or seruitour In whiche sense S. Paule calleth the Magistrate the Deacon of god that is to say Rom. 13.4 Ephe. 3. 7. Rom. 15.8 the seruant or minister of God and he nameth himselfe the Deacon that is to say the minister of the Gospell as also hee calleth Iesus Christ the Deacon of circumcision that is to say the minister thereof Wherefore being so taken and referred to the estate calling of the Pastor it is commonly translated and turned by this worde minister or seruant as in the first Chapter of the Epistle to the Collossians and the third chapter of the first Epistle to the Corinthians Colos 1.7 1. Cor. 3.5 But sometimes it is taken more straitly for thē which haue a charge and office to gather the almes to dispense or bestow them among the poore The first occasion that was giuen to chose these Deacons in the Church was this because the Apostles could not very well prouide for or furnish both the charge of preaching the woorde and of distributing the goods of the poore And for this cause were the seuen Deacons chosen of whom is spoken Acts. 6. Acts. 6.2 And the conditions and qualities which ought to be in the Deacons that men will chose are there described and set out and also in the third Chapter of the first Epistle to Timothie 1. Tim. 3.8 c. These are the degrees of the Churche or ecclesiastical orders which Iesus Christ him selfe set vp and his Apostles after him established for the regiment and gouernment of the Church which order was afterwards in the Popedome by litle and litle not onely corrupted but vtterly ouerthrowne For in that tyrannous kingdom after that corruption had once craftily ouertaken or stolne vppon the doctrine of the Churche they deuised and forged a stewardship dispensation and bestowing of ecclesiasticall offices and charges which was altogether farre off and estraunged from the former simplicitie and plainenes whereof we haue spoken Wherin first they made a sacramēt without the warrant of Gods worde of the orders and degrees of ministers Afterwardes they deuised a certaine kinde of creame or oyle to annoint them as they say but in deede it is to grease or smeare them fetching that through a false zeale from Aaron and that which was done in olde time vnder the lawe And also shauing or shearing specially of the crowne of the head against the custome both of the Apostles Act. 18.18 and of the primitiue Church It is true in deede that Saint Paule did once cause his heade to bee shorne in Cenchrea after the maner of the Iewes but it was by reason of a vowe which hee had made and not that hee was then ordeined into some ministerie but a great while after his calling And in that hee caused himselfe to bee shorne he did it not for any other purpose but to applye himselfe thereby to the Iewes who were as yet very rude not wel instructed as he himselfe protesteth in the Epistle to the Corinthians 1. Cor. 9.20 That of his owne accord willingly he became vnder the law although he were deliuered there from to the end he might winne the Iewes Orders of the Romishe church Next they established or made seuē orders of the church the first Porters or doore keepers the second Readers the thirde Exorcistes or in plaine english Coniurers who as they faine had power giuen them to lay their hands vpon madde men and men possessed with diuels and to heale them the fourth Acoluthes that is to say followers who wayted vpon the Bishop in his householde seruices and did continually accompanie him first for honours sake and then that no suspition shoulde aryse of them the fifth Subdeacons or vnderdeacons the sixt Deacons and the seuenth Priestes of which last sort they haue made many degrees whereof they call some simple or single Chaplaines Others Curates and Vicars others Bishops others Archbishops or Metropolitanes other some Cardinals And afterwarde they came to the foure Patriarches and lastly to the Pope himselfe But from whence commeth this goodly hierarchie or order of Pristes who hath established it and set it in nature or being Did Iesus Christ or his Apostles the scripture maketh no mentiō therof But let vs discourse a little vppon the fountaine and beginning of these goodly degrees I say and meane onely of those whiche they conteyne vnder the name Priest For the others keepe not the place of true Bishops and Pastors of the Church as these woulde seeme to doe And yet notwithstanding hee that will heare speeche thereof Theo. Beza lib. confes Punct 7. ca. 11. let him reade the confession of Theodorus Beza As concerning Chaplaines Durandus in his booke called Rationale diuinorum offic alleadgeth two reasons to shew why priests were so called The one is because the kings of Fraunce in time heretofore when they went to warre were wont to carrie with them Saint Martins cappe or hoode which they kept vnder a tent which of the cap kept in it was named Capella that is Chappel and the Clerkes or Priests that had the keeping of this Chappell were called Chaplaines and afterwardes in continuance of time this name was in some countries giuen generally to all priestes And these little Cabbines or corners or rather high places which were in the popish temples wherein the Chaplaines saide their masses were called chappels The other reason is that when in olde time there were set out an armie or to doe some exploite by souldiers they had in the campe certaine speciall tents to say masse in which tentes were couered ouer with goates skines Now a goate in latine is called Capra or Capella that is to say according to the portuise of the priestes which are at this day Chappell Wherefore because these tents were couered with goates skinnes they were named Chappelles and the priestes which had the keeping of them and who did therein sing their masses were called Chaplaines Beholde verilie two reasons to shew from whence this name Chaplaine is taken which reasons are very high full of great speculation or insight conteining verie great mysteries and such as are meruelously deepe but we leaue thē to bee meditated or loked into diligētly to the priests which are the Popes Chaplaines to the end that they should aduise and take counsell to see whether they can be willing that their reuerende name shoulde bee fet and drawen from these base beginnings Curates Curates haue another fountaine In old time according to the order established by Iesus Christ the Pastours were ordeined placed distinctly and without confusion in seuerall Churches For to the end that euerie Pastor might knowe his owne charge and bee able to yeelde a better account of his flocke and that one shoulde not any whit at al incroch vpon or intermedle with others also to the ende that the flocke and sheepe might knowe where they might seeke for and find their owne pastors they
