel, with others.  
Augustine Marlorate having a certain time exercised the function of a good and faithful pastor in the seignieuries of Berne was at the last elected minister of the Church of Rovan, in which he faithfully discharged his duty: and therefore was taken and hanged: he died constantly, yielding up his spirit to the Lord, in the year 1569.  
He had a great dexterity in collecting the opinions of the Doctors aswell old as new upon Esay, Genesis and the Psalms, and on the new Testament also, whereunto he added his own, he made certain pretty treatises, and amongst others one of sin against holy the Ghost.  
Musculus a German a Doctor in the Church of Berne made divers good and large common places upon the holy scripture, and also good commentaries that be found till this present. He died in the said city of Berne & was honourably buried. 1563.  
147 Amongst all others the books of john Calvin minister of the word of God at Geneva can sufficiently testify, with what faithfulness, singular gifts & graces God had adorned him according to the necessity of the time: And what constancy he had in maintaining the Lords quarrel.  
To be short in as much as his works be yet extant and his memorial rife, I will make of him no further discourse, referring the reader to his works that he hath written.  
Now ye may see by this discourse, how God hath from the first creation of Adam and Eve had and conserved his Church, and hath through all ages raised some up and given them knowledge of his truth, and hath by weaklings of the world overthrown whole garrisons of the wicked worldlings to the end that all men might know that the Lord alone is almighty, that his light is unquenchable, his power infinite, his mercy towards his unspeakable, and that although he suffereth wickedness to flourish for a time, yet he will when he seeth time make his kingdom triumph over all: To which God, three persons and one eternal deity, be all praise, honour and glory for ever and ever, Amen.  
FINIS.    

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

GOd by his son and spirit instructed Adam and Eve, and from time to time made him to have understanding in his church.  
Adam was ordained a Bishop and Doctor, through the promise that was made of the seed of the woman. 1.  
Of the sons of Adam were Doctors of the Church Abel. 2.  
Seth was substituted unto the ministery. 3.  
Enos.  
Cainam.  
Malaleel.  
Jared. 4.  
He noch an excellent doctor amongst the fathers, who also was transported unto God out of this miserable life to an everlasting life. 5  
Mathusalem. 6  
Lamech.  
These nine before named being excellent personages were helpers unto Adam in the Doctrine and work of the Church, for to teach and instruct the true servants of God. 7  
After them succeeded in the government of the Church Noe. 8  
Sem the son of No a Doctor of the Church of God. 9  
Arphaxad the son of Sem.  
Sale.  
Heber.  
Phaleg.  
Reu.  
Sarug.  
Nachor.  
There the father of Abraham.  
This is the first order of the doctors of the church of God, to wit, the order of the fathers, whose governance endured about the space of 2023. years.  
The second order of the governors of the Church of God is of the patriarchs.  
Abraham with his posterity bare rule and guided the Church of God, and Isaac succeeded him. 11  
jacob a bishop of the church of God for his time. And afterward did succeed the twelve patriarchs, and Cahat the son of Levi.  
Amram the son of Cahat and father unto Moses governed the church. 12  
Moses and Aaron great & excellent restorers of the church of God. 13  
joshua and with him was in the government Ecclesiastical Eleazar the son of Aaron the priest.  
Othoniel being dyvinely stirred up at the prayer that the people made unto God.  
And likewise governed in the church. 14  
Deborah a prophetess and Barac had the like governance. 15  
Gedeon and others that followed by order, the number of whom ye may find in the book of the judges.  
The governing of the patriarchs endured about 850. years. 16  
The Prophets be in the third order of the doctors of the Church of God, and began at Samuel. 17  
David a prophet and king and with him were deputed and appointed to the government of the church of God the Prophets.  
Nathan.  
Gad and the high priests.  
Sadoc, and  
Abimelech. 18  
Solomon the son of David succeeded his father.  
Semeia the prophet.  
Ado the prophet.  
jadi the prophet.  
Ahias the prophet.  
Hanani the prophet.  
Azarias the prophet.  
john the Prophet.  
joshua the son of Nun the prophet.  
