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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A06347	An excellent and plaine discourse of the church, whereby the godlie may knowe and discerne the true Church, from the Romish Church, and all other false and counterfet churches, as well for matters of doctrine, as discipline, &c. Written in Frenche by M. Bartrand de Loque, a godlie minister of Dolphenine. And faithfully translated into English, by M.T.W. Seene and allowed; Traité de l'eglise. English	Loque, Bertrand de.; T. W. (Thomas Wilcox), 1549?-1608.	1582 (1582)	STC 16813; ESTC S103377	172,896	422

the Romish Church wee breake not the vnitie of the Churche bicause that in the Romish Churche there is no true vnitie For first of all it is not at vnitie in it selfe as appeareth by the seuerall sectes and rules which are amongst them one saying I am of the order of S. Augustine an other I am of Saint Dominick his order an other I am of S. Frauncis an other I am a Iesuite contrarie to that which S. Paul writ to the Corinthians 1. Cor. 1.11.12.13 in the first chapter Secondly that Church is not vnited with God which vnion or vnitie is necessarilie ioyned with the former 1. Ioh. 1.3 as Saint Iohn declareth it And that this is true that it hath not any vnion or fellowship with god it is sufficiently plaine by this only reason that hee that hath vnion or fellowship with God ought by the testemonie of the holy spirit and by faith to be assured hereof that God dwelleth in him and he in God euen as the scripture teacheth vs. But the faith of papists is this that we must alwaies doubt whether wee be in the grace and fauour of God wherefore they can not haue vnion or fellowship with him Furthermore this is to bee marked that there is no vnion or agreement betweene the doctrine of papists and the worde of God wherevpon it followeth that they are not all vnited with him Which being cōsidered to what end and purpose would they haue vs to remaine abide in the vnitie of the Romishe Church seeing there is not in it any vnitie I meane holy vnitie and such as agreeth wel to good Christians and the true members of Iesus Chirst They will obiect further you hold indeede that baptisme ministred in the Romish Churche is true Baptisme why then doe you not holde this Church for the true Church I aunswere that this reason is verie weake For wee doe not acknowledge the assemblie of heretikes for the true Churche although wee cease not to allowe the baptisme ministred amongest them for true and profitable euen as the councell of Carthage decreed the same because that Baptisme is alwaies the Baptisme of Christ and not of heretikes although it bee ministred by heretikes who haue notwithstanding some vocation and allowaunce of the people Wherein let vs heare Saint Augustine Augu. lib. 3 cont Donatist cap. 10. The water saith hee ouer whiche the name of God is called vpon is not bastardly for neither the creature nor the name is prophane or bastardly Wherefore the Baptisme of Christ being sanctified and hallowed by the wordes of the Gospel is holy among the adulterous and in the adulterous although they them selues be shamelesse and vncleane And in an other place Aug cont Crescent lib. 3. cap. 6 The baptisme is such as is he by whose vertue it is administred and suche as bee by whose handes it is administred August de fide ad Pet. cap. 36. Also because it is manifest that in what so euer place where baptisme is administred it ought to be but once ministred this is to be marked that though it be administred by heretikes in the name of the father and of the sonne and of the holy ghoste it ought to be reuerently receiued and at no hand reiterated Wherfore we esteeme and take the baptisme of the Romish Church for true baptisme because it is ministred not in the name of the Pope but in the name of the father of the sonne and of the holy ghoste and confesse that the infants which receiue it are truly baptised euen as they whiche were circumcised in the time of Ieroboam and of Caiaphas were helde for true circūcised persons although at that time the state of the churche was almost altogether peruerted and corrupted But yet this remaineth that albeit we haue receiued baptisme in the popish assemblie and that wee hold the same for true baptisme yet we are farre off from holding or accounting that assemblie for the true Church Caluine hath sufficiently answered this difficultie or doubt whose wordes I will bring in place heere contenting my selfe therewith Caluin lib. 4 Instit cap. 2. sect 11.12 As in the time of Ieroboam saith he there were certaine prerogatiues belonging to the Church which remained amongest the Iewes although at that time the seruice of God was very much corrupted so we denie not but that the Papists haue at this day som steps and pathes