triumphant is the companie of blessed spirites who hauing gotten victory through Iesus Christ against their enemies the diuel the world the flesh sinne death and hell triumph at this present on high in heauen praising God and celebrating the glorie of his name with all ioyfulnesse We haue a goodly description of this Church in the Reuelation Reue. 7.9.10 Cap. 7.9.10 The Church militant is the assemblie of all the faithfull people who as yet on earth fight vnder the banner or standard of Iesus Christ their head against the foresaide enimies whose armours or weapons are set out by S. Paule in the Ephesians Eph. 6.13.14 c. chap. 6. For it is not the Lords will that so long as we are to walke here belowe we should bee without afflictions but hee will haue vs to be continually in the battell and alwayes troubled and tormented through the malice of men yea so much the more by howe much we shall earnestly indeuour to serue him in all godlinesse and holinesse Act. 14.22 this matter also being alreadie concluded that by many tribulatiōs we must enter into the kingdome of God Wherevnto doe appertaine also Ioh. 15.20.16.2 2. Tim. 3.12 the sentences of Iesus Christ and S. Paul Ioh. 15 20. Ioh. 16.2 2. Tim. 3.12 But hereafter we will speake more largely of the afflictions of the Church The second distinctiō is that the Church is called either Catholike that is to say vniuersall or generall being dispersed thoroughout the world and comprehending vniuersally all the faithfull and elect people of God or else particular whiche is a part of the vniuersall for wee vse to call them particular Churches or congregations whiche are limited within a certaine number and inclosed in certaine places being as it is saide before partes and members of the vniuersall suche in former time were the Churches of Corinthus Rome Ephesus such are at this day the Churches of Fraunce Germanie England Switzerland and other places of all which together consisteth the vniuersall which notwithstāding is but one as anon we shall see The third distinction is that the Church is sometimes said to be inuisible and sometimes visible The inuisible Churche is streitly and narrowly considered and is the verie same which before we called Catholike or vniuersall comprehending only the faithfull and elect in whiche number they also are to be accoūted that be alredy dead The visible Church is considered more largely and comprehendeth al them which are called by the preaching of the Gospell to be of Christes flock Augustine in Psal 64. S. Augustine vseth this distinction in his writings For writing vpon the 64. Psalm he saith that the church which is signified by Ierusalem tooke beginning from Abell and Babylon from Caine and yet notwithstanding in his booke of Baptisme against the Donatistes chap. 16. August Lib. 1 cont Donatist cap. 1 6. taking the Church in a more generall signification he saith that the same which begate ingendered and brought foorth Abell Enoch Noah Abraham and the Prophetes did also begette ingender and bring foorth Caine Ismaell Dathan and others such like But wee must more narrowly and deepely search this matter declare what it is which doth properly belong to the Churche as well Catholike and inuisible as to the other which I said was visible But first of the Catholike and inuisible Church CHAP. II. Of the Catholike and inuisible Church which indeede is but one albeit it haue manie particular partes and members BY that which hath bin said before it is an easie matter to gather make a good certaine definition of the Church Wherefore first we say that the Catholike and inuisible church is the cōpanie of al faithful people scattered throughout the whole world whō God hath chosen to euerlasting life With this definitiō agreeth that which may bee gathered out of that whiche Saint Paule saith to the Corinthians to witte that the Church is the companye of all those 1. Cor. 1.2 that beeing sanctified through Iesus Christe and called to bee Saintes doe call vpon the name of our Lorde Iesus Christe in euerie place The Church then is not an house of woode or of stone builded by mans hande but the congregation commonaltie and fellowship of all those whiche followe the trueth of faith Which matter also we may confirme by these reasons following Gal. 1.13 Act. 9.14 First S. Paul confesseth That he persecuted the Church of God Ananias saith that he had authoritie from the high Priestes to bind all those that called vppon the name of the Lorde that is to say Christians Here we see that Saint Paule calleth those the Church whome Ananias nameth Christians or such as did call vppon the name of the Lord. Eph. 1.23 1. Cor. 12.27 Secondarily the Church is called the bodie of Christe and the companie of faithfull people is also called the bodye of Christ wherevpon it followeth that the Church is no other thing but the companie of the faithfull Ioh. 10.16 Thirdlie Iesus Christ him selfe calleth the Churche a sheepfolde wherevnto sheepe apperteine and belong but by sheep are meant the elect as appeareth by that which is said Math. 25. The Churche then is nothing else Mat. 25 32.3◠but the sheepefold or congregation of the elect Fourthly the auncient writers haue so declared it August in Psal 122. and set it out For behold howe Saint Augustine hath spoken therof All faithfull Christians saith he are the Church And Chrysostome Homil. 