A discourse, of the true and visible markes of the Catholique Churche vvritten by M. Theod. Beza. Vezelius

A TREATISE OF THE TRVE AND visible Notes of the Catholique Church .

MEN demaunde at this daie , concerning the markes and authority of the church : the question beeyng raysed by those , who , when they see their erroures to bee refelled , by the worde of God , obiecte vnto men , that are vnskilfull of these matters , the sacred name of the Church : and by heaping vp the disputations of auncient fathers against Heretiques , they bring vs into hatred , as though we had corrupted both the bookes of Gods worde , and also , as though by violating all authority of the church , we had ( after the example of the [a] [a] They were so called of one Donatus , who baptized such as imbraced his opinions , though they were baptized before , and made a schisme in the Church , about the yeere . 334. Donatistes ) set vp altar against altar : to be short , as though because wee haue shaken of the yoke of Babilon , we had forsaken the Church , without the which notwithstanding ( euen as we our selues confesse ) there is no saluation . And neither doth this subtle kinde of reasoning , dryue away the vnskilfull onely , from the knowledge of the truth , but also causeth , some euen amongest them , which séemed most stedfast to wauer . Furthermore , by this occasion very many take counsell betwéene both sides , and as in opinions , they indeuour to mingle light with darknesse : so also in discerning of the true Church , they labour to mingle the bastardly or false marks , with the true and proper marks therof . But except men would willingly be deceiued , the deceit of these men , might be very easely perceiued and auoyded . Men must first define the Church , before they enquire any thing of the authoritye thereof . For , first men should demaund , what that Church should be , before they determine of the boundes of hir authoritie : which order they that doe not follow , commit truely that grosse error , and worthy of stripes , which they call [a] [a] That is , the begging or taking of that as granted : which is in controuersie Petitio principij . Go to then let vs sée what these men meane by the Catholique Church .

These men holde ( what so euer they dissemble ) that the Church ( in which we ought to abide , That the Catholique Church is not rightly called euery congregation , in which is a succession of Bishops . if we will be saued ) is an assemblie of Bishops , whose calling and names may bee fet from the Apostles them selues . We say that this succession which is meerely personall , neyther is the Church , neither any whit at all pertayneth vnto those that alleadge the same .

That it is not the church , may appear euen vnto very children , first by this , The order of Bishops is not the church . that vnder the name of the church , properly taken , it is certain , that not only the Pastors , but also the flocks are comprehended : Now it is altogether ridiculous to define a part , as the whole it selfe , because by that meanes the whole and the parte , shoulde be one and the selfe same thing .

They reply , The consent of a byshop and of a flock is not alwayes a note of a true church . that they vnderstand together with the Pastors , the very flocks them selues , cleauing vnto them . But this thing is also ridiculous , séeing that both hereticall , and backesliding Pastors , may succeed Pastors of sound iudgement , and hereticall flockes true sheepe : and some times in deed the Pastors are hereticall , and the sheep true , & contrary wise , true pastors may haue hereticall sheepe . When that thing falleth out : to wit , that both the Pastors and the flockes , are heretticall , the very aduersaries them selues dare not deny , but that such a whole Church ( although it haue had auncestors in deed Apostolicall , & both the Pastors and the flocks , do agree amongst themselues in falling away ) is yet notwithstanding altogeather a false Churche , vnlesse they will take these speeches , to wit , to be hereticall and vniuersal , for one and the selfe same thing . But in the latter case , at least wise in one part , there is found falsehood , although on both sides that personal succession may be found . Therfore neither the succession of persons by it selfe , neither such maner of consent , doth of necessitie prooue a true Church , for as much as , where both are found , yet some times there maye be a false church : and there in some sort may be a true church , where the pastor dissenteth from the sheepe , or the sheepe from the pastor . Now , that men may , by examples both past and present , prooue that these things haue too often times fallen out , no man I suppose will denie .

But againe they say , that they dispute not of particular Churches , which they graunt may fall away , but of that Catholique or vniuersall Church , 1. Tim. 3.15 . which is the piller & foundation of truth . But how I pray you do they define this catholike Churche . Firste by a certayne place , as those that will haue catholicke and Roman to be al one : Secondly , by the multitude , Catholique and Roman are not all one . as they which vpbraide vs with fewnes . Let vs see , therfore what manner of arguments these be . They be ( if they be kept within the iust rules of reasoning ) vnlesse I be deceaued , these and such like . The church of Rome teacheth so : very many , in respect of a very few so beleeue , and so it was from hand deliuered vnto vs . Therefore this is the catholique truth . But who is so far void of all reason , that he seeth not here againe , Petitio principij , and the thing in controuersie to be taken as graunted ? Shew vs therefore , ye Sophisters , or at least wise teach vs probablie , firste how a part should be the whol ( that we may graunt vnto you your Romish church , to be a principall member of the catholicke church ) . And then from whence , I pray you , haue ye learned , this Romish Church , to be ordayned for a perpetuall rule of truth ? and from whence haue ye drawen that to be true , which is approued of the greatest number ? Verely ye shall neuer proue this , out of the bookes of the old or new Testament . For those corrupt argumentes : Vpon this rocke I haue builded my Church : Mat. 16.18 . Luk. 22.23 . I haue prayed for thee Peter that thy fayth faile not : and that saying of Christe thrise repeated , feed my sheepe , Ioh. 21.15.16 with men not altogether ignorant of these thinges , need not any further confutation . But happely , ye will prooue it out of the writinges of auncient fathers . As though for sooth it were the same thing , to commende the faith and religion of the church of Rome ( as long as it was worthy praise ) and to establish hir for the catholicke church , or a perpetuall rule to the catholicke church . And seeing that by the name of the church of Rome ( if these flatterers will speake that they thinke ) they doe vnderstand no other thing , than the byshop of Rome him selfe , what madnesse is this , I beseech you , to haue the deciding of so great a controuersie , to depend vpon that seat , in which their own writers being witnes , not so much the monsters of men , as Sathan himselfe , doth seeme to haue sit so many ages together .

These men replie , that the dignitie it selfe , and the authoritie of the seate , is not taken away by the faults of the persons : euen as the Leuiticall high priesthood , was true then also , when it was exercised by vngracious and wicked high priestes . And neither do we thinke that either the dignitie , or els the efficacie of the ministerie , may be abolished , thorowe the faultes of the ministers ( which thinge these men yet thinke when it pleseth them , as they that hang that their transubstantiation , vpon the intent of their sacrificing priestes a very rotten coard surely ) but this we say that ( their principle being graunted , to wit , that the Byshop of Rome is that head , that should stand the catholique church , as in stead of a soule ) it must altogether followe , that this head be wyse , if they will haue all his members , that is , the particular Churches to be wise : And againe , if that be frantick , that the whole Churche must be franticke also . Now , that the Romish Bishoppes haue beene franticke many ages together , not onely as priuate men , but specially also as Bishops : that is to say , that euerie one of them almost haue bene , not onely the most wicked of all men in respecte of their conuersation , ( which thing these men can not denie , vnlesse they woulde rather be conuinced by their owne testimonies : ) but also as concerning the points of our religion , whilst that , partly they haue neglected all true religion , and partly also haue set them selues against it , so much that ( which thing two or three ages ago Petrarcha hath written , whose verses they commend . ) Rome hath beene a thousande yeeres at the least , the temple of heresie , and hath vtterly subuerted ( as much as was in hir ) all the offices of Christ , yea so far forth that shee hath exalted hir selfe , aboue Christe him selfe ( as the Apostles Iohn and Paule , greater than all exception haue fore tolde : all the beste approoued writers , Gréeke & Latin , being the Byshops of other churches , so interpreting the same ) vnlesse we haue sufficiently heretofore proued it , we are ready again to prooue it , before all vpright iudges . Let this controuersie therefore , be firste decided , O yea Sophisters , before that ye of this fained foundation , as it were , graunted vnto you .

But go to , let vs graunt that the Byshoppes of Rome were suche , whose so great and large succession is alleadged by these men . Who yet vnlesse he be vtterly out of his wittes , will therefore conclude , that the bishop of Rome , is the vniuersall head , to whome who so euer doth cleaue , is to be iudged a true member of the Catholique Church ? And yet these be the sophistications of these goodly fellowes , which will haue catholique and Roman to be one and the selfe same thing : to wit , because Paule wrote , that in his time , Rom. 1.18 . the faith of the Romans , was famous throughout all the world . But how much more rightly nowe , may we say , that the stenche of that whore , hath not onely filled the earth , but hath ascended also , euen to heauen : and that excellent epistle of the Apostle written to the olde Romans , ought now truely to be written againste the Romans their successors .

Let vs now come vnto those , who esteeme their catholicke churche , The Catholike Church must not be esteemed by the multitude . by the number and glorious shew of pages or seriaunts . Verely if these men speake truth , Christ and his flocke , shall iustly be pronounced excommunicat , and that multitude shal be the catholicke church , which so often times cried out , Take him away , Mat. 26.23 . take him away , crucifie him . The Apostle also shall be found a lyar , writing to the Corinthians : Brethren yee see your calling : 1. Cor. 1.26 . that we are not many wise according to the fleshe , not many mightie , not many noble : to be shorte , then these men shall be worthie , ( whom to confute we may take paines ) when either by reason or examples , they shall proue , that there are more wise men than fooles . Now then , I thinke it doth sufficiently appeare , that , by this bare succession , which they brag of , that true catholike church , wherein we must abyde , cannot be discerned from the false Churche , from which we ought of necessitie to depart .

But yet , before that we conclude this place , we muste refell an argument , which these Sophisters would haue to be deemed such a one as cannot be ouercome . For say they , How the fathers vsed the argument of personall succession . the fathers so dispute , from the succession of bishoppes , against auncient heretiques . But againe what can be more corrupt than this subtle kind of reasoning ? for this is that which is well knowne , euen to children which they are wount to call an elench , [a] [a] The fallacie of composition or diuision is a false conclusion , made by a wrong application of wordes alleadged or spoken : referring that to one , which is alleadged , or spoken to an other . or a fallacy of composition and diuysion . First therfore I deny , that any of the auncient fathers , were mynded to vse the recitall of Bishops , but to haue recourse rather euen to the Apostles . And why so ? that the authoritie of doctrine , rather than of persons shoulde be mainteined ? But these men obiect vnto vs , the succession of their bishops , not in déede bishops , so far letting passe the mention of that Apostolicall doctrine , that they woulde haue it accounted a wicked thing , to demaund it at his handes , that woulde proue him selfe to succeed the auncient byshoppes . Now I pray you , howe many authors of blasphemies , haue sit in those chiefe seates of Alexandria , Antioche , Constantinople ? yea , what seat will these men shew me somewhat more famous , where some hereticall bishops , haue not helde their seate ? And as touching the Romish chayre , from which these men by a rotten coard hang the catholique church . Honorius the [a] [a] Monothelites , were certain heretiks about the yeare . 565 , who affirmed that there was but one will and one action in Christ : denying that ther was in him two naturall willes and actions , which might aunswere to his two natures . Monothelite , openly condemned of the sixt general councell and priuately of Agatho another Roman Bishoppe : And Iohn the 22. thinking euill touching the soule of man : in like manner condemned of the colledge of Sorbon in Paris , were sounde to haue sit in that seate . To let passe , [a] [a] Liberius for ambitions sake fell into the Arrian heresie . Liberius , [b] [b] He , while Siluerius the Pope liued ( by the ayde of Belisarius , the captaine of the Emperors armie , obteined the popedome . Vigilius , and [c] [c] He meaneth of Anastasius the 2. who fell into the heresie of Arrius and Eutiches , which heresies Acatius also him selfe did propound , about the yeere , 484. Anastasius , whom I see of some to be excused , although Gratian. 2. Disti . 19. reckeneth this last also as an Acatian heretique amongst the condemned Popes .

But if any man would obiect , that these are blotted out of the number of Byshops , and therfore are not comprehended in that title or role of succession : yet this he shal be inforced to graunt vs , to wit , that the succession of the seat of Rome , was then at the least broken of , when these were therefore blotted out ( which persons notwithstanding they themselues as yet number in their Catologue ) because they had declined from the Apostolicall doctrine . Whervpon followeth that which Tertulian rightly affirmeth that religion ought to be proued or tried not by the persons , Tertulian . but the persons by religion . But here truly I confesse , that I do somwhat ouershoot my self , for seeing the question is of doctrine , what doth this appertaine , to the Byshops of the Churche of Rome , whome all Christendome knoweth nowe so manye yeeres , to haue beene for nothing lesse carefull , then for anye doctrine , eyther true or false , but onely for to establishe and enlarge theire owne tyrannie .

But they will say , no man hath condemned these Popes . I confes it . For who would haue taken to himself this lawful authority against their tiranny , who had perswaded all men , that they ought to be iudged of none ? Therefore there hath bene not of late onely , but many ages together , not an interruption , but a full abruption or renting of the succession of Rome , from the body of the catholique true church , except peraduenture these men iudge , that it is something lesse , eyther to belleeue nothing , or to teache nothing , than to be an Heretique .