All these prophets have reproved the Kings and people for their Idolatries and abominable misdeeds. 19  
Elie the Thesbite raised up by the power of God for to purge doctrine again, & forthwith to kindle the light thereof. 20  
Elizeus substituted in the room of Elie. 21  
Isaias succeeded immediately after Elizeus, and in his time were the prophets, Amos, Micheas, Osee. 22  
jeremy governed the church more than 40. years, and in his time also were governors the Prophet's Sophonie, Abacuc, and Abdie 23  
Danyell was instructed by jeremy & governed the Church in his time. 24  
Ezechiel the Prophet. 25  
Osee the prophet. 26  
joel the Prophet. 27  
Amos the Prophet. 28  
Abdias the Prophet. 29  
jonas the Prophet. 30  
Micheas the Prophet. 31  
Nahum the Prophet. 32  
Abacuc the Prophet. 33  
Sophonie the Prophet. 34  
Aggee the Prophet. 35  
Zacharie the Prophet. 36  
Malachy was the last prophet that was amongst the jews before the coming of our Lord jesus Christ.  
This is the third order of the Doctors of the church of God, to wit, that of the Prophets: the government of whom endured about 600. years. 37  
The governors & high priests be in the fourth rabble and order of the the Doctors of the Church that were after the return from the captivity of Babylon until the coming of jesus Christ the son of God.  
Mardocheus. 38  
jehosue or jesus with the conductor zorobabel. 39  
joachim.  
Esdras.  
Nehemias & others that governed in the Church. 40  
Simon and Eleazar, being brethren and the sons of Onias. 41  
Simon the just. 42  
Matathias the high Priest. 43  
judas Machabeus being raised up by the power of God. 44  
jonathas the brother of judas Machabeus succeeded him. 45  
Simon the third son of Matathias. 46  
john Hircanus the great 47  
Mathan the grandfather of the virgin Marie.  
joachim who also was named Elie, father of the virgin Marie. 48  
Simeon.  
Anna.  
Zacharie the high Priest. 49  
This is the fourth rabblement and order of the governance of the Church since the return from the captivity even until Christ, and this endured about 500 years.  
The fift and last order of the Doctors of the Church of god, is that which we begin from john Baptist & our Lord jesus Christ.  
john Baptist the son of Zacharie the Priest. 50  
jesus Christ the son of the eternal God took human flesh upon him of the virgin Marie, etc. 51  
Now here be placed in the fift order the Apostles, their disciples, the Bishops, the pastors, the Doctors, & ministers, the which the son of God hath raised up in short space after unto other ages for the conservation and maintenance of the ministery of the word and of his Church.  
The first are the Apostles.  
Peter the Apostle. 52  
Andrew the brother of Peter, the Apostle. 53  
james the son of Alphee, the Apostle. 54  
james the son of zebedee, the Apostle. 55  
Matthew the Apostle and Evangelist.  
Bartholomewe the Apostle.  
Mathias the Apostle.  
Philip the Apostle. 56  
Thomas the Apostle. 57  
john the Apostle and Evangelist. 58  
Paul a persecutor converted unto jesus Christ & made an Apostle. 59  
The second of the fift order be the disciples.  
Amongst many Disciples of the Apostles these here named haved have been the principal.  
Barnabas who was also named an Apostle.  
Epaphroditus who was in like sort named an Apoof the philippians.  
Andronicus and junia were reputed, notable amongst the Apostles.  
Simon which was called Niger.  
Lucius Cyreneus.  
Manahem.  
judas.  
Barsabas.  
Silas.  
S. Luke called them doctors and prophets.  
Crescence.  
Clement.  
Trophimus. 60  
Luke the Evangelist and companion of S. Paul. 61  
Mark the Evangelist & disciple of S. Peter. 62  
The third sort that were of this fift order be the Bishops.  
Timothy bishop of Ephesus.  
Titus' bishop of Crete.  
Apollo.  
Aristarcus.  
Gayus.  
Derbe.  
jason.  
Sosipater.  
Tychicus.  
Secundus.  
sylvanus.  
Tertius.  
Quartus.  
Sosthenes.  
Epaphras.  
jesus the just.  
Demas.  
Anthippus bishop of the Colossians.  
Eubulus.  
Pudens.  
Linus.  
Artenas.  
Zenas.  
Dyonise Areopagita bishop of the Athenians. 63  
Annianus the first bishop of Alexandrie. 64  
Ignatius the Disciple of saint john the Evangelist, and second bishop of Antioch. 65  
Clement bishop of Rome 66  
Anaclete bishop of Rome. 67  
Quadratus disciple of the Apostles bishop of Athens. 68  
evaristus bishop of Rome. 69  
Policarpe disciple of S. john the Evangelist, was bishop of Smyrna. 70  
Mark being come of the Gentiles was elected bishop of jerusalem, after the saccage made by Titus.  