20. de expuls ipsius Lib. 7. de stroma The Churche saith hee consisteth not in walles but in the multitude of faithfull people Clemens Alexandrinus saith also I call the Church not the place or the temple but the congregation of the elect This Church is called Catholike or vniuersall for three reasons First in consideration of the place for it is not tyed to one certaine place as citie prouince or kingdome but is dispersed and scattered abrod throughout all the worlde Mat. 28.18 euen as Iesus Christ hath saide that hee hath receiued all power both in heauen and in earth and as the second Psalme sheweth that all nations and all the endes and coastes of the earth Psal 2.8 are by the Father appoynted to his Sonne for his inheritaunce and therefore also did Iesus Christe sende foorth his Disciples through out all the worlde to preache the Gospell and to minister the sacramentes Mat. 28.29 Wherefore Donatus erred when hee went about to tie the Church to a certaine corner of Affrica onely The Romishe Catholikes also doe at this day abuse themselues when they indeuour to tie it to Rome alone For though it were so that the Church of Rome were a true Churche wherof we will speake in a whole plaine chapter afterwardes yet it could not be but a particular Church at no hand the vniuersall churche wherof we speak They also are likewise deceiued who thinke to chase and
benefices without exercising and executing offices It is affirmed that Pope Innocentius the 4. of that name about the yeere of Christe 1244. did so exalt their estate and calling that he commanded by Edict that frō that time forward they should go on horseback and should weare a red cap or hat a scarlet to be for a signe and witnesse that they ought to be alwaies readie and prepared to suffer and shed their blood for the defence of Christian religion And Paul the second about the yere 1470. hath ratified the same Edict and in some point augmented inlarged it But some will set vp him selfe and say that these Priestes and Deacons of Rome which were called Cardinals obtained that name because at the time they were such as the Cardinals at this present are that is to say hauing authoritie and iurisdiction ouer all other Bishops and Priestes I aunswere that the case goeth not so For we find this that the Priestes and Deacons of Rome were in times past much lesse and inferiour to the Bishops in steede whereof at this day they goe before them in honour and dignitie And that so it is we reade that when the Bishop of Rome sent two Embassadours or Legates to the councell of Carthage wherof one was a Priest of the Church of Rome he was set the last of all Also that in the coūcel which Saint Gregorie held the Priestes of the Church of Rome were set last made their subscription apart by themselues and the Deacons had not so much credite as to subscribe Touching the foure Patriarches Patriarches we haue spoken thereof in the beginning of the 7. Chapter Now we must vnderstand that the names of Patriarch and Metropolitane were in time heretofore takē for one charge or office as appeareth by this Socrates lib. 5 cap. 8. that Socrates the historiographer speaketh of the councel of Constantinople wherein mention is made of Metropolitanes These Patriarches then or Metropolitanes beeing lifted vp in degree of honour aboue all the rest of the bishops in processe of time thrust on foreward with ambition haue so incroched one of them vpon another that at the last they haue brought all the Patriarches euen to the number of foure as wee haue named and described them in the aforesaide seuenth chapter And this hath principally come to passe because that either for the antiquitie of the Churches or for the renowne of the cities and excellencie also of the Bishops men haue reuerenced and honoured Rome Constantinople Alexandria and Antioch aboue all other Cities and by consequent the bishops of those places as those that were the principall or chiefe The Pope Nowe these foure Patriarches haue yet in such sort so robbed one an other that the Patriarch of Rome and hee of Constantinople haue quite and cleane taken away the roome and place of the other two And as touching the two of Rome Constantinople wee knowe what iarre and contention there hath been betwixt them which is not as yet well compounded or ended In the time of Gregorie the first of that name about the yere sixe hundred two there was great controuersie and stirre for the primacie of the Church For Iohn Bishop of Constantinople was declared and published in a full and solemne Synode of the Grecians vniuersall Patriarch and the Emperour Mauritius commanded Gregorie to obey the said Patriarch of Constantinople But Gregorie woulde not indure or suffer this presumption that any Bishop should be an vniuersal bishop ouer the rest in his Epistles he yeeldeth reasons thereof First he saith Greg. lib. 6. epist 76. Greg. lib. 6. epist 86. If hee fall that is called the vniuersall Bishop the whole church falleth frō her estate Secondly None of my predecessors hath euer desired to haue or vse this prophane worde For if there bee one Patriarch that is called vniuersal the name of Patriarch shall bee taken from all the rest To consent to this execrable and accursed name is no other thing but to betray the faith and to destroy Christianitie Thirdly Greg. lib. 7. epist 196. I speake freely and boldly that whosoeuer calleth him selfe vniuersall Bishop or desireth to bee called by that name the same is in his pride the forerunner of Antichrist because that by his