And I beséeche you what impudencie is this , True doctrine ought to go before true succession . to haue the knowledge of trueth to hang vpon succession ? wheras on the contrary , these men themselues can not deny , but that the trueth ought necessarily to go before succession .

And these Sophisters , The Christian church in the time of Christe , coulde not be knowne by the succession of Persons . if they had bene in the times of Christ , by what Bishoply succession , would they haue acknowledged the true church ? surely not by the title or name of the Leuiticall high priests ? because that priesthood was then at an end : and Christ cannot be called the successour of Aaron vnlesse Iudaisme be agayne established : wherefore also he is sayd to be made a high priest , Heb. 7.16.17 not according to the order of Leui , but according to the order of Melchisedec , Therefore the holy men at that time , acknowledged the Catholique church , without the marke of personall succession : to wit , by the comparison of the doctrine of the Prophetes , with the doctrine of Christe him selfe , and the Apostles . Which is so farre true , that on the contrarye , none haue lesse acknowledged Christe , than they that haue cleaued to a Byshoply succession . Therefore that personall succession , is no true and perpetuall marke of the Catholique Church .

These men happely , beeing driuen from the Leuiticall succession , will againe obiect another succession from the Prophetes . But neyther so , shall they speake the truth , if they sticke in the persons them selues , for the succession of Prophetes was not perpetuall , no more than the succession of Priests : yea rather it was broken of a long time , especially after Malachie . They wil also obiect vnto vs that saying : Mat. 23.2 . The Scribes & Pharises sit in Moses chaire . But agayne , they shold remember , the same Christ to haue said : Take heed of the leauen of the Pharisees : Mat. 16.6 . And therefore by that saying of Christ , we are not called backe to a succession of persons , but to a succession of doctrine .

But I haue besides an other thing more peremptorye ( as they them selues speake ) to aunswere againste that , in which these men falsly boast themselues to followe the authoritie of the Fathers in discrying the church , by which thing also their wilines may more and more be made manifest . I denie therefore , The auncient fathers vsed not the argument of personall succession against all heretiques . that any of the auncient fathers haue at any time made mention of this succession , but either against Schismatiques , whilest yet a lawfull succession remayned , ( as it was done against the Donatistes ) or againste them , whiche brought forth new bookes of our religion , as were , in the beginning almost an infinite number as [a] [a] I suppose that he speketh here of Simon Magus , mentioned in Act. 8. of whom many thinges are written in the old writers , specially he affirmed that Christe was not come , neither suffered any thing of the Iewes , but that he himself was Christ Simon , [b] [b] He amongst other things taught , that Christ the sonne of God , tooke not mans flesh of the virgin , but that he had a spirituall or heauenvly body , which passed thorow the virgin Marie , as water thorow a pipe or Conduit . He was about the yeere . 150. Valentine , [c] [c] He affirmed , that Christ appeared not in the substance of flesh , but in a phantasticall body , & that one Simon was crucified in his steede , about the yeare . 124. Basilides , [d] [d] He taught that Christe was not very man , and that he ascended into heauen without his flesh , and first made lawes for abstinence from meates and marriages , hee was in the yeare . 180. Montane , to conclude the whole troup of most shamelesse men . After this sort the Fathers of right iudgement , gathered and reserued against these Such as pretended to be inspired with reuelations . The Messalian heretiques were so called , who affirmed that baptisme and the Lords supper did neither profit nor hurt , but that those whiche gaue themselues to prayer onely or sleeping should be inspired with the spirite , which being once receyued , afterwards they had no need of the word , or any other exercise of godlines , but that he that was so inspired , was altogether without sinne , and did foresee thinges to come , and did sometimes behold God with their eies . Enthusiasts , saying . If your doctrine be true , eyther there hath not beene euer yet anye churche , or the doctrine which you alleage is old and ancient . But that both these thinges are false , appeareth by that , both because the apostles haue gathered together the churche of Christe , and you teach your doctrines , as taken not out of the writings of the Apostles , but as newely reuealed vnto you by the holy ghost . And agayne , ( sayd the fathers , ) both these things appeare by that , that we count the beginnings of our churches , by ascending vpward , euen to the Apostles themselues : but you could not haue receiued from the Apostles your thinges , which ye first deuised .

Here remained one thing , which the moste subtile of those moste fantasticall persons obiected , to wit , that all things were not reuealed to the apostles , and therfore that men ought to beleeue their reuelations also . But Tertulian ( whom I maruail , could afterward be deceiued which Montanus holy ghoste ) most plentifully , and strongly confuteth this prescription , shewing that the Lord hath neither kept backe any thing from the apostles , ( the chiefe builders of his church : ) nor agayn , that the apostles haue concealed , any of those things , which they had receiued of Christe . After this sort I say , the fathers vsed , the argument of the succession of persons agaynste those heretiques , altogether by demonstration as it were . But they vsed it not in like sorte , against the [a] [a] So called of Paulus Samosatenus , who denied the sonne of God , to haue descended from heauén , but that Christ did proceed from Marie in the earth , hee was about the yeare , 372. Samosatans [b] [b] So called of one Sabellius , who taught that there was but onely one person in the godhead , & confessed that the trinity was distincted in respect of names only , & not in respecte of persons . He was about the yeare 320. Sabellians , [c] [c] So called of one Arrius , who affirmed , that the Son was not truly & naturally God , neither coeternall with the father , but to haue had a beginning , & to be made of nothing , he was about the yere , 320 Arrians , [d] [d] So called of one Pellagius , who held free will , and that euery man might obtayne saluation by his owne workes : that infants were borne , without originall sin : and that Adam hurt himselfe onely by his fall . He was about the yeare , 466. Pelagians : to be short , againste anye with whome , the questyon was not of the very bookes , but of the meaning , because this had beene verie foolishe .

Briefly therfore I answere these two thinges : that the auncient Fathers , whose authoritie these men shameleslie abuse , haue , neither at any time seperated the succession of their bishops , from the succession of the Apostolical doctrine : nor haue set this succession , against any other heretiques , but against those , of whom some new reuelation was pretended : As at this day of the [a] [a] They mayntaine amongest other errors , reuelations , and take away the baptisme of infants . Anabaptistes , [b] [b] They ( casting a side all feare of God what so euer ) hold , that men may lyue as they list . Libertines [c] [c] So called of one Casper Swingfeldius , who held , the same matters that the Anabaptistes do . Swingfeldians . And therefore , for as muche as now the controuersie is , betwixt the Romanistes and vs , for two thinges onely , to wit , for the interpretation of the Scripture : and whether the wrytinges of the Prophetes and Apostles , doe most fully contayne , what so euer we ought to beleeue , it is prooued that they , in the first point , impudently abuse the example of the fathers , in alleadging against vs the argument of succession : and in the other , is ministred vnto vs a sure weapon , to confute them . And that this succession also was alleadged against the Donatistes as Schismatickes , this nothing toucheth vs , whom these men account , not properly for Scismatickes , but for heretiques : of which thing notwithstanding , we will say some thing in his proper place .

a a That the false church of Rome , is not onely not propped vp , by the argument deriued from the personal succession of the apostles : but also ouerthrown , although the question , be not of the doctrine But go to , let vs gratify them a litle . and ( which thing may be done without any preiudice of the trueth ) . Let vs graunt vnto these men how much force soeuer they can imagine , of that their personall succession . What shall this I besech you , help their cause ?

b b That there was neuer any Apostolicall , vniuersall ministeriall head , and therefore that his succession is not Apostolicall . For , that we may begin , at the highest step of their Hierarchie , or priestlike gouernement , as they call it , that is , at that vniuersall mynisteriall head ( vnto whome they afterwarde , appropriated the name of Pope , which before was common to all Bishoppes , ) they shal as easely finde the Diuell him selfe in the kingdome of God , as any such head , either in the bookes of the● newe Testament , or in the auncient church . For verie children know this , how false , folish , and absurd arguments they be , whatsoeuer they bring out of the scriptures to proue the same . And as concerning the history of that auncient purer church : ( that is to say , in this behalfe verelie , euen to the tymes of that manslaier Phocas ) they shall finde none , that so interpreted the primacies , and glorious titles , which are attributed to the bishop of Rome ( although in deed the bishops of Rome , ambitiouslie sought nothing more , and there wanted not some , who most shamlesly euen then flattered them ) as that they did for all that , gyue this degree of vniuersall head vnto him . Therfore , they haue not Christ , nor Peter , but that most vile man of al , Phocas I say , the emperor , for the author of this vniuersallitie : and they haue Boniface the thirde , the head or beginner of this tyrannie : or ( that I may vse the words of Gregorie the great himselfe ) the chiefe or head of Antichristianisme : in so much , that the Romishe popedome , doth but onely sixtene yeares at the most , goe before Mahumetisme , or the turkishe religion .

But , by what sleightes , that monster hath vsurped , and attayned this tyrannie , who , I praie you , at this day can be ignorant , vnlesse he be ignorant of histories , or whose eyes Satan hath blinded ? yea , seeing that this most holy father , doth boast him selfe to be , not the successor of Peter alone , but of Paul also ( whose heads being cut off , not so much by newes hang men , as by the Pope himselfe , he ingraueth in these his leaden seales ) : it must needs be , either that afterward two heads were growen into one , whose authoritie afterward , passed for sooth to this successor of them both : or els that neither Peter nor Paule , were this onely vniuersal , ministeriall head : except he woulde rather acknowledge , that the catholique churche , hath had at the beginning two heades vppon the earth .

But what say I ? that I may speake nothing here of so many Antipopes , or Popes one against an other , when as Liberius and Damasus , at one and the same time , ( as all men affirme ) , obtayned that seate of Rome , where was then that one vniuersall head ? And let these thinges be sufficiently spoken , touching the deliuerie of that spirituall sworde from hand to hand .

And as concerning that other sworde , which they call , secular or politique , wherewith they haue ouerthrowen all magistracie : From whence I pray you do they take the beginning of this iurisdiction ? for , though we shoulde beleeue that fable , of the donation or gyfte of Constantine , to be as true , as it was shamelesly fayned , yet truely it shal not be set from the apostles , but from the emperor : neither yet graunted by Christ , or by Peter , but by men . Which thing notwithstanding , was neyther lawfull for Constantine to do , nor for the Bishoppe of Rome to receaue , although it had beene willingly offered him . Wherefore , if they shall of their owne authoritie , requyre agayne these two feathers , the churche those former , to wit , the ecclesiasticall gouernement , and Kinges and Princes these latter , to wit , ciuill iurisdiction and authoritie ( both which in their time shall come to passe ) this fellow will then appeare , not the head of the church , but an vnfeathered cuckow . And these things concerning this head , haue I put down in few words , because they haue of late , by them of our side verie plentifully , both out of the worde of God , & out of the truest histories of former times , & to be short , out of the testimonies of the Popes themselues , ben manifestly declared and plentifully proued .

Now the head of this succession being cut off , That there can be noe Apostolicall succession in the Cardinalles , Metrapolitanes , Primates , or Archbishops what shall the rest of the body be , but a roteen and stinking carkas ? Truely them selues are compelled to confesse , that the next degree vnto this head , to wit , the order of cardinalles , as it is nowe , cannot be set from the more auncient time . There follow primates and Archbishoppes , for scarce the verie name of Patriarkshippe , is yet remayning , and Mahomet , at the length hath ended the matter incontrouersie , which firste arose , betweene the [a] [a] That is , those foure men that tooke vppon them , the gouernment of the whol world he meaneth the foure Patriarches , to wit , Hierusalem , Alexandria , Constantinople & Rome . Quartumvi . i , and afterwards betweene the [a] [a] That is the fiue men that toke vppon them the gouernement of the world . Quintumuiri . Therefore the Nicene councell it selfe , doth not refer the beginning of these offices , to the word of God , or Apostolicall institution , eyther written , or not written , but to ancient custome . So that neither can this succession , be thought to be Apostolicall .

The degree of Bishopps wherin they are exalted aboue the rest of the Ministers or Pastors , was vnknowen to the Apostles and therfore that there is no Apostolicall succession therof . There rest yet Bishoppes so called of them , to wit , which are set in euerie diocesse aboue ministers ( for the other inferiour orders , these pleaders of succession , nothing esteeme , ) whose onely succession neuerthelesse , hath some shew of Apostolicall succession . But it maye plainely apeare , out of the firste Epistle to the Corinth : not onely that there was no suche degree of Bishops ordeyned by the Apostles , as immediatly afterward was brought into the Church , after the times of the apostles : neither that ther was any such allowed of the Apostle , to wit , that ther should be one degree of a bishop , and an other of a minister , or that some man should be called a Bishoppe , not in respect of a flock , but in respect of his fellow elders . For who doubteth , but that the Apostle , woulde haue gyuen this counsel vnto the Corinthians , or himselfe woulde haue perfourmed it , or haue attributed it to Caephas or Apollo , if ( which thing Hierome hath written to Euagrius , and in his commentaries vpon the first Epistle to Titus ) he had iudged this remedie profitable , much more necessarie , for the brydling of Schismes ? But whether it were lawfull , to ordayne this degree in the Church , or not ( for of this I like not nowe to dispute ) that thing is not only apparant out of Hierom , vpon the epistle to Titus , the Bishops are greater than ministers , rather by custome , than by the truth of the Lords appoyntment : But also by witnesses which these men ( as greater than all exception ) , are accustomed to alleadge , as Lucius the Pope , Clement the second , Anacletus ( vnlesse their Epistles be rather counterfaite , which yet these men cite for authenticall . ) Lombard in his fourth booke of sentences the 24. distinct : Gratian , and to be short Cardinall Cusan , in his booke of the vniuersall vnitie , & Platina , in the life of Pope Bonifacius the third : al which plainly witnesse , that all this Hierarchicall or priestlike gouernment aboue ministers was deuised by men , after the example of the Roman empyre , that is to say , that it is the true Imag● of the beast , described in the reuelalion of Iohn . Reuel. 13.1 . Reuel , 14.9 . For whose cause some , in the beginning also did trauaile which ment not to performe that which afterward insued . The thing it selfe in fine , taught vs , that it was a matter of great importance to decline , euen but a nailes bredth from the word of God .

