A briefe and piththie summe of the Christian faith made in forme of a confession, vvith a confutation of all such superstitious errours, as are contrary therevnto. Made by Theodore de Beza. Translated out of Frenche by R.F.

Of the Church. The fyft poynt.

1. That there hath alvvaies beene and euer shall be a Church, out of the vvhich there is no saluation.

ALl those thinges where∣of we haue spoken to bee established and performed by the goodnesse of God, be in vayne, if there were not certaine people which felt and tasted of the fruict and commo∣ditie hereof. But for as much as Ie∣sus Christ hath an eternall kingdome, a 1.1 he can neuer be without subiectes: it was meete then from the beginning of the world, that there should be a church, that is to saye, a Congregation and as∣semble of people, such as it hath pleased God to chuse by his grace, y^e which haue acknowledged and serued the true God according to his wyll, by the meanes of

Iesus Christ onely attayned by faith, as it hath bene amply declared. And wee must confesse moreouer, by the same meanes, that his Church and assemblye shal last for euer b 1.2, what soeuer assaults that all the Deuyls in hell can inuent or prepare against them c 1.3, Finallye, it must be confessed necessarilye, that wyth¦out Iesus Christe there is no saluation. And whosoeuer dieth, not being a mem∣ber of this congregation and assembly, is excluded and locked out from Iesus Christe, and from his saluation d 1.4: For the vertue to saue, whiche is in Iesus Christ, appertayneth not but to those whiche acknowledge him for their God and onely sauiour e 1.5.

2. There can be but one true church

AS there is but one God a 1.6▪ one faith, and one onelye Mediatour betwene God & man, euen Iesus Christe b 1.7, heade of his Churche c 1.8: So lykewise there can be but one Churche.

3. VVherefore vve call the Churche catholyke.

FOr as much as God hath spred forth his Gospell, that is to saye, the prea∣ching of saluation, whiche is the Scep∣ter of his kyngdome, thorowe the vni∣uersall worlde a 1.9, and hath chosen of all nations such as séemed good to him: For this cause there ought to bée confessed one catholike Church, that is to saye, a vniuersal Church: Not that it compre∣hendeth al men generally (for the grea∣test parte be not of it b 1.10) but because the* 1.11 faithfull be dispersed ouer all the earth, according as the Lord hath chosen them, not beyng restrayned to any certaine place, tyme nor nation.

4. In vvhat thyng lyeth the communion of sainctes.

BEcause the churche hath but one one∣ly Lord & soueraigne prince a 1.12, all the faithful in what place soeuer they be dis∣persed, be conioyned & knyt together as y^e burgesies or inhabitants of one com∣munaltie,

being all partakers of y^• same pryuiledges b 1.13: that is to say of the goods and treasures of Iesus Christ. who for this cause is called their head, as they be called the members of hym, for that hee only by his vertue vniting and ioyning them to himselfe, doeth quicken them, iustifie them, and sanctifye them c 1.14: wher∣fore none maye lawefully vse thys title head of the Churche but hee onely. And beholde this is it that we call the com∣munion or communaltye of sayntes: For in the scripture this worde Sainte is attributed to all faithfull, lyuing yet in this worlde, for as much as they haue attained to Iesus Christ by fayth, their onely righteousnes and sanctification.

5. The churche hath but one heade, that is to saye Iesus Christe, to vvhome there needeth no lieu tenaunt.

IEsus Christ head of this Churche, for the reason which we haue sayde wyll haue no companyon a 1.15, as the wyse woman in the scripture (to the whiche

the Church is compared) hath but one Husbande b 1.16, and one body hath but one heade. He hath no néede of any Succes∣sor, (for he is God lyuing eternallie c 1.17) nor any Vycar or Lieuetenaunt, for wée haue all hys wyll by wrytinge d 1.18. And moreouer being God, hée is euer present hym selfe in the myddest of hys Churche by his infinite power, neuer departing from it, as he him selfe hath promised e 1.19▪ which neyther Vycar nor Lieuetenaunt can doo. And in déede the blindest man in the world may see whe∣ther those men hée toumbled and fallen beadlonge, which woulde robbe or de∣pr••ue Iesus Christe of this prehemi∣nence, where as in déede they haue scarce one lyttle ••••rner of the worlde to gouerne, in comparyson of the whole worlde.

9. The commu••ion of the Saintes letteth nor hind••r••••h not the diuersity of of∣fyces amonge the faythfull.

IEsus Christe gouerneth his Churche so by his holye spirite, that notwith∣standyng he vseth men as instru∣mentes, for to plant and to water, as S. Paule speaketh a 1.20: moreouer, be di∣stributeth his giftes and graces diuerl∣ly, howe, when, and to whome seemeth good vnto him for the entertainment & gouernment of all the bodye of the church b 1.21, in the whiche he wylleth all thynges to be done by good order and pollicy c 1.22. It is not Gods pleasure nor wyll that we should accept all the mem∣bers of y^• church equal, in their charges and offices, and by this meanes brynge a confusion into the house of God. But contrariwyse one of the principall diffe∣rences that we haue with oure aduer∣saries, is we require that the ecclesiasti∣call pollicie be established and set vp a∣gayne according to the woorde of God with the aduyse and counsell of the aun∣cient fathers, whiche haue left vs theyr Canons for testimonies of the conduc∣tion and gouernement which they held

in theyr tyme: yet notwithstanding all thinges to be ruled by the worde of God▪ and consider dilligentlye what thinges are expedient to be reteyned or to be al∣tered for the edifycation of the Church: For in matter of policye, euerye man knoweth well that all thynges bee not conuenient in all tymes nor in al places, marke I saye, this is it that wee haue alwayes required, and we yet earnestly require it: But seing the negligence of manye, and the small hope that we haue to bee prouided for in a generall or com∣mon consent: force hath constrained cer∣trine princes & Lordes, hauing knowen and seene the common disorders, to prouide and sette orders in theyr owne countreyes as we doe sée. Now they doe not well that fyll the eares of Prynces, that we be sedicious persones and Heretickes, and that wee allowe no counselles nor ordinaūces of the Church, which bee manifest slaunders and false rumours, as yee maye perceiue it ye will geue vs hearynge as apper∣tayneth,

and not to make our enterpar∣ties and enemyes Iudges of our owne causes.

7. The markes vvhereby vve maye di∣scerne the false Churche from the true.

WE require fyrste that there bee put a difference betweene the true Church and that whiche is not, although they borrowe this name: And also betwéene those whiche bee in suche wise wyth∣in the Churche, as they bee also of the Churche: and of those whiche bee not of the Churche although, they bee in the Churche. For it is most certaine, that Sathan desyreth and is busied to worke so, that his Synagog bee esteemed for the true Churche: and so longe as the Church striueth here on earth, it is cer∣tayne and sure that the chaffe shall bee medled amongst the good grayne a 1.23, and the Cockle amonge the Wheate. Nowe to the ende that we bee not de∣ceiued, if it be possible, these differences be to be vnderstand. The marke of the true

of God there we acknowledge to be the true Church of god, in what soeuer place it be, howe small a number a 1.24 or lyttle ap∣parance so ouer it hath before man.

8. Whiche be the true members of the Church.

THose be of the Churche which haue the marke of Christians, that is to say faith a 1.25. Those haue faith whych receiue the only sauioure Iesus Chryste as hath bin sayde b. Flying from synne following righteousnes, c 1.26 that is to saye, whiche loue and feare only the true and eternall God, and their neyghbours, ac∣cording to the word of God, without tur∣ning or swaruing eyther to the righte hande or to the lefte: d 1.27 not but that there are great infirmites in the most perfitest, e 1.28 and also there is greate dyfference be∣twene those in whom sinne reygneth ful∣lye, and those in whome there are yet but rem nantes of synne. f 1.29 Briefe, those same be of the true Church in whom the spirit (whiche is the gifte of grace proper to the electe and not of nature) striueth a∣gainst

the fleshe, g 1.30 and whiche may saye with S. Paule, I doe the euill whiche I would not, h 1.31 that is to say, to the which I giue no suche consent. As those doe whi∣che be not regenerated by the spirite of God. Beholde here those which be of the true Churche, but as for the others, of what estate or degrée soeuer: they bée in the Churche, yea though they were A∣postles of as good auctoritie as euer was Iudas, i 1.32 yet bee they not of the churche. But assoone as God hath reuealed them, they oughte to be k 1.33 reiected and eschued of all Christians, so long as they be irre∣formable: for suche be not of the churche this day in effect, whiche may be or shall be to morrowe, or when it shall please* 1.34 God, who according to his eternall coun∣cell, hath disposed the monethes and ty∣mes, in the whiche he will call his elect to himselfe. m 1.35

9 The markes or tokens of the Chur∣che bée not alvvayes in one estate, and hovve it oughte to bee gouer∣ned.

FUrthermore we knowe that the mar∣kes and tokens of the true churche be not always in one estate, nor they be not alwayes one concerning thēselues. But God according to hys incomprehensible wisedome, in punishing the ingratitude of the worlde, sometimes withdraweth and taketh from vs parte of his light, in suche wise, that sometyme it séemeth that the Churche is at an ende or destroyed as we sée it happened in Israell in the time that Chryst came into this worlde. (For set the Iewes aparte, there was not one trace or steppe of the true markes of the Churche in the worlde. And as for Ie∣rusalem, what ignorance, what corrup∣tion of doctrine, what wyckednesse▪ was there when Iesus Chryste the true Mes∣sias, hadde no greater enimies than the blynde guides whyche conducted and taught the other? a 1.36 But yet the Lord doth neuer take awaye the whole foundation of his Churche, but alwayes hathe a cer∣tayne flocke,b 1.37 somtime greater somtime* 1.38 smaller, as him selfe declared to Helias.

Also we may sée howe it is come to passe in our time, that there is no people in the worlde more abused, than those whyche wold knit and tie the church to a certaine place, and to the succession of those, which they call byshoppes, which in very déede be nothing lesse, both by the word of God and by the auncient canons. Whereby it is easy to shew that from the hed of them al to the smallest, thei be excōmunicated & cut off from y^e church, if they change not their life and māners. Nowe the duty of the childrē of god is not only to serue god, in what place soeuer they be, or whatsoe∣uer ruin or decay there be in the Church, but when it shall please God to establishe and build vp again her ruines & decayes, eyther here or in any other place, not be∣ing bounde to anye people or Nation, whatsoeuer they bo: but when it pleaseth him to set vp again his standard, whiche is y^e ministration of his holy word: y^e due∣ty I saye of y^e children of God, is to ioyne themselues to the true flocke, & separate themselues from those which be not. Fo∣lowing

the admonitions whiche the pro∣phetsd 1.39 gaue, and also that the Lord sayd, where the deade carkas is, thither wyll the Egles resorte 1.40.

10 Wherein consisteth the duetie and authoritie of the Churche generally.

THese things considered, we be come nowe to declare what is the power and auctoritie of the true Churche, to the whiche wée may aunswere in one worde, that shée consisteth in the obedi∣ence whiche she oweth to hir only spouse Iesus Christ, as to GOD, a 1.41 and to giue order for the seruice of Iesus Chryst: con∣sidering that y^• members be ordeyned for to ayde one an other.b 1.42 But this ought to bée yet more fully expounded. Wée wyll speake in the fyrst place of the auctoritie of the vniuersall Church, and of the par∣ticular membres of the same, I speake of those whiche haue charge of the mini∣stration.

11 Of the auctoritie of the Vniuersall Councels, and first what is a vniuer∣sall Councell.

THe name of vniuersall Church com∣prehendeth properlye the generall assemblie and congregation of all the faythfull togither. But for as much as the Lorde did seatter and deuyde them into dyuers partes, it was necessarye to vse distinction of parishes and dioces, for to kéepe a certayne order. Moreouer it is not expedient nor yet possyble, that all those which make profession to be of the Church, should be assembled togither one by one, when it shalbe requisyte or nede∣full to appoynt orders a 1.43 concerning the whole body of the Churche. We call then the vniuersall Churche, in this mat∣ter y^• we haue to intreate of, an assembly wherto all the churches (as farforth as may be) be gathered or assembled togi∣ther: although it happen somtimes y^• one man do appere in the name of one whole Churche or of one whole nation. When it shalbe expedient so to do b 1.44 it must then be vnderstād what is the power & authe∣ritie of suche an assembly, which they call generall councell.