of the dissipation or scattering of the Church which through the grace of God haue remained with them For as Circumcision could not be so defiled by the vncleane hāds of the Iewes but that it was alwaies a signe a sacrament of the couenant of God for which cause god called the infants or children which were borne of this people his which could not any maner of way belong vnto him but by a certaine special blessing and priuiledge After the same maner also because hee hath once placed his couenant in France in Italie in Germanie other countries although that al that was afterwardes oppressed by the tyrannie of Antechriste yet to the ende that his couenant might remaine amongest them inuiolable and vnbroken it hath pleased him that baptisme shoulde there remaine for a testimonie witnesse of that couenant which bicause it is ordained hallowed by his owne mouth retaineth and keepeth her owne force notwithstanding the vngodlinesse of men Likewise hee hath by his prouidence brought to passe that there shoulde remaine amongest them other remnants also as the Lordes prayer the Apostles Creede the Commaundements of GOD c. leaste the Churche shoulde vtterly perishe And as sometimes buildings are pulled downe in such sort that the foundations remaine and some shewe of the ruines and destructions so the Lorde hath not suffered that his Churche shoulde be so rased or destroyed by Antichrist that nothing of the building shoulde remaine And although that he might take vengeance of the vnthankefulnes of men who despised his word he hath suffered such a horrible shaking and fal to be made yet it was his pleasure that some part or portion thereof should remaine as a signe token marke that the whole was not abolished Wherefore when we refuse simply to graunt vnto the Papistes the title of the Church wee doe not therfore vtterly deeme them that they haue not any Churches amongest them but we onely reason of the true and right estate of the Church which importeth a fellowship as wel in the doctrine as in al that which belōgeth to the profession of our Christianitie Daniel 9.27 2. Thes 2.4 Daniel and S. Paul haue foretold that Antichrist shall sit in the temple of God We say that the Pope is the head of that execrable abhominable and cursed kingdome at the least he is so in the West Churche Nowe seeing it is saide that the seat of Antichrist shall bee in the temple of GOD thereby is meant that his kingdome shall bee suche as shall not altogether

restriction or restraining it into a narrow roome he plainly declareth that hee promiseth to his children suche a knowledge that they shall not be any more learners of the A.B.C. neither young scholers in the doctrine of saluation For these words Know the Lord denote point out the first rudiments or instructions of faith and of the heauenly doctrine And indeed if we well weigh marke how rude grosse and ignorant the old fathers were we shall find that they were as it were litle children euen as S. Paul saith Gal. 4. 1. c. as yet in their A. B.C But God hath shewed vnto vs a far greater grace because that wee haue a more manifest cleere shining light to leade vs to the knowledge of God and of the misteries of our saluation For this cause Iesus Christe said Mat. 13.16.17 Luke 10.23 24. Blessed are your eyes for they see your eares for they heare For verily I say vnto you that many Kings Prophetes righteous men haue desired to see those things which ye see haue not seene them and to heare those things which you heare and haue not heard them In summe the Lorde promiseth heere that his people shall not be founde so grosse and ignorant vnder the newe conuenant or Testament that they shall haue need of the principles and beginnings of christian doctrin But if wee would not take this place in this sense how shall wee expound an other of Isaiah which seemeth to be contrary to this He saith It shall bee in the last dayes Isai 2.2 3. that the mountaine of the house of the Lord shal be prepared in the toppe of the mountaines and shall bee exalted aboue the hilles and all nations shall flowe vnto it and many people shall go and say Come and let vs goe vp to the mountaine of the Lorde to the house of the God of Iacob and he will teach vs his wayes It is certaine that he prophesieth euē as Ieremiah of the grace of God which should bee made manifest through Iesus Christe in the time of the Gospel Now one of them saith Euerie one shall not teach his neighbour for they shall all knowe the Lorde The other saith The people shall runne together and say Come Let vs goe vp to the mountaines of the Lorde and hee shall teach vs his wayes Howe shall wee make these two places agree seeing that both of them prophesie of one and the self same thing Verily Ieremiah meaneth that the people of God shall be in such sort lightened vnder