pride he preferreth himselfe before all This controuersie being betweene these two Patriarches of Rome of Constantinople it fell out and was agreed that the Patriarch of Constātinople was appointed head of the Churches of the East and the Patriarch of Rome head of the Churches of the West and this latter was afterward so established and lifted vp by Phocas about the yeere 604. as wee haue declared in the seuenth Chapter that he was created Pope and vniuersall Bishop of all Churches And as touching the name pope it hath bin heretofore generally attributed and giuen to all Bishops as may bee proued by these testimonies Aurelius Bishop of Carthage is called by this name Pope in the beginning of the councel holden at the said Carthage of which councell hee was President In the hundreth fiftie and one Chapter of the same chuncell Innocentius Bishop of Alexandria is called Pope Saint Cyprian in certaine Epistles which hee writ to the same Bishop calleth him Pope The Elders and Deacons of Rome Cyprian lib 2. Epist 7. called Cyprian Pope in their Epistles Saint Ierome oftentimes calleth Augustine Pope in his epistles Dionysius Bishop of Alexandria in the thirde Epistle to Philemon calleth Heraclas his predecessor Pope as wee may see in Eusebius his seuenth booke Euseb lib. 7. cap. 7. seuenth chapter There may bee many suche like testimonies founde whiche declare that the name Pope was in auncient time common to all Bishops If the question be touching the signification of the name Suidas saith that it signifieth in the language of Syracuse as much as father But we haue disputed and discoursed heretofore largely enough of this primacie Nowe let vs returne to our first purpose and speeche who is hee that hath ordained these orders and ecclesiasticall degrees by what dore haue these pastors entred into the Lordes sheepefolde who hath called placed them in their charges was Iesus Christe who is the chiefe sheepehearde the Prince of Prophetes the wisedome of the father so ill aduised or so carelesse that hee hath not placed so many degrees and offices in his Churche as hee sawe and knewe to be needefull for the rule and gouernement thereof seeing hee loued it so much and esteemed it so deare and precious vnto himselfe that he deliuered himselfe vnto the most cruel and most shamefull death of all others to saue it Let these reuerende Prelates put downe their authors Let them shew from whence they are come and from whome it is that they bee as it were installed established and set in the Churche Let them bringe foorth and alleadge the woorde of GOD if they can or if they can not let them leaue
fourth booke and Theodorus Beza his confessiō shall finde there all that which may be said touching this point or matter if so be it that he will content himself with reason Wherfore then we haue in this matter of the Ecclesiasticall discipline for this present time to consider of foure principall heads or points The first is Discipline is necessarie in the church that discipline is most requisite most necessarie in the Church if wee will not haue all thinges mingled and disordered therein yea full of confusion For euen as there is no Citie nor Towne nor house which can bee without discipline or policie or some order for the gouernement thereof so the Church which is the citie house of God cannot at any hand be without his policie and spiritual gouernment And therefore Saint Cyprian hath sometimes called the discipline of the Churche Cyprian de tract Virgin The keeper of faith and the mistresse of vertue For if it shall bee lawefull for euery one to doe what they will without beeing helde backe by some bridle what confusion and disorder shall wee see in the church The same Doctor compareth also the Discipline to the rudder or helme of a ship Cypri lib. 2 epist 7. thereby to declare not onely how profitable the same is for vs but also howe necessarie and needeful For seeing that the churche is in this worlde as a ship vpon the Sea that is to say subiect to the billowes waues and tempestes of tyrants and persecutors yet to windes and whirlewindes of false doctrine how could it bee able to subsist and stand if together with the worde of God it had not for the ordering and guiding thereof her discipline to be as it were a rampart ground worke foundation and stay Wherefore those whiche either disallowe or despise this remedie which serueth to preserue the churche from dissipation or scattering abroad to keepe men in the obedience of God and to holde euerie one in his order and calling labour and indeuour no other thing whatsoeuer they will pretend than to ouerthrowe the state of the church and to bring into the same al beastly excesse and barbarous disorder and that they are to bee esteemed in the number of them of whom is spoken in the 50. Psalme who giuing themselues to all iniquitie Psalm 50.16 17. and hating correction and discipline or to bee reformed are reproued for this that they tooke vpon them to speake of and rehearse the ordinances of God to take his couenant word in their mouthes The seconde head or point is The discipline doth not so muche as set a foote into the Magistrates office that the Ecclesiasticall or Church discipline incrocheth not any thinge at all vpon the magistrates charge and office For first the iurisdiction and gouernement of the churche and the ciuill iurisdiction or gouernement differ greatlye one of them from an other because that the one is spirituall and reacheth to the inwarde man and the other is bodily and outwarde Therefore Saint Paul said 2. Cor. 10.4 The weapons of our warfare are not carnal but mightie through God to cast downe holdes The churche then hath not prisons or sergeants or swordes thereby bodily to punish euill doers neither vseth it force of handes confiscation or losse of goods or amercements to punish thē in their goods and riches but onely draweth