These succeeded then afterward.  
Cassianus.  
Publius.  
Maximus.  
Symmache.  
Caius.  
julian the 2. Capito. 71  
Melito of Asia bishop of Sardis.  
Thophilus' bishop of Antioch.  
Apollinare.  
Dyonise Bishop of Corinth.  
justus bishop of Vienna.  
Philip bishop of Crete or Candie.  
Egesippus.  
justin the philosopher.  
Modestus.  
Musan. 72  
Eleutherius bishop of Rome. 73  
Ireneus scholar to Policarpus bishop of Lions. 74  
Theodotian bishop of Ephesus.  
Miltiades.  
Apillonius.  
Serapion.  
Polycrates. 75  
Victor bishop of Rome. 76  
Tertullian of the country of Africa, that is to say of Carthage. 77  
Leonides.  
Amonius.  
Origene.  
Tryphon.  
Minutius.  
Felix.  
Berille.  
Hippolytus.  
Alexander bishop of Capadoce.  
jules the African.  
Gregory bishop of Pontus.  
Dyonise bishop of the city of Alexandrie: all these almost were the disciples of Origene. 78  
Vrbane bishop of Rome. 79  
Cyprian of the country of Afrique bishop of Carthage. Whereas is spoken of those that in his time made abjuration, denying again the truth of the holy gospel, & what the judgement of God against them was, and in like sort of them in our time.  
Alexander Bishop of jerusalem.  
Babile bishop of Nicomedie.  
Asclepiades of Antioch.  
Theophilus.  
Cesarius.  
Vital.  
Polichronius bishop of Babilone. 80  
Xistus of Athens bishop of Rome.  
Laurentius the first of the seven Deacons of the Church of Rome. 81  
Archelaus Bishop of Mesopotamia.  
Anatholius. 82  
Anthimius Bishop of Nicomedie.  
Albine greatly renowned, who also received the the crown of a martyr. 83  
Arnobius.  
Pierius.  
Melitius.  
Lucien.  
Phigeas the Egyptian.  
These here mentioned were excellent doctors of the Church of their time.  
Lactantius.  
Firmicane the disciple of Arnobius. 84  
Eusebius Bishop of Cesaria in Palestine.  
Reththius Bishop of Authun.  
Methodius.  
Athanasius Bishop of the city of Alexandria. 85  
Eustache Bishop of Antioch.  
Paphnutius of Egypt.  
Maximus.  
Macarius' Bishop of jerusalem.  
Spiridion Bishop of Tremithe in Cyprus.  
Nicholas Bishop of Myrrha in Lycia. 86  
Theodorike Bishop of Heraclia in Thrace.  
Eusebius Bishop of Emesus.  
Hilary Bishop of poitiers in the Dukedom of Aquitaine in France. 87  
Liberius Bishop of Rome 88  
Basile Bishop of Caesarea. 89  
Damasus borne in Spain, Bishop of Rome, succeeded after Liberius Anthon. 90  
Vulphilas Bishop of Goths in Sarmathia. 91  
Ambrose Bishop of Milan. 92  
Vigilantius Bishop of Barcelon in Spain. 93  
Apollinare of Laodicea Bishop of Syria. 94  
Jerome the son of one named Eusebius of the city of Stridon. 95  
Chrisostome borne at Antioch and the disciple of Liberius.  
Euagrius.  
Theodolus.  
Maximius, were Bishops 96  
Augustine Bishop of Hippo, was divinely raised up, for to confute as well the errors of the Manichees, as of the Pelagians and others. 97  
Possidonius of the country of Africa, bishop of Calm.  
Celestin bishop of Rome.  
Palades the Graecian, and Patricius were in Scotland and in Ireland, for to preach the faith.  
German Bishop of Auxerre.  
Cirillus Bishop of Alexandrie. 98  
Sedulius.  
Sozomenus.  
Socrates.  
Theodoritus.  
Cassiodore. 99  
Eucherius Bishop of Lions. 100  
Victor Bishop of a city in Numidia, which is in Africa, called in latin Cartena.  
Polichronius bishop of jerusalem.  
Archadius.  
Probus.  
Paschaius. 101  
Laetus, bishop.  
Eugenius bishop of Carthage. 102  
Proterius bishop of Alexandrie.  
Peter of Ravenna.  
Gennadius an elder of the church of Marseille.  
Prosper.  
Saluien.  