the newe Testament by the light of the Gospell that they shall haue no more neede of the rudimentes or first instructions of religion neither to bee so taught as the olde people were by the shadowes ceremonies of the law And as touching Isaiah he meaneth that vnder the same Newe Testament the people shall though they be wel aduanced and instructed in the points of Christian doctrine notwithstanding diligently indeuour more more to aduaunce themselues grow forward therein that for that purpose they shall continually exhort one another to the end they may better profit in the knowlege of the law Ioel. 2.28 49. The fourth argumēt It is written in Ioel At that time that is to say in the time of the new Testament I will poure out my spirite vpon all flesh saith the Lord your sōnes your daughters shall prophesie your old men shall dreame dreames your young men shall see visions And also at that time I will powre our my spirite vppon the seruants vpon the maides Nowe by this promise the charge office to teach is without any differēce laid vpon al vpō fathers children vpō sonnes vpon daughters vpon old folke vpon young vpon seruants maides wherefore it foloweth that the ministery of the word is not necessarie in the Church I aunswere that there is nothing in this argument or reason but a meete cauil It is true that this prophesie ought to be referred to the kingdom and comming of Iesus Christ that the gift of prophesying shold then be common both to men women to old young to be short to all estates But in the first place this is to bee marked that the prophet speaketh heere by comparison vsing a figure commonly called Hyperbole that is to say a maner of speehe very excessiue because of our wearisomnes slacknesse and negligence for hee doth not presently promise that al vnder the Gospel from the first to the last shal be partakers of this gift but in respect of the olde people vnder the lawe For if wee compare the estate and condition of the olde Churche with the singular treasures which God hath powred out and giuen vnto his people after the manifestation and reuealing of Iesus Christe wee shall finde that in this latter time the Lorde hath spreade abroad and powred out the giftes of his spirite vppon all fleshe that is to say almost vppon all men when as vnder the lawe a very small number was partakers therof Wherfore when he saith That the Lord will powre out his spirite vpon all fleshe this particle or worde all is not heere taken in his proper signification as though it were simplie and altogether vniuersall but is indefinite and must bee referred to all estates and conditions of people and not to euery singular person as in this sentence of S. Paule where it is saide 1. Tim. 2.4 that God will haue all men to bee saued that is to say all persons of what qualitie and condition soeuer they be And in that place of Saint Matthewe where hee saith Mat. 4.23 that Iesus Christ being in Galilee healed all sicknesse and all diseases among the people That is to saye all sortes of sickenesses and diseases And indeede Saint Peter in the seconde Chapter of the Actes Act. 2.16.17 maketh this sense manifest and plaine vnto vs when hee saith that this prophesie was then accomplished when Iesus Christ sent his holy spirite vpon the Apostles Nowe we knowe that all fleshe that is to say all men were not at that time indued with the gift of prophesie Secondly The Prophet speaketh not heere of the publike office and charge to teache but of the particular dutie of euery one calling them generally Prophets who in the time of the Gospell shoulde bee indewed with so great light of doctrine that they might after a sort bee compared with the auncient prophetes Whereunto also must bee referred the place of Ieremiah Iere. 31. 34. which wee haue expounded in the former argument Mala. 4.2 Mat. 13.16.17 and likewise the place of Malachie and of Iesus Christe in the 13. of Saint Matthewe It is not then without cause that Ioel attributeth this tytle or name of Prophete to them who haue no publike charge or office to teache but are onely inlightened by the holy spirite and the preaching of the Gospell because that this