The conclusion of the disputation , touching the succession of persons , sundred from the succession of doctrine . Now , for as much as these thinges be so , that is , seeing neither this succession of persons , is a sufficient , true and proper marke of the Churche , nor ( though we should graunt it such ) pertayneth any thing at all , to this popishe vizard . What is then the matter , wherein we see some at this day so greatly to sticke , that no small number ( as though [a] [a] That is some fearefull & terrible thing . Gorgons head were caste in the way ) , goe backe ? Verely this is the strength of the spirite of error , that they which are prooued and pure , may be made manifest .

Now let vs heare also , suche an other testimonie of their impudencie : That the canonicall ordeyning of Ministers , i● not a perpetuall and necessary mark of the Catholique Church . they wil haue that to be iudged a Church , where there continueth an ordinary calling , to the holy ministerie . But what other thing is this , than ( after the example of that hostise of Chalcis ) to set before vs againe , the same meate new drest ? Notwithstanding , because here againe , I sée some sticke as it were at a rocke , and that , not without danger of shipwrack : I will indeuour and that as it were by the wind of truth , hence to deliuer them , that are cast vpon this coast .

Truely , Pastors must in deede , alwayes be sent by the Lorde , but there is not alwayes alike order of their sending if a man bid them declare vnto vs , what they vnderstand , by the name of ordination , ( which requeste in this question , is altogether honest and verie necessarie ) then the clawes of these Lions , wil openly shew themselues . They will alleadge , that of the Apostle : How shall they preache vnlesse they be sent : and that saying : Rom. 10.15 . 1. Cor. 14.40 All things ought to be done in the house of God , rightly and in order . We agrée vnto it . They will say , that , all that order is comprehended , in the olde Canons , which may not or ought not , by any meanes be broken .

First , we aunswere , that it is playne , by the comparison of the very Canons , that one , and the same order in the Christian Churches , neither alwayes hath beene prescribed , nor euerie where kept : and that also , the diuersitie of circumstances , cannot suffer this , that one order in these thinges , shoulde be euerie where , and alwayes exactly obserued : and therefore very vnseasonablie , is the obseruation , euen of the moste auncient and best Canons required , as absolutely and necessarilie to be kept . And if they be here so impudent , that they will deny this thing , truely I will conuince them as manifest offenders . For , if it be vnlawfull , Although the canonicall ordination be established for a perpetuall marke of the catholique church , yet it reproueth the false church of Rome . to omit any thing of the Canons without any exception ? From whence commeth that greate gaine , vnto the court of Rome , by dispensation also euen with the law of God ? neither truely wil I easely suffer my self , to be thrust from this exception .

ᵃ But go to , we are content here to do these men a pleasure , let vs therfore say ( the disputation of this exception beyng deferred ) that vocation is an order , not onely agreable to the worde of God , but also euen to the verie auncient pure Canons , by which an ecclesiasticall office , is committed to some man . Let vs graunt them also ( yet with no preiudice of the truth ) that there also the true Church is to be seene , where this order continueth sound and pure , yet I say , that by that meanes , it most certainely appeareth that that Popishe Churche is , nothing lesse than that catholique church , whose name it chalengeth to hir selfe ? For tell me , what is this order ? to wit , that a lawfull knowledge of learning , and of manners going before , and the order of ecclesiasticall degrees beeing not rashly violated : some man ( by the free consent of any whole Church , touching which the question is ) being appointed to this holy ministerie , is ordained by them , of whom he ought , that is , is put into the possession as it were of his office . And if anie man breake this order , that is , if a fault happen , either in the examination , or in the election , all the pure Canons commaund , all that , to be iudged of no effect : and so they subiect him , that ordayneth the minister , to moste gréeuous punishmentes . That this is so , they them selues cannot denie . Wherefore I woulde not load many leaues , with the alleadging of Canons .

Now let these men come forth , and let them alleadge vnto vs , euen one amongst all their clergie , in whome this order , hath beene thorowly obserued . I demaund not , whether these thinges , prescribed both by the word of God , and also by the pure Canons , haue bene exactly obserued of them now a long time . But this I aske , whether there be any vse of election , amongest them in the most places , seeing that the Romish harlot , hath couenaunted with Kings & Princes , for the abolishment of it , and suffereth those bargaines to be printed , and set out to sale . Now where there remaineth any shew of election , woulde a man haue thought any of them , coulde haue beene so impudent , that they shoulde be so bold , as to denie , that those offices which the whole world knoweth , are openly gotten by purchase : and that by buying free voyces ( which thing is specially practised , amongst them that seke for priesthood , and Canonicall persons ( as they call them , that is to say amongst swine and asses , which are altogether vncleane beastes ) to be so bold I saye , as to denie it , to be anye other thing , than an abhominable treading vnder foote of all law , both Gods owne , and of that purer part of the canon law ( as they call it ) ? And of the triall , both of doctrine and maners , the lawful witnesses , for sooth , be those wicked men , getting their liuing by no other means but by dayly and open periuries , partly in the prouinces of the Church of Rome , partly , in the lappe of that Romish harlotte . And this thing for sooth the high Bishops know not , which begin their bulles with these wordes . The honestie of life and maners , vppon which commending the same vnto vs , by a credible ttstimonie , &c. What say I ? their lawes of giuing , either ordinarie , or falling out vpon some ( as they call them ) : and the lawes of resignation , where were they deuised , braied , strained out , & at length , set out and deliuered , to make mad , all both the highest and the lowest , but in the deuilles kitchin ? And yet these men for sooth , will prooue the Ecclesiasticall calling , to remaine in their possession .

That the false clergie of Rome doth rashly dispute against vs , for the laying on of hands . But againe let vs heare that , that may more conuince these mens shamelesnesse . When they dispute with vs of a calling they are wont to vrge the laying on of hands , as though the true difference of a lawfull and counterfaite calling consisted in that . But I suppose , these good men haue not forgotten , that , which I euen now saide , to wit , that by al the old canons , his ordination should be iudged of no force , who hath not bene lawfully examined and chosen , That no Pastors are ordeyned by the laying on of handes , but being alredy ordeined , are put into the possession of their office and commended vnto God . and they that ordeyne suche , to be subiect also to very gréeuous punishment . And therefore they doe vainely challenge vnto them selues that , which is no where found amongst them .

Moreouer this also they should know , that Pastours , are not made by the laying on of hands , but being ordeined by a lawfull calling ( which is the voyce of God ) are so commended , and put into the possession of the ministery . For , wheras they recken , this ceremony of laying on of handes , amongst sacramentes , by the same reason that they recken baptisme , and the supper of the Lord : we say , that it is altogether a vaine dotage , seeing there is no expresse commaundement of that ceremonie extant , neither is there ioyned vnto it , any sacramentall promise , neyther doe we reiect , eyther this ceremony , or iudge to bee vnprofitable the prayers of the church , commending and as it were , offering vnto God , the Pastor that hee hath sent them , for the sending of God , is a lawful calling . But here surely , it falleth out with these hypocrites , as it hath in other things also , to wit , that those things being omitted , in which a true calling consisteth ( that is to say the trial of doctrine , and of life , and a lawfull election of the whole Church ) they sticke in the outward ceremonie , whiche ceremonie also they haue defiled , with infinit vicelike rites : that I may let passe , that horrible sale of benefices and treading vnderfoote of the old cannons , made , touching the multiplication of benefices ( as they call them ) and touching ordination , by ouer leaping ( as they speake of inferior orders . ) And yet notwithstanding , they themselues are not ignorant , that , by the ful consent of the ancient Synodes , not onely ordination , but also , other better parts of a calling , are , by the meanes , iudged of no force .

That euen a lawfull ordination , is not a perpetuall and altogether a necessarye marke of the true church , eyther Catholique or particular . But goe too , let vs put the case also , that all these men , were both lawfullye chosen and ordeined . Shal therfore their congregation be the catholique church , or not rather a denne of théeues , if in abusing their calling , they turne lighte into darkenesse , and perfourme this one thing alone , to make slaues to Sathan , the sheepe , that shoulde bee brought to Christe ? And yet if forsooth , the head of his false Church doe this ( as what els I pray you doth he ? ) he will not endure this , that he may be iudged of any mortall man . For so these men haue beene bolde , nowe a long time , not onely to speake , but also to write . And if this bee playnely to play the Antichrist : what is this Catholique Church ( I beseech you ) of which Antichrist is the head ?

Wherefore , The conclusion of the whole former disputation , of the personal succession & ordination . ( that I may at the length conclude this place ) I suppose , that these two thinges , doe nowe sufficiently appeare , that neither a base succession of persons , nor the obseruation of an outwarde vocation , is that necessarye , and perpetuall marke , of the true Churche , which the Logitians call proper after the [a] [a] That is , whiche agreeth to euery one of the kind , onely to the kind , and always to the kinde : as to be apt to laugh , agreeth to all men , to men only , and alwaies to them , and to euerye particuler of that kinde . fourth sort . Neither although it shoulde be so , doe these things at any thing at al , belong to the Church of Rome , ( such as now it is ) that is vnto the Popedome : but rather what arguments soeuer conuince the Churche of Antichrist , the same doe so euidently appeare in this Harlot , that , he that would not acknowledge , flye from , and detest her , as an adultresse forsaken of her husbande , truelye , A true definition of the true church , and a proper , necessary and perpetuall marke of the same . must either nothing regarde these things or else be without all vnderstanding .

Nowe , because we haue determined , not onely to set out the false markes , ( which thinges wee suppose wee haue done ? ) but also , to poynte out as it were with the finger , the true and proper markes of the Church . Go to let vs attempt this latter point . We say therefore , that a true definition of a true Church , eyther particularly , or vniuersally considered , is that , by which it is said to be a congregation , that confesseth the true Iesus Christe : their onely sauiour . For we say , that Iesus Christe , is that onely foundation , of that true spirituall house of God : Iesus Christ onely , is the soule of that misticall bodie : Iesus Christe onely , is the square of that building .

The true Christe must be discerned from the false , by the onely writinges of the Prophets & Apostles . The aduersaries will aunswere , that they also acknowledge , and preache the same thing . Therefore we do adde ( seeing there be many false Christes ) that we dispute of the true Christe . These men also will replie , that they haue done , and do the same . In the third place therefore we adde , that he is in deed the true Christ , that hath most fully reuealed him selfe , by the mouth of his Prophets and Apostles . And the mouth of the Prophetes and Apostles , we interpret to be , their authenticall writings , wherin we affirme , are most fully , and moste perfectly comprehended all the pointes of the Christian faith , partly plainely , and partly by necessary consequences to be gathered thereof .

For , we beléeue it , to be as absurd , that the true Christ must therefore be perfectly knowne by the writings of the Apostles & prophets , because they did fully and plainly , both know and teach the whole Christian religion , and the same Prophetes and Apostles , do yet in their writinges teach it vnto vs . to thinke , that the Apostles were ignorant of some thing , of the misteries of christianitie , or not to haue reuealed all thinges vnto the worlde ( both which Tertulian hath iustly accounted , verie greate pointes of madnesse ) : as not to haue put in writing , all things necessarie to saluation : or , to be short , not so to haue put them downe , that , either they should not be plaine inough of them selues , or , if any thing be written somewhat more obscure , their true interpretation shoulde be els where sought , than out of their very writings . But here we haue the aduersaries manifestly disagreeing from vs , yet not al , neither those which like shamelesnesse . For there be that graunt both these thinges , that is to say , that the Apostles knew perfectly all the doctrine of saluation , and taught all the same most faithfully vnto the Church : which thing in deed they iustly graunt , for as much as Christ him selfe , in the 15. of Iohn and the 16.13 . witnesseth this in most plaine wordes : And Paule in the 21.27 . of the Actes . Galathians , 1.8 . Hehrews . 1.1 . otherwise it shold be false , at least in some part , which the same Apostle speaketh : to wit , That the Church is builded vppon the foundation of the Prophetes and Apostles : And that , which he witnesseth of the holy scriptures . 2. Timot. 3.16.17 . Moreouer , that shall be false to , which the same Apostle saith : That the Churche , is the piller of truth . 1. Tim. 3.15 . Vnlesse all truth beeing ingrauen in that piller should be manifest . Other some , more shamelesse , suppose there is left vnto these men , whom they call the successours of the Apostles , I know not what excellent thing , and that they doe affirme so assuredly , that they hold , they can not be deceiued in that matter , whose opinion I suppose , néedeth not at this time , amongst men of sound iudgement , any confutation .

