strengthen the faithfull peoples consciences at this time in which it seemeth that the Diuell the enemie of Gods glorie and our saluation is vnchained and vntyed and that all the worlde is kindeled with rage and set on fire with furie and conspired with him furiously to rushe vpon the poore Church setting out and making a shewe against it of all that that crueltie can deuise Wherefore I shewe what is the state and condition of the Church on earth that shee hath alwaies had such a vertue of patience and so great constancie and courage in the middest of the crosse that tyrants haue rather left to persecute her then that shee hath failed and fallen away by their torments insomuch that shee hath abode inuincible and vnconquered against the vehemencie violence of so many horrible combates as shee was to sustaine and indure and out of all them hath brought a famous victorie and most glorious crowne In summe that the sonne of God hath alwaies founde place and passage in the middest of the worlde notwithstanding the fires swordes torments furies outcries and horrible scatteringes abrode which were made against him As touching the fruite and profit which may come of this little labour I dare not affirme any thing thereof except it be in respect of you my Lorde For I doubt not but you take as muche pleasure to heare mee discourse in writing vpon this matter of the church as you commonly do when you heare mee speake either particularly to your selfe or publikely in the execution of my charge and office And yet if you regarde that which is mine without doubt the fruite will be none but if you consider the argument and the large laying out of the matters conteined in this present treatie I assure my selfe that it will not bee altogether vnprofitable and that they which shall reade the same will not repent themselues thereof Furthermore I staying my selfe my Lorde vpon your accustomed goodnes through which you disdaine not or dislike any thing which commeth from your seruants offer and dedicate vnto you this litle booke most humblie beseeching you to accept it and to take it well that it commeth out into light vnder the inscription of your name and to receiue it with such gentlenesse and curtesie as you haue been accustomed to loue vertue and fauour Christian religion and those that make profession thereof For I hope that if you receiue and take it well that your name shall procure it more grace and liking and shall get it more authoritie and purchase it more fauour amongst all because that thinges dedicated to great personages are better receiued of the lower sort although the things of themselues are oftentimes very base and of small account and value And also as touching my selfe I was gladly minded to declare and shewe by this slender meane a testimonie of the obedience which I owe you and for the singuler earnest desire which I haue to doe you the most humble acceptable seruice that I can in the Lorde whom I beseeche with all my heart to maintaine you my Lorde and my Ladie the Countesse your sister in his most holy and most worthie keeping and to preserue you both in a blessed and long life augmenting and increasing in you dayly more and more the giftes and graces of his holy spirite wherewith hee hath so plentifully decked liberally inriched you From Turenne this xxv of March 1577. Your most humble and most obedient seruant Bertrand de loque A TREATIE OF the Church containing a true discourse in which a man may clearely behold and see what is the nature forme gouernement and guiding of the true Church together with the infallible markes and tokens by which a man may know it and discerne the same from the Romish Church and all other false and counterfeited congregations CAP. I. Of the diuers significations and acceptions of this word CHVRCH and how the Church is commonly distinguished MEN are accustomed to saye that euery woorde which may be taken in many senses and in diuers significatiōs should rather bee distinguished then defined For a man can not otherwise rightly declare the nature vertue and disposition of any thing vnlesse he be first resolued of the sense and meaning in whiche it ought to bee taken For as much therfore as this word Church is of that sort being a Greeke word which signifieth an assemblie or congregation is taken or deriued from a worde which in that tongue signifieth to call or to cause to come it is meete and necessary that before we giue the difinition thereof wee declare after howe manye sortes men vse to take it 1 Nowe men sometimes take it for a companie or assemblie of wicked persons Psal 22.16 as Psalme 22.16 The Churche or the Synagogue of the wicked haue inclosed mee and in Psalme Psal 26.5 26.5 I haue hated the Churche of the wicked that is to saye the companie For there is in the Hebrue text two words which the Greekes haue turned Synagogue and Churche which doe signifie as muche as a companie troupe or assemblie 2 Sometimes it is put for the assemblie of citizens and burgesses of a towne in whiche meeting they intreate of the common and ordinarie affaires of the common wealth and so doth Saint Luke vse it Actes 19.32.39 Act. 19.32.39 3 It is also taken for the place whether the assemblie is called together as Iudeth 6. Iudeth 6.16 verse 16. And they called together all the auncients of the citie and all their youth ranne together to the Church or assemblie that is to say to the place of the congregation or assemblie 4 Also for the Senate or consistorie of the Churche that is to say for the Pastors and Elders of the Church who are indeede the conductours and guiders thereof as when Iesus Christ sayth Tell the Churche Mat. 19.17 Chrysostom Hom. 62. vpon Matth. that is to say euen as Chrysostome also expoundeth it the Pastours leaders and gouernours of the Churche according where vnto we see that Saint Iohn making mention of the consistorie of the Iewes in which it was sometimes determined to thrust out of the Synagogue euerie one that would confesse Iesus Christ Ioh. 9.22 hee sayth generally that the Iewes made this decree although it was indeede the Consistorie onely 5 But in the question or matter of Christian religion it is taken for the companie and assemblie of faithfull people which make profession of the true pure religion of God Of this Church speaketh S. Paule when he saith to the Pastors therof Take heede to your selues and to all the flocke Act. 20.28 whereof the holie Ghost hath made you Bishops or ouerseers to feede the Churche of GOD whiche hee hath purchased with his owne bloud But here wee must obserue certaine distinctions for euen in this signification the Church is commonly distinguished into three sortes First it is called triumphant or else militant The Church