•••• Hovve far vve may differ from the councels.

SOme there be y^t contemne the coun∣cels of y^e church as things of nothing: some other thynke, that all that com∣meth from the coūcels, ought to be recei∣ued as the word of God without excepti∣on. But wée doo not agrée with the one nor the other. For wée doubt not but the lord is amongst those which be lawfully called in his name, as he hath promised, although they wer but two or thrée: a 1.45 then much lesse do we dout, but that he gouer∣neth with greater power in y^e greater cō∣pany of his church which he gouerneth by his holy spirit. b 1.46 And we knowe & be assu∣red, that the truth of God is stedfastlier grounded thā vpon niē, c 1.47 whatsoeuer they be: for we al know not God as yet, but in a part. d 1.48 Moreouer experiēce sheweth vs sufficiently, howe easy it is to abuse this title of councels, & namely what cōtrarie∣tie there is amōg thē. Wherfore we con∣clude, y^• a meane must be kepte whiche is neither to despise thē, nor yet to extol & set them vp aboue god, who only cānot erre.

And saincte Augustine sayth, the churche ought not to bee preferred before Iesus Christ. For he iudgeth alwayes truely, but the ecclesiasticall Iudges oftentimes may deceyue themselues, & truly so they doo. For who condemned Iesus Christe? A counsel lawfully assembled, if we con∣syder the outewarde succession and ap∣pearaunce. Who concluded, that those whyche were baptysed by Heretykes, shoulde bée rebaptysed? A Councell of Affrica, where as was sainct Cyprian. And to be briefe, if it shall be nedeful to consyder the inconstancie of the Iudge∣mente of the councels, I speake namely of those, whyche without controuersye haue ben gathered in the name of God: It shall bée easye to declare, that suche haue but a weake staye whiche haue no surer foundation. But yet wée maruell of those whiche reproue and condemne vs as contemners of Councels, whiche neuerthelesse, will kéepe themselues no one iote of them. Witnesse the councell of Basile, which was abolished by all the

Popes following and others. Now to the ende that they may the better vnder∣stande, whether oure sayings be confor∣mable to the truthe of God or not, sée what we shall saye in this matter here∣after.

13. To vvhome it pertayneth to call a councell.

THe communaltie oughte to be as∣sembled by order, and then by au∣thoritye of some one elected among them, we doubte not but that it is the offyce of the magistrate, to giue order and prouide that the ecclesiasticall estate maye bée well gouerned and ruled in peace, and to encrease therein. a 1.49 Now yf the chiefe Magistrate bee a Chrystian, by his authoritye suche assemblies ought to come togither, as it hathe euer beene practised in the Churche of God without contradiction, vntill suche tyme as the ambition of the Patriarkes, and especi∣ally they of Rome, hathe reuersed and ouerturned the whole order. Notwith∣standynge we confesse, that for lacke of

Christian Princes, or when they shall* 1.50 not do their dutie, then must the Pastors which watche ouer the flocke, take héede to those thyngs that be necessarie for the Churche, but in suche sorte as all thin∣ges maye be doone without ambition or disorder, as wée sée howe the Churche of Antioche hath practised, as it is written in the Actes of the Apostles.

14 Hovve those oughte to be chosen, vvhiche the Churches doe sende ••o the councels.

WHen it was requisite, that thyngs shoulde be doone extraordinaryly in a Generall assemblie, in the name of a whole Church or of a communaltie: as if it were néedefull to sende one man or diuers, or many men, in the name of a whole parishe, Diocesse or nation. Al∣though it were supposed, that those per∣sons whyche had the ordinarie charges and offices in the Churche, were then the moste méetest to deale with the affai∣res in councels, whiche was in that time when the offices were gyuen to suche

persons as were most méete, by a frée ec∣clesiasticall election, whyche was then done with fastyng and prayer. Yet ne∣uerthelesse, in those dayes there was great choyse, so that all the church with a common consent had respect to chuse men whyche were indewed with giftes and graces of the holy Ghost, as well in lyfe as in learning. As it appeareth in the history conteined in the Acts of the Apo∣stles, concerning the first councell holden at Ierusalem, where the Apostles were gathered together. a 1.51 Muche more nowe when all is ouerturned, and in stead of Pastours, they are Mummers or Mas∣kers, as all the worde may sée. Nowe who that woulde chuse and gather toge∣ther into one heape and companye, all the fylthye and abhominable rabble of the worlde, let him assemble those whi∣che they now call Prelates of the church, and he shall finde that from the greatest to the least, they bée all bounde by theyr* 1.52 othe to maynteyne and vpholde the ty∣ranny of him, against whom the counsell

shoulde be assembled and gathered. And the whole rabble of them be entred in∣to the Churche by brykes and symonie agaynst the commaundement of God, b 1.53 agaynst the manacyng and threatninge of Sainct Peter, c 1.54 agaynst all the custo∣mes of the primatiue Churche, against all the auncient Cannons, decrées, and Councels, whereby all suche personnes be excommunicated, and throwen out of the Churche: then muche lesse ought they to bée holden for Prelates and gouer∣noures of the Churche whylest there is suche disorders. I saye, what folyshnesse* 1.55 is it to all suche an assemblie, a godly or lawful Councel, where s••ant one can be founde whyche is a member of the true Churche of God? We say then to assem∣ble a lawfull councell, those oughte not whiche (be nothyng lesse than that they be called) to enterprise anye thynge on theyr owne authoritie. But the Chur∣ches oughte to assemble together, wyth fastyng and earnest prayer, with a com∣mon consent (where it may be suffered

or at the least with the beste order that may be doone) euery churche to elect and appoynt those which be known to be vn∣reprouable in their lyues, endued with the spirite of wysedome and vnderstan∣ding, and other giftes méete and necessa∣rie to suche an office, without respecte of crosses, myters, double crownes, or any suche maskings, vnder the which all the worlde may sée what knowledge or gifts of the holy Ghost dwelleth.

15. Euery man ought to be heard in the councell. Prouyded that there be no confusion.

FOr as muche as Hypocrites may de∣ceyue a whole multitude, and also the Holy Ghost distributeth his gif∣tes and graces, to whome hée séeth good, a 1.56 and oftentymes to those whiche bee of least estimation, b 1.57 as it hapned to Hiere∣mie, c 1.58 and to Amos, d 1.59 at that tyme when all the Prelates of the churche had con∣spired against the truth of god, and as we sée in our tyme the great works of God, whiche he dothe dayly by thosely simple

ones and moste dispysed in the worlde: we saye that the assembly of a Councell ought to be so appointed to certaine per∣sons as hathe bin sayde before: yet not∣withstandyng no man ought to be shut out or excluded, but all to be heard, for to knowe yf God woulde reueale anye thyng by hys mouth, without disorder or confusion, as it was practised in the firste councell of Nyce. e 1.60

16. Who ought to presede or be chiefe in the councell.

IF it bée néedefull to knowe who ought to presede in thys assemblie, for toga∣ther the voyces, and to gouerne all the whole action of the councell. It is well knowen what order was set amonge the bishoppes, at the first councell at Nyce, a 1.61 but it appeareth by the historye that at that tyme there was no certen∣tie of this proheminence to prefede or be chiefe, but voluntarily the byshoppe of Alexandria did presede amonge the by∣shoppes, as it appeareth by the actes of

the first councell of Nice, and of the first and seconde Councell of Ephesus. And as concernyng the Bishoppes of Rome, his Vicars had not out the fourth place in the Counsell of Nice. And where as he presed in the Councell of Chalcedon, it was of fauoure. As it appeareth by the request, which Leo bishop of Rome made to Martion the Emperoure, and yet the successour of Leo, s••••yned not for the first place, in the fifth councel of Con∣stantinople, agaynste Menas Bishop of the sayde place. And also at the Prouin∣ciall Councell of Carthage, Aurelius prefed without•• contradi••••ion. There beeing present the Vicares of the bishop of Rome, who at the same councell was condemned of falshoode, in the presence of Sainct Augustine. But notwithstan∣dyng, Reason and Experience teacheth, that to giue this degree to one certayne place, without respect of the person, is a thyng of it selfe moste vnreasonable. Althoughe it were that the elections of the eccl〈…〉〈…〉sticall pastours were done in

such order as appertayned. For as it ought to be he who is most méete as far forth as mā may iudge, ought to be pre∣ferred before al others, as we see y^• in the generall counsell of Aquile, S. Ambrose gouerned without any mencion ma∣king of the Bishop of Rome. Who shall assure vs y^• the greatest townes hath al∣waies y^e best learned Pastors although they had respect (in chosing them) to lear¦ning and godly life? If reason do not con¦tent vs, come to experience, yea, namely in a time far better without comparison then this our tyme. Let them reade the Acts of the fowre first synodes, and they shall finde what disorders be happened of such Prelators of hye pontyficall s••∣ges, let them ioygne to it the falseho•••• of Boniface the. xl. Bishop of Rome, disco∣uered & reuealed in the third counsell of Carthage, about the yeare of God. iiij. C xxi. where as was Saynct Augustyne, and ye shall sée what credite the Bishop of Rome had then in Affryca, euen he whiche sayde he ought not to be iudged

of man, and was iudged there and con∣demned.* 1.62 And yet it cannot be found that this patriarchall presidence, the which at that tyme contented the Byshoppe of Rome, dyd stretch so far as to haue auc∣toritie to demaunde the suffrages, and to haue conclusions, but onely to haue the firste place amonge the Byshoppes: where as at that tyme we fynde, that there was no certaine order kepte in the fyrst Counsels. Also it appeareth by the Actes of the. iiii. vniuersall counsels that the deputies for the Emperour demaū∣ded the voyce, and gouerned the action of the Counsels, the Emperours being* 1.63 but laye men b▪ far was it from them to vse that tirannye, which encreased and sproonge vp by lyttle and lyttle after the decease of Gregory the nynth. In fyne, we say that in the generall counsell (set asyde all ambition, & take those meanes which shalbe most easie to finde, among those whiche seeke but the glorie of God onelye) those ought to procéede and be chiefe, which shall be founde the moste

meetest without respect of sea or trone. And concerning the distributions of the seates and rankes he which distributeth and appoynteth them, sheweth suffici∣ently with what spirit he is led.