out and occupieth the spirituall sworde of Gods word to correct men Ephe. 6.17 and to bring them to amendment as the Magistrate draweth out and vseth his materiall swoord to punishe them either in their goods or in their bodies And so both of them doe their duetie the one of them not bringing any prejudice or hurt to the other but contrariwise verye well aiding them selues betweene them selues and helping one another and being most necessarie and needfull in their seuerall charges and offices the one not being able to doe that which the other doth One example to make the matter plaine If some one haue committed whordome and so by that meanes and fault the ciuill lawes shall be transgressed and broken and the church also offended Nowe in reformed Courtes and places of lawe such a one shall bee punished either by imprisonment or by whipping or by some other punishment and so the offender shall haue satisfied the Magistrates lawes but yet the offence shall not be repaired or reformed in the Church For it may bee that suche an euill doer will in steede of giuing or shewing some signe of repentaunce murmur bee angrie and despitefully deale with the Churche In such a case the Churche before that it receiueth him to the holy Supper shall require of him a publike testimonie and open token of his repentaunce and by consequent as the Magistrate shal haue his iustice satisfied and answered so shall the Church haue her discipline satisfied and answered In summe the Magistrate in the exercising and executing of his office respecteth mens goods their bodies but the Church in the exercise and execution of her discipline regardeth simplie and onely the soules and consciences of men Secondly so farre off is it that the discipline of the Church derogateth or taketh any thing at all away from the Magistrate that contrariwise she maintaineth the obedience that is due vnto him For if she tend to no other end or shoot at no other mark but to cause vs to practise that which is cōtained in the word of God and so it is that Gods worde teacheth vs to submitte our selues to yeeld our selues subiect Rom. 13. 1. Tit. 3.1 to our Magistrates and that not for feare of wrath onely but also for conscience sake who seeth not this that she is established and set vp by God to maintaine the Magistrate in his authoritie to cause that obedience to bee rendred and yelded to him which belongeth vnto him And also this is to bee noted that the church hath not any particular member or person in it which she doth not most willingly make subiect to the magistrate following therein that which S. Paul saith Let euery soule that is to say Rom. 13.1 euery person or man bee subiect vnto the higher powers Touching which the Priestes Friers Monkes of the Romish churche and in summe all those of the Popes Cleargie shoulde heere verie well take them selues by the nose that if it may be they may be ashamed and so come to repentance For whereas they reproue and accuse vs to be rebels to our Superiors I woulde wish them to looke to them selues and to marke howe farre they shewe themselues obedient and by what title and right they can boast them selues to bee exempted from all suche subiection It may bee that they will not beleeue Saint Paules words without the interpretation of som of the fathers let them then well looke to and mark that which Chrysostome hath written vpon this place whose wordes are very cleare and plaine Chrysost in 13.
whether those whiche bee verie young doe not in some thing differ from these which are more strong or whether wee shoulde pardon them which repent or whether this might stande a man in any steede that hath beene a Christian to bee so no more And although the name import no wickednesse yet I doubt whether the wickednesses tyed to the name ought to bee punished or no. But beholde what way and meane I haue hitherto helde and taken touching them which were accused before mee as Christians I haue asked thē whether they were christians threatening them to bring them to tryal and examination and if some perseuered I haue decreed and appointed them to bee lead to punishment for I doubt not at all that whatsoeuer it was which they would confesse but that a man ought to punish suche stubbornesse and indurate obstinacie There haue beene some lead with such a like kindled folly and because they were Citizens of Rome I haue decreed that they shoulde be sent back again to Rome In processe of time as it cōmonly falleth out the mischief is spread abrode and diuers kinds are come vp Some haue published a little booke without the authours name conteining the name of diuers which denie thēselues to be christians or so to haue beene I haue made thē call vpon the Gods I spake first and they after mee and seeing that they offered wine incēse to your image which I caused too bee brought thither with the images of the Gods and besides this that they cursed christ I haue decreed to let thē go at liberty specially bicause some say that those which are Christians in deede cannot be induced or drawne to this for any force or violence which you can doe to them Some being disclosed by the accusers haue first confessed that they were Christians and immediatly haue denied that they were such yea indeede that they had bin christiās though they would not be so any more othersome saide that it was but litle aboue iii. yeeres since they were such but that they would bee so no more other some said that it was a longer time yea som that it was aboue xx yeeres Al worshiped your images the pictures and images of the Gods these also cursed Christ Moreouer they affirmed that this was the summe or chiefest either of their fault or of their error that they had a certaine day appointed wherein they assembled themselues before day and did sing altogether a song or Psalme vnto Christ as vnto God and it of their owne accord they bounde themselues