An excellent and plaine Discourse of the CHVRCH 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 Jmprinted at London for Thomas Man 1582. ¶ The summe of the Chapters conteined in this present Treatise Chapter 1 TOuching the diuers significations and takinges of this worde Church and how the Churche is commonlie distinguished Pag. 1. Chap. 2. Of the Catholik vniuersall Church which is one although there be diuers particulers thereof Pag. 7. Chap. 3. Of the visible Church and of the true marks thereof Pag. 14 Chap. 4. Whether the true markes of the Churche are to bee found amongest the Romish Catholikes Pag. 19. Chap. 5. Of the calling succession of pastors Pa. 24. Chap. 6. That the Church hath alwaies been from the beginning of the worlde is and shal be vnto the end thereof but yet the Churche must not bee regarded or acknowledged for the great numbers sake Pag. 55. Chap. 7. That Iesus Christe alone is the head of the Churche and not Saint Peter neither any Pope Pag. 68. Chap. 8. Whether the Church of Rome be the true and Catholike Church and whether wee doe well to withdrawe or separate our selues from it Pag. 102. Chap. 9. Touching the degrees of Ministers in the Church where also speeche is had of the orders of the Popes Cleargie and of the office and dueties of true Pastors Pag. 128. Chap. 10. Whether the ministerie of the word be alwaies necessary in the Church and howe muche men may attribute or giue thereto Pag. 160. Chap. 11. Of the sanctifie or holinesse of the Churche Pag. 184. Chap. 12. Whether the Churche may erre Pag. 197. Chap. 13. Whether the Church bee aboue the holy scripture that is to say whether the holy scripture depend on the iudgement and authoritie of the Church Pag. 213. Chap. 14. Of the Discipline of the Church Pag. 234. Chap. 15. Whether it belonge to the Churche to make lawes and if shee make some howe far the faithfull ought to obey her Pag. 25◠Chap. 16. Concerning the afflictions and persecutions of the Church Pag. 274. ¶ To the most noble Lorde my Lorde Henrie de la Tour Vicount of Turenne Countie of Monfert Baron of Mongacon Oriergues Bonsolz Fey Seruissac Croc c. Captaine of fiue hundred men at armes of the kings armies MY Lorde Lactan. lib. 4 de vera sapient cap. 30. Lactantius hath very properly and fitly called the Church the fountaine of trueth the house and dwelling place of faith and the Temple of God adioyning withall that if there bee any whiche entreth not into this Temple or if there bee any that goe out thereof hee is shut out from the hope of life and from eternall saluation For euen as in the time of the vniuersall flood none could bee saued whiche were out of Noe his Arke Gene. 7.20.23 so without the Churche there is neither hope nor faith nor grace nor saluation Whiche thing also the Apostle Saint Paul did verie well declare and meane when beeing purposed to excommunicate some and to caste them out of the Churche 2. Cor. 5 3.5 1. Tim. 1.20 hee saide hee muste deliuer them vnto Satan For as Iesus Christ reigneth in the Churche so Satan reigneth without the same and as they whiche are in the Church hauing Iesus Christe for their head are in very good state blessed so they which are out of the Churche hauing the Diuell for their head cannot but be wicked and accursed And therfore it is said both in Isaiah in Ioel That in Sion and in Ierusalem there shal be saluation Isaia 46.13 Ioel. 2.32 There being meant by Syon and Ierusalem the Church of God as also by the worde heauen there is meant the same thing in the Apocalips when S. Iohn saith I hearde a great and lowde voice Reue. 12.10 saying Nowe is saluation in heauen On the other side wee reade that when God declareth that hee will vtterly roote out some from the heauenly life hee denounceth against them and threateneth Ezech. 13.9 That they shall not be in the counsell assemblie of his people neither written in the role of his seruantes And Dauid very well knewe and felt this when sometimes being in exile all griefes and aduersities were vnto him tollerable and as a man woulde say easie to beate excepting this that hee was depriued of and wanted the solemne assemblies wherein men made publike declaration and protestation of Gods religion and seruice Wherefore be wailing his condition because hee was excluded from the visible Churche hee beeing also shut out from accesse or comming to the Tabernacle by the crueltie and tyrannie of his enemies hee cryed out earnestly and saide O Lord of hostes how amiable are thy Tabernacles Psalm 84.1.2.4.10 My soule longeth yea fainteth for the courtes of the Lorde for my hearte and my fleshe leape for ioy in the liuing God And a little after Blessed are they which dwell in thy house they will euer prayse thee For a day in thy courtes is better then a thousand other wheis I had rather bee a doore keeper in the house of my God then to dwell in the Tabernacles of the wicked For thereby hee hath declared that the condition of those men which bestowe their life yea although it