17 How far extendeth the power of the Counsels, and why they be or∣dained in the Church.

BEhold here how the lawfull coun∣sels ought to be assembled, with∣out respect to any thing, saue one∣ly to the honour of God, and the edifica∣tion of the churches. As I do vnderstand & haue learned by the holy scripture, and by reading of the moste auncient eccle∣siasticall authors. Let vs come now to consider how farre extendeth the autho∣ritie of a Counsell lawfullye assembled. We saye that a Christian counsell shall not be assembled, nor neuer ought to as∣semble, to make any newe article of our faith. And that for. ii. reasons. The first is, because it appertayneth to God onely to declare what and how daunge∣rous it is to syn against him, and what

is synne, and what is not. Brieflie, it is he onely which hath power ouer our cō∣science, and vppon our fayth, so that no man can vsurpe his office, but hée wyll (after a maner to saye) driue God out of his seate a 1.64. The second is, that God▪ be∣fore the comming of Iesus Christ, hath sufficientlye instructed and erected his church by the Patriarkes. First by visi∣ons & other meanes as it pleased him, & after by Moyses and by the Prophetes, Preachers & publishers of that doctrine whiche was geuen and also written by Moyses: who b 1.65 expressely forbiddeth to adde or diminish any thing c 1.66. Much lesse then it is lawfull to alter or chaunge d 1.67 any thing. Finally, Iesus Christe at his comming▪ hath fullye and perfectlye de∣clared to vs the wyll of his Father, lea∣uing out nothyng e 1.68. Also ascendyng from vs into heauen (concerning his corporall presence) dyd geue his holye spirite in such measure to his Apostles, and other godly personnes which were styrred vp, that they dyd vnderstande all

trueth f 1.69, the whiche they haue preached and wrytten to the entent to put backe and preuent Sathan, that he should not abuse the world with his lyes so easelie. And in this dooing wée sée howe warelie and dilligentlie the Apostles obserued the same. Neither g 1.70 adding nor dimi∣nishing to the substaunce of the word of Iesus Christe: who neuerthelesse were the very organes, and as interpretours or spokes men (and after a manner to speake) notaries of the holy ghost, which office was not geuen to their successours who ought to content them selues with the foundation of the Prophetes and Apostles h 1.71. For if the Apostles dyd not knowe all those things which be requi∣red to saluation, who then hath knowen* 1.72 amongest men? And howe can that bee true, which the Lorde hath expresselye declared and promised to the contrary i 1.73? And howe should they haue bene saued? But if they had knowen, and had not published and declared it, they had not bene faithfull k 1.74. If they had preached

and had not written but halfe or a part, what assuraunce had there bene in their doctrine? And as S. Augustine speaking of the Traditions whiche they call Apo∣stolikes: If Iesus Christ had kept backe any thing from vs, who coulde saye it is this, or that? Or if any should say it, how could he proue it? we conclude then that it is open and manifest blasphemye a∣gainst the auctoritie of Iesus Christ, the onely espouse, Lord l 1.75, maister, and head of the Churche, against the Prophetes, and Apostles, against the worde of God and all the Auncient and faythfull Doc∣tours. Briefe it is to reuerse and ouer∣turne the foundation of the Churche, to estéeme and thinke that it were lawfull to men whatsoeuer they were, to put to or take from that doctrine, contayned in the holie scripture m 1.76. But here ye maye sée what hath caused oftentimes y^• faith∣full to assemble and come together.

First to maintaine the pure & syncere doctrine contained in the holy scripture, against the heretikes which would cor∣rupt

it. Also to render and geue an open testimonye of the healthfull doctrine of saluation, preached and written by the Apostles. Farre was it from them to assemble or congregate to adde to it any thing, in condemning it as vnperfect n 1.77. Brieflye, they dyd not assemble to sta∣blishe and confirme the scriptures, the which be grounded and stablished vpon the eternall trueth of God, and shal con∣tinue for euer: but for to confirme them selues by the scriptures against Satan and his adherentes. So then we be∣léeue the holy church, not as the founda∣tion of the Scriptures o 1.78, but grounded vpon the doctrine of y^• scriptures, which be pure and the onelye trueth p 1.79, so that for this cause the Church is called by S. Paul, and with good right the pyller and stay of the trueth q 1.80. And consequētly we estéeme that assembly for a false church, which swarueth from this foūdation r 1.81, and for a whoorishe Churche that which heareth the voyce of a straunger, not be∣ing content with y^• voyce of her spouse s 1.82

Secondlie, the faythfull be gathered to∣gether for to appoynt and set orders in the church, a•• it is to be séen in the Actes of the auncient counsel. For of necessitie al things must be done in the Church of God by good order t 1.83 as S. Paule sayde. But this may not be, but when necessi∣ties do happen. But of this let vs mark well the poyntes which folow.

18 The fyrst poynt to consider the case well, when or at what tyme they should set vp politike lawes in the Church.

FIrst there ought to be put great dif∣ference betwene the doctrine of sal∣uation, and those things which they establish onely for to kéepe the ciuill or∣der required in the church. For the doc∣trine vnder the which also we doo com∣prehende the Sacraments, do teach the conscience, & dependeth not vpon man, who is bounde to mayntaine it, vnder paine of damnation, without chaūging, putting to, or dyminishing any thing, in no manner of wise, as we haue decla∣red

heretofore: but the canonicall ordi∣naunces concerning the manner of do∣ing, is all exterior and outwardlye, ac∣cording to the cyrcumstances of places, tymes and persons: by reason whereof they can neyther be perpetuall nor vni∣uersall without exception.

For such order and fashion maye be holden in one place, which can nor maye in no wyse bee vsed in another place. Such thing also is good in one place, or in one time, which shoulde be vnprofita∣ble or domageable in another. And for this cause there is often tymes contra∣riety among y^e Canons, as it was néede∣full to haue respect to those which were expedient. For as much then as such ordinaunces be mutable, and made by man, it followeth that they concerne not the conscience, but in cases of slaun∣der and dysorder which shoulde bee a let or stoppe of the purpose for the whiche they were set vp, that is to saye, the edification and quietnes of the Church, as for example. It was agreed vpon

in Ierusalem by the Counsell where the Apostles were, that the onelye grace of God iustifieth vs by faith: against those which woulde ioyne the Ceremonies of the lawe, with the Sacrifices of Iesus Christe. And moreouer, fornication is forbidden a 1.84. Beholde a doctrine which was not newly set vp by the authoritie of the Counsell, but with good ryght approued by this assemble. For as much as it is the true doctrine reuealed to the worlde from the begynning, and confyrmed by all the preachynges and writinges of the Prophetes. Finally, it is ordained that the Gentiles shoulde abstayne from eating the Sacrifices of Idolles, from bloud and beastes that bée suffocate or strangled, I saye that this is an ordynaunce dystiucte from the o∣ther going before, the whiche partay∣neth not to the conscience, nor to salua∣tion simplye, but onelye to the exterior and outwarde lyfe, for to attayne an ende more excellent and perfecte, that is to saye, that the doctrine of saluation

myght take place among the Iewes b 1.85. For if it had béene otherwyse, the Apo∣stles had béene contrary to them selues. For in the begynning they agréede and stayed vpon this, that grace onely iusti∣fieth by fayth, without the woorkes of the lawe c 1.86, and also they had béene con∣trarye to the doctrine of Iesus Christ, which wytnesseth and sayth, that which entreth into the mouth, defileth not the man d 1.87: and Saint Paule which was in this Counsel, should be contrary to him selfe e 1.88 For shortly after he wrote, that the kingdome of God was not in meate nor drinke, and that one mighte eate of al things, without making any difficul∣tie for conscience sake. Such prohibiti∣ons be diue••lishe doctrines f 1.89: except they be vsed at lybertie, to the edification of their neyghbours. For auoyding slaun∣der g 1.90, let those then which wyll not vn∣derstande this dyfference, declare to vs wherefore they haue abolished the Apo∣stolycall ordinaunce, or whether they haue greater power thē the Apostles, or

else whether they wyll geue place to the trueth of God, and studye with vs to sée that whiche maye serue to the glorie of God, in stéede to serue their owne aua∣rice and ambition, in abusing falsely the title and authority of the Church h 1.91

19 The seconde poynt which is to be considered in the ecclesiasticall or∣dinaunces.

THE seconde poynt, for asmuch as such ordinaunces and statutes be made to encrease the doctrine of y^e Gospell, let them be established and set vp in such wyse, that not onelie there be no abuse or kinde of superstition, but al∣so y^e man which of his nature is prompt & ready to turne the best thinges in the world into abuse, should not so easely a∣buse them. And this must néeds be graū∣ted that for lacke of takinge good héede in the begynning to this poynt, hath bene the verie meanes to serue Satans turne for to abolyshe and destroye the true seruice of God in his Churche: so that if néede were, we coulde she we be∣fore

••he eyes of all men, from tyme to time and point to point, from what ori∣ginall & beginning Idolatry dyd spring and proceeded, which at this daye they call Gods seruice, and howe they haue degenerated from degrée to degrée, by the negligence of the Bishops, and espe∣cially by the faulte of those which haue bene to quicke to bring thinges into the Church, without hauing respect to those thinges which after dyd come to passe.

20 The thyrde consideration that ought to be had in ecclesiasticall ordinaunces.

THe thyrde poynte, for as muche as men bee so prompte and readye to loue their own inuentions, and to turns the true Religion into superstition, and also the time of the shadowes of the law is passed, and that God nowe wyll bee serued in spirite and trueth, and not in outwarde ceremonies a 1.92: Therefore a∣boue all thinges special regard must be had that nothing bee brought into the Churche, but that which is profitable

and also verye meete and necessarie. Wherefore concernyng this poynt wee doo content our selues with that state which we know was ordained and vsed in the Churche in the tyme of the Apo∣stles, and accept that for the moste pure and most holy state: although of a long tyme many traditions haue bene attri∣buted to the Apostles, which they neuer thought▪ as Saynt Augustine well knew and confessed. But certainely the purest simplicitie is the best, and the more Iesus Christ is plainly and simply declared, the more it is agreeable to his worde. So on the contrary, these other religions whiche feede the worlde with outwarde shewes and tryfles (and in deede if the Church of God had neede of so manye Ceremonies, wherefore haue they then abolished those of Moses law, consydering that they were instituted and commaunded by the mouth of God) doo they thinke it lawfull to make newe ceremonies and sacramentes according to their owne desyre, for to shadow and

hide Iesus Christ from vs againe? Such ceremonies then ought to bée abolyshed as not only vnprofitable, but also cōdem¦ned, being directly against y^• institution of Iesus Christe, and him selfe witnes∣seth b 1.93. And S. Paule lykewise after him c 1.94, and to be shorte it is at this daye most euidentlye perceyued & séene in the poore blinde and miserable state wherin y^• most part of christendome is now led. Wherefore Saint Augustine complay∣ned of his tyme d 1.95. Which woulde haue spoke otherwyse if he had séene those thinges whiche were brought in after∣wardes, yea and without any authority of the Churche, and such as séemed good to them selues. But what shall then be sayde of those which be dyrectlye forged and inuented against God? And neuer∣theles, all passeth vnder the name of the Church, as though the Church abolished or put awaye the worde of God, or all those which call themselues the Church were truely so in déede. If they wyll not beleeue vs in thys poynte without

further declaration let them geue vs the bearing and we wyll declare it to them truly, or else let vs dye for it.

21 VVhat is to be aunswered to those which alledge councels against vs.

BEholde brefely the verie ende and marke whereunto the Councelles ought to haue regarde. But to conclude this matter, wee doo not reiecte the Councels, but take occasion by this meanes to declare howe great enemies they be to the Counsell, which brag and vaunt them selues most of the counsels. Wee do not entende to establish the au∣thoritie of Counsels in suche wyse, that our faith be grounded therupon. For S. Paule declareth that he woulde not en∣terprise this preheminence, which ap∣pertaineth to the only Lord and maister of the church Iesus Christ a 1.96, but first we must consyder what Counsels they al∣ledge: Howe they haue bene conuocated and assembled: In what tyme, in what place, and who were the Iudges: To

what ende and purpose. But principally the doctrine must be considered whether it be conformable to the woorde of God, and as it was heretofore in the Apostles time by the doctrine of Saint Paule, as S. Luke doth wytnes b 1.97, and as Saint Paule him selfe ordayned c 1.98. In fyne we holde and agrée with the testimonye of the Church, so that it accordeth with the word of God, & that it be the true church and none otherwise. And as I haue oftē sayde, so farre is it from vs to reiect the auncient counsels, that on the contrarie if wee had none other defence for our selues we hope to declare before GOD & the world, that there is no more grea∣ter and open enemyes to the Counsels, then those whiche make the poore i••n••∣rants to beleeue, that they be the pillers of Christendome, and for this cause do ma〈…〉〈…〉 and kéepe the world in igno∣ranc•• and ••••yndnes 〈…〉〈…〉.

22. Of particular Counsels as of na∣tions o•• prouinces.

THat which we haue said hethert•• of general or vniuersal counsels, ought also to bee vnderstande of particulars, as of one or many churches when necessitie requireth, to maintaine the doctrine of saluation with one com∣mon consent and testimony against the heretikes, and to prouide for the preser∣uation and state of the ecclesiasticall or∣dinaunces and discipline, as we may sée of those which were ordained in the pri∣matiue Church, concerning the prouin∣ciall synodes and counsels.