But , in the ouerthrow of these two latter , and especially of the last point , I perceiue , that all these men , What we ought to think of the vnwritten word . are altogether of one opinion against vs . For they vrge , I knowe not what vnwritten worde , which they call Apostolicall traditions . And verely I do not vnwillinglie graunt vnto them , that all thinges were not seuerally put downe in wryting , according to the circumstances of times , place and persons , which were obserued , either by the Apostles , or by their consent , in the very forme and order of the seruice of God .

But who wil graunt , that we must thinke the same , of the decrees of the verie doctrine it selfe ? Finally , when the aduersaries are bidden to bring forth , what these pointes be , then that lying spirit bewraieth himselfe , because those thinges , which they will haue deliuered from hand to hand , could neither by word nor writinges , haue bene deliuered by the Apostles , but they should dissent from themselues . But euen al the fathers of sound iudgement , haue iudged farre other wise , of the most excellent , and moste sound perfection of the holy scriptures , with whose testimonies being a thousand times alleadged , I thought it not good now to fill these leaues .

There remayneth the question to be handled , The interpretation of the written word , is not else where to be fet , then from the worde it selfe , to wit , by comparing of the places one with another : and out of the analogie or proportion of the articles of our fayth . touching the interpretation of the scripture . Which truely is so tossed to and fro by these men , that they cannot eschew the sinne of blasphemie . There be I confesse some places of the scripture ( partly through the ignorance of tongs , partly also , throgh other faults of our owne ) so dark vnto vs , euen vntil this day , that as yet euen the most learned interpreters , and such as be of best conscience , cannot thoroughly agrée what should be the proper & natural meaning thereof . There be some thinges also , in the holy scriptures , so profoundly spoken , that euery one maye not lawfullye procéede so farre . To be short , there be some things also written in such terms , that ( as Augustin saith ) it shold appeare the holy ghost would whet our diligence in the serching and meditating of them . And vnlesse the necessarie points of doctrine and Christian religion were so playnely and clearly : to be short , so familiarly declared in the writings of the Prophetes and Apostles , that they may be ( the holy ghost being present amongst them , whereby God lightneth all his sayntes ) manifestly vnderstoode in the Church , to what end , shoulde the Lorde haue sent his hearers to the scriptures ? Yea that more is , to what ende haue , both the Prophets and Christe himselfe also , and the Apostles spoken , if they would not haue these thinges , to be vnderstood , which all ought to know ?

I will speake something more boldly , which yet I hope I can proue . We cannot by naturall vnderstanding know , what the pointes of Christian religion are , but by the writinges of the Prophets and Apostles . That we may consent vnto the points of Christian religion , as vnto true groundes , and muche more that wee may applye them vnto our selues , it behooueth surely that wee shoulde haue our eares elsewhere opened , a fleshly bea rt giuen vs , to be short , that we should elsewhere be taught tban of flesh and blood , because the church , is the congregation of them , that must be taught of God , & to whome the arme of the Lord is reuealed : Esai . 53.1 . and that men may vnderstand , what the Prophetes and Apostles , haue briefly thought and taught , concerning euery article of our religion , they haue neede , not onely of a wit in some measure sharpened , but also of the knowledge of tongues , and of careful and diligent reading .

For it is one manner of thing , to vnderstande , what this or that man sayth , then so to vnderstand the things , which thou doest perceiue , that thou also approue of them : Comprehension , knowledge , and full perswasion , must be distinguished in the holy scriptures of which that , to wit comprehension , is naturall , the other is in deede spiritual , but also common to many reprobates : The third is proper to the children of God . and not onely that thou vnderstand what the thing is , but also wherefore it is : and comprehension is another thing , than knowledge , euen in prophane matters : and agayne in matter of diuinity this knowledge is another thing , than full perswasion , therefore comprehension belongeth vnto all men that are endued with some iudgement , and vnto knowledge , there is required also an outwarde lightning of Gods spirite , by reason of the blindenes of mans iudgment , which gift notwithstanding is common as well to many euil , as to many good men . But ful perswasion , doth seperate the chosen children of God from the castawayes , and is the proper riches of the Saintes .

Therefore we require , In what points we doe at this day dissent , when the question is demaunded , touching the interpretation of Gods word . the exposition of the worde of God , not onely as profitable , but also as necessary , yet not for the same cause , as these men thinke , neither yet wil wee fet it from the place , from whome these men suppose we wil take it , for they think that that worde is so darkly deliuered , that ( as thogh it were some darke thing ) it should neede light , fetcht elsewhere then from it selfe , and when we demand of them , from whence at the length this light should be fet , them they lay vnto vs , the vizard or bare shewe of the Catholique Church , vnder which name somtimes , they lay before the ignorant , these or those of the Fathers : sometimes the fragments of particular or general counsels : to bee short , they lay before them very often , long custom for an argument that cannot bee refused , to which thinges , if a man doe not forthwith consent , he is now layde open to the slaughter of the outragious people ( no knowledge of his cause beeing had before ) as thogh he were guilty of some haynous crime , committed against God or man , wheras in times past , he was condemned to bee burned , vnder some certaine colour of law .

And in deede this is now their zeale . But we , ( that we may in one word declare all thinges which belong to this matter ) say , that the Church of Christe , is a schoole , in which the worde of the Lorde is not onely barely to be read , as out of the letter written , but also to bee taught , that it maye bee rightly vnderstoode , and so to be taught , that exhortations , corrections and consolations , both openly and priuately , maye bee vsed , which in Paul is vnderstoode by the name of Prophecying . Rom. 12.6 . Moreouer this also wee adde , which thing ought here chiefly to bee marked , that the interpretation of those scriptures , are to be set , no where else , then out of the scriptures themselues , not onely because the word of God , is able to giue credite to it selfe : but also , because that trueth is reuealed vnto vs no where els , then in the writings of the Prophetes and Apostles , For that saying of Austen is well knowen , and is most true , That the scripture is to be expounded by the scripture : Neither shall it irke me heere to put downe , that nonotable place , out of the 49. Homelie , of the imperfect worke vpon Mathew , because it agreeth altogeather with our times . He that will know ( saith he ) which is the true Church of Christ , let him not know it but onely by the scriptures . And by and by after . Christians therefore , beeing willing to receiue , the certainetie of true fayth , let them flie to nothing but to the scriptures , otherwise if they shall haue respect to other thinges , they shall stumble & perish , not vnderstanding , which is the true Church : and by this meanes they shall fall into the abhomintaion of desolation , which standeth in the holy places of the Church .

But to whom shall belong ( will these men say ) the interpretation of scriptures ? Verily all be not Prophetes , all be not teachers . But againe . Esay . Esay as crieth , that both Priestes and Prophetes , haue erred in their vision : neither would Christ haue admonished , Math. 16.6 . Math. 23.2 . That the leauen of the Pharises , should be auoyded , if we shoulde without exception , haue consented vnto them , That sit in Moses chayre : Neither should the false Prophetes be eschued , if all the Prophetes did speake the truth : neither would Caiphas , and the whole Synode of the Priestes , haue condemned Christ , if the holy Ghost , had beene tried without exception to those , that sit in Aarons seat : What then ?

Antiquitye or noueltye maketh nothing at all , to instruct men to discerne the true interpretation of scripture from the false . Let these men therefore heare at length , that which we haue so often times cryed out vnto deafe men : to wit , that we do not simply reiect , neither the old nor the new counsels , whether they be particular or generall , vnlesse they be plainly theeuish : that we do not simply refuse , neither old nor new writers , vnles they be manifestly , either superstitious or ridiculous , or by common consent abrogated : That we doe not simply cast from vs , the writings , neither of auncient nor new writers , whether they be Ecclesiasticall or Laicall ( as these men call them , for God is no accepter of persons , and often times euen by the basest sorte , he confoundeth the pride of the most wise ) , vnlesse they be plainly wicked , superstitious or foolishe . But this onely we require , which the most learned , and euery the most religious of the old writers , monish carefully to be don , to wit , that all these thinges , should be diligently examined , according to the rule of the written word of God . For antiquitie and authoritie of those that wryte , may in deed set some collour of truth vpon falshood , but that it shoulde be true , which disagreeth neuer so little from the writings of the Prophets and Apostles , that truely it can neuer bring to passe . Furthermore , The Creeds of the ancient Synodes & the iudgement of the fathers against heretiques , are at no hand reiected by vs : yea rather , they are strongly defended against aduersaries although not as yeelding credite themselues . experience it self more than sufficiently declareth , that there haue beene long time since , builded vpon the foundation layd by the Apostles , not onely bay and stubble , but also yron and rust , to be short , lies vppon trueth : All which thinges , muste at the length be consumed by the light and fire of Gods word .

Now least these men shoulde agayne complaine , that what soeuer hath bene established by counsell after consell , in the auncient Churche , shoulde by this meanes be called into doubt : we confes , that we doe acknowledge the Créedes , which were alwayes approoued by the common consent of the whole Church , to wit , the Creed of the Apostles , Nice , Athanasius his creed , the creed of Constantinople , Chalcedon , togeather with the curses pronounced in the second counsel of Ephesus againste Nestorius : And that we both with mouth and hart detest , al heresies , which either by open or secret consent of the whole Church , were out of the word of God , condemned in those 4. councels , and also ouer throwen , in the fifth and sixth councels of Constantinople : And all other heresies whatsoeuer , which afterwarde , eyther newlye sprong vp , or are newly polished , not that the truth hangeth vpon any Synods or Creedes , but because we acknowledge , that the thinges which are prescribed and established in them , The conclusion of the disputation of the true Christ , who is the only , true , perpetual , and absolute necessary note of the true Church . may be rightly iudged , by the writings of the prophets and Apostles : so far of is it , that we take away the authority of the church , or dispise the consent of the godly , either ancient or new writers , which thing our aduersaries , falsly & shamlesly obiect vnto vs .

Now the summe of al these things is this , that Christ is the true , perpetual , necessary : & to be short , the onely marke of the Church : yea I say , the true Christ that is , suche a one , as he from the beginning hath most perfectly ( touching the matter and maner of saluation , reuealed him selfe , both in the writings , of the prophets and of the Apostles . Mat. 12.13 . For that saying standeth sure : He that gathereth not with me , scattereth abroad : and that saying , 1. Pet. 2.7 . that christ is that corner stone of the foundation , vppon whome the whole building riseth vp : And that onely head , which ministreth vnto his body , that is vnto the true catholique Church , al féeling and mouing : To be short , Iohn . 10.7 . Iohn . 14.6 . Iohn . 11.25 . he is the dore , the way , the resurrection , and the lyfe . Therfore , whersoeuer that word is heard , as it ought to be , there in deed Christe raigneth , and where Christe raigneth , there in deed we iudge the Catholique , visible Churche to be , neither tied to any certaine place , nor vnto the multitude : for where that dead carkas is , Mat. 24.28 . to wit Christe crucified , there be those Egles : there is saluation , Act. 4.12 . where that onely name is , in which we must be saued : there be the children of light , where that sonne shineth there be the true sheepe . Where the voyce of that sheepeheard is heard , Mat. 18.20 . although two or three onely , throughout all the world , shall be truely gathered together in his name : And to speake in fewe wordes , where that true seede is sowen , there is the Lords field : and there that haruest groweth , which shall neuer be burned .

But againe , because it falleth out , partly thorough the weaknesse of mans wit , euen in the moste excellent men , partly through the wickenesse or negligence of the pastors , that scarce at any time , since the time of the Apostles , the doctrine of Christ , hath beene so preached in the Church , but that some blemish , hath priuely crept in , ( which thing appeareth to bee done , euen by the Epistles of the Apostles , and that whilest they also were liuing : Finally , because the Lord hath apointed , not onely that the worde shoulde be taught : but also that it shoulde not be taught of euery man : And for this cause , hath appointed certaine lawes , touching this order . I must here again declare two things : to wit , how farre it shoulde be necessarie , that that onely marke of the true Church , that is to say , the preaching of Gods worde , shoulde be pure , and how much we should giue , to the ordination and succession of the Pastors themselues .

Therefore , How farre it is necessary that the doctrine of fayth , should be pure in the Church . that the Church eyther particular or general , may be a true church . as touching that former point , I put downe three thinges . One is , that although there be nothing set out vnto vs in the holy Scriptures , which is not most profitable and verie necessary as it were vnto saluation : yet there are certaine chiefe points , and as it were grounds of our religion , which are to be discerned from the rest . The second point is , that there haue beene some matters , which in times past haue beene rudimentes of the Catholique Churche , and may in other times also be rudiments of some particular churches , yet for all that those points cease not , to belong to the true Churche . The third is , that the religion and marke of the Churche , either vniuersall or particular , is not to be measured by some thing , that this or that Pastor teacheth by worde or writing : neither by that , that some sheepe by them selues haue thought this : Or by the disputations of some , whether they be many or few , but by that doctrine , which is commonly receiued in the Churches , so that it be agreable to the word of God .