were but a day long in the seruice of God in the middest of the Church among faithfull people is farre more blessed then theirs who liue though it were neuer so long out of Gods house and in the midst of those out of whose companie their religion is banished To which purpose also belongeth that which the same Prophete singeth in an other Psalme Psalm 27.4 One thing haue I desired of the Lorde that I will require euen that I may dwell in the house of the Lord all the dayes of my life to behold the beautie of the Lorde and to visit his Temple And againe when hee saith Psal 106.45 Remember or haue mercie on mee O Lorde with the fauour and good will of the people and visite mee with thy saluation That I may set the good thinges of thy chosen ones and reioyce in the ioy of thy people and glory with thine inheritaunce And for this verie cause and occasion the Apostle to the Hebrwes commendeth praiseth Moses Heb. 11.24.25 when hee saith That by faith hee beeing come to age refused to bee called the sonne of Pharaoh his daughter chosing rather to suffer aduersitie with the people of God then to inioy the pleasures of sinne for a short season Wherefore if wee woulde that GOD shoulde gouerne vs by his holy spirite to the ende to make vs inioy and possesse his spirituall and heauenly good thinges
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
made that those which woulde doe any thing against the religion of their Auncestours shoulde bee banished and sent into the Isles Euseb lib. 4. cap. 62. Eusebius reciteth certain things takē out of the Apologie of Melitus the bishop of Sardis amōgst which is this also to be shewed that the faithfull people suffered persecution by reason of some newe Edictes which were published in Asia wherewith the slaunderers making themselues strōg were prouoked and stirred vp to pill and robbe the faithful in euery place wheresoeuer they found them and to steale away the goods of the poore innocents Euseb lib. 5. cap. 1 The Epistle of the Martyres of Vienna and of Lions Cities of Fraunce sent to the faithful people of Asia Phrigia of which Eusebius maketh mention speaketh of a writing or law of the Emperour sent too the gouernour of Fraunce by which hee ordeined that they shoulde put to death the christians perseuering and continuing in their confession and that they shoulde let the other goe which woulde abiure forswere and forsake the same As touching the crimes and faultes whereof the Christians were accused the foresaide Epistle reciteth that the Pagans prouoked yea constrained them to confesse straunge matters and behold what it saith Some were founde amongest vs which were weake who beeing vanquished by Satan and very muche fearing tormentes which they sawe the Saintes suffer and abide being also pushed on by the souldiers haue alleadged against vs that in our bankettes wee should eate the flesh of litle children as was vsed in Thiests his banket and that we commit whoredomes and horrible incests like Oedipus and other thinges which are not lawefull for vs to name yea that so execrable abhominable that it is not possible to thinke that men shoulde euer haue committed such actes And as concerning the tormentes the selfe same Epistle rehearseth them That the Christians were spied and watched both within their houses and without that men cried out againste them in all publike and open places that they dyd beat and whip them drawe them vp and downe stoned them pilled and tooke away their goods and imprisoned them that they applied and layde vnto them burning blades of yron that they shut them together in an instrument of torture and torment euen vnto the fifth hole that they put them into obscure and darke dungeons that they strangled them within the prison that they cast them to beasts that they put thē with in cauldrōs of yron to burne them that they hanged them on Gibbets that they caste them to bulles which might pearse and gore them with their hornes and such other like things The 5. persecutiō was vnder Seuerus xxi Emperor who was established in the Empire in the yere of Christ 196. He raigned 18. yeres The state of the church was som what peaceable from the time of the Emperour Commodus who was the xviii Emperor created about the yeere of Christ 182. vntill Seuerus came who in the ix yeere of his raigne which was after Eusebius account in the yeere of Christe 205. moued stirred vp a terrible persecution against the christians by the gouerners of the Prouinces and countries And some thinke that hee was moued therto rather by the vices faultes which the furious common people did very fasly and wrong fully lay to the Christians charge then to say that of himselfe hee had his hearte inflamed against them Tertullian who was in his time saith Tertullian ad scapul that hee shewed him selfe for a certaine time not onely curteous gentle and full of beneficence liberalitie and good will but also did openly resist the rage of the people yet Eusebius proueth by diuers examples of the Martyrs that this Emperour was a terrible persecutor of the Church Touching the crimes falsly obiected alledged against the Christians Tertul. ad Scapu in Apologet. Tertullian reciteth diuers of them saying That they were accused of sedition and treason that they had blamed and spoken euill of the Emperour his honor that they were murtherers Church robbers incestuous persons killers of infantes which they did eate the flesh being rawe that they committed whordome without hauing respect with whom after that they had put out the candles with which filthinesse the Gnostici were in deed spotted Also that they worshipped the head of an Asse in the steede of God that they worshipped the Sunne that they were in nothing profitable for others that they were enemies of mankinde and the greatest and chiefest crime that they laid against them or vpon them was this that they