by an oth not to commit any offence but it was doone to this ende that they might not commit any theftes robberies or adulteries least they shoulde breake their faith promised and giuen and shoulde denie that which was giuen them to keepe and this being done they are accustomed to depart euery one about his busines afterwards assemble themselues together againe to take their refection in common and one with another and yet without doing any maner of euil Now then they ceassed after my edict and proclamatiō by which according to your decrees I haue forbiddē to keep any assēblies or cōuenticles And so much the more haue I supposed it to be necessarie to know this by the examinatiō of 2. maidens which som say haue serued such people But I haue not foūde any other thing sauing a certaine peruerse superstition therfore putting of to be instructed therin I haue had my recourse to you Syr to haue counsel therof for it seemed vnto me that this was a matter meet and worthie to be cōsulted of principally by reason of of the multitude great number of thē which are in danger For diuers of all conditions and estates olde and young men and women are commonly in danger so will bee For the contagion and infection of this superstition is spread abrod not only in Cities but also in townes villages fields it seemeth that it cannot or wil be easily staied corrected and verily we perceiue that they begin to frequent and repaire to the Tēples wherunto they were not wont to come that they giue them selues to celebrating the diuine seruices which were long time omitted and that many beastes are sold to be offered in sacrifice wheras heretofore there were few buiers found By this we may easily coniecture what a multitude of men may come to amēdmēt if we would giue thē leasure to repent thēselues And this is the cōtents of Plinie his letter to Traian now followeth the answere My friend Secundus Traianns ansvver to Plinie thou hast done that which thou oughtest to doe in the knowledge of the causes of these mē who haue bin accused before these christiās For we can not generally establishe and ordein any matter which hath as it were a certain forme Let there be no more informatiōs and inquires made of them but if any accuse thē let them bee punished yet so notwithstanding that he which shall denie that he is a Christian and shall declare the same by effect to wit in making supplication and prayer to our Gods although that in time heeretofore he haue beene suspected doe obteine pardon by this repentance And as touching the bookes which are published set out without the autours name they ought not to haue place or to be accounted amōgst crimes or faults for that is a very ill example also it hath not bin begun in our time Euseb lib. 3. cap. 33. Tertull. Apolo Cap. 2. Behold the two letters whereof Eusebius maketh mention in his Ecclesiasticall Historie alleadging Tertullian in his Apologetico which Tertulliā censuring the Emperors answere speaketh after this maner O sentence confused and darkened by necessitie which decreeth that inquirie shall not be made of them because they seeme innocent people yet in the mean while commaundeth that they should bee punished as culpable and giltie It vseth pardon crueltie it dissēbleth punisheth Wherfore O Emperour doest thou abuse thy self in thy charge and Censure If thou condemne Christians why doest thou not make and put in also informations against them Or if thou make and put in no informations Wherefore doest thou condemne them The fourth persecution was vnder Marcus Antonius verus the xvi Emperor who was created in the yeere of Christ 162. He is otherwise called of the Historiographers Marcus Aurelius Verus and surnamed the Philosopher He gouerned the Empire the space of xviii or xix yeeres His vertues were great and wonderfull yet the true vertue was wāting in him to wit the feare of God For looke by how much more he was gentle towards his owne by so much he was the more rude and seuere againste the Christians as a Stoicall man nourished and brought vp from his infancie with the Priests of Satia his lawes edicts declare howe cruell hee was towardes the Christiās For in the booke of digestes we finde such a writing or law that hee
vengeance of God beeing fallen on him hee was locked vp and closed in with such terrible griefes that beating and striking him selfe with his owne handes and thinking to finish and end his euils in pricking forwarde and hasting his owne death hee killed himselfe Behold hitherto the horrible example of Gods vengeance vppon these tyrantes and persecutours of the Churche For it must indeede needes be that they which had prouoked God and men against them shoulde so cursedly and wickedly finish their dayes God they prouoked principally in this that they had warred and fought against his worde and men in this that they left not off any crueltie or barbarousnesse which they exercised not against them But as wee haue heeretofore more particularly described the cruell persecutions assayed and executed by the Emperours against the Church generally so wee must here speake of their wicked and cursed endes Nero. Wherefore now to begin with Nero Eutropius in his eight booke Eutrop. lib. 8 speaketh thus of his ende A decree was made by the Senate that Nero shoulde bee ledde naked openly before all the people that a forke shoulde be put on his necke that hee should bee beaten with roddes vntill that death followed thereof and that afterwardes hee should be cast downe from the toppe of a rocke After this manner beeing forsaken of all hee fledde out of the Palace and about midnight went out of the Citie accompanied onely with Pharon and Epaphroditus Neophitus and Spore his Eunuch and beeing about foure mile of from the Citie hee thrust himselfe cleane thorow with one stroke of a sword and because his hand trembled shooke his Eunuch helped him to thrust