That all the points of christian religion , are not of the foundation thereof . Now because these questions are called into controuersie , go to , let vs confirme them by sure reasons & examples . As touching the firste , the thing it selfe sheweth , that there may be variaunce touching some things , & yet the soundation of christian religion , remaine safe : And againe some things cannot be taken away , but that the whole building , be vtterly ouerthrown . He that denieth Christ to haue come in the fleshe , Iohn . 4.3 . is not of God , but is the spirit of Antichrist . Therefore the companies of the * * They denied Christ , to haue come in the flesh . Dochitae , of the * * The Marcionistes of whome he speaketh here , did hold that Christ was not true man . Marcionits , and of such like , be not the Church of Christe , whereby it is prooued , that the point , touching both the natures of Christe , is an article of Christian religion , belonging to the foundation . Againe , the Churche of Ierusalem ( wherin who was better learned , than Peter ) knew not the calling of the vncircumcised , and yet what true Churche was there then in the worlde , if the Church of Ierusalem were not it ? Therefore the point concerning the calling of the vncircumcised , is not of it selfe , of the points of Christian religion , which concerne the foundation . Therfore , there is some difference betweene those thinges which are set forth vnto vs in the scriptures , to be beléeued .

The second also may be prooued , by a more euident example . For who doubteth , That there are some rudiments of particular Churches . Which thing also in times past fall out , in the Catholique church . but that if euer there were any where , a true , and almost onely and wholy Catholique Churche , that was Christes owne houshold , being conuersaunt and that according to the fleshe , with those his twelue disciples ? Who likewise is ignoraunt , that the point of the resurrection ( the foundation wherof is the resurrection of Christ himselfe ) is of so great waight , that the Apostle doth rightly pronounce , that ( that beeing abolished ) the whole fruit of the Gospell , shoulde be abolished ? but that very congregation could scarce beleue , that Christ was yet risen . And Thomas gaue not credite , to his own very fellow disciples : yea the disciples , would not haue beléeued , euen their owne verye eyes , if the Lorde had not sayd , Luke . 24.39 . We may not determine of the falshood or truth of any church by the doubting of either many or few . A spirit hath not flesh and bones .

And that third thing is confirmed , by the examples of the Churches of Achaia and Galatia , which doubtlesse , the Apostle would not haue called the churches of Christ , and therefore true churches , if hee had therfore thought that the church of Corinth had denied that article of the resurrection of the flesh : & the churches of Galatia , had reiected the benefite of their liberty , purchased by Christe , because some in Corinth , yea perhaps some of the pastors themselues , did doubt of the poynte of the resurrection : and the most part of the Galathians , called backe agayn the vse of circumcision and other ceremonies , seeing that yet notwithstanding , Gal. 5.2 . the same Paul sayth : If ye be circumcised , Christ doth profite you nothing : and seeing that he affirmeth that those which vrged circumcision , not of ignorance , but of stubbornnes , they were remoued alway vnto another gospel , Gal. 1.6 . Phil. 3.2 . & therefore he openly calleth them Apostatates or fallers away , and compareth them to Dogs , that is to say , to vncleane beastes . But it is an other thing , to erre through ig●●●aunce , than obstinately to resist the truth , as wiful fellowes are wont . Heresie which is without the Church , if it be of some point of the religion , that toucheth the foundation , is an other thing , than being deceiued or an error , which requireth and suffereth it selfe to be taught . To be shorte , the Eclipse of the Sunne , is an other thing , than the absence of the same : and the euening is an other thing than the darkenesse of the night : yea the night it selfe , which the day succeedeth , is an other thing than the darknesse were , Gen. 1.2 . when they couered the depth .

These things then being put downe , That some errours may creepe into the Catholique church yea and that in some point of faith , which concerneth the foundation . it shal be easie to iudge , that euery error doth not take away the name of the true church , and with al that to be most false , which the aduersaries say , to wit , that the Catholique Church cannot erre , and yet that euery error doth not abolish the name of the Catholike Church . For as touching this latter point , if some particular Church may erre , euen in some chiefe head or article of Christian religion , and yet it ceasseth not therfore to be a true Church : wherefore shal not a man say the same of al particular Churches , not considered one by one , but vniuersally , for this is the Catholique Church ? Truely it is not probable that there liued then any men ( when Christ rose againe ) better or more perfectly instructed in true faith , then those twelue Disciples : And yet we see this whole congregation , for a time ( as I euen now sayd ) so to haue doubted of the resurrection of Christ , that for that cause ( as Luke writeth ) Christ remayned with them fortie dayes after the resurrection , Act 1.3 . that he might fully assure them of his resurrection . Wherefore this thing we conclude , that the chiefe points of our religion , ought of necessitie to remaine sound , in the Catholique Church , that it maye be called Catholique : But there may some times fall in some cloud ( specially through the negligence of the Pastors ) which may some times darken , one while this , an other while that article , which neuer the lesse ( when the holy Ghost appeareth ) straight wayes vanisheth away .

Therefore Catholique is not , ( as the vnlearned imagine ) alwaies and with out exception the same , that right or sound is , seeing that euen some vniuersall error , may continue for a time . And the same thing may and ought muche more to be spoken of the particular congregations of this vniuersallitie . And if these things be true , euen in the very grounds of our religion : how much more , may wee thinke the same to bee true , as often as errours creepe in , by which the very foundations of religion , are not ouerthrown ? And this is the stuble or chaffe which sometimes ( as S. Paul sayth , 1. Cor. 3.12 . are builded vpon the foundations of the Apostles , which at the length shall vanish away , when the day of the Lord appeareth .

But this day sheweth it selfe sometimes sooner , somtimes later . ( So I had almost sayde , all the Byshops of Africa thought with Cyprian , that baptisme administred by heretikes , was of no force . Which thing , although it were false , might neuertheles ( so long as the sum of fayth remayneth sound and vnhurt ) be wrongfully taught and beléeued . But this errour continued not long . There is a like consideration to be had of many traditions , which for that cause , began at the length , falsely to be called , and to be deemed Apostolicall , because that being once confirmed by continuall vse , they were supposed to haue come euen from the Apostles them selues : which traditions also , by reason therof , the day of the Lorde ( which hath againe in our times shined forth ) cannot now abolish , with out very great contentions . Be it therefore farre from any to thinke , that for such maner of blemishes , some congregations should be thought , not to belong , to the bodye of the Catholique Churche , That blemishes at the first somtimes tollerable , cease to be blemishes , and grow to bee cankers . although godly and diligent Pastors , shoulde giue very great diligence , that these spottes also shoulde be wiped away , with the sponge of Gods word .

But this thing first of al must here be marked , that these blemishes and as it were byles or swellings , do some times so farre increase , that they growe to a canker , and that they pull away the very members from the body : which thing the most shamefull examples , both of auncient times , and also of our times , declare to haue fallen out , especially by the fault of the pastors . As for example , exorcisme or cuniuring ( one sort of it being proper to them that were possessed with ill spirites , and an other common to all that were growen in yeares , and came from Paganisme to Christianitie , brought in also by the negligence of pastors , into the baptisme of Infants , that were borne of Christians ) was at the beginning onely a blemish , and yet not being looked into of the old Byshoppes , at the length increased so farre , that in the papacie it was retained as necessarie , and so became a wilworship , a matter now at no hand indifferent : And in some Churches , ( although lightened with the Gospell ) it is retayned as not vnprofitable , with great shame ( truely ) to the pastors : of so great importance is it in season to preuent , euen the smalest errors .

The ceremonie of anoynting with oyle in baptisme ( which was ministred to those that were as it were , to fight against the Deuil , and the fleshe ) was in the beginning chaffe , but this chaffe , how farre in processe of time it grewe , we see , Chrisme in baptisme prefered before water , the element of the sacrament . when the Crisme also began to be reuerenced , which thing notwithstanding did not fal out in the very water , a true and an essential signe of baptisme . So it is manifest , that the signe of the crosse , was at the beginning an open profession of christianitie , the abuse wherof at the last , brought to passe , that the very crosse , was set vp , in the place of Christ crucified , neither is there any idolatry in all the worlde more detestable . So the remembrances of martyrs , and the funerals of the more famous Byshops , were celebrated , both with Orations in the praise of them , and with incredible concourse of people , from whence by and by after sprang vp inuocations of the dead , at their sepulchers , and in processe of time , the worshippinges of reliques also . The paineting of walles , brought into the Christians temples , about foure hundred yeares after the deathe of Christe , and that without any worship thereof , was in deed accounted , haie . But howe farre this blemish hath growne we see , insomuch , that the second of the ten commandements , was vnder that colour , openly by the Papists blotted out : and ( which thing cannot bespoken , without the incredible shame of some ) that second commandement , is also at this day numbred , by certein men ( which should not so deale ) amongest the ceremoniall commandementes . Such was in the beginning , the lenten fast , and some choise or difference of meates , without any opinion of worship , added therto . Which things , we nowe see so established , that sundrye and those no small persons , but such as wil seeme to be most Catholike , do most obstinately defende , that in the doing of them , consisteth in some respect , the forgiuenesse of sinnes , yea the worthinesse of merites or power to deserue . What I beséech you , coulde seeme at the first , to haue been more indifferent then for the celebration of the supper , to haue a table of stone or of wood ? But , if the Grecians in the celebration of the saide supper , had neuer vsed their * * That is , their Altars dedicated to Deuils . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and the Latines their Alters , but had beene content with their common tables ( which was in vse in the Apostles times ) likely it is , that the controuersie , touching that detestable idolatry of the masse ( by which we see , the whole worlde at this day , to be set on fire ) could neuer haue sprung vp .

Now , to what end , tend these things ? to wit , that first in descrying the marks of the true church , heresies might be distinguished from errors , and haye & stubble , from those things , which eyther of themselues , or by reason of the opinion of worship brought in , are either vngodly or superstitious : and yet that all the gouernours of the Chucch , ought to vnderstand , that as the alter , was not in time past to be builded of stones , garnished by the diligence of man : neither yet that it was lawfull for them , so much as to fasten a naile in the Tabernacle , but according to the paterne which Moses had seene in the mount : euen so now also , all godly magistrates indeede , and all true shepheards , ought to endeuour , that in restoring the temple of the Lord , by so many means fallen down , they shoulde not onely restore those thinges , which haue beene ouerthrown by Antichrists , but also that they should most diligentlye wipe awaye all , euen the lightest spottes , that haue proceeded from the same Antichrists , although they be , as it were waxen hard vpon the walles of the temple : and that marking ( partly by the story of former ages , and partly by the beholding of the present ruins of the Churche ) these former euils of Satan , they should at no hand suffer themselues to be mocked , by the allegation of the fragmentes , of certaine of the auncient fathers , or by any vayn shew of custom : but rather that they should not leaue of , vntill by doctrine , both the Ceremonies and all the Ecclesiasticall gouernment also , be apted , not vnto some figuratiue Image of shew , which was needful vnder the schoolemastership of the law , but exactly framed , according vnto the moste perfect paterne , which the sonne of God him selfe by his owne mouth & his Apostles after him , haue moste perfectly set forth vnto vs in their writings . But concerning this matter , we wil elswhere speake more fully ( as I hope ) when we shal answere those notable meane men , who reprehend vs , as ouer seuere exactors of that work , & especially when we shal seuerally answere , vnto the writing of Cassander , to the end , al men may vnderstand , that none more hinder the worke of the Lorde , than these Samaritans .

Which be the principal points of the Catholique faith or religion . Now , because I sée some ( not yéelding vnto these things , which we haue spoken in general , concerning the fundamental or principall points of our religion ) again to demand what those shold be : I answer that these articles are to be called grounds or principles , which being laid , the whole building remaineth : & which being ouer thrown , al things builded therupon fall to the ground . And al these things , we profes to haue bene described with great shortnesse & plainnes , out of the word of God in the Créed , which they cal the Apostles . Which thing ought to be added to the ten commandements , & the Lords praier of the which , that , to wit , the ten commaundements , doth verie compendiously set out the order of Christian life : and this , that is , the Lords praier , doth very briefly also set out , right inuocation and praier . This ( I say ) is that fundamental , true , and perpetuall mark of the Catholike church , which shall neuer bee blotted out vnto the worlds end : but which neuerthelesse ought to be expounded , out of the wrytings of the Prophets and Apostles , from whence it is taken , that al men may vnderstand it and keepe it , as much as in them lyeth .