despised the gods which other men worshipped And touching the sortes and maners of torments we may gather it out of that which Eusebius hath written of it Eusebius that some were buffetted and beaten other some beheaded others burned others had boyling pitch powred ouer all the members of their bodies and so they were by litle and litle burned and put to death and besides all this that all their goods were pilled away robbed and confiscate The sixt persecution was vnder Iulius Maximianus the xxvi Emperour who succeeded Alexāder in the yeare of Christ 237. reigned onely about three yeares Hee was a sheepeheard in his young age but because hee was a great and mightie man beeing a Souldier hee was created Emperour without any authoritie of the Senate but by the onely good will and pleasure of the Souldiers warlike company Hee beeing cruell barbarous and rude mooued great persecution against the Christians but namely and chieflly against the Doctours teachers and gouernours of the Churches supposing that when these men who were as it were the pillers of Christian religion should be discomfited the people would thereby bee easilie turned away Eusebius saieth Euseb lib. 6. Cap. 28. that this Emperour was not kindled and set on fire to execute this crueltie but onely for hatred which hee beare to Alexanders stocke and house wherein there were many Christians But he had not any great leasure or time to exercise his crueltie for before he had reigned three whole yeares he was slaine of his souldiers and with him his sonne who was nineteene yeares olde and their bodies were cast into the Riuer The seuenth persecution was vnder the Emperour Decius about the yeare of Christ 247. Eusebius reciteth Euseb lib. 6. Cap. 39. that this persecution was mooued by Decius because hee ment euill to Philippus his Predecessour And yet notwithstanding in an other place hee saieth Euseb lib. 6. Cap. 41. That Dionisius the Bishop of Alexandria writ vnto Fabianus the Bishop of Antioch that his persecution was not moued or stirred vp by the Emperour Decius but onely confirmed by a certaine ordinance and decree which hee made after it had been a whole yeare before stirred vp by the Pagans who were prouoked thereunto by reason of a certaine stirre and vprore But whatsoeuer was the cause thereof this is certaine it was a terrible cruell
whiche hee giueth not but vnto his children alone the members of Iesus Christ his sonne and by consequent if wee woulde bee saued and made blessed wee ought to hold and keepe our selues firme sure and well staied in the Churche so that there bee no force of tyrants no violence of stormes and tempestes no persecution of enemies no promises no threatnings nor to bee short any thing els which may turne vs away or cause vs to separate our selues from it But in the meane while wee see what controuersie and disputation there is at this day amongest men touching the point or matter of the Churche that beeing true whiche Lactantius saith to wit That euery companie of Heretikes supposeth that they are true Christians Lact. de vera sapien ca. 10 and their Church is the Catholike Church as wee knowe that Parmenianus the Donatist said That there was not a church but amongst his sort and companie insomuch that sundrie of this age suffer them selues to drop away and be deceiued by the feigned name and visardlike title of the Church abiding hardened in their superstitions and blinded in errours making no account August ad Catecum cap. 20. of Saint Augustine his aduertisement and counsell who speaketh thus This Catholike Church is our true mother yea shee is our faithfull and chaste mother decked within with the dignitie and worthinesse of her husbande and not coloured or painted without with lying and falshoode and afterwardes hee addeth Let vs looke well to our selues that the strange and false name of the Churche turne vs not away from this mother of ours and that the outwarde shewe or borowed bare title of the Churche doe not deceiue vs. There are some others who remaine astonished as it were and doubtfull not knowing to which parte to turne neither on which side to set themselues in order Seeing the Romishe Church armed with great force and authoritie mainteined and vpholden by great personages cloathed with diuers ornaments outward apparrell and followed of the greatest number On the other side beholding the reformed Church feeble and weake in outwarde shewe made and standing for the most part of the smalest and basest according to the world simple in deckings and ceremonies and followed of very fewe people But the doctrine of the trueth which is our principall light and chiefe guide giueth vs a good remedie and aide in this difficultie shewing vs that the true Churche ought to bee discerned from the false by her owne right and true marks which are the pure preaching of the worde and the true and right vse of the sacraments and not the great number of people nor pompes not outward ceremonies inuented deuised by men themselues You my Lorde haue sometimes seene what trouble and combates the very visarde bare name and shining shewe of the Romishe church hath brought to som mens consciences and spirites and that not only amongest the rudest and ignorant sort but euen in the rancke and order of those which made profession and tooke vpon them to teach others yea so farre it hath carried them that by reason there was nor in them a full resolutenesse they knew not of what companie they shoulde bee Notwithstanding as touching your selfe after that God had honoured you with his knowledge and called you into his Churche that you mighte bee comprehended within the sheepefolde of Iesus Christes his sonne hauing almost made open profession of his Gospell and cast away the beastes marke whatsoeuer shaking and staggering you perceiued in diuers others you notwithstanding haue alwayes