23 How many sortes of speciall gouer∣nours there be in the church.

HAuing finished the poynt of y^• au∣toritie of the body of the Churche, it resteth to see what is the duty & authority of y^e principall mēbers therof, the which I thinke may be very wel de∣uided into .4. kindes: the one hath charge to teach, the other to distribute the eccle∣siastical goodes, the other to gouerne the spyrituall affayres, which is the eccle∣siasticall

ordinaunces and disciplyne, the other to haue respecte as well to the publyke affayres of this lyfe, as gene∣rallye to mayntaine the tranquillitie of the whole Churche, with the power of the sword. But those which haue separa∣ted themselues (being called the Church or the cleargye) from those which be cal∣led lay people, as though they were not members of the Churche (yea from the most noble) haue greatly erred, consyde∣ring that Kings in the scripture are cal∣led the annointed of the Lorde, a 1.99 (as are all the faithfull b 1.100) and S. Peter dyd vn∣derstande by this worde clergie c 1.101 (which is as much to say a porcion or heritage) all the whole Chuch of God.

24 The offyce of Apostles, Euange∣listes▪ and Prophets in the prima∣tiue Church.

COncernyng ••oose whiche had the offyce of publyke teachyng in the Church, we fynde in the scripture but fyue degrees. Which are Apostles,

Euangelistes, Prophetes, Pastors, and Doctors a 1.102, which are all sometimes ge∣nerally called Byshops, that is to saye, watchmē, or ouerseers b 1.103, somtime Dea∣cons, that is to say ministers c 1.104, somtime Presbiter, that is to say Senator or El∣der d 1.105. Nowe concerning the three fyrst of these degrées, we are certainely per∣swaded that they serued onelye at the begynning, when the Lorde establyshed the kyngdome of the newe allyaunce or couenaunt throughout the worlde. For the Apostles were ordayned immedi∣atelye from Iesus Christe, with equall charge among them e 1.106, but yet as prin∣cipall conductors of the whole buylding, not beyng restrayned to any certayne Church or place, as they haue dreamed of Saint Peter, who by this meanes they haue made bishop in stéede of Apo∣stle. But being sent to preach thorowe out y^• worlde f 1.107, according as the spirit of the Lord conducted & lead them as g 1.108 the historie of the Actes of the Apostles de∣clared. And not as these falle legendes,

full not onely of folyes and lyes, but also of blasphemies, wherwith Sathan hath stuffed and fylled the church, the Euan∣gelystes were as coadiutors of the Apo∣stles, whome they followed, as we sée of Sylas, of Timothe, and of S. Luke, and others which ordinarelye accompanyed Saint Paule, and were sent foorth and appointed by him, as the necessity of the churches dyd requyre. The Prophetes were restrained more to certaine places who had syngular giftes for to expound the secreetes of the scriptures, and some∣tymes they had the gyfte to vnderstande and reueale thinges to come, for to ap∣proue and confyrme by those myracles, the doctrine of the Apostles in these first beginnings of the Church. Then remai∣neth nowe to declare of the pastors and doctours, whose office is necessarie and perpetuall in the Church of God in such measure as it pleaseth God. We shall speake of those here particularly.

15 Of the offyce of pastours and doctours.

THe charge and offyce of those in generall, and namelie of pastors, is to be diligent, & take he de to their doctrine a 1.109 (vnder the which also we comprehend the sacraments) & to praier vnder the which also we vnderstand the blessing of mariages of the faithfull, ac∣cordyng to the auncient custome of the Church: although often tymes the dea∣cons haue supplied that office, of the ad∣ministration of the sacramentes b 1.110, and also that which concerneth mariages: al the which things Iesus Christe dyd vn∣derstande by byndinge and lowsynge, shutting and opening, and by the keyes of the kingdome of heauen c 1.111, which is a matter verye euyll vnderstoode, & as yet much worse practised. For asmuch then as Heauen is proposed and set open to vs as a perpetuall dwellyng place, and there is none other waye to go, nor other gate to enter in, then Iesus Christe d 1.112: And for so muche as the onelye meanes to haue Iesus Christe is fayth e 1.113, the which is created and preser∣ued

in vs by the holy Ghost, thorow the preaching of the Gospell f 1.114, and the Sa∣cramentes, as it hath bene sayde hereto∣fore g 1.115: Behold then wherfore it is sayd that the pastours or doctours, to whome this worde and administration of sacra∣mentes is committed, haue the keye of the kingdome of heauen h 1.116. Because that by theyr preachings, the worlde may be brought to eternall life, hauing in their mouthes the word of reconciliation and trueth. Moreouer, because that our sinnes hold vs bound. And the preaching of the Gospell annexed with the Sacra∣mentes,* 1.117 declareth to vs the delyuerance from sinne, from death, and from the deuyll k 1.118. For this cause it is sayde, that the Ministers haue power to loose and to bynde, with the authoritye of God. But here must be noted the poynts that foloweth.

26 The difference betweene Pastors and Doctours.

THe fyrst dyfference betwéene Pa∣stours and doctours, consysteth in this, that the doctours ought to ex∣pounde the scriptures symplie a 1.119 & truly▪ for to haue the true vnderstanding and sence, and also to examine the Cathacu∣minie, that is to saye, those which be yet learning the principles of Christian re∣ligion. As Origen dyd in the Church of Alexandria. But the pastors office ex∣tendeth yet further, which is to minister true doctrine by preaching for the neces∣sitye of the Church, to teach, to reproue, to comfort, and exhort b 1.120, accordyng as is requisite, publikely and particularly, making common prayers and also wat∣chinge daye and nyght ouer theyr flocke whiche they be charged with, to feede publykely•• and particularlye c 1.121 with the worde of lyfe.

27 The pastours and doctours bee but instrumentes by the which God conducteth the ministerie of his worde.

THe second is, that neither of them dyrectly, doo eyther bynde or lose, nor open nor shut the kingdome of heauen, for it appertaineth to god on∣ly which hath made our harts, to chaūge them a 1.122, and to drawe them b 1.123, it is hée onelye that geueth remission of sinnes c 1.124▪ to saue and dampne bodye and soule d 1.125. But for as muche as hée is serued with men to declare his worde, and mynister his Sacramentes e 1.126 who be as troonckes or conduites thorow whom he destilleth and powreth his grace, into the hartes of his electe: so it appeareth that this is the cause that so excellent tyttles and testymonies haue bene attrybuted to the faithfull ministers of the Gospell f 1.127. Christe him selfe sayth: He that despi∣seth you despiseth me g 1.128 hauing respect to him that worketh in them and by them. h 1.129. As for the ministers being considered a parte by them selues, it must come to this which Saint Paule sayde i 1.130: he that planteth & he that watereth, is nothing, but God which geueth the encrease, ther

must also be a respect that the Ministers of God ve not despised: and on the con∣trary not to extol them into Gods place nor set them in his steede, as men do of∣ten times. Yea euen those which be no∣thynge lesse then the Ministers of God, how shall we do then? Let vs follow S. Paule, who in speaking of Pastors and doctors saide: let euery one so estéeme of vs as the ministers of Iesus Christ, and distributers of the secretes of God k 1.131.

28 The marckes and tokens of false doctours and pastours.

THe thyrde poynte lyeth in thys which S. Paule ioyneth in y^• same text, the whiche is required also on the Ministers parte, that euerie of them be found faithfull a 1.132. Now we accoumpt not them for faithfull, and so by conse∣quent worthye of the honour due to the ministers b 1.133, nor yet to be accepted as mi¦nisters c 1.134, which haue not receyued y^e of∣fice and charge of the Lord, that is to say those which haue bene thruste in with∣out consent, as is appoynted by the

Church. And namely when the Lord ge∣ueth this grace in the worlde, that there is a Churche erected, (excepte God doth stur vp some one or two extraordinary∣ly, as he hath alwayes done when it sée∣meth good to him). For howe shall they preache sayth Saynt Paule, if they bée not sente d 1.135? And to saye trueth what earthly Prince is there that woulde al∣lowe those thinges within his Realme, which bee done without his commaun∣dement?

Wherefore we doo exhort all faithfull to take dillygent heede and beware of those whiche contempne the ordynarie meanes of a lawfull and godly election, which importeth a true and free exami∣nation of manners, learning, and doc∣trine without ambition or wicked mea∣nes, whensoeuer it shal please God to e∣rect his order in any place of the world. For when this order by gods iust iudge∣mēt cānot be kept, it wilbe folly to hope for any reformation confirmed by them who be the very enemies of the Church.

Also all extraordinarie vocations ought to be suspected, and in no wyse to be admitted, when God hath opened the waye to ordinarie meanes, except there appeare euident and manifest causes. Also these be false pastors which be not able or méete to execute the offyce and charge e 1.136. Item all such as be defamed, and slaunderous persons. Item those which execute not their offyce and duty, for hée is no Pastor that feedeth not his flocke. Item those which excéede their commission, that is to say, which expoūd not faythfully the worde of God, eyther chaunging, putting to, or diminishing f 1.137, but declare their owne fantasies or o∣ther mennes traditions in steede of the worde of God: all such persons I saye be holden and declared namely by the aun∣cient canons for false pastors and mini∣sters of Sathan, and not of God. Wher¦fore all that euer they can say or do con∣trary to this order, is in vayne and fry∣uelous before God, although they had fiftie crownes vpon their heads, and as

many Buls: g 1.138 for the power to bynde & lose, to open and shut, is appoynted & ly∣mitted to the misterie of the worde h 1.139 of God, and pertayneth not to those which holde the place of Lordly Pastors, but to those which be true godly Pastors. And if Magistrates in stéede to chastice such, doo maintayne them, it foloweth y^• God doth not allowe them nor theyr deedes, but reproueth them.

29 Of degrees which ought to bee among Ministers of the word, ac∣cordyng as they be disseuered by companies.

IN all companies it is certayne that there must be an order▪ as we sée there was among the Apostles in Ierusalem, where S. Peter a 1.140 had the voyce fréely & wyllingly. But this esta∣blysheth not a preheminence of a state or dignitie, for it was but for a certayne order and tyme as was expedient, and it was in suche wyse that Saynt Peter must render accoumpt to the Church of his voyage, after he was burdened to

haue misused him self b 1.141, and also suffred him selfe to bée reproued by S. Paule at Antioch c 1.142▪ For to conclude we confesse y^• ther must be a distinctiō among pastors & doctors the more orderly to assēble to∣gether whē néede shall require & to kéepe a decent order, y^• one procéede & be chéefe among thē who was called in the begin∣ning by the Gréekes proestio, y^• is to say president as Iustine witnesseth d 1.143. Now we call him in France Doien, & in some places superintendēt. And although we be not ignorant how often the auncient church hath established degrées among y^e bishops, in thinking to do wel, neuerthe∣les, considering the horryble tiranny & cōfusion which by this meanes is sprong vp in the church of God, we content our selues with the custome of the Apostles which was to chose those which shoulde cōduct their affaires, y^• were most godlie and meete, according as it was requisit▪ whose power extēded no further nor lon¦ger time, thē the consent of assemble dyd import, much lesse then had hee power to

do any thing on his own head or autho∣rity, or to alledge that he could not erre: as it playnlie appeareth in the election of S. Mathias e 1.144, in the election of the Deacons f 1.145, in that S. Peter and Saynt Iohn bee sent to Samaria by the other Apostles g 1.146, and in that which was sayd and done in the counsell of Ierusalem h 1.147▪ and in Antioche i 1.148, and by Saint Paule in many places k 1.149.

54 The secōd degree of ecclesiastical of∣fices which is the office of deacōs, & the distribution of the goods of the church.