Sidonius.  
German bishop of Capua.  
Vaast bishop of Arras.  
Fulgentius bishop of Ruspe in Africa.  
Autius' bishop of Vienna.  
Solemus bishop of Chartres.  
Boetius a learned man.  
Epiphanius Bishop of Phania. 103  
GElasius of Africa bishop of Rome. 104  
Hormisda borne in Frese land in the city of Campania, governed the Church of Rome. 105  
Arator.  
Gregory bishop of Angres. 106  
Leander bishop of sevil.  
Serenus bishop of Marseillus. 107  
Isidorus the younger bishop of Hispalis:  
Beda an English man. 108  
Theodorus Bishop of Ravenna.  
Leger bishop of Authun. 109  
Willebroc bishop of Frisons. 110  
Boniface Archbishop of Mayence.  
Burcardus.  
Guntarius bishop. 111  
Alcuin Beda his scholar.  
Felix bishop in Aquitain. 112  
Ansegisus who made 4. books of the decrees of Charlemaigne and of Lewis his son. 113  
Haymo the third Bishop of Albastat, the disciple of Alcuinus.  
Rabanus.  
Strabus who collected out of the writings of the fathers and of the doctors the ordinary gloze. 114  
Bertrand a priest, a learned man and well instructed in the true godliness. 115  
Vldriche bishop of Auspurge in Germany, which greatly resisted against the decrees of Pope Nicholas. 116  
johannes Scotus (not John the fiyer) a learned man who wrote properly like as the foresaid Bertrande did, concerning the body and blood of Christ in the supper. 117  
Ratherius Bishop of Verone.  
Aldeber of Bohemia Bishop of Prague. 118  
Burchardus bishop of Worms, who compiled the ancient canons. 119  
Berengarius borne at Toures Archdeacon of Angers, maintained the opinion of the said Bertrand and johannes Scotus. 120  
Sigebert who made a chronicle.  
Hugo of the Saxon nation. 121  
Bernard of the country of Burgonia. 122  
john of Saresburie Bishop of Charters stood in defraunce against the wickedness of the Popes and of the Clergy. 123  
arnold bishop of Byxta. 124  
Waldo of Lions of whom the Waldenses took their name: like as of Luther came the Lutherians. 125  
Peter de vinca, Chancellor to the Emperor Fridericke the second, did write many letters in the name of the Emperor, complaining therein of the unsatiable covetousness of the Pope. 126  
William de saint Amour a Doctor of Paris, a cannon of Beawais, in his sermons cried out against the hypocrisy of the prelate's and other such like matters. 128  
Laurence an Englishman, a doctor of Paris, wrote a certain book against the monks, the contents of which book was, that men should take heed of false prophets. 129  
Peter Cassiodorus an Italian, well instructed in the word of God. 130  
Dulcine of Navarre who reproved the vices of the Churchmen. 131  
Arnoldus de villa nova, who said, that in the sacrifice of the Altar the Priest did offer nothing unto God 132  
Wickliefe, who seeing true divinity to be corrupted with a great many of rude questions and humane inventions, was moved to remedy such a disorder. 133  
Sautree a priest inflamed with and pure religion. 134  
john Hus of Bohemia. 135  
Jerome of Prague a Bohemian, who was at the council of Constance whereas was also john Hus. 136  
Clemangis a doctor of Paris & Archdeacon of Baion wrote touching the corrupt estate of the church. 137  
john Oldcastel knight of the order and one of the peers of England, who taught the courtiers a better manner of serving Christ jesus than they used 138  
Grunelder of the order of priests.  
tailor an English man.  
Radtgeber.  
Drandorf.  
Toraw.  
All these were martyred for the maintenance of the truth of the word of God. 139  
Wight an Englishman.  
Richard Hovenden an Englishman martyred for the truth of the gospel. 140  
Paul Craved of Bohemia.  
Rhedon of the order Car melites in the kingdom of France.  
Roger Dule Gentleman. 141  
Savanarola, all these were burned for maintaining the truth. 142  
Luther necessarily raised up to reform the church.  
Zuinglius minister of the church of Zurich. 143  
Occolampadius minister of Basile. 144  
Bucer professor of divinity in England. 145  
Melancthon professor of Divinity at Wittenberg. 146  
Peter Martyr professor of divinity at Zurich.  
Musculus at Berne.  
Marlorate minister of the Church at Rouen. 147  
Calvin minister of the Church at Geneva. 148   
FINIS.