continued through Gods grace grounding and setling your selfe vpon his assured and inuincible worde And in deede by what force and strength coulde the backe flydinges of some the Sophisticall disputations of other some astonishe your faith or beate downe your constancie so well mainteined and vpholden by the holy Ghoste How could these assaultes cracke your courage or change and make colde your zeale so hotte in the seruice of God Certainely this is a great matter that all the worlde hath an eye vpon you wondering at and louing the great and singular affection which you beare to the aduancement of Gods true religion and seruice But the question is nowe to continue in well doing and to proceede dayly from good to better For this is nothing to beginne well except a man perseuere and continue euen to the end And wee knowe what Iesus Christe saith to wit That hee which putteth his hande to the plough and looketh backe is not apte to the kingdome of God Luke 9.62 2. Tim. 2.5 And Saint Paule If any man saith hee striue for a mastrie hee is not crowned except hee striue as hee ought to doe There are some whiche say that this is enough for a man to haue some testimonie in his conscience that hee belongeth to God albeit hee make not any declaration or profession of his religion But by the testimonies heere aboue marked and put downe it is easie for vs to gather what neede wee haue to range and bring our selues into the true Churche that wee may therein liue Christianlie in the seruice of God seeing that any where els there is neither life nor light And also what assurance can they haue of their saluation which liue in this worlde as dogs and swine following the traine and steppes of Sardanapalus or of Epicurus to eate and drinke to laugh and reioyce to play and to giue themselues to pleasure without thinking any whit at all of God or remembring any religion Wherefore my Lorde euen as you haue well and blessedly begunne hauing had right knowledge to discern betweene the true and false Churche so it yet resteth that you perseuere and continue yea that yet you proceede and passe somewhat further to range and bring into order all your house in the feare of God that it may be vnto him a holy and chaste Churche in the middest whereof hee may take pleasure to dwell that thereby hee may blesse you and make you to prosper You knowe with what ardencie and zeale the Prophete Haggai reproued the Iewes of his time Haggai 1.4 lately returned out of Babylon because they builded many houses for themselues and did diligently feele and carue them but they had no regarde to builde vp the Lords Temple Hag. 2.3.22 And wee must note that the Prophet directeth not his speech only to the people and Priestes to moue them to doe their duetie for the furtherance and setting vp of this building but also vnto Zerubbabel the gouernour of Iudah Which serueth well to declare that great lords and Magistrates as well as ministers and the rest of the people ought with all their mighte and power to imploy themselues for the edification and aduancement of the Churche of God Rom. 13.4 Psalm 82.1 And thereuppon commeth it to passe that Sainte Paule calleth Magistrates the Ministers and seruants of God and that in another place They are called euen Gods to wit not
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
might be glorified Isaiah 61.3 Isai 61.3 Moreouer this Church notwithstanding the sharpe and harde persecutions which it hath suffered hath not yet ceassed alwayes to bee as it is at this present and shall be vnto the worldes ende For as Dauid sayth The Lorde hath chosen Sion that is to say Psal 132.13 c. the Church and hath desired it for his seat â—it hath been saith he my rest for euer Iesus Christe also hath promised his disciples Mat. 28.20 to bee with them alwayes euen vnto the ende of the worlde But chiefly Saint Paule hath declared and sette out the perpetuitie and continuaunce of the Church when hee assureth vs Ephes 3.21 that GOD shall be glorified in the Church through Iesus Christ throughout all generations for euer and euer They then are ouermuch past shame whiche limitte the continuance of the Churche to a certayne tyme Aug. de ciui tat Dei lib. 18. ca. 54 as those of whome Saint Augustine speaketh who durst boldely affirme that the christian religion should not last but 365. yeares They likewise doe abuse and deceiue themselues which thinke that by the assaultes which they giue vnto the Church they are able to beate it downe consume it wholy take it away out of the worlde For is it possible that God should be without a Church Psal 10. 1 c. hath not he himselfe promised that his sonne shall raigne and beare rule for euer ouer all his enimies Verily the Church which is the spouse or wife of Christ is become or made so mightie and stronge through her husbande that being euen one bodie with him she is more forcible and mightie in her weakenesse then al the world in his pride and hautines But as we haue alreadie saide once heretofore we will hereafter speake more amplie and largely of the Churches force and power in persecutions To bee shorte amongest so manye and so diuerse chaunges of the kingdomes of this worlde God alwayes preserueth his Churche and bringeth to passe that nothing in all the worlde is durable and perpetuall but shee not that shee is alwayes florishing or hath a continuance which followeth all by one threede that is commeth altogether but because that God not minding that his name should be put out in the worlde doeth alwayes in his Churche raise vp some of whome hee is sincerely and purely serued Nowe when the question is to discerne the true Church from the false some there are that stay themselues vpoÌ„ the multitude and great number But they are very farre from their right reckoning or account For GOD measureth not his Church by the number He loueth his