Now the order of this exposition is 2. What exposition of Catholique doctrine is required in the Church . fold : one more familiar , which is necessary for al men : an other more large , and far more plentiful : as we sée that the Apostles creed , was afterwardes expounded , by some other Creedes of the holy Synodes , that heresies might bee met withall , & the Consciences established more and more in sound doctrine . Therfore , albeit that to the ende , that some man might be a true member of Christ , it be not necessary , that he should most exactely vnderstande , for what cause thinges are spoken and set downe , and should know the determinations of disputations in diuinitie : Yet euery one ought to know according to his capacitie , what he doth beleeue , and why he doth beleeue , and not to rest in the deuilishe inuention of faith , which they call vnfolded , that is to beleeue , as the Churche hath determined , and to aske no further : but to adde also vnto that familiar instruction , the exposition of holy writings , That the true , yea the Catholique church hath more then once wanted , an ordinary and lawful ministery , and therefore that that ordinarie and lawfull ordination and succession of Pastors , was for a time broken off . of which Paul setteth before vs foure pointes 2. Tim. 3. to wit , doctrine , reproofe , correction , and comfort . All which are by diligent Pastors and teachers , publikely and priuately , to be applied , to the capacities of the beleeuers .

It remayneth that we declare , howe much we ought to giue to personal succession and ordination . We haue sayde , that the onely , true , perpetuall , and necessary marke of the catholique Church is that doctrine , which diuersly , and sundry maner of wayes , first by worde , and afterward by wrytings , hath bene deliuered by the Prophetes , and at the last most perfectly declared by Christe him selfe , and that by his owne mouth , and by his Apostles . For this word , as ( euen after Christe him selfe ) , Peter sayth , is that seede , by which the Catholique Churche , both at the beginning of the world appeared , and by which also it shall continue , euen vnto the ende of the world . But seed is to no purpose , except it be sowen , and the Lorde , ( who both vnder the olde , and vnder the new Testament , appoynted an order for the sowing of this seed , by the ministry of men ) hath ( I say ) necessarily appointed this sowing ( for otherwise the spreading abroade of this Churche woulde quickly end ) to endure to the ende of the world : Be it so truely . Then thou wilt saye , ordination also and succession of those persons , is a true , perpetuall , and necessary mark of the catholike church , agréeing altogether with that other , to wit , the mark of sowing . So our aduersaries do conclude , but falsly and foolishly . For , ( that I may let passe those two thinges already confuted by vs , that is to say , because they babble of the succession of persons , omitting the succession of that Apostolicall doctrine : Moreouer because that they propound an other succession , than that which hath beene begun by the Apostles them selues ) either they do not see , or they dissemble that they do see ( albeit the sowing also , and the sowers , are required no lesse than the seede , to the tilling of this fielde of the Church ) that the same order hath not alwaies bene kept , either of sowing the seed , or of ordeyning them , vnto whome this sowing is committed . And this notwithstanding , they ought to haue learned , both by the fore tellings of the prophetes , and also by the holy histories , which things remaineth to be proued of vs . The Church therfore I confes , was neuer without the worde of God . But let these men also shew vs , that there hath bene some one , certaine , & perpetual order both of that sowing , & of the persons admitted to that sowing , and that the same hath bene tied also at all times , to the same lawes of ordination , before that first the lord had consecrated to him selfe the first begotten . Exod. 3.2 . and 19 22. and the 24.5 . in whose steed afterward that Leuiticall priesthood was ordained , almost with infinit ceremonies . Num. 8.18 . Therfore then at the length began , that certaine & ordinary order of succession & ordination , that is , of sowing , and of those vnto whom the charge of that sowing was committed . Which succession , and which maner of ordayning , if before that time the Church lacked it , it is prooued , that that ordinary succession and calling , hath neither bin alwaies necessary nor continual , séeing that the visible Churche stood so many ages , before both of them ,

Now let vs see , whether the Leuiticall priesthood , hath continued without interruption , euen vnto the comming of Christ . In deed we read , that the spreding abraod of Aarons posterity , continued vntill the ouerthrow of the temple . But euen as we say , thogh Dauids stocke were not abolished , yet Dauids kingdome ( euen as amongst other the prophets , Ezechiel had foretold ) was broken of , from the dayes of Sedichia , vnto Zorobabel , from whose tims in steed of kings they were Dukes , and at the lengthe ( the Asmoney , taking all power vnto themselues ) Dauids posterity , I say , in stéede of Dukes became Senators , vntill at last they being also taken away by Herod a forrainer borne , and Iudea being reduced to a Prouince , and so in fine as Iacob had foretold ( all gouernment being taken from Iudea ) that sonne of Dauid sprang vp , Gen. 49.10 . to sit in the throne of Dauid for euer : So it appeareth , that all the Leuiticall priesthoode , was not at once broken off , vntil ( the eternal priesthood of Melchizedech succeeding ) it was wholy abolished . For , ( to let passe those publique miseries and slaughters of the people , vnder the iudges , and especially that time which is spoken of , in the fiue last chapters of the story of the Iudges , in which time it is euident that the publike ministery was greatly decaied , and sometimes almoste abolished ) who will deny , that there was any true church , in the kingdome of the ten tribes , from the time of Ieroboam the first king , vnto the ouerthrow of Samaria ? and yet that there was no succession , nor ordination of Leuitical priesthood amongst them , appeareth by this , because it is written of Leui , that he departed from the kingdome of the ten tribes : and by that same most heauy complaynt of Helias , which is reported by the Apostle , Rom. 11.2 . for concerning that which is reported afterwardes of these hundred prophetes , hid in a caue . 1. Kings . 18.13 . it doth not prooue , that there was there , any ordinarye ministery .

The aduersaries will reply , that the godly Israelites went to Ierusalem , and therefore , that they perteined to the Leuiticall priesthoode . Bee it so that some went , yet there was some true Churche then , in the kingdome of the ten tribes , not going to the Citie , neyther vsing the ordinarye sacrifices , nor reteining anye vse of the Leuiticall priesthoode .

But agayne these men say , they had notwithstanding colledges of prophets , and assemblies of Godly men also , at their appointed dayes , as appeareth namely out of the 2. Kings . 4.23 . and therefore the ordinary succession of the ministery , did not then cease , And neyther doe I conclude out of this place , that there was then no holy ministry in the kingdome of Israell . But this one thing I gather , that the succession of the Leuiticall ministry ( which was the onely ordinarye ministerye ) was then all togeather broken off , in the kingdome of Israell . For neither were the Prophetes ordained by the ministrye of men , neither was their order continuall .

They will againe reply , that an ordinary succession may cease , in particular Churches : but at no hand in the Catholique church , that is to say , vniuersally : seeing that then also the temple continued in the kingdome of Iudah . But beside that , I can replie out of the testimonie of the Prophetes , that Iudah so behaued hir selfe , not onely in maners , but also in the very worshippe of God , that she iustified Israell hir selfe : Ezech. 16.51 . and that also the temple of the Lorde was shut vp vnder Manasses , after that it had beene imbrued , with the blood of the Prophetes : and that horrible idolatry declared vnto Ezechiel in a vision : beside these things I say , I furthermore adde two other : one is , that if some particular Church may be a member of the catholique Church ( without the marke of succession , and ordinary ordination ) it necessarily followeth that those notes , are not that , which the Logitians cal proper , after the fourth sort : that is to say , a terme that alwayes agreeth vnto one kinde , and to euery particular of the same kind , whereof we now demaund , and in deed doe iustly demand it , séeing the whole force of the definition , consisteth properly , in the knowledge of the difference . The other is , that if ( which thing we haue shewed before ) some parte of the Catholique Churche , may lacke that successien , and ordinary ordination for a tyme , it followeth that that thing maye fall out in all particular and seuerall Churches . For why shoulde it fall out to one , rather than to an other ? But where this thinge shall fall out , in what generall thing I praye you , maye a man finde that , which he wanteth not in all and euerie singular parte of the same ?

But least these men should agayn cry out , that yet that thing hath not fallen , which might haue fallen out . Let vs proceede further , and let vs consider , what the state of the Cotholike Church was , vnder the captiuitie of Babilon . Verely these men shall neuer prooue , that there was then any ordinary ministery of the Leuites . For the fable of Susanna is confuted , out of the true story of Daniel , so that it must be a narration either fabulous , or meerely allegoricall : euen as also the booke of Iudith is . And though Ezechiel sometimes in some place , exercised the office of a Prophete ( as it is manifest by his Prophecies ) yet by that it shall at no hande bee proued , that the Leuiticall Priesthoode was not discontinued .

But thou wilt say , Circumcision then continued . I graunt it , for this was the singuler benefite of God : euen as Satan could not ( in our time , and in the time of our Fathers ) bring to passe , but that the Sacrament of Baptisme shoulde remayne . But the selfe same Circumcision was not vsed those forty yeeres , being the time of their wandering in the wildernes , where notwithstanding if the Catholike Church were not , it was no where . Seing therefore the Churche may for a time want some sacraments , truely this part of the publique ministerye , is not absolutely , the perpetuall and necessary marke of the Churche : which thing yet cannot be sayde , of the seede of the word it selfe , for the patent it selfe of a couenaunt , is another thing , than the seale put to the patent it selfe : so that the church , may for a time lacke this , by reason of many letts cast in the way : but that , to wit , the worde , it can neuer lacke , although he that dispiseth that , to wit the Sacrament , despiseth both , and therefore shall worthily bee iudged out of the Couenant .

What then ? truely the Church , can neither at any time lack the séeds of the word , neither the sowing , nor the sowers : but yet the sluggishnesse and wickednes of the Pastors chiefly hindereth , that we cannot restraine both the sowing and the sowers to an ordinarie succession and calling . And this thing falleth out , by two meanes . By one , when the chayres or places be not empty , but they which sit in them , haue entred in , either by the doore , or by the window , and do either wholly neglect their dutie , or mingle cockell with seed , or els sowe nothing but poyson : as such was the state of the ancient catholique church , vnder the moste parte of the vacant gouernments of the iudges : afterwards in Iuda vnder the moste of the kings , and at the length , in the times of Christ being conuersant vpon the earth . By the other , when as that ordinary both sowing , and also ordinary calling of sowers ceaseth , being for a time as it were , more than halfe dead ( for we doe not acknowledge that these things , can all together be abolished before the ende of the worlde ) and such was , as we haue sayd , the outwarde forme and face of the Church of the tenne Tribes , and of the Catholique Church , in the captiuitie of Babylon .

I say therefore , that the very same thing , hath some times thorow the iust iudgement of God , fallen out in the Churche , in respect of the sowing , and the sowers , which often times falleth out in the times of famine and warre , to wit , that there is vtterly no place for sowing . Which when it commeth to passe al do not yet die , but the hunger staruen that remaine , are relieued , by the fruits gathered in the haruest of the former yeares , euen as heretofore , in the times of Ioseph , the Egiptians did sow nothing , but in the very seuenth yeare of the famine . So it behooued Daniell , Ezechiell , Zorobabell , Ezra , Nehemia , and the remnaunt of the godly in Babylon , when an ordinary ministry was wanting , to be Prophetes and Pastors vnto themselues , ioyning with most feruent praiers the continuall reading and meditation of the holy scriptures , as in that story , we reade to haue bene done , vnlesse we woulde rather say , that Moses and the other Prophetes ( whose wrytinges were then extant , although they them selues were dead long a goe ) were notwithstanding their Pastors in this exile , vntill the Lord in his time , should haue mercy vpon Syon .

But amongest these breaches of the Church , That the mark of succession and ordinarie vocation , is nor abolished , by euery fault that may fall out in the minister . there is yet muche difference . For where the Pastors doe their duties onely negligently , or else offend only in manners , neuertheles the double mark of the Church , which is ordinary and to be séen , remayneth . By the double mark of the Church I mean , the séed , and the sowing , and also ordination , if so bee that these Pastors , although negligent , bee notwithstanding lawfully called . And if they mingle only some leauen , The leauen is to be taken heede off , but the pastors notwithstanding are to be hard , so farre foorth , as they sit vppon the chayre , not of Peter , but of Christ : neither doth such a congregation , therefore ceasse , to bee deemed as a member of the Catholique Churche , ( or els the Catholique visible Church is no where ) although perhaps no other , but negligent Pastors , corrupt in maners , and mixing some leauen , be found throughout all the whole worlde . Such were in the times of Christe , the Pharisees and Saduces , and the Doctors of the Lawe , whose Leauen hee teacheth , Math. 16.6 . must bee auoyded , which yet hee commaundeth to bee hearde , Mat. 23.2.3 . So long as they sit in Moses Chaire . But this place peraduenture , is not of euery one diligently inoughe marked : for it is to bee noted , oute of other places , that the writinges of Moses , and of the Prophetes , were reade bee piecemeale in the Synagogues . Which thing , the Sections noted , euen at this daye , by a true order in the Hebrewe Bybles , doe declare . Nowe , vnto this pure and sincere reading , was added an interpretation ; full of Leauen : of which sorte are these pointes which especiallye in Mathew are plentifully confuted by Christ . Therefore Christ commaundeth those thinges to bee heard out of the Pulpit , which were by custome , syncerely recited out of Moses and the Prophetes , in the Synagogues : but the Leauen , wherewith they did corrupt , the puritye of Doctrine , to be eschewed . So it is not to bee doubted , but that that outwarde Worshippe in the Temple , was in the times of Christe , diligently exercised without Idolatry , which also Godly men did diligentlye perfourme , although the right vse of the sacrifices , and of the whole lawe , was vtterly destroyed by the iusticiarie Pharisees , and by the S●duces , which denied the resurrection , that is to say , the chiefe ende of sacrifices . What maner of marchandize of high priestes office , there was then , and that againste the prescript of the lawe , appeareth by historyes . But this fault of persons , in so great confusion of thinges , did not abolishe the very facts of the priesthoode , which did depend , not vpon the priest , but vpon the ordinance of God . For there is some certain mean thing betweene men meerely pryuate , and men lawfully called : to wit , when as some ( exercising the place of those that be lawfully called ) are either thorow ignoraunce , or thorow winking at them , borne with al : and in their name execute some publique office , as we read , that it was ordayned in the lawe of the Romans , concerning one Barbarius Philippus , of which matter we haue in an other place spoken more fullye . Therefore the Church in deed retayned ( and that in Pharisiisme and Saducisme ) hir note , both of Gods seed , and in some sort also , of the very sowing thereof , although it were some what defaced , and yet neyther Pharisijsme nor Saducijsme , was a parte of the sound Church .