banish this Church out of the worlde For seeing that it is vniuersall it shall neuer want place but it shall alwayes bee gathered together receiued in some quarter or corner of the earth Secondlie it is called Catholike in consideration of the persons for it receiueth and containeth all the faithful of what estate sex or condition soeuer they bee as S. Paule sheweth when hee saith That there is neither Iewe nor Greeke Galat. 3.28 Collos 3. 11. bonde nor free man nor woman but that all are one in Christe Iesus And in the Apocalipse this Churche is described and set out in this behalfe as a certaine Citie hauing twelue Gates Reue. 21.13 three on the East side three one the North side three on the South side and three one the West side And therefore the Iewes are deceiued when they suppose that the church ought to bee restrained to the onely fleshlye race and linage of Abraham Thirdly in consideration of the time for it shal indure and continue in the world not as some doe imagine a hundred or two hundred yeares a thousande or two thousand yeares onely but euen as long as the worlde it selfe shall last as wee will declare more at large when wee shall speake of the perpetuitie or continuance of the Church Furthermore we holde that this Church is one euen as it is saide Cantic 6.8 Ioh. 10.16 2. Cor. 11.2 Reue 21.9 1. Cor. 12 1● that there is but one onely Doue perfecte and the onely Daughter of her Mother one sheepefolde one spouse of Christ one bodie And indeede this vnitie or onenesse of the Church doeth not consist in a common and bodilie dwelling together nor in certaine outwarde ceremonies but in a certaine verie spirituall vnitie and in an assured consent of doctrine and faith For amongest all those which truely beleeue in Christ there is one bodie and one spirit one hope one Lord one faith one baptisme one GOD and father of all which is aboue all and in all and through all and therevppon it is that Saint Paul saith of the whole church Eph. 4.4.5 Gal. 3.28 That wee are all one in Iesus Christe All the particular churches then whiche consent in true doctrine ought to be holden and esteemed for one onely Churche seeing that the Church is but one Wherevpon Saint Cyprian saide There is no more but one onely Church which is spreade abroade or stretched out farre and wide as there are manye beames in the Sunne De simplicit Praelat and yet the light thereof but one and in a tree there are manie branches or bowes and yet but one bodie which is stayed vpon his owne roote and from one onely fountaine runne manie riuers which no whitt at all hinder or let that the vnitie or onenesse should not abide in the fountaine Now herevpō it followeth that al Schismatiks which by factions sectes partakinges doe breake the vnitie of the Church doe sinne greeuously 1. Cor. 1.13.3.3 as also S. Paule declareth the same writing vnto the Corinthians We say also that this Church is inuisible and that there is none but God alone who knoweth the same therefore Iesus Christ saith Ioh. 10.14 That he knoweth his sheepe and that he knoweth them whome hee hath chosen And Saint Paule The Lord saith hee knoweth those whiche are his Ioh. 13.18 And as concerning our selues wee beleeue it as wee protest confesse 2. Tim. 2.19 in the christiā articles of our beleefe whē that by outward signes we can not point it forth or marke it out For albeit we do not many times see behold the same yet it ceaseth not for all that to bee as it was declared vnto Elijah when hee cōplayned that he was alone making profession of the name of God 1. Kings 19. 10.18 Rom. 11.3.4 No no saith the Lorde vnto him I haue reserued vnto my selfe seauen thousande men whiche haue not bowed the knee to Baal But let vs marke that wee speake of the bodye of the churche generally and not of the members thereof particularly For there is no doubt but that wee may by signes and outwarde testimonies profitably iudge of election euen as men iudge the tree by the good fruite and yet this must bee vnderstoode singularly and specially when the question concerneth our selues For according to the testimony of S. Peter 2. Pet. 1.10 We make our calling election firme sure through good workes Moreouer this churche containeth also many persons whiche are not yet called vnto the visible church euen as our Sauiour Iesus Christ sheweth in S. Iohn when he sayth Ioh. 10.60 Other sheepe I haue also whiche are not of this folde them also muste I bring and they shall heare my voyce and there shall bee one sheepefolde and one sheepehearde And hereof wee haue an example in Saint Paul for when he persecuted the Churche it seemed verily that hee did not appertaine to the Churche beeing not yet called to be a sheepe of the visible sheepefolde of Christe Notwithstanding the Lorde saith vnto Ananias Goe thy way to him Act. 9.15 for hee is a chosen vessell vnto me to beare my name before the Gentiles and Kinges and the children of Israell Which is a matter worthie to be noted to the end that wee shoulde carefully looke vnto our selues that we take not vppon vs to iudge of any man rashly and before the time CHAP. III. Of the visible Church and of the true markes thereof THe visible Church is the cōpanie of al those who by the preaching of the Gospell are called to bee of Christes flocke as indeede they are supposed to be amongest whome notwithstanding manie are not of the number of the Elect as appeareth by the parable of the seede whereof Iesus Christ maketh mention in the 