faithfull people and keepeth himselfe in the middest of them Mat. 18.20 although they be a verie small number on the other side he hateth those that doe dispise it and disdayneth them though the number of them be neuer so great And indeede on the side of the multitude and great number the false and bastardly Church is rather founde than the true and lawfull one And that it is so let vs first mark the places of scripture which withdrawe vs from the multitude and teach vs to stay cleaue to the little flocke Thou shalt not followe a multitude to doe euill Exod. 23.2 Mat. 7.13.14 neither agree in a controuersie to decline after many and to ouerthrowe the trueth Enter in at the straite Gate for it is the wide gate and broad way which leadeth to destruction many therebe which go in thereat because the gate is strait and the way narrowe that leadeth vnto life and fewe there bee that finde it Feare not little flocke Luke 12.32 for it is your fathers pleasure to giue you a kingdome Wee see by these places that the greatest numbr is not alwayes the best neyther the soundest and that the Churche of God is founde rather amongest the small number then among the multitude Secondly let vs note the reasons following which are taken from examples that we finde in the scripture touching this verye matter On which side was the Church Gene. 7.1 Heb. 11.7 when Noah alone with his litle familie whiche was not in all but eight persons followed the true religion God approuing him by his faith condemning all the rest of the worlde On which side was the Churche 1 Kin. 19 10 when Elijah saide O Lord the children of Israel haue forsaken they couenant they haue destroyed thine Altars and slayne thy prophets with the sworde and I am left altogether alone and yet they seeke my soule to take it away On which side was the Church when the foure hundred prophetes deceiued Ahab 1. Kin. 22.8 and Michaiah being alone and contemned did yet notwithstanding resist theÌ„ and speake the truth On which side was the Church when Ieremiah was sent from God to say In that day the heart of the king shall perishe Iere. 4.9 and the heart of Princes and of the Priestes shall bee astonished and the Prophetes shall wonder and that therefore the Prophetes resisted him Iere 10.18 layed crimes vnto his charge and imagined mischiefe against him Math. 26.3 On which side was the Church when the chiefe Priestes and scribes and Elders of the people assembled themselues together into the Hall of the high Priest named Caiaphas and helde a Councell how they might take Iesus Christ by subtiltie put him to death Certainly by these examples it is plainely prooued that if it were sufficient to alledge the multitude the greatest number for to vnderproppe and vpholde a Churche the false and bastardly Churche shoulde euer preuaile in the matter and get the better in that respecte because that the number which cleaueth to it and followeth and maintayneth it is alwayes the greatest August in Psal 128. Let vs adde here a sentence of Saint Augustine From the time sayth hee that the Saintes haue begun to be the Church hath beene and is on the earth Somtimes it was in Abel alone who was slaine by his wicked brother Cain Sometime it was in Henoch alone who was reiected of the vngodlie Sometimes it was in the onely house of Noah and he bare with or suffered all them that perished in the floude and the Arke swimming vppon the floudes was saued and set vppon the drie land Sometime in one onely Abraham of whome we knowe thus much that hee suffered many thinges by the wicked Sometimes in Lott alone and in his onely house in the middest of the Sodomites whose iniquities and vngodlinesse he indured and suffered so long till God drewe him as it were by violence from among them Sometimes in the onely Israelites tormented by Pharaoh and the Egyptians By these wordes that appeareth verie well to be true and right which I haue sayd to wit that the Church ought not to be iudged or acknowledged by the great number The faythfull then shoulde not at this daye bee offended though they bee
Churche Cyprian lib. 2. Epist. 7 Rom. 1. 8. to wit that their faith was spreade abroade and published throughout all the woorlde shoulde be turned to their shame and dispraise if they went out of kinde and became bastards and if they continued not to be the heires of the same faith And by this departure from her we haue declared the obedience which wee owe vnto God who hath commaunded vs to doe so saying Goe out of Babylon my people that ye be not partakers of her sins that ye receiue not of her plagues And haue receiued the counsell of S. Ambrose who saith If there bee any Church whiche refuseth the faith keepeth not the foundation or ground-works of the Apostles preaching we must leaue her least she bring with her the infection of error and vnbeliefe This he hath written vpon the ninth chapter of the Gospell according to S. Luke But some will say yee account the reformed Churches of Germanie for the true church though ye finde there many things to be amended as concerning the supper it selfe and som other ceremonies Why then make you not the like accoūt of the church of Rome I answere that it is very true that there is some controuersie betweene the Germaines and vs touching some pointes of religion but it is not in respect of the essentiall or substantiall pointes thereof I call them essentiall or substantiall pointes that are so of the substance of religion that if men erre in one point the same cannot subsist or stande For euen in that which concerneth the holy Supper wee all beleeue that wee are partakers of the bodye and blood of Christe The difference is not but in the Consubstantiation whiche they maintaine which is not of such great importaunce and weight as transubstantiation which the Romish pretendeth whiche euen in that one point ouerthroweth and vtterlly