But as often as euen openly , In the Romish church such a one as now a good while it hath been , all the notes of the true Catholique Church , are not in some sort defaced onely , but euen vtterly taken away , as was foretolde by the Apostles . the chayre of truth is vtterly destroyed , so that on the one side syncere breade is not propounded vnto vs , so that a man maye receiue it : and on the other side , some Leauen , is so set before vs , that a man may not reiect it , but poysons are drunke to men vnwilling of the same , who will account the congregation of these Wolues ( or of those which followe them ) for the true eyther Catholique or particular Churche . Now I affirme , that the Popedome , that is to saie , the Churche of Rome ( as at this daie they call it ) hath by little and little growen to be suche a one . Seeing that those thinges beeing in deed fulfylled , which both Paule 1. Thessalonians 2. And also Iohn in the discription of the Image of the beaste , haue now so many yeares paste , set before our eyes to behold : and the auncient fathers , both Greeke and Latin interpreters , Irene , Chrisostome , Hierome , Augustine , Becla , and Cardinall Cusan himselfe also , haue interpreted the same of the seat of Rome . For which of those three markes of the catholique Church ( wherof we haue shewed , that one of them onely is vnmoueable and perpetuall , the other we haue declared also to be some time discontinued ) remaineth in the popish Church ? For to speake first of that proper , perpetuall , and absolutly necessary marke , that is , the holy word writen , seeing that that is in the popishe Church , is not set forth vnto the people , but torne in sundry péeces , and that also in a strange tongue : and further , seeing that their shamelesnesse hath proceeded so far , that they can not beare the same to be turned , into vulgare & common speches , neither yet indure , that the Latin interpretation being barbarous , and in many places false , shoulde be amended , by the Hebrue and , Greek copies , is there any man , vnlesse he be by the iust iudgement of God blinded , that will iudge these men , to be the Catholique Church ( in which onely there is saluation ) and not rather take it to be that Babylon , out of which all , that will not perish ought to depart ? But some amongst them say . We do not onely receiue the writinges of the Prophetes and Apostles , but also receiue them , and in deed receiue them more large , than yee receiue them . For for one and two places sake , they ad the bookes which are Apocripha . As though in deed to haue books decked with gold and precious stones , to worship papers transformed into idols , to sing in a strange tongue , parcels torn in sundry peces , or to hang them about the necke , or to vse them in magical inchantments , be the same , that it is to teach the writings of the Prophets & Apostles , and by these to direct , the whole seruice of God , and to be short , by these to order , the whole life of man .

But againe they saye we haue euery sunday sermons , and the readinges also and homelies of the Doctors : and to be short , admonitions ( as they call them ) in parishes Yea , haue truly . But when what maner ones , of whome , and to what end are they had ?

Note . Now , to comprehend all thinges in a few words , seeing there be three wayes of corrupting the holy books of scripture , one is , when some thing is taken away from them : the second is , when some thing is added to them : the third , when some thing is changed in them . Who at the length seeth not , that these men are condemned as guilty of so many sortes of falsehood ?

That I may beginne with the law . That vnwriten word , which they haue deuised & wil haue to be the chifest part of the seruice of God , & that authority which they take to themselues , to make lawes to bynd mens consciences , by what name shal we call it ? Now , haue they not vtterly blotted out , without any shame , the second commandement , to the ende they might openly and manifestly , renew al kind of idolatrie , while they haue changed the names onely of ancient Idols ? Haue they not oppressed the miserable consciences of Christians , both by new and directly repugnant traditions ? and vnder that cloake , Mat. 23.14 . Haue they not deuoured widowes houses onely ( as in times past the Pharisees did ) : but also haue swallowed vp empires and kingdomes ? To be shorte , haue they not ouerthrowen from the very foundations , the vse and end of the law ?

And in the Gospell ( the other and the chiefest part of Gods word ) what haue they left sound ? First , what maner of Christ do they set forth vnto vs ? verely , a christ now in deed indued with a body without a body ? do they propound him , 1. Cor. 1.30 . as he which was made of God vnto vs wisedome ? Yea for sooth , so far as he helpeth our natural light . Do thei propound him as our whole righteousnesse ? for sooth so farre as this thing is attributed to vs , who are therto prepared , partly of our selues , and partly by grace , that the reward of eternall life , may , by desert be ascribed vnto the deseruinges of oure righteousnesse . But what if our owne deseruinges be not sufficient ? Verely , the deseruings of some certaine saints ( whose treasure is not yet in deede drawen drie ) purchased by a certayne price at the hand of these brokers , shal be added vnto vs . And the merites of what saints I besech you , do they set forth vnto vs ? surely , such as the Bishoppes of Rome them selues , shal put into their calender , and such as euery one shal chuse to him selfe for Patrones and intercessors . But doe they propound Christ as our sanctification ? yea for sooth againe , so far as he augmenteth the remnants of our naturall holinesse . Doe they propound him , as our onely redemption ? in deed they doe it in worde , but performe nothing lesse in deed . For they except the satisfaction of punishment , which being granted , they make God himselfe most vniust . For what is more wicked , than to require of him , which is not in fault , satisfacory of punishments ? And to what ende hath the Lorde borne our sinnes vppon the tree ? Esai . 53.4.5 . to what end hath our chastisment rested vpon him ? But now , seeing we are come to those satisfactions , doe they not most manifestly mocke with God and men , when they teach , that in the sprinkling of coniured water , in tapers , in spittle , in oyle , in the signe of the crosse , in choyce of meates , in the murmuring vp also of certaine prayers not vnderstood , in the praiers of counterfeit saints for the most part in the worshipping of images , in the ringing of bels , in a certaine kinde of apparel also , and that after death suche satisfactions doe consist ? what more ? O the moste abhominable wickednesse that hath at any time bene committed of any man ) in the very real offering of Christ him self for the quick and the dead , which is therfore so much the more effectuall , as they say by how muche it is the more often reiterated , but in deed , is an open & manifest treading vnder foot , of the sacrifice , made once for vs : when they teach I say , that satisfaction for the punishment of sins , may be bought at theyr hands , both for vs that liue , and also for them that be dead , scorched in that their fier of purgatory ? What maner of thing therefore is this Gospell ? And what manner of Christe is this of the Romishe Popedome ? Who also perceiueth not , by the conference of the word of god , that these men , by their doctrine of Opus operatum , that is of the worke wrought , haue ouerthrowen all the vse of sacraments ? That I may saye nothing of the destroying of the trueth of Christe his bodye , of his Ascention into heauen , and of the article of his descending out of heauen . And that by the opinion of Transubstantiation , they haue ouerthrowen the definition of a Sacrament ? And that they haue polluted the Sacrament of Baptisme , with infinite corruptions ? And that they haue taken awaye , euen at the firste , one Element of the Supper of the Lorde ? And whilst that afterwarde by a more than abhominable wickednesse ( chaunging that Sacrament , into that detestable propitiatorie Sacrifice ) they haue vtterly taken awaye , all that holy action , and therefore openly haue by violence pulled away the seale of the couenant of the new Testament ? To be shorte , that they haue , by as many false Sacraments , as it pleased them to deuise , taken to them selues , the authoritie of Iesus Christe , oure onely lawe gyuer ? Therefore what parte of Gods worde , haue not these men corrupted , or rather cleane taken away ? And then where is that onely , true , perpetuall and necessarye marke of the Catholique Churche ? Where is that Seede , whiche beeing taken away , the spreading of the Church also vppon earth , muste needes be taken away ?

Now , if the question be , touching that Ecclesiasticall gouernement ( that I may speake some what more fully of this matter , than heretofore I haue done ) what I beseeche you , can a man finde , in the Popishe cleargie , but that Image of the beast ? Hath not this high Bishoppe succeeded the other high Byshoppe of Rome , which was wont to be therin the hyre of the Gentiles ? What say I ? Hath not that Romishe Pope , snatched to him selfe , ( by occupying nowe at the laste , and in some ages here to sore , by sittinge in Rome ) the verye name , and all the authoritie of the verie Emperour of Rome ? For the thinges whiche yet remayne there , beeing Reliques not so muche of the Romaine empire , as of the Germane kingdome and gouernment , what are they more I pray you , but a bare shewe and name , not onely because , the emperours themselues doe of their owne accord ; at this day , worship the féet of this beast , but also , because , he suffereth , not so much as one of his false cleargie , to be subiect , to any secular power , as they call it ? yea rather who perceiueth not , this wicked fellow , not contented , with this so great wickednesse , to be the very same person , whom Paul fore told should sit ( after the empire of Rome was destroyed ) In the temple of God , 2. Thes. 2.4 . and exalt him selfe , aboue all that is called God ? For is not this he , that openly affirmeth , that he muste bee iudged of no man , no not of the Aungelles ? Who ( if his price be giuen him ) boasteth that he can open both heauen and hell ? who at his pleasure openly breaketh all lawes both of God and men ? who also more than once , with in these few yeares , hath vndone lawes established by nature it selfe : which wickednesse also the prophane city of Rome in time here to fore , ( in the raigne of Claudius the emperor ) abhorred ? who hath sold euen for a farthing those very canons , whose name was wont , to make afraide the ignorant people .

And as for those purpled Cardinals , what other thing are they , than an Image , not of the auncient senate of Rome , but of that senate which serued the emperors , and deuiding the gouernement betweene them : but who is so ignorant of the state of Rome , that doth not perceiue , that that distribution of gouernments , is a picture of the empire of Rome ouerthrown , which thing also the Bishops of Rome themselues , and the writers that be addicted to them , do witnesse ? And as concerning other ecclesiasticall functions , such as they were ordained of Christ by his Apostles , what doth there remaine among them , but most vayne names and bare titles ? For the office of a bishop , which in the beginning , that is , while the Churche florished , was ( as Hierome also witnesseth ) nothing els , but the office of an elder , whilst euen immediatly after the time of the Apostles , it proceeded to those heights of dignities ( or as they them selues speake ) prelacies , ( of which we haue before spoken ) is now a good while ago , wholly vanisht awaye amongest them .

Nowe what is it with them to bee a minister ? Is it to be appointed to feede some flocke ? Is it to haue the ouersight of manners , and to beare rule in the Censures of the Church ? No in deede , but to haue aucthoritie to offer Christ agayn ? What is it to bee a Deacon ? Is it to take charge of the goodes of the Church , and righty to dispence them to the ministers , and the poore , and to render an account of that which is receiued and layde out ? Fye , fie , for this ( except alwais the yéelding of accounts ) is rather the onely chiefe and common office , to all of the whole Popish clergie , & specially of the Pope himselfe : and that so openly and so carefully indéede , or couetously rather exercised , that they exact , ( euen of those that bee deade manye yeeres before ) a greate Tribute , and , vnto them that be aliue , they doe not fréely giue anye thing , though neuer so little . Therefore there is no suche , eyther Byshoppe or Minister among them , as the apostle alloweth of : and as for Deacons , not so muche as one at all . And yet these bee the men , that obiecte vnto vs , the succession of the Apostles . And if so bee , that that one olde Canon so often times repeated in the aunciente Synodes , and altogether agreeable to the woorde of God , did preuaile , to wit , that that ordination which is boughte by money ( that I may omit the principall parts of a iust ecclesiastical calling , that is to say , trial and election , ioined with the free consent of the whole Churche , which are wholly abolished by them , if a man consider the thing it selfe , ) should be iudged I say , altogether void , what marke of Apostolicall ordination , shall there bee founde amongst them ? vnlesse happelye they meane , that it is one and the selfe same thing , to mocke at the order instituted by the Apostles , and to keepe that Order diligently , which hath beene deliuered from hand to hand : and vnlesse they wold prooue , that lawfull and currant coyne , were to be knowen from counterfeit mony , by the bare image , grauen vpon it , and not rather , by the matter it selfe , especially as often as , they shewe the same image to both parties .