13 chapter of the Gospell according to S. Matthew and by that which he saith that all they which say vnto him Lord Lord Mat. 13.24 Mat. 7.21 Mat. 20.16 Rom. 9 6 shall not enter into the kingdom of heauen Also that many are called but fewe are chosen Also by that Saint Paule saith that all they whiche are of Israell are not therefore Israell And S. Iohn They went out from amongest vs Iohn 2.19 but they were not of vs for if they had beene of vs they woulde haue continued with vs. We haue an example hereof in Iudas as Iesus Christ him selfe witnesseth the same in Saint Ioh. Here then we haue to marke this Ioh. 6 70.13 18. that the outward profession of Christian religion is not sufficient to saluation Furthermore this Churche is knowen by her owne proper markes which are two verie principall and substantiall The first is the pure preaching of the woorde with a right and common consent thereto There was neuer yet any religion which was not vpholden maintained and pointed out by some doctrin So we se that the gētiles haue had their seruices hymnes songes praises vnto

their Gods The Iewes haue the barke or huske of the lawe and their owne Thalmude The Turkes haue the Alcoran of their Mahumet and the heretikes also boast them selues of the doctrin of the Gospell and yet all these are false signes or markes But the true churche hath for her first and principall marke the woorde of GOD purely preached to the whiche the churche consenteth conformeth her self as wee prooue it plainely by these places of Scripture Iesus Christ saith My sheepe heare my voyce Ioh. 10.27 and I knowe them and they follow mee And Saint Paule in his Epistle to the Ephesians you are saith he builded vppon the foundation of the Apostles and Prophetes Eph. 2.20 Iesus Christe himselfe beeing the chiefe corner stone And indeede if this be true as of necessitie it must needes bee that by the scriptures wee are brought to the knowledge of Christ as Christ him selfe affirmeth Search the Scriptures diligently for they are they which beare witnesse of mee Ioh. 5.39 ought wee not then by the same Scriptures to be guided and lead to the knowledge of the true and right Church This matter the auncient fathers respected when they taught that the true church ought to shewe and declare it selfe by the holy scriptures Contra Pitilia Cap. 2. as Saint Augustine saying There is great disputation betweene vs and the Donatistes to knowe where the Church is What is then that wee haue to doe herein Shal we search it out in our owne wordes or rather in the wordes of our Lord Iesus Christe the heade thereof verily we ought rather to seeke for it in the wordes of him that is trueth and knoweth very well his owne bodie 2. Tim. 2.19 For the Lord knoweth them that be his And againe I will not shew or declare the Church by the doctrine of men but by the worde of God Cont. Pitili cap. 3. Aug. epist 166. Also by the scriptures saith he we haue learned Christ by the scriptures likewise wee haue learned to know the Church Wee haue these scriptures common amongest vs wherefore then doe wee not retaine and holde in them both Christ and his Church And Chrysostome saith Supr Matth. exposit 2. Hom. 49. cap. 24. Lib. 2. de Iaco. cap. 7. Hee that will know whiche is the true Churche of Christ by what meane can he knowe it in suche and so great a confusion of outwarde shewe if it be not onely by the Scriptures Saint Ambrose saith also The true and Catholike Churche is there where GOD himselfe appeareth and speaketh to his seruantes by his owne worde The other marke of the Churche is the lawfull administration of sacraments Cont. Faustū Manich. lib. 9. cap. 11. Saint Augustine hath sometime sayde that men can not vnite or knit themselues together in any religion whatsoeuer bee it true or false but by the meanes of some sacramentes or visible signes So the Gentiles had their sacraments and sacrifices The Iewes had Circumcision and some other outward signes of their religion But the true Church hath for the second of her markes her owne sacraments instituted by Iesus Christe the head thereof that is to say baptisme and the holye supper And therevnto must bee referred that which Saint Augustine sayth Ad inquisit Ianuar. cap. 1 The Lorde hath vnited or knit together the newe people that is the people vnder the newe Testament by the sacramentes which are few in number easie in obseruation and very great in signification to wit by baptisme consecrated or administred in the name of the blessed Trinitie and by the communicating or partaking of his body and of his bloud Besides Saint Paule doeth in like sorte rightly teach vs this 1. Cor. 12.13 when hee saith first of baptisme that we are all baptised by one spirit into one body and afterward of the Supper we that are many 1. Cor. 10.17 are one breade and one