bringeth to nothing godlines puttyng an Idole of bread in the place of the sonne of GOD and making of the creature a Creator and of Christe a subiect to corruption rasing from the foundation and turning topsie turnie as we say that which concerneth the proprietie the nature and the glory of Iesus Christ his body All whiche abhominations and idolatries the Germans that are refourmed doe detest and set them selues against as well as wee But if some that are willing to make diuorce as it were and seperation betweene the Germanes and vs will alleadge that the foresaide Germans haue not the like opinion of vs that wee haue of them and that they holde and account vs for Heretikes as may bee seene and proued by certaine writings which they haue set abroad and published wee answere that the passions affections and heates of some particuler persons who haue written somewhat more freely then they shoulde ought not so to bee regarded and esteemed that thereuppon they wyl make a general conclusion of all the rest and so proue that there is a diuision betweene all them and vs. For albeit there bee some diuersitie betweene them and vs in this point touching the Supper and in some certaine ceremonies yet vnitie doth not therefore cease to cōtinue and remaine alwayes amongest vs. Socrat. lib. 5. cap. 22. Socrates who writ the Ecclesiasticall historie saith thus There is not any religion which obserueth the same Ceremonies though it doe receiue and admitte one and the selfe doctrine touching Ceremonies And in deede they whiche haue the same faith sometimes differ amongest them selues touching some ceremonies and obseruations Irenaeus writing to Victor the Bishop of Rome Euseb lib. 5. cap. 26. rehearseth that there was great diuersitie in the Churches touching fasting and the celebration of the feast of Easter afterwards he addeth Notwithstanding though there were diuersitie amongest all these touching ceremonies yet so it was that they did alwayes agree with vs and the discord or difference about fasting did not breake the concord or vnitie of faith So then following these places we affirme that wee leaue not of to acknowledge the companie of the reformed Germanes for the true Churche although that we be not in euery point and throughly agreed with them touching some matter considered in the supper some ceremonies obserued amongest them And the rule of charitie teacheth vs this as Saint Paule hath giuen vs a good example thereof when he calleth the Corinthians and the Galathians 1. Cor. 1.2 2. Cor. 1.1 Gal. 1.2 Saintes and faithfull ones and giueth vnto them in generall the name of the churche although there were amongest them great and greeuous faultes as wel in ignorance of the doctrine as in their owne life and maners This is that also which hee hath set foorth in an other place saying That all they which holde and keepe the foundation doe not alwaies build gold and siluer and precious stones but hay and stubble But some say why folow you not the same rule on the behalfe of the church of Rome wee answere that in the ceremonies seruice of the Romishe Churche the puritie of religion is not there obserued and kept but the whole seruice of God is amongest them corrupted and falsified and therefore can not without offending God applie or frame our selues vnto them And Saint Augustin hath giuen vs this lesson teaching vs howe farre wee may communicate in the Ceremonies and seruice of other churches August ad Ianuarium There is no better rule in this behalfe saith hee than a wise and sober Christian himselfe which will frame himself to that custome which he shall see vsed in that Church wherein hee liueth For that which is not established against faith or against good manners must bee helde for indifferent But the Church alloweth not that which is against faith and good life yea she dissembleth it not neither doth it To bee shorte then for so much as wee cannot bee present at the seruice and Ceremonies of the Romishe Churche without defilyng our selues in their manifest idolatries you may see wherefore wee doe wholy and altogether renounce and forsake the same And in this deede of ours we followe the example of the Prophetes For in the kingdome of Israel in the dayes of Ieroboam Circumcision was administred and there they offered sacrifices yea the lawe was esteemed there amongst them as holie and which is more GOD him selfe was called vpon and prayed to there yet notwithstanding by reason of their superstitions and ceremonies whiche men had deuised and set vp against the ordinance of God all that seruice was reiected and condēned neither can any man shew that Eliiah or anie other whether he were a prophet or of any other calling did at any time worship or offer vp sacrifice in Bethell But see more largely touching this matter in that which M. Caluine hath written thereof in the fourth booke of his Institutions Chap. 2. sect 1.2.3.4.5 c. Caluin lib. 4 Instit cap. 2. sect 1.2.3 4.5 c. Moreouer when wee doe thus separate our selues from