THe secōd place of ecclesiastical offices lyeth in the ministration & the distri∣bution of ecclesiastical goods, wherof the Apostles dyscharged them selues wyth their good wylles, for that they could not beare so great a burden. Far▪ vnlike we•• they to those which at this day call them selues men of the Church a. First in the church of Ierusalem were elected 7. per∣sons ful of the holy ghost, & of wisdome▪ & of lyfe approued by sufficient testimo∣ny, which were called Deacons, that i••

to saye Ministers, although this name oftentimes extendeth further b 1.150, this or∣der ensewed, & continued as all the aun∣cient ecclesiasticall Histories declareth. Also it appereth by the auncient canons that the ecclesiasticall goods were deuy∣ded into fowre partes c 1.151, whereof one was distributed to clarkes, that is to say to those which were norished and main∣tained with the consent of their parents for to serue afterwardes in the Church according as they shoulde be found apte and meete, and also those which serued presently, yea which serued in effect and not onely in name, for the workeman is worthy of his hyre d 1.152, and on the con∣trary, he that trauelleth not, is not wor∣thy to eate e 1.153, wherein neuertheles this meane was kept, that they respected to that which was necessary. So farre, that those which might bee mayntayned and kept of the goods of their Parentes, and yet neuerthelesse, tooke the goods of the Churche, were reproued f 1.154, yea as sacri∣legers g 1.155.

The seconde parte of the fowre, was dystributed to the poore, the thyrde em∣ployed to maintaine the buyldinges, and such other ecclesiasticall necessities▪ Yet neuerthelesse, all the ornaments of the Temples (in the which as yet they kept a measure and meane order) was em∣ployed for the poore in tyme of necessy∣ties, h 1.156 although S. Ierome complained of his tyme, and Saynte Ambrose i 1.157 also, that they were to much geuen euen then to such excesse and pompes, rather lyke Painims then Christians. The fowrth parte was assigned to the Byshop k 1.158, net for to dispose at his appetite or pleasure (the whiche coulde not be done without great sacrilege and euident contrarietie of al that which is ordained and limited by the counsel of Carthage the fourth l 1.159) but for his necessarie charges, & to com∣forte the prisoners m 1.160, and to receiue and relieue the poore straungers n 1.161, as recy∣teth Gelasius o 1.162, & S. Ierom p 1.163 declareth it plainely. The offices to receiue and to distribute & other suche lyke were geuen

to the Deacons, which neuertheles ren∣dred* 1.164 a count to the pastors, and especial∣ly to the Byshop, as it appeareth by the canons, which they call apostoliques q 1.165, in such sorte that it was not permytted neither to Deacons, nor to Bishops, to distribute or employ any thing without consent the one of the other, as it appea∣reth by the counsell of Antioch r 1.166. After∣wardes because of the difficultie of the great charge they ioygned to them sub∣deacons as coadiutors of the Deacons, there where it was expedient. And also archdeacons to gouerne althings in good order, one or many according as néede required, of the which Saint Hierome s 1.167, and Saint Gregory t 1.168 maketh mencion. Also there was appoynted to the subdea∣cons certaine Wyddowes whiche were entertained to kéepe and gouerne the sicke, & for other necessyties of the poore, wherein the ministerie of Women is more handsome and méete then of men. The same is spoken of in Saynt Luke, v 1.169 and in Saynte Paule x 1.170, where it

was ordayned that no wydowe shoulde bee appoynted vnder. lx. yeares and also to haue good testimony of her chaste lyfe and conuersation.

31 Of the fowre orders which they call minores ordines.

BEsyde thys amonge the olde wry∣ters, there is mencyon of three de∣grees, whiche afterwarde were called Minores ordines, although some count of fowre, and other count more. There was also Porters, or Vsshers, which were called Ostiarii, who kept at the gates of the Churche to open and to shutte, especiallye because of the Catha∣cumines, the excommunicated, and the penytentes whiche were not permytted to be present at the mynistration of the Sacramentes a 1.171. There were those al∣so which followed the Pastour ordyna∣rylye, as well to doo hym reuerence and honour, as to be wytnesses of those thynges whiche hee dyd or sayde, and

also to acquaynt and make them selues knowen to the church, and also to learne to knowe and exercise their offyces, and those they called Acolites, that is to say, following, and also they dyd vse to set them to other small affayres néedeful in the assemblie b 1.172. Moreouer there were those which they called Lectors who dyd reade openly the textes of the scripture which the pastour or doctour afterward expounded in the Church c 1.173, they ioygned to them Exorcistes, that is to say, coniu∣rers, the which office as I think is now ceased, or at the least ought to cease in the Churche with the gyft of myracles, which was not but for a time, for to con¦fyrme and stablyshe the veritye of the word of God, newly declared and reuea∣led to the world, they serued for all those small affaires, which concerne the eccle∣siasticall seruice. To trye and proue by lytle and lytle those whome they myght afterwardes appoint to offyces of grea∣ter importaunce. And whensoeuer good orders shall be set vp and appoynted in

the Church, for such or so good purposes, wée wyll not gaynsaye or refuse them: prouided that they haue respecte to that which is necessary to edification.

32 The thirde degree of ecclesiasticall offyces whiche is the Iurisdiction and offyce of the elders.

THe thyrde estate of ecclesiasticall offices lieth in the spiritual iuris∣diction, y^e which was committed to those, who were called in the wryt∣tinges of the Apostles & auncient Doc∣tours both counsels, and canons, party∣cullarly presbiter, that is to say, Senior or Elder, which also somtimes be called gouernours by saint Paule a 1.174, and were chosen not onelye by the clargye, but by all the body of the Churche, as it appea∣reth euidently by the complaynt whiche saint Ambrose b 1.175 made, that euen in his tyme certayne persons tooke vpon them¦selues this offyce. And by that which S. Cyprian c hath wrytten, wherein it is easye to gather, that the Byshoppe pro∣seded and was chiefe in this companye,

not for to rule and raygne ouer them, but to doo nothyng without the aduyse of the Church. Now this iurisdiction ly∣eth not in worldlie & temporal thinges, but altogether in those thinges whiche concerneth the conscience. So that it is fully distinde from the offyce of a cyuill magistrate, according as the lord Christ not only said to his Apostles, but practi∣sed d 1.176, and S. Paule after him e 1.177. True it is that in the tyme when there were no magistrates, which made profession or vowed openly to be Christians, s. Paule would that for to eschew slaunders and offences, the faythfull should decyde and ende all controuersies among themsel∣ues when neede required, but this was but for a certaine tyme. And surely as* 1.178 I thinke such persons were but as arbi∣trers, chosen by the parties, or at the least was an offyce distincte from those which we spake of. Also it is certayne that euen vnder Christian Emperours the good Byshoppes haue beene marue∣louslie letted and troubled, about the en∣ding

of controuersies, but it was more for to appoynt and agree the partyes by amiable and friendlye abytrement, then to meddell the spyrituall Iurisdiction with the temporall. And Saint Augu∣stine sheweth plainely in many places, how it gréeued him for that he was con∣strayned to employe, and bestowe so much tyme for the importunitie of the people. All Byshoppes haue not so done, but rather haue desyred nothing more, then to serue theyr ambition vn∣der the shadowe of holynes, whereof it came to passe that the Emperours haue graunted to them more in this case then was needefull or appertayned to them, or the profyte of the Churche re∣quired.

33 To what purpose or ende serueth the ecclesiasticall iurisdiction and which be the partes therof.

THe cause and purpose of the ecclesi∣asticall, iurisdiction tendeth to one ende, that is to saye, that all the body of the Church in generall, and euery mem∣ber of the same in particular, bee p••esor∣••ed and entertained in doctrine and wel doing according to the wyll and word of God. Now the continuance hereof con∣sisteth in good lawes, and in the good ob∣seruation of the same. And that y^e lawes eyther be made, touching the doctrine of saluation generally, that is to wéete, concerning their duetie which they owe to God and their neyghbours, or concer∣ning the regiment or manner of doing, which euerye one ought to kéepe in his charge or office. It followeth then that this iurisoiction ought to be deuided into two principall partes. The first is con∣cerning the authoritie to ordayne & ap∣point those thinges whiche concerne as well doctrine and manners, as the regi∣ment which euery one ought to kéepe in his degrée. The second in the punishing of those which offend, in the obseruation

of any of these two things, But concer∣ning the first parte, which lyeth in the power to decrée or ordayne, we haue al∣readye declared here aboue, that God hath receyued to him selfe, fully and en∣tirelye to preseribe lawes pertayning to the conscience, for vs to walke in them vprightly before God and man. Wher∣fore there resteth no more but the other part, which concerneth the discipline and regimēt which is required, that all thin∣ges be done by good order, as we haue treated amply in speaking of the autho∣rity of the body of the Church.

34 VVhat is the office of the El∣ders in the Church.

IT is the office of the Elders prin∣cipally to watche, that the Church whiche is committed to them, be∣gouerned by good order, according to the rule of the Gospel, and that the eccle∣siasticall lawes and ordinaunces, eyther vniuersall or particular, be mayntained and executed dilygentlye, accordinge to

their charge. And if there shall happen any new inconuenience, their duty is to prouide therefore by newe ordinaunces & iniunctions conformable to the Chri∣stian religion & charitie: Without bur∣dening of mens conscience, neyther to charge the Churche with a multitude of lawes, nor brynging in superstition ac∣cording to that which hath beene sayde herebefore, where it speaketh of coūsels, eyther to be done by thēselues, or to take the aduise and counsel of other churches, and the sayd lawes and ordinances to be incontinent allowed & auctorised by the magistrate, if so be that he be a Christiā. And for this cause in all the prymatiue Churche they haue beene accustomed to holde prouinciall synodes twise a yeare. It is their office lykewise when any pe∣ryl or daūger doth happen among them, to appoynt prayers & fasting extraordi∣narilye, & to practise & vse them in theyr churches, when any such chaūces do hap∣pen with the consent of y^e Christian ma∣gistrate if there be any: so that the godly

orders of the church may be maintained w^t discipline. And aboue al things let the word of god be diligētly & sincerely prea¦ched, w^t the sacraments truly ministred, y^e ecclesiastical goods wel gouerned, & al∣things wel ordred. Their duty is also to elect men méete for the same: I say elect, for it cānot be found that euer ther was any other lawful, ecclesiastical vocation in the Christian Churche, synce it was brought into any good order of gouerne∣ment, but by the way of ellection, except God called any extraordinarily, without ordinary meanes. Now concerning the election that it may be lawful, behold the pointes which we consider therin. First who ought to bee electours, what per∣sons ought to be elected, and howe they ought to elect, and howe to confirme the election.

35 How the ecclesiasticall elections ought to be.

FOr the fyrste poyncte, wée ney∣ther fynde it a custome nor yet

reasonable in the Churche of God, that be which shoulde serue a Churche, alrea∣dy erected, can bee elected without the good wyll of the same a 1.179. Yet neuertheles according to the places and the conditi∣ons of the people, it is requisyte that the ecclesiasticall gouernours haue fyrst a respect to those and appoynt most mée∣test, & then to aduertyse the people who oftentymes the greatest parte be igno∣raunt who are méetest for them b 1.180. And in the primatyue Churche it happened sometyme that good Byshoppes haue named those which they desyred to haue for theyr successors, but it was without respecte of their owne priuate or party∣cular affections. And this nomination was none otherwyse then a declaration of theyr opinyon, which incontinent after was consydered and examyned by the whole Church c 1.181, as we see by the ex∣ample of S. Augustin d 1.182, and of Anasta∣sius e 1.183. Moreouer the ecclesiasticall ru∣lers ought to take order, to preuent all things which may be a let or hyndrance

that the election be not fréelye done as it appertayneth. And first to be authorised by the Christian magistrate, when God shall appoynt him after by good delybe∣ration and admonitions. But without the approbation and consent of the body of the Churche where they be, the electi∣on cannot be lawfull f 1.184. Also good he••de must be takē, that this approbation and election of a multitude, bee done with∣out confusion. As it was ordayned and decreed in the counsel of Laodicia g 1.185. The same order we see was kept in the electi∣on of saint Mathias h 1.186, & of the deacons, i 1.187 by the Apostles. Such order also was dillygentlye kepte and obserued in the Church by a long space, as it appeareth by all the auncient wryters, especiallye, when there was occasion to receyue any into the clergye, as it appeareth by y^• S. Cypriā k 1.188 wrote And concerning priests that is to saye Elders, there is a playne Canon for them which hath the tytle of Anaclete, whiche they coumpt for the fowrth Byshop of Rome. Item Leo first

of that name in his Epistles, hath ex∣pressed the same in a dosen places, at the least l 1.189. S. Gregorie in his Epistles wri∣teth the lyke m 1.190. And also let them consy∣der the maner of electing the Pope him self, which Nicolas the secōd n 1.191 ordayned about a fiue. C. yeares paste, & they shall find that the consēt of the people was a∣mong them although the Emperour dyd ratifie and allow altogether afterward.