body because we al are partakers of one and the selfe same breade meaning thereby that these two sacramentes are in suche sorte the two common signes of the Church that by the same we are visibly gathered together into the house of God that we may there be accounted in the number of his housholde seruants and contained in the vnitie of the body of the Church withall the faithfull and by consequent drawne taken and separated from all other people prophane nations CHAP. IIII. Whether these true markes of the Church are to be found amongest the Romish Catholiks THese then are the two certain infallible marks of the true church by which men must examine all assemblies that pretend the Name and Title of the Churche leaste otherwise they be seduced and deceiued Wherefore if a man will know whether the true Church be among the Romish Catholikes or no we neede not haue recourse to any other proofe or touchstone then this onely But it shall behooue vs to holde and to keepe in memorie one foundation or sure ground to wit that these two markes must alwayes be retained and kept in their puritie without being any manner of waye falsified or corrupted that is to say that the preaching of the doctrine must be pure and the administration of the sacramentes sound and lawfull For indeede in outward shewe they would make men beleeue that these two markes are to be found amongest the Romish Catholikes but when all shall be rightly and duely examined wee shall finde that the true Churche is not for all that on their side For as concerning the worde it is not preached by them rightly or purely but as S. Hilarie sayth they make a sense vppon the scriptures and take it not out of the scripture and make it as it were a leaden rule which men commonly call Regula Lesbia applying it to their owne intentes and purposes and not submitting their owne purposes to it Touching this matter it is needefull for vs to knowe that all exposition of holy scripture must bee referred to two principall heads or ends that is to say that it tend to the glory of God and that it bee conformable or agreable to the analogy proportion of faith For touching the first Iesus Christ sayth He that seeketh the glory of God Iohn 7.18 is true Now without doubt when the Romish Catholikes extol mans free will ascribe vnto man some merit for his works they snatch and as it were by violence pull away frō God some part of the glory which is due vnto him and so by consequent whē they serue them selues with certain peeces of the scriptures to proue that whiche they pretend they can not therein excuse them selues but that they corrupt and falsifie the scriptures declaring them selues hereby right heretikes indeede For as S. Ierome saith Who so euer expoundeth the scripture otherwise then the sense meaning of the holy Ghost requireth In epist ad Galat. although hee haue not withdrawne or separated himself from the

established at Rome Corne. Tacitus lib. 10. And Cornelius Tacitus declareth that the occasiō which Nero toke to persecute the Church for was this that he cōmanded secretly to set on fire the citie of Rome that hee might see some forme or image as it were which might represent set out vnto him the fire of Troy And so the fire continued in the Citie sixe dayes space which made such a destruction that he became hereby very odious among the people And seeing that hee could not put out this hatred and waiting of him to doe him some mischiefe for all the good turnes which hee could do to the people he found out this deuise to sowe abrode this bruite rumor and report that it was the Christians who had been the blowers of that fire and the authours of that destruction and from that time forward he began to persecute them and to put them to death both because they were as hee said the blowers of that fyre and also because they were enemies of all mankinde by reason of that confession which they made of the name of Christ And to make them to die his vpholder put vpon their backes the skinnes of wild beasts that they might be torne and rent if it were possible in peeces with dogges where also they crucified them and burned them all aliue and although the day failed them yet they burned thē that they might therby giue light to the night This first persecution began about the yeere of Christe 66. the x. yere of Nero his raigne lasted 4. yeeres somwhat more vntill the death of that tyrant Some say Eusebius amongest those reciteth it that this Nero about the end of his dayes or reigne caused S. Peter and Saint Paule to be put to death The 2. persecution was vnder Domitian the 12. Emperour who was appointed Emperour in the yeere of Christe 83. and reigned 15. yeers and 6. monethes Hee was so lifed vp in crueltie and pride that he would haue his subiects call him God and Lord and caused images of