was taken out of the lawe and prophetes in like manner if any vnder the title and name of the spirite shall bring vnto vs any thing which is not contained in the Gospell let vs not beleue it For as Christ is the accomplishmente and fulfilling of the lawe and Prophetes so is the holie Ghost of the gospell But how can wee by this way or meane discerne and know the spirites that is to say whether the doctrine which they shall propound and set foorth vnto vs bee from the holy Ghoste or no After two sortes or by two meanes you shall knowe this First if it tend to this end to exalt establish and set vp the glorie of God For as Iesus Christe saith Ioh. 7.18 Hee that seeketh the glorie of God is true and no vnrighteousnesse is in him Secondly if it bee conformable and agreeable Rom. 12.6 to the proportion of faith that is to say if it agree and accorde well with the heads foundations of Christian religion wherof we haue spokē more largely heretofore in the fourth Chapter The second thing that I aunswere touching the foresaide reason of the Romishe Catholikes is that the consequence thereof is not necessarie neither well grounded when they saye that the Churche yeeldeth testimonie to the worde of God and doth commend the same vnto vs that therefore the certaintie and authoritie of the worde of God dependeth vpon the authority and iudgement of the Church For as wee haue but a little while agoe alleadged out of Alfonsus de Castro The word of God is certaine not by reason of the Church whiche beareth witnesse thereof but because of it selfe and his owne credite The Apostles yelded testimonie and bare witnesse of Iesus Christe Iohn 15.17 Acts. 1.8 And who is hee that will therefore say that Iesus Christe his authoritie doth depende of the authoritie and iudgement of the Apostles The Goldsmith trieth the golde and putteth a difference betweene that which is good and pure and that which is naughtie mettall But doth hee therefore by his tryall and proofe make that the golde is either good or euill A Parliament receiueth some edict or lawe which commeth from the King that it may bee published and proclaimed Inquirie is diligently made whether it come from the King or no Afterwardes all knowe that it commeth from the King what doth the Parliament then It is true that it alloweth the edict that it acknowledgeth the same that it beareth witnesse to it and commendeth and setteth out the same yea and if neede bee interpreteth it according to the Kings intent and meaning But doth the parliament for all this cause it or make it to bee the kings lawe Doth it giue authoritie to it Hath it any authoritie to chaunge any thing in it or to adde any thing to it or to clippe or take any thing what so euer away from it It is certaine no. Euen so standeth the case with the Church For although it be an excellent testimonie to the worde of God yet it cannot at any hande giue it authoritie as to say that the certaintie of the worde of God hangeth vpon the authoritie and iudgement of the Churche For when the Church acknowledgeth and alloweth the worde of God and doth put a difference betweene it the doctrines and inuētions of men she doth no other thing but heare the voyce of her pastor discerneth knoweth it frō the voice of a strāger Ioh. 10.5 Now there is great difference betwene discerning the Pastors voice from a strangers and adding authoritie and credite thereto bringing to passe and that according to truth that it should be such or such that is either true or false The second reason is The Church is more auncient than the Scriptures For in the time of Adam Abell Seth Noah Abraham Isaac Iaacob there was no scripture For Moses was the first penman or writer of matters concerning religion and yet notwithstāding there was a church Wherfore it followeth that the authoritie of the Church is aboue the authoritie of the holy scripture First and formost I aunswere that the consequence of this argument is none at al. For graunt it that one thing be more ancient and old than another yet it followeth not for all that that it should be of greater authoritie and credite otherwise we must inferre that Moses hath more authoritie than Iesus Christe and the lawe more than the Gospel Secondly as touching the antecedent or former proposition I say that it is sophisticall captious and full of deceit For albeit that in these first times of the worlde there was no scripture which the father 's vsed yet for all that the worde of God ceased not to bee because it was written and ingrauen in the fathers heartes and moreouer founded verie cleerly in the Churche whiche worde was in good time brought and committed to writing first by Moses and afterwards by others and thereupon called the holie scripture wherefore seeing that the holy scripture and Gods worde is nothing but one and the selfe same thing it followeth very well that if our first fathers haue had the word of God they haue had also in substance the holy scriptures Aug. cont epist fundamen cap. 5. The third reason S. Augustine hath said I woulde not beleeue the Gospell if the authoritie of the Catholike Church did not mooue mee thereto Wherefore it is certaine that the Gospell taketh his authoritie from the Church I answere that the consequence is starke naught for that which S. Augustin speaketh to one purpose or in one respect is applied to another end This holy doctor speaketh so as hauing regarde to that hee was then when he tooke the part of the Manichees and as it were disputing against them Now the Manichees would that the Epistles of Manicheus their authour which they called Fundamental containing in it all their false opinions should be of like and equall authoritie with the Apostles epistles Beside they allowed one part of the Gospel disallowed an other that not by the aduise and iudgement of the Church but of their owne proper and particular authoritie S. Augustine hauing taken in hand to confute the saide Epistle in the beginning speaketh thus The Epistle beginneth after this manner Manicheus the Apostle of Iesus Christe by the prouidence and appointment of God the Father I aske who is this Manicheus you wil answere the Apostle of Iesus christs I beleeue it not What wilt thou say thereto Perhaps thou wilt bring foorth the Gospel and thereby thou wilt lift vp and establish the person of Manicheus But what if thou haddest to doe and deale with a man who doth not yet beleeue the Gospel what wouldest thou do whē hee should say vnto thee I beleeue not the Gospell For as touching my selfe I would not beleeue the Gospel if the authoritie of the Catholike Church did not moue me thereto Beholde Saint Augustines wordes by which it is altogether
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