36 Of the qualities and conditions of those which they ought to elect.

AS concernynge the conditions re∣quyred in those whiche shoulde be elected and chosen, it is many∣festlye declared at large by the spyrite and worde of God a 1.192. Wherefore we maye conclude that hee which wyll dys∣pence with any for money or rewardes cannot be led but with the spirite of Sa∣than.

37 The order and maner to geue the voyces.

COncerning the manner to elect, wée find that fasting & prayers were the beginning of the electiōs, the which don a 1.193 shortlie after in the most best and wy∣sest maner, they gaue their voices in the great feare of God, after they had exa∣mined the lyues and sufficiencie of those which were named, according as God ordained by Saint Paule b 1.194.

38 Of confyrmation and consecration of the persons elected.

COncerning the confyrmation & con∣secratiō of the person elected it was done by laying handes vpon the head of him which was elected, & commendyng him to the Lord by the prayers of all the Churche whiche were there assembled: which ceremony hath ben vsed from the law of Moises & after retained and vsed by Iesus Christ & by the apostles a 1.195. Ne∣uertheles in the election of bishops, this was added by the auncient Canons that the nexte Byshops should be there at the least, to the number of thrée with the metropolitane.

39 Of mariage, of fasting, and of the difference of dayes, and meates.

BEcause that matrymonyall causes be partlie ecclesiasticall a 1.196, and also fasting pertayneth to thē exteriour discipline of the Churche, I haue gathe∣red in a fewe wordes that which we be∣léeue and vse according to the scripture.

We do not put any part of our salua∣tion in those things, that is to say, either in mariage, or virginity, either in fleshe or fyshe, eyther to eate or not to eate b 1.197: but we do stay and establishe our selues in Iesus Christ onely as hath bene saide afore. And as for good workes wherein the Christians ought to ex••••••yse them selues, they do far excell these aforesayd according as is commaunded or forbyd∣den in the two tables of the. ••. commaū∣dementes c 1.198▪ Yet notwithstanding we doo commende and prayse such thinges, as farre forth as the spirite of God doth commend them to vs. That is to weete as foloweth. Fyrst we know that y^• seat

of chastity resteth in the hart. And ther∣fore let not those brag or boast of virgi∣nitye, which doo abstayne from the out∣ward acte, but those in whom the natu∣ral concupiscēce is so mortified, that they haue no néede of y^• remedy of mariage d 1.199. Secondarily, we know by the worde of God, & by most euident experience, that continency is a speciall gyft, which God geueth to those whiche séemeth good to him. And for as long tyme as it pleaseth him e 1.200. Thirdly to abstaine frō mariage, is not a thing that of it selfe doeth make vs acceptable to God, nor yet mariage. But he that is vnmaried hath more ley∣sure to execute the publike or particular office that God hath geuen him, and in this respecte we prayse continencie as a thing which serueth vs to vse our voca∣tion better and none otherwyse f 1.201▪

Concerning mariage, first we say that it is ordained of God g 1.202, & honorable in al estates as the holy scripture h 1.203 teacheth, so that who so euer hath not the gyfte of continency, that is to say, who y^• féeleth

in him selfe suche a naturall desyre, that he maye bee drawen to euyll thoughtes, is oblyged and bound to mary i 1.204.

Secondlye, we admonishe the maryed persons, bothe men and women to take heede, for there is a kinde of whordom in mariage, that is when they ouer flow or excéede in abusing the gyft of God, which of it selfe is pure & holy. And also each of thē are bound to lyue & kéepe themselues in all chastitie and coniugall honestie k 1.205. Thyrdly, we kéepe the distinction of ma∣riages & degrées of kinreds according to the ordinaunce & worde of God And con∣trary to that we thinke there is no wys∣dom of man ought to preuayle l 1.206 Neuer∣theles, for Cosins garmaines which is a degrée not forbidden of God, we exhort & admonishe all men to take heede and be∣ware, not what maye be done, but what is expedient to edifye, according to the doctrine of S. Paule m 1.207.

Fourthly for y^• reasōs abouesayd, we cal w^t s. Paul n 1.208 in the for bidding of mariage and by consequent the vow of perpetuall

virginity, a diuilish doctrine & diabolical. Forasmuch as it is inuented flat against y^• word of god o 1.209 And also y^• fruits therof declareth very euidently w^t what spirite it was brought into the world, & how al the earth is by that meanes defiled & al∣most chaūged into a Sodom & Gomor. By y^• same reason also we condēne & pu∣nish all whordome w^tout exception, & we think y^• it is in no wise tollerable in chri∣stēdom to tolerate & suffer brodels or opē whorehouses. Yet neuertheles we see y^• y^• great faire or market of ba••dry is kept most nerest to y^• se which they cal (falsly) the catholike & apostolike church, and by those which wold be seen to be the protec¦tors of virginity. As concerning fasting first we cōmend it in al sobrietie, not for certain daies, but for al y^• life of a christi∣an. Secōdly, we call not fasting to fyl vs at once for two daies, nor for to eate fish in stead of fleshe or such lyke mysteries. But to restrayne our dyete & fare, more then it hath bene accustomed, and to vse a more strayte temperaunce in féedyng

then was ordinarye vsed before. Third∣lye wée allowe not fasting symplye as a woorke that maketh vs acceptable or pleasing to God of it selfe, but because it serueth vs to thrée good endes, the first to presse down our flesh, abating y^• strēgth thereof p 1.210, touching many violent and euil affections q 1.211: the second, the earnest∣lier to make and dispose our praiers and spiritual thankes geuing to God r 1.212. The thyrde, to bee an exteriour testimony of our in warde humilitie before God, and before men as is expedient s 1.213. Fourthly, wée make no lawes for certayne fasting dayes & tymes, knowing that this were euen to brynge in agayne the Iewishe lawe t 1.214, but for particular fastyng, it suf∣ficeth vs to exhort all persons to faste in sobrietie, and do their duties: and as for such causes as concerne y^e whole church, we remyt it to the discretion of the Go∣uernours of the Church, for to ordayne and appoynt fastinges according as the case and tyme requyreth v 1.215. Concerning the dystinction or dyfference of dayes,

we saye that it is a beastly superstition, to estéeme one day more holy then ano∣ther, or to thinke that abstayning from worke were a thing of it selfe that plea∣seth God x 1.216. Notwithstanding among the seuen dayes wée obserue and keepe one, accordyng to the commaundement of God y 1.217, for to bestowe it to heare the worde of God in the Congregation, and principallye to dedycate and geue our selues to learne and vnderstande our duties towardes God, and towards our neighbours. Thus we spende the Son∣daye. And concerning other Festiuall daies, we haue put away as many as is possyble for vs: knowing the abuse that hath come thereby, and the lyttle neede that Christendome hath of them. Yet neuertheles, because there bee certayne dayes dedycated to the misteries of our redemption, we vse the Christian liber∣tye, and haue respecte to that which ey∣ther may hurt, or serue to the edification of the Churche, according to the circum∣staunce of tyme, place, and persons.

As concerning the distinction or diffe∣rence of meates, we desire all tēperance to be had, as hath bene sayde, & then eate and drink with geuing thanks for those things which God geueth, without scru∣plos••ty of conscience z 1.218, knowing that the kingdome of God lyeth neither in meate nor drink a 1.219, and al things be pure to him that vseth them purely b 1.220, and without offence c 1.221, as S. Paul bath plainly sayd in many places. And with him we call the forbidding to eate certain meates in cer∣taine tymes, a diuellyshe doctrine▪ d 1.222 and vaine superstition e 1.223.

40 Of the secōd part of the ecclasiasticall iurisdiction, concerning correction.

THe seconde parte of the offyce of the ecclesiasticall Senators, is to re∣proue those which breede trouble in y^• church, wherin it is to be noted: Fyrst, the maner to punishe which the Churche vseth, is contrary to the ciuyll punish∣ments. For the Church vseth no prison∣mentes, nor amerciamentes with mo∣ney, nor corporal paines, but onely with

the pure word of God, as it shalbe sayde hereafter a 1.224. And if the apostles did at any time procéede with corporall paines b 1.225, it was by an extraordinary power because that at y^• tyme, there was no Christian magistrate. Secondly, all the ecclesia∣stical causes maye bée deuided into thrée kindes, the one concerning the doctrine: The other concernynge the manners of Christians, the thyrde touchinge the or∣der which al men ought to kéepe in their estate, accordinge to the ecclesiasticall lawe. Concerning the doctrine, they maye fayle and erre by Ignorance, or by malyce, or by thē both. Also malyce brin∣geth foorth his fruytes accordinge to his quantitie, and according to that artycle of faith which it enuyeth against. In all such cases, first there must be vsed y^• most easiest meanes. As in teaching the igno∣raunt, and reprouing the faulte of those whiche offende by malyce or purpose, accordynge to the quallytie and great∣nesse of theyr offence, and so to beare with them, if it bee possible to wynne

them by admonitions, both particularly and publikely, & also to call them before the ecclesiasticall senators, if it be neede∣full. Not to confound them but to bring thē againe into y^e right way, if it be pos∣sible c 1.226. If al this wil not serue, then they must procede to the lastremedy which is against the stubborn and incorrigible, of the which we shall speake hereafter.

Concerning behauour & maners there ought to be a difference betwene the of∣fences commytted against a particular person, and publike offences, & betweene the offences which be publikely commit∣ted. And also he which enforceth himself to doo euyll, who deserueth to be other∣wise dealt with all then he which is fal∣len by humane infirmitie.

Concerning particular faults, or wher the offence is not manifest, our Sauior Christe hath set an order which ought to be kept in all degrées d 1.227. Concerning pub¦like offences, S. Paul wylleth that they should be reproued publikely e 1.228 for to re∣dresse the slaunder, and also practysed it

him selfe in reprouing S. Peter f 1.229. If the most easiest meanes can profite, it suffi∣ceth: if not they must procéede frō degrée to degrée, vntyl they come to the last re∣medy g 1.230 w^t such discretion that principal∣ly the honour of God may be kept, & that all maye be done to the edification of the body of the Churche h 1.231. As for offences which concerne the ecclesiasticall order, there be aūcient canons ordayned, from degrée to degrée, yet neuertheles the ry∣gour ought to bee moderated, and out of them to chose those which bee most con∣nenient for to edifie.

41 vvhat excommunication is, & what the right vse thereof is.

THe ecclesiasticall corrections hath to degrées, the firste is admonition. Sometime easye and sometime sharpe, according as the offēce of the case requy∣reth. The second and last degrée is that we call excommunication, wherin must be noted the poynt folowing.

First what is excommunication? We cal excōmunication a 1.232 a sentence wherby

the ecclesiasticall Seniors after lawfull knowledge of the cause, dooth declare in the name and authoritie of God and his holy word, that such or such, one or many be iustlye excluded and seperated from y^e company or communion of the Saynts that is to say y^e Church of God, & by con∣sequent delyuered to sathan, for asmuch as without the Church there is no salua∣tion: yet not to continue for euer, but so long as they continue vnreformed, and vntil that they haue satisfied for the slan∣der or offence geuen.