his owne person to bee made of gold and siluer Hee ordeined as his father Vespasian had doone before him that inquirie shoulde bee made against the race of Dauid and that they which were founde to bee thereof shoulde bee put to death for hee feared the comming of Christe and about the fourteenth yeere of his reigne and the yeere of Christe 97. hee caused by an edict to bee published and proclaimed a cruel persecution against the Christians insomuch that the Churche was miserably and a long time tormented vnder him The third persecution was in the dayes of Traian the fourteenth Emperour who was appointed Emperour about the yeere of Christe 100. who gouerned the Empire nineteene yeeres sixe monethes and fifteene dayes Hee is greatly praised of the Historiographers as a courteous and gentle Prince and some say that hee was so renowmed and famous by reason of his iustice and curtesie that euer after so often as any was created Emperour the people yeelded this blessed exclamation outcrie and consent Bee hee more happy then Augustus and better then Traian yet notwithstanding hee persecuted the Churche and marke the occasion that he tooke so to doe Hee was brought vp from his infancie in the Paganish and Heathenishe superstitions by reason whereof hee disdained and despised christian religion because that it was contrarie to these superstitions Besides that hee had about him certaine courtiers which were blowers of that fire in him augmented that disdaine and disspite in him insomuch that diuers Historiographers recorde that he was not so much of his owne nature inclined to shed blood as deceiued and stirred vp thereto by his councellers and principally by the Pagane Priestes Freculph lib. 2. cap. 20. who as Freculphus witnesseth gaue good store of siluer to the gouernours and bribed freely to the ende that they would put the christians to death as their deadly enemies Some adde that the number of Christians was very muche increased whereupon many inconueniences myght come to the Romane Empire if the danger were not preuented which also was a cause that Traian was the more inflamed and kindled against them as also Sabellicus writeth Sabellicus that the greate number of Christians were more suspected of this Emperour then the religion After this sort then did they accuse the Christians of sedition and blasphemie and for these causes they were cruelly persecuted insomuch as it appeareth by that which Plinie the second hath written Plinius secūd That publike commandements were sent from the Emperour to the gouernours of all the Prouinces by which euery gouernour was inforced too persecute and so the persecution was spread abroade throughout all the places of the Romane Empyre whiche at that time conteined not only Europe but also a great parte of Asia and Affrica And the saide persecution indured about foureteene yeeres but yet in such order that in the beginning of the reigne of Traian it was somwhat lesse sharpe but afterwards it flamed out and burst foorth more and more Tertul. Apologi cap. 2. Nowe the saide Plinie the second had at that time the gouernement of a ceataine Prouince to wit of Bethinia and as Tertullian saith he was appointed to persecute the Christians about the yeere of Christe 112. and of Traian the fourteenth yeere Wherefore hee beeing astonished with the great number of martyrs which were euery day put to death did write a letter to the aforesaid Emperour to aduertise him or to giue him to vnderstande of that whiche was done in his Prouince and to haue his aduise and counsell touching that whiche hee was to doe in time to come to whom the Emperour made aunswere by an other letter declaring vnto him and making him to vnderstande his intente and purpose And because that in these letters wee may see on the one side the innocencie of the faithfull people and on the otherside the iniustice of tyrants and because they do liuely set out vnto vs the estate of the Christians at this day and the manners and customes of those which persecute them and may by this meane stande the age wherein wee liue in verie good fleed for instruction both of the one and the other it shall bee good and expedient that wee in regester them and put them downe Heere now foloweth Plinie his letter which he sent to the Emperor Traian euen as it is written in his owne booke Syr Plinie the secōd his letter to Traian I am accustomed to declare vnto your Maiestie all the affaires and matters whereof I am in doubt For who can better correct my dulnesse or instruct mine ignorance I was neuer yet present at the tryals of Christians and proceedinges against them and therefore I knowe not what informations they put in against thē or for what cause they punish them And I haue beene in great doubt to wit whether there bee any difference to bee made of ages or