forwarde the sworde before which time hee not finding any mā that would strike him he beganne and tooke vpon him to crie Is it so that I haue neither friende nor enemie I haue liued villanously but yet I dye more villanously Beholde then what wages and hire this cruell Emperor receiued for his greeuous wickednesses and accursed offences Domitian receiued also the reward and Domitian recompence of his cruelties For hee was slaine in his own Palace by the hands of his owne seruauntes and housholde people his owne wife Domitia beeing consenting thereto and the Senate of Rome decreed and ordeined that his bodie should bee carried and brought to the earth by the buryers after a vyle manner and without honour and that all the Images of his person should be beaten downe and cast to the grounde Therefore the said Senate also disanulled al his ordinances and decrees and called backe all other men whiche by his authoritie and commaundement were exiled and banished Traian Dion Traian as Dion saith did no more escape the vengeaunce of God than the rest For first hauing had all his members withdrawne all his body without feeling and his senses dulled and stopped vp as it were so that hee conceiued an opinion that he had beene poisoned Moreouer being become full of the dropsie and very much puffed vp and swollen at the last he dyed verie poorely in Selmion a Citie of Sicilia Marcus Antonius Verus Marcus Aurelius otherwise called Marcus Aurelius hauing persecuted the Church at the length died feeling the wrath of God vpon him after this maner Beeing in the warre of Pannonia The diall of princes Cap. 40. which at this day is called Hungarie and keeping besieged a famous Citie in that Countrie called Vēdebonna and going vpon a certaine night round about his campe to visit his bands and hundreds sodeinly there fel vpon one of his armes a palsie insomuche that frō that time forward hee could not either put on his garmentes or drawe his sword neither yet beare a speare After this another sicknesse came vpon him called a Lethargie wherewith he was wonderfully tormented and troubled Thus being sick in his Tent he caused a cruell battell and a hard assault to be giuē against that people and there was a cruell fight betweene his people the Hungariās in somuche that there was great bloodshed committed on the one side on the other The Emperor hearing of the euill order amongest his souldiers and namely that fiue of his captaines were dead and that none of them all coulde there bee founde a certaine heauinesse seazed and possessed his heart insomuche that all thought that vpon a sodeine and as it were in the turning of a hande he had lost his life and so hee continued two dayes and three nights without hauing a will or minde to beholde the light of the firmament or to speake to any man in the worlde so that his heate was verie great his rest verie little he had continuall sighinges and groninges a great thirst small appetite to eate no sleepe and aboue all he had his visage altogether wrinckled his lippes altogether blacke his eyes hollow and suncke into his head and his tongue swollen without beeing able to spitte And so a little while afterwardes not knowing to whom he might commit and commend his soule but as it were one altogether loste and cast away speaking these wordes vnto Commodus his sonne Remembring me of this that I haue come into life I haue nowe no more delight or pleasure to liue But as I knowe not whither death carrieth vs so I feare refuse death it selfe What should I do seeing that the Goddes tell mee not what I shall doe Immediately he roled and turned his eyes and lost his feeling and hauing been in this paine and agonie by the space of more than a quarter of an houre he yelded vp the Ghost Seuerus was blessed and happie in the beginning of his raigne Seuerus but so soone as he had moued persecution against the Christians then immediately his prosperitie began also to faile and hee was distracted and drawne hither and thither by many daungers diuers ciuill warres Platina as Platina saith And as touching his end although he were not slaine or that his blood was not shead Victor notwithstanding as Victor hath left it in writing feeling a vehement griefe in all his members specially in his feete hee asked and desired that some woulde giue him poyson to cause him to die and so with a hastie headlong death he finished his dayes in England Maximinus Maximinus after hee had begunne his persecution was so ouercouered with shame that there was neuer any Emperor more miserable than hee The Senate of Rome in despight of him This is found written in Aurelius Victor and Capitolinus chose other Emperors while he liued His souldiers reuoulted frō him in Affrica And at the last after that he had raigned whole three yeeres hee was slaine by his owne souldiers beeing threescore yeeres olde and with his owne sonne being nienteene yeeres olde and the manner of his death was terrible and fearefull for hee was cut in peeces and cast into the Riuer and this scoffe or taunt trotted and was rife in the souldiers