Secondly, it must be vnderstande that such a power is not groūded vpon man, for man hath no manner of power ouer the soule, but by the authoritye of God, who vseth them in the Churche as or∣ganes and instrumentes by whome hee speaketh, & therefore it is not to be doub∣ted, but such sentences be ratified and confyrmed in heauen. For as muche as Iesus Christ hath so sayde and promised to all his church in the person of hys xii. Apostles, vnder the name of keies of the

kingdome of heauen b 1.233 and to bynde and vnbinde, as also S. Paule practised the lyke with the Churche of Corinthe and others c 1.234. Yet neuertheles, the Churche ought after lawful satisfactiō, to receyue him again which hath bene cast out, that is to saye, if afterward be shall satisfy to the Church, & make amends for the pub∣lyke offence, according to the ordinaunce of the Church & sufficient proofes had of true amendment, as farre foorth as man may iudge. And there is no doubte but such absolutary sentence is ratifyed and confirmed in heauen d 1.235.

Thirdly it is to be noted diligently that such authoritie neuer pertayneth to one man alone (except God worketh at any tyme extraordinarilye) but to the whole ecclesiasticall senate e 1.236.

Fourthly, this is not geuen to al those whiche call them selues of the Churche, but to the true ecclesiastical senate law∣fullye and cannonicallye elected, as wee haue sayde for to gouerne the affayres of the Church.

The fift poynt is, y^• the very true eccle∣siasticall senate, cannot, nor may not vse it at their wyls, as we see al men be sub∣iect to many infirmities. But this pow∣er is lymitted & appointed by the worde of God. And for this cause Iesus Christ and his Apostles despised the excommu∣nications of the Scrybes & Pharisees f 1.237. And according to y^e same, Irene a most auncient Bishop of Lyons, reproued ve∣rye sharplye the temerious excommuni∣cation which Victor Bishoppe of Rome made, about the yeere of God, a hundred nynetie and eight, which declareth very well what was the primatiue or first be gynninge of the Byshoppes of Rome, where as then they walked in vpryght conscience. And there were other Bys∣shops y^• vnderstoode their office: and one of the causes that the prouincial and na∣tionall counsels were ordained and hol∣den for, was to heare and decide the cau¦ses of those whiche complayned of theyr pastors g 1.238. Also it appeareth sufficiently thorowout the whole ecclesiasticall hy∣storye,

howe the Byshoppes in these cases ought to helpe one another to edy∣fye without ambition. Beside this the Metropolitans ought to be content thē∣seues with their lymites, and ought to doo nothyng without the deuise of theyr brethrē in their Iurisdiction h 1.239. But am∣bition hath so wrought, that of longe tyme the Bishops of the principall tow∣nes, (and aboue all hée of Rome) hath drawn all to themselues: witnesseth the falsehood of Boniface whiche was disco∣uered and reuealed at the Counsell of* 1.240 Carthage, where as was S. Augustine, where it was ordayned that those of the Clergie of Affrica, which appealed ouer the sea to Rome, should be deposed from theyr office.

For the sixt poynt it is to bee noted to what end excommunication was orday∣ned of God. First that the church of God shoulde he as pure as might be possyble, and that there myght be no occasion to think, that it should be a refuge or den of the wicked i 1.241. Secondly for feare that the

infected shoulde not defyle those whiche were whole. k 1.242 Thirdly if it were possible y^• the synner might bée brought home to* 1.243 the flocke againe. It followeth then that this punishment must be applyed and v∣sed for to edifie, as may be expedient, and that there be good héede taken, least they confounde the sinner by too much heauy∣nes and sorowr, when he geueth a sgyne of repentaunce, but ther to mitigate the punishment when néede shall require▪

42 Of the ciuill and Christiā magistrate and to what ende his office tendeth.

IT resteth nowe to speake of Magi∣strates, which bee in their estate the pryncipall members of the Churche ordained of God, yea namely aboue al o∣thers in their estate a 1.244. To these appertay¦neth the doing & execution of ciuyll and temporall affayres, so as their subiectes maye lyue in peace. By reason whereof the taxes, and subsidies, are due vnto them b 1.245, and to them appertayneth to vse

the swoord which God hath geuen thē c 1.246, for the preseruation aswell of the coun∣treyes which be committed to them, as also for the defence and mayntenaunce of good lawes, and punishment of the euyll and wicked doers. Secondlye, the duetye and offyce of the magistrates is not to regarde simplye the peace and concorde of subiectes, but principallye for thys ende, that the peace and con∣corde maye tende to the honour and glo∣rie of God, that all men maye lyue not onelye in a certayne ciuyll honestye, but also with pyetie and true worshyppe of God▪ as wytnesseth Saynte Paule d 1.247. For thys cause especiallye it appertay∣neth to the Magistrate, that the Lawes whiche hée vseth and executeth maye bée conformable to the wyll of God: and pryncipallye to geue order that the re∣lygyon bee perfecte and holye, and that all the Churche bee ordered accordynge to the woorde of God, forbyddyng and punyshynge, as the case requyreth,

All those which trouble the Churche or concerning the discipline thereof. Also Dauid discribed the estate of a faithfull Prince c 1.248, as himselfe hath vsed, with all those which haue wyllinglye done their duetie, as Salomon, Ezechias, Iosias & other faithful Kinges and Emperours.

33 Howe far they are bounde to obey the magistrate.

AS there is no faythfull man ex∣empt from the obedience whiche be oweth to Iesus Christe, reig∣ning in his Church, be it king, prince or subiect, so ther is none from the greatest to the least which oweth not voluntarie obedyence to his Magistrate, as orday∣ned of God a 1.249. Yea, although the Magi∣strate were a tirant, except in one point onelye, that is to saye, if he commaunde to doo things which were against Gods woorde. For in this case as the Apostles said, we must rather obey God then mā, for otherwise we extol mē aboue God b 1.250.

It is not then rebellion to disobey Prin∣ces, when they woulde cause vs to doo that which God forbyddeth, or to defend•• or forbyd that which God commaūdeth. But in this poynt•• there must bee suche a meane kepte, that they doo not passe or excéede their vocation. For the Apostles obeyed not to those which for bad and de∣fended them to preach Iesus Christe, as also they tooke to them no weapon or ar∣mour, which appertayned not to them. Also we must note, that there is diffe∣rence betweene doing wrong to another and to suffer wrong done to vs. Nowe for the firste, it is forbydden vs▪ neuer to doo wrong: But especially commaun∣ded vs to suffer the iniuryes done to vs for the honour of GOD c 1.251, as much as maye or can bee done wythout preiu∣dice, or against our vocation, as we reade that Iesus Christe although hee were free, neuerthelesse payed trybute wyllynglye d 1.252. It is then a manyfest and false slaunder to saye, that the doc∣trine which we teach and vse bringeth

men to bee sedicious, and disobedient to kinges and superious. But cleane con∣trarie, the Gospell establisheth their po∣wer. But this is impudently done of those which haue notoriously exempted themselues from the subiection of Prin∣ces, & which do vnderstand no otherwise by the lyberties of the Church, then that which they haue vsurped vpon Princes, against all right both diuine & humaine: and yet haue no shame to burdē vs with that wherin they them selues be notory∣••••slie culpable and offenders.

Notes

• a 1.1

  2. Sam. 7 Luke. 1 Psa. 98 &. 110.
• b 1.2

  Psal. 132 Ierem. 31 Math. 28
• c 1.3

  Esay 54 Math. 18
• d 1.4

  Ioel. 2. 3
• e 1.5

  Iohn. 3 Galath. 3
• a 1.6

  Ephes. 4
• b 1.7

  1. Tim. 2
• c 1.8

  Eph. 14. •• Cole. 1 1. Cori. 11
• a 1.9

  Psalm. 2 Esa. 54. 55 Mark. 16 Actes. 1 Colos. 1
• b 1.10

  Math. 20
• * 1.11

  c Actes. 10 Apoc. 7 Math. 21
• a 1.12

  Ephe. 4. 3 Colo. 1
• b 1.13

  Roma▪ 1•• 1. Cor. 10 &. 12 Colo. 3 Psal. 49
• c 1.14

  Ephe. 4 Iohn. 17 Roma. 8 1. Cori. 1
• a 1.15

  1 Cori. 3 Ephes. 4
• b 1.16

  1. Cori. 11 Roma. 7 Ephes. 5
• c 1.17

  Roma. 6
• d 1.18

  Iohn. 15 Actes▪ 20 2▪ Tim. 3
• e 1.19

  Math▪ 28 Iohn. 14
• a 1.20

  Colo. 3 1. Cor. 5.
• b 1.21

  1. Cor. 1•• whole ch••. bphes. 4
• c 1.22

  1. Cor. 14
• a 1.23

  Math. 13. 1. Cor. 11.
• a 1.24

  Matth. 18. Luke. 12. Luke. 10. 1. Cor. 1. Matth. 11.
• a 1.25

  Iohn. 8. &. 17. Iohn. 4. 1. Iohn. 4.
• c 1.26

  Iohn. 3. Roma. 16. Roma. 8 Gala. 5.
• d 1.27

  Iohn. 1. & 2. and 3.
• e 1.28

  1. Iohn. 1. 1. Cor▪ 15. Philip. 3.
• f 1.29

  Roma. 6. 2. Cor. 7. 1. Iohn. 3.
• g 1.30

  Roma. 7. and all the chap. Gala. 5.
• h 1.31

  Roma. 7.
• i 1.32

  Iohn. 6. 1 Iohn. 1.
• k 1.33

  Iohn. 15. 1. Cor 5. 2. Thessa 3 2.
• * 1.34

  l 1. Cor. 2.
• m 1.35

  Matth. 20. 1. Cor. 7.
• a 1.36

  Matth. 15. Iohn. 1. Luke. 11. Esay. 29.
• b 1.37

  Matth. 28.
• * 1.38

  c ••. Kings. 19.
• d 1.39

  Esay. 49. &. 52 ••. Iohn. 3.
• e 1.40

  Matth. 24.
• a 1.41

  Luke. 1. ••. ••••t. 1.
• b 1.42

  1. Cor. 14. Matth. 5.
• a 1.43

  Acts. 14. Titus. ••. 1. Cor. ••▪
• b 1.44

  Actes. 15.
• a 1.45

  Matth. 18.
• b 1.46

  Acts. 15.
• c 1.47

  1. Cor. 2. 1. Thess. 2.
• d 1.48

  1. Cor. 3.
• a 1.49

  Timo. 2.
• * 1.50

  Reade al the ecclesiastical history, and ye shal finde the Empe∣roure com∣maundeth & not pope•• bulles to holde gene∣rall coūcel••.
• a 1.51

  Acts. 15.
• * 1.52

  The forme of the oth is prynted.
• b 1.53

  Matth. ••0
• c 1.54

  Acts. ••▪
• * 1.55

  Beside the history eccle¦siasticall read the sy∣nodes and decrees.
• a 1.56

  1. Cor. 12.
• b 1.57

  1. Cor. 1. 8.
• c 1.58

  Ieremy. 11.
• d 1.59

  Amos. 1.
• e 1.60

  Nicephore in his histo∣ry ecclesiasti¦call, 8. boke 14. chapter. and ••. boke 15. chapter
• a 1.61

  6. Canon. 7.
• * 1.62

  Reade the hystorie of the fowrth counsell of Carthage, not as it is falsified in Latin, but as it is in the Greeke text pryn∣ted at Pa∣ris.
• * 1.63

  d Nicephore 13. booke 30. chapter. The actes of the coun∣sel of Chal∣cedon.
• a 1.64

  Colos. 2. 1. Cor. ••. Math. 15.
• b 1.65

  Hebr. 1. Deute. 21.
• c 1.66

  Deut. 4. Esai. 1.
• d 1.67

  Hebr. 2. 1. Cor. 11.
• e 1.68

  Iohn. 15. Hebr. 1.
• f 1.69

  Iohn. 14.
• g 1.70

  Acts. 20. Galath. 1.
• h 1.71

  Galath. ••. Ephe. 4.
• * 1.72

  Note.
• i 1.73

  Iohn. 14. d. &. 16. b.
• k 1.74

  2. Tim. 5. 1. Corin. 4.
• l 1.75

  1. Cor. 8. 2. Cor. 11. Ephe. 5.
• m 1.76

  Gala. 1. 1. Cor. 1.
• n 1.77

  Actes.1••.
• o 1.78

  1. Corin. 3.
• p 1.79

  Actes. 17. 1. Thes. 5. 1. Iohn. 4.
• q 1.80

  1. Tim. 3.
• r 1.81

  Galath. 1. Colos. 1.
• s 1.82

  Roma. 7. Iohn, 10.
• t 1.83

  7. Cor. 10.
• a 1.84

  Actes. 15.
• b 1.85

  Acts. 15.
• c 1.86

  Acts. 15.
• d 1.87

  Mark. 15.
• e 1.88

  Roma. 14. 1. Cor. 8. Colos. 3.
• f 1.89

  1. Tim. 4.
• g 1.90

  Roma. 14. 1. Cor. 7. and. 10.
• h 1.91

  Colos. 1.
• a 1.92

  Iohn. 4. Galath▪ ••. Al the Epi∣stle to▪ the Hebrues.
• b 1.93

  IOhn. 4. Math. 15. Actes. 10.
• c 1.94

  Roma. 14. Colos. 1.
• d 1.95

  Epist. ••••8. ad ••auua.
• a 1.96

  1. Cor. 7.
• b 1.97

  Actes. 17.
• c 1.98

  1. Thes. 5.
• a 1.99

  This is cō∣mon in all the bookes of the kings & Psalmes.
• b 1.100

  Psal. 105.
• c 1.101

  1. Peter. 5. 1. Iohn. 2.
• a 1.102

  1. Cor. 12. Ephe. 4.
• b 1.103

  Actes. 20. Philip. 1.
• c 1.104

  1. Cor. 3. Colos. 1.
• d 1.105

  Acts. 20. 1. Peter. 5.
• e 1.106

  Math. 18. Luke. 22. Acts. 20. Ciprian in the booke de simpl. prelatorū. Augustine homi••y. 50. S. Iohn. Gasath. 1.
• f 1.107

  Acts. 1.
• g 1.108

  Actes. 16.
• a 1.109

  Actes. 6. 1. Timo. 4
• b 1.110

  1. Cor. 1.
• c 1.111

  Math. 17.
• d 1.112

  Iohn. 14. and. 10.
• e 1.113

  Collos▪ ••.
• f 1.114

  Roma. 10. 1. Peter. 1.
• g 1.115

  Actes. 8. Roma. 4.
• h 1.116

  Math. 17.
• * 1.117

  •• 2. Cor. 5.
• k 1.118

  Actes. 26.
• a 1.119

  ••. Cor. 2.
• b 1.120

  Actes. 6. Roma. 12. 1. Corin. 14. 1. Timo. 4 2. Timo. 4 Titus 1.
• c 1.121

  Actes. 20.
• a 1.122

  Psal. 501.
• b 1.123

  Iohn. 6.
• c 1.124

  Mark. 2.
• d 1.125

  Luke. 12.
• e 1.126

  1. Cor. 4. 2. Cor. 5.
• f 1.127

  Iohn. 20. Actes. 26. Math. 5.
• g 1.128

  Luke. 10.
• h 1.129

  1. Cor. 15. Galath. 2. 2. Cor. 3.
• i 1.130

  1. Cor. 3.
• k 1.131

  1. Cor. 4.
• a 1.132

  1. Cor. 4.
• b 1.133

  Roma. 6. Galath. 5. 1. Iohn. 1. 1. Tim. 5.
• c 1.134

  Philip. 3. 1. Timo. 6.
• d 1.135

  Roma. 10. Ierem. 2. 3.
• e 1.136

  1. Tim. 3. Titus. 1.
• f 1.137

  Galath. 1. 1. Cor. 4.
• g 1.138

  Psal. 110. Iohn. 9. Acts. 4. 1. ••or. 4. ••a••••. 6.
• h 1.139

  Math. 28.
• a 1.140

  Actes. 1. and other place.
• b 1.141

  Acts. 11.
• c 1.142

  Galath. 2.
• d 1.143

  Iustine in the apolo∣getique.
• e 1.144

  Acts. 1.
• f 1.145

  Actes. 6.
• g 1.146

  Acts. 8.
• h 1.147

  Actes. 15.
• i 1.148

  Actes. 11. and▪ 14.
• k 1.149

  The Epi∣stles to Ti∣mothe and Titus.
• b 1.150

  Roma. 17. and many other pla∣ces.
• c 1.151

  The. iiij. counsell or synode hol∣den at rome anno. 330. Item in the 3. Epistle do simpli∣citate E∣pis. Rom. an. 447.
• d 1.152

  1. Corin. 9. Deute. 21. Math. 10.
• e 1.153

  1. Thes. 3.
• f 1.154

  1. Timo. 5.
• g 1.155

  C. clericos 1. q 2
• h 1.156

  The Epi∣stle to Ne∣potian.
• i 1.157

  A booke of offices. 28. chapter.
• k 1.158

  Canon apo∣stolike. 30.
• l 1.159

  Canon. 15. 17. 20. 31.
• m 1.160

  Canon apo¦stolike. &. c sacrotum 12. q. a
• n 1.161

  1. Tim. 3. Titus. 1.
• o 1.162

  C. Pres••••∣um. 16. q. 3
• p 1.163

  Epistle to Nepotian.
• * 1.164

  Reade the Epistle of Pope Cle∣ment▪ which they saye was wryt∣ten to saynt Iames, but it is a false tytle.
• q 1.165

  Canon. 15. and. 41.
• r 1.166

  Canon. 24. and. 25.
• s 1.167

  Epist. 10. Nepotian
• t 1.168

  Epistle. 10. of the fyrst booke.
• v 1.169

  Actes. 6.
• x 1.170

  1. Tim. 5.
• a 1.171

  Canon. 9. the fowrth counsell of Carthage.
• b 1.172

  Canon. 6. the afore∣sayde.
• c 1.173

  Canon. 7. the same counsell.
• a 1.174

  1. Cor. 12. Roma. 12.
• b 1.175

  S. Am∣bro••e in the fyrst Epist. 5. c. to Ti∣mothe. 5. Epistle. 2 booke. epistle, item 10. 14. 15. & other follo∣wing the. 3. booke.
• d 1.176

  Luke. 12. Iohn. 18. Acts. 6.
• e 1.177

  1. Cor. 10.
• * 1.178

  f▪ 1. Cor. 6.
• a 1.179

  Actes. 14.
• b 1.180

  Acts. 1.
• c 1.181

  Reade the actes of the counsell hol∣den at rome in the tyme of Pope Hilarie.
• d 1.182

  Epist. 110.
• e 1.183

  Theodo∣rete in the ecclesiasti∣call history. 4. lib. c. 20.
• f 1.184

  Leo epistle 60. and. 52. Nulla ra∣tio.
• g 1.185

  Canon. 13. of the coun∣sell of Lao∣dicia.
• h 1.186

  Acts. 1.
• i 1.187

  Actes. 6.
• k 1.188

  Reade Cy∣prian. 4. E∣pistle, fyrst booke, and. •• Epistle. ••. booke.
• l 1.189

  Epistle. 87. and others often.
• m 1.190

  1. Booke. 5. Epistle, and 2. booke. 9. Epistle.
• n 1.191

  Dist. 28. c In nomi∣ne.
• a 1.192

  Acts. 1. 1. Timo. 3. Titus. 1. 1. Peter. 5.
• a 1.193

  Actes. 13. and. 14.
• b 1.194

  1. Timo. 3. Titus. 1.
• a 1.195

  Actes. 6. 1. Timo. ••. and. 5.
• a 1.196

  Math. 19. 1. Cor. 7.
• b 1.197

  1. Cor. 7. Roma. 14.
• c 1.198

  1. Timo. 4.
• d 1.199

  1. Cori. 7
• e 1.200

  1. Cori. 7 Math. 12
• f 1.201

  1. Cori. 7. and vnto the ende of the chapter.
• g 1.202

  Genes. 2 Math. 19 Ephes. ••
• h 1.203

  Hebre. 1••
• i 1.204

  1. Cori. 7
• k 1.205

  1. Thes. 4. 1. Peter. 5
• l 1.206

  Leuit. 18. 1. Cor. 5.
• m 1.207

  1. Cori. 6
• n 1.208

  ••. Timo. 4.
• o 1.209

  1. Cori. 7. 9 1. Timo. 3 Hebre. 13. 41 ber. 2. Historia tripertit. •• 14. canon. 5. of the Ca∣nons Apo∣stolyke, Ca∣non. 10. of the counsell of Ancite. Looke dist. 26. where is recyted the wordes of Innocent. the fyrst, and Augustine in disti. 27. canon. 13. of the coun∣sell of Con∣stantinople which was called the 6. vniuersall counsell.
• p 1.210

  1. Timo. 4
• q 1.211

  Luke. 2 1. Cori.
• r 1.212

  Actes. 13. 1. Cor. 7.
• s 1.213

  Iudges. 20. 1. Samu. 1 Ionas. 3
• t 1.214

  Looke the hystorie ec∣clesiasticall 5. booke. ••
• v 1.215

  Ioel. 3. and. 3. ••.
• x 1.216

  Colos. 2.
• y 1.217

  Exod. 20.
• z 1.218

  1. Cori. 10.
• a 1.219

  Roma. 16. 1. Cor. 8. Colos. 3.
• b 1.220

  Roma. 14. Titus. 1 Marke. 7.
• c 1.221

  Roma. 1. 1. Corin. 8.
• d 1.222

  1. Tim. 4.
• e 1.223

  Colos. 2.
• a 1.224

  Luke. 22 Iohn. 18. 2. Cor. 10.
• b 1.225

  Acts. 5
• c 1.226

  Roma, 14. and. 15. Ephes. 4. 1. Timo. 2.
• d 1.227

  Math. 18.
• e 1.228

  1. Timo. 5.
• f 1.229

  Galath. 2.
• g 1.230

  Math. 18. 1. Cori. 5. 1. Tim. 6. 1. Timo. 4. Titus. 3. 2. Iohn. 2. 1. The••. 3.
• h 1.231

  Colos. 5. 1. Cor. 2.
• a 1.232

  1. Cor. 9.
• b 1.233

  Math. 18.
• c 1.234

  1. Cori. 5. 1. Timo. 1
• d 1.235

  2. Cor. 2. Ciprian, 1. booke. 2. E∣pistle, and 1. booke. 14. Epistle &. 16
• e 1.236

  Math. 18. 1. Cori. 5.
• f 1.237

  Iohn. 16. and. 10
• g 1.238

  Canon. 5. c first counsell of Nice.
• h 1.239

  Canon. 116. of the fyrst Counsell of Nice, and. 9 Counsell of Antioche.
• * 1.240

  This coun∣sel was hol∣den at Car∣thage, about the yeere. 422
• i 1.241

  1. Cor. 5
• k 1.242

  1. Cori. 5.
• * 1.243

  l 1. Cor. 5. 2. Thes. ••. 2. Timo. 1.
• a 1.244

  Roma, 15.
• b 1.245

  Math. 22 Roma. 13.
• c 1.246

  Roma. 13.
• d 1.247

  1. Timo. 2.
• c 1.248

  Psal. 108 and many o∣ther textes.
• a 1.249

  Roma. 13 Titus. 2. 1. Peter. 2▪
• b 1.250

  Acts. 4
• c 1.251

  1. Peter. 2.
• d 1.252

  Math. 17