and commaund to vs. Next the commaundement of the Sabaoth in respect of the figure was temporall and indured but a season and therfore it ought to haue an ende as the other ceremonies of the lawe had Wherefore the figure was taken away and changed not by the authoritie of the Church properly or as you would say of it owne authoritie but by the trueth it selfe which declared and shewed it selfe in Iesus Christe whereupon also the Apostle saith Col. 2. 16.17 Let no man therefore condemne you in meat and drinke or in respect of an holy day or of the newe moone or of the Sabaoth day which are but a shadowe of things to come The sixt reason The Apostles decreed in the first Councell which they held in Ierusalem Act. 15. 29. that the Christians shoulde abstaine from blood and from that that is strangled which decree yea brought and put into writing the Church hath taken away and chaunged after the time of the Apostles giuing leaue to christiās to vse both blood and that that is strangled It foloweth then that it is lawefull for the Church to change som thing in the word of God and by consequent that the Church is aboue the same worde I aunswere that the place of the Actes touching that which the Apostles determined in the Councell whiche they helde in Ierusalem is ill vnderstood and yet more ill applied to fetch and drawe from it such a consequence For the Church after the Apostles hath not established any thing against the decree of the Apostles in that they haue suffered Christians to vse and eate blood and that that is strangled For the decree of the Apostles was made set vp and published for a time onely and therefore it ought to ende The Church in the time of the Apostles was builded as well of the Gentiles as of the Iewes Some weake ones amongest the Iewes thought that they were yet bounde in their consciences to the obseruation of the lawe of Moses that is to say to the ceremonies thereof The Gentiles on the other side strengthening themselues with that Christian libertie which Iesus Christe hath brought vnto vs woulde without any difference vse all manner of meates and so amongst the rest blood and that that was strangled Wherevpon the Apostles least that so free a vse of blood and of that that was strangled might breede and bring some offence to the weake Iewes determined and decreed in their Councell that euerie one shoulde abstaine from such meate for a time til that they might see a good agreement peace betweene these two peoples Now afterwardes the feare of such an offence beeing taken away the Church iudged that the obseruation and keeping of the said decree was not any more necessarie or any longer needefull and therefore respecting the intent and purpose of the Apostles gaue libertie to the faithfull to vse all kinde of meates or els to speake better did by the word of God declare vnto them the libertie that they had to vse all maner of meates without in any thing altering changing the intent purpose of the Apostles when they made and established the foresaide decree not being appointed and set vp by thē but for a time onely And thus much touching the reasons of the Romish CatholikS who affirme that the certaintie truth of the word of God doth depend of the iudgement and authoritie of the Church Beholde nowe our reasons to the contrary The first is this The certaintie of the church dependeth vppon the authoritie of Gods word It followeth then that the contrary cannot bee true to wit that the certaintie of the worde of God shoulde depende vpon the authoritie of the Churche Nowe wee proue the antecedent or former proposition by that which the holie Ghost saith Ephe. 2.20 that the Churche is builded vppon the foundation and doctrine of the Prophetes and Apostles Whereupon it followeth that the Church dependeth vpon the authoritie of the same doctrine And heereunto belong the sentences of the ancient doctors which wee haue cited and quoted before in the third Chapter by which this is shewed and proued that the Church is marked declared and knowne by the holy scriptures The second reason The holy scripture being giuen by inspiration of God 2. Tim. 3.16 as S. Paule saith hath the authoritie from it selfe as we haue declared in the beginning of this Chapter in answering the first reason of the Romish Catholikes wherein we haue followed the iudgement of Alfonsus de Castro It followeth then that it taketh not credite or authority from the Church neither more not lesse than the edict and lawe of the King which hath the authoritie it hath from it selfe that is to say frō the king from whom it proceedeth and commeth and not from the Parliament to which it is sent although that the same bee allowed praysed yea and expounded sometimes by the saide parliament The thirde reason If the word of God ought to be heard aboue the Church then certainly it doth not hang of the authority of the Church but that the worde of God ought to be heard aboue the Church it appeareth by this which S. Paule saith that it ought to be heard aboue the Apostles Gal. 1.8 yea the Angels them selues Wherefore it followeth that the word of God doth not hang of the authoritie of the Church The fourth reason Aug. cont Max. lib. 3. cap. 14. Saint Augustine openly declareth that the holy scripture is aboue the Councels and so by consequent aboue the churche represented by Councels For writing to Maximinus the Arrian touching the worde Homousios that is to say consubstantiall or of the selfe same substance together with the father whiche word was confirmed by the coūcel of Nice and on the other side disallowed by the councel of Ariminum in the time of the Emperour Constantine he saith thus Now I haue not to vse or alleadge the Councel of Nice neither thou the Councel of Ariminum to preuaile thereby one of vs against another For as I am not bound to the Councel of Ariminum so art not thou bound to the Councel of Nice We haue the authority of the scriptures which are not partiall or particular witnesses for the one or for the other but are commō witnesses to both of vs. Let vs therefore by them dispute and reason of the matter in controuersie betweene vs. CHAP. XIIII Of the discipline of the Church NOW wee must speake of the Ecclesiasticall discipline in which notwithstanding wee wil be briefe short because there is of this matter a verie large sufficient treatie extant alredie which may satisfie and content all good mindes and is intituled The confirmation of the ecclesiastical Discipline The confirmation of the Ecclesiasticall discipline obserued in the reformed Churches of the kingdome of France And also hee that will reade the Institution of M. Caluin Caluin li. 4. inst Beza in cōfes fidei specially in his