To be short therefore , what maner of one is that Catholique church , in which in steed of true Christ , a most false idoll , at least wise , in respect of his office , is set vp : and where in steed of Gods pure word , partly the traditions of men , and partly , the traditions of the Deuill are placed : and where also in steed of succession , & Apostolicall ordination , nothing hath place all most but most manifest and detestable , euen to the Deuill him selfe as it were , both bying and selling of soules redéemed by the blood of Christ , in so muche that they woulde haue it to be accounted , an vnlawfull thinge to searche into these matters , yea so farre haue they procéeded that they would condemne men ( though their cause be not heard ) yf high treason against God and man , wheras on the other side if a man should graunt these things , there shold be nothing so wicked , so blasphemous and so horrible to be thought , which a man might not with their good leaue & liking , think , speak , and write .

But ( these men wil say ) although we were nothing lesse , than we will séeme to be , doth it followe that the name of Catholique Church , which yee take from vs , doth agree vnto your Churches ? No verely . Wherefore we haue in vayne now a long time agoe desired triall to be made , by the matter it selfe , That our Churches haue all the true markes of the Catholique Church , and specially the pure worde of God . if their bare deniall may be accepted . We therfore affirme , that the three notes of the Catholique Church ( to wit , the seede of the written worde , and the right and lawfull Ecclesiasticall calling and succession , all which we haue restored , are in our possession , and stand on our side . These things they stoutly deny . In déed this controuersie cannot be decided in a few words , neither do I at this present goe about it . But that which I had taken in hand to prooue , I hope I haue perfourmed , to wit , that the false and counterfeit notes of the Church , which they alleaged , are sufficiently confuted , and the true notes of the Churche set forth and approoued .

For it is one thing , to dispute of those markes , which they are , and another to dispute , who haue them . Notwithstanding , because I haue in few wordes declared , that they haue not those marks , this thing also I may now speake , that we haue at least , two very waighty coniectures , which make for vs agaynste them : to wit , that in discerning and triyng of opinions , we stay our selues , vppon the only written word of God , that is , the writings of the Prophets and Apostles ? and that we require the interpretation of it , by the onely conference of places , and proportion of the articles of fayth . Neither do we refuse the writinges of any , either old or new author , so that they may be examined , by the rules afore sayd : by Gods worde , and the proportion of faith . But what these men obiect against these vpright requestes , it sufficiently appeareth .

Now in the question of succession and ordination , they haue thought that not many yeares agoe , they haue found out , That our Churches , haue the true Apostolicall succession . a more certain reason to dispute against vs . For they demaund euen with great loftinesse and pride , that we shoulde shew them , whom they haue succeeded , which in our times haue established our Churches , as though we were no better able , to shew our original , than the Donatistes coulde theirs . We aunswere that the doctrine which we defend , hath ( euen from the time of the Apostles , although heresies haue assaulted it , & the Romish false bishops , and others , made drunke by the harlot , haue by al the means they could , and that for the space of certaine yeres polluted it ) continued notwithstanding , euen vntill our times , & shall continue , euen to the end of the world : and that about 200 yeeres since this light of the Gospell began againe , ( and that thorow the singular goodnes of God ) in the west to apeare , out of the filth of popery , & those hidden places , into which these men had thrust it , vntill the candelsticks , which were taken away , were set again in their places , & by that means the elect people of God , did from all quarters flow together vnto the sayd truth .

But as concerning the succession of the holy ministery , 2. The. 2.7 . we say , that that mistery of iniquity ( which the Apostle witnesseth in his time to haue beene begun , was not accomplished , but in some processe & length of time , and therfore that that old Church of Rome became , & that but by little & litle , of Apostolical , Apostatical , that is , fallen from the truth : and we affirme that other Churches ( as it is euident by histories ) did not straightwaies fall away from the foundation , but then verely , when as in the church , the false bishop , 2. The. 2.4 . and sonne of perdition in deed , calling him selfe the vniuersall head of the Church ) did at the length , exalt himselfe aboue all that is called God . And that this was don when the kings and Princes , yea , and the very Pastors them selues , in other countries , being bewitched by this harlot , had submitted them selues to the feet of Antichrist . Now , when , & by what degrees and sleights that hath bene brought to passe , cannot else wher be better not only known , but euen perceiued almost by the very eyes , than by the very liues of the bishops them selues , declared by good and sufficient writers : the euents and falling out of things iustlye agrreing with the foretellinges of the Apostles , and the expositions of the learned , both ancient , and also certaine new writers , which our very aduersaries , dare not refuse , in so much that the which the Apostle heretofore spake of his ministry , 2. Cor. 4.24 . that his Gospell was had in deed from them that should perish , & whome the God of this world had blinded , that the light of the Gospel of the glory of Christ should not shine vpon them , the same we may now most truely affirme of this wicked Antichristian sinck , faining or pretending the name of the Catholique Churche . Therefore we haue next after the Apostles , for successors , those very right iudging pastors , not onely of the Roman church , but of other churches also , whose succession ( beeing broken of by these wolues & tirants ) we haue begun thorow Gods goodnes at the last to restore : so farre of is it , either that we are destitute of the lawful argument of succession , or that they shoulde bee able to alleage any Apostolicall succession .

That the Catholique Church hath bene , and in some respect as yet is , in the Popedome thogh the Popedome be not the Catholique church nor any part thereof . Math. 21.33.34 . Therefore say these men , where was that Catholique visible Church , aboute two hundred yeres past ? Christ himself maketh answere for vs , that it hath bin heretofore , and as yet in some respecte is , in the handes of the wicked busbandemen , who themselues , slewe the seruauntes of the Lorde , being sent vnto them , and with all , as much as they coulde , euen the Sonne himselfe , beeing cast oute of the Vineyard : and in steede of him , they haue placed a Christ in words , wherwith thei mocke the people , but in deede euerye one , euen the wickedst of theire owne sort , that they can or could get . But it is well , that neyther the eternall keeper of that vine , can againe in déede be caste out , neither could againe be slaine . who liueth vnto God , and who also nowe againe appearing , hath begun , to lette out that Vineyard , to good and faithfull husbandmen , Paule also aunswereth in oure behalfe , foretelling that which wee sée fulfilled : To wit , that that wicked one , shoulde vsurpe to him self the Temple of the Lorde , 2. Thes. 2.4 . vntill the Lorde shoulde agayne discouer him . Iohn also aunswereth that that woman , hauing lately brought foorth hir Childe , bath togeather with hir Childe , layen hidden in the wildernesse , free from the Dragon , who trusted to , and vsed also , and was euen as it were vpholde with the power of Kinges and Princes : And that that holy Citye , hath in the meane time continued sure , not for a smale time , but for two and forty monethes , or a thousand two hundred and sixty dayes . But we leaue the acccount of those dayes to sharper witted men : we vrge onely the matter it selfe . Therefore , to speake plainely , we say , that so long as that great Michaell did appeare by little and little , killing that Dragon with the swoorde of his worde ( which hee hath agayne committed to his faythfull seruauntes ) or with the spirite of his mouth , that so long the Catholique Churche , ( that is to saye , euery number though neuer so smal , of such as helde fast both the personne , and also the office of the true Christe ) laye hidde in the filthinesses of the Romish Babylon , whilest the wicked one with his angels , vsurping the seate of the ministery , and the harlot that sate vpon the seuen hilles , did make the world drunke with her dreggs .

But they say , that this true Churche , ought always to be visible .

To this , if I shall aunswere , that the true Church indeed , hath alwaies beene visible , and so shall be , so farre forth as she consisteth , of true visible members , and that it is not a counterfayte thing : In what sense the true Church is called visible . and also that it is visible so farre forth , as it hath outward and euident marks : & yet not in such sorte visible : as though they that embrace true religion , should always so agree , that euery man might pointe out with this finger , both who they are , and where they are : if I saye I shall aunswere this , I shall indeede speake , as the matter is , and that which I haue a little before , by reasons and examples declared . But I make not this place my refuge : for I saye , that if wee will fetch recordes , euen from the Apostles themselues ( who haue as it were with their finger poynted oute this wicked one , and all his false Church ) that then we shall find , that there scarce hath beene any age , but that therein , so soone as this Antichriste began to shew his head , the Lord hath alwayes stirred vp some , who did set themselues against his tyrannie . If they denie this thing , let them laye a wager , but withall let them giue pledges or sureties for the perfourmaunce , & I doubt not but we shall shew foorth euen to al men , that the thing is so ( vnlesse they had rather be willingly blynd ) yea and that by good and sufficient witnesses , and by cleare , euident , and manifest testimonies , drawen out of their very owne courtes and records .

But the aduersaries cannot so be brideled , but that they will reply , That the true laying on of hands remayneth wholy with vs . demanding at the last , what laying on of hands we are able to alleadge , that they haue receiued , by whom , in our time our churches haue bene established . For so I remember , Spensa , a Doctor of the Sorbonistes , did cry out against vs , by whome afterward there was published concerning these matters , a voulome verye grosse , and full of slaunders .

How farre forth the laying on of handes hath beene counted necessari to a lawfull calling . First , I answere that , which he himselfe elswhere hath noted out of Hierom , against the * * So called of one Lucifer , who helde that the soul was of the substance of the flesh . Luciferians , which place also Gratian hath put into his decrees : to wit , that the laying on of handes after baptisme perteineth rather to the honor of priesthood ( as they call it ) than to bind anye by necessitye of lawe , to obserue it . After this sort therefore I saye , did Hierome iudge whome they call vppon amongste their Sayntes . But they will replye forsooth that he disputeth of laying on of haneds in confirmation , and not of laying on of handes in ordination , as they are woonte to speake . Whiche that I maye graunte to bee so , ( although Spensa thoughte otherwise ) what shall this replication or exception helpe them ? for they themselues do not onely number confirmation among the Sacraments , but also ( when it pleaseth them ) they account it more excellent , than Baptisme it selfe . But let vs omit this thing . They confesse ( vnlesse they will dissent from Bernard , in his Epistle 77. who notwithstanding , standeth bothe vppon the worde of God , and also vppon the authoritie of Austen and Ambrose ) that those whiche are of the yeeres of discretion , are blotted out of the Churche , for contempt of Baptisme , and not for the want of it . And what shall let vs , that wee maye not muche more speake the same thing , of the laying on of handes , vsed in giuing orders ? vnlesse peraduenture , they shall saye , that that is more to bee required vnto the holy Ministerye , than Baptisme vnto saluation . But howe can these excellent seruauntes of God , seeme to haue contemned the laying on of handes , which in our time , by a verye Heauenlye inspiration , haue deliuered the Churche from the Tyrannye of Antichriste , when as they had none , of whome they could lawfully , euen by the warrant of the olde Canons themselues , aske , or receiue the same ? for I haue before shewed , & yet affirme this thing , that there can not be found one amongst the whole clergie of Rome , which is able , by the pure and auncient canons , to defend their ordination to be lawfull . What say I ? It appeareth that euen in the most pure Churche also , the laying on of handes , was not counted so necessary ? for who I besech you laid his hands vpon Philip , that of a Deacon he shold be made an Euangelist ? Act. 8.4 . who laid handes vpon them , in that firste dispersing of them selues abroad at Hierusalem ( the very Apostles also being ignorant therof ) preached the Gospell with so great fruit in Samaria ? but these men . Peter and Iohn were afterwarde sent , who should lay their hands vpon them . Act. 8.14 . Yea for sooth vppon those who beléeued and were baptised , for as for them which first had preached the Gospell vnto them : there is no mention at all made of them . But let vs put the case that this place were to be vnderstood of these men also . The Apostles therefore ratified that , which the other as occasion serued had done , euen before examination , and before ordinary election , not meaning to make the laying on of hands , to be absolutely necessary . And if these men be the successors of the Apostles ( as they will be called and accounted ) why haue not they them selues also , & that by the example of the Apostles , made haste , to approoue at the least , the zeale of godly men ? Or why did they not helpe , the attempt of that Archbishop of Colen , rather than they should haue betrayed him to that Romish Antichrist ? for a reward also , of which wicked déed Gropperus had the Cardinals hat bestowed vpon him , a couer in deed worthy for suche a cup. For sooth ( they will say ) because ye are heretiques . Therfore the question must be of the doctrine and not of the laying on of handes , and then ( as I hope ) we shall get the victory .

But they will againe reply that that thing was lawfull at the first , when the Churches were springing : but now an order beeing once established , the same thing is not lawfull . I aunswere that I confesse , there ought great regard , to be had of the times , & that they are not to be borne with all , who violate the lawes of the Church , beeing well establshed . But what if I shall say that the lawes of right and lawfull ordination are not violated by vs , but that ( when they were taken away and defaced by them , that fayned them selues to be the keepers of that order ) we haue applyed our selues to the restitution , and restauration of them ? For , that this thing is so , it appeareth by this , that ( excepting the ceremonies which are iustly abrogated ) al thinges commanded in the word of God , and prescribed in the auncient pure canons , are obserued exactly in our Churches , but amongst them , manifestly neglected . Now , who , when Pastors by common consent , are chaunged into Wolues , woulde saye , that the sheepe shoulde looke for such manner of ayde , from Wolues : and that shoulde bee condemned , whiche after the example of the Prophets , doth willingly set him selfe againste wolues ? Let this controuersie therefore be firste disputed of , before the question be made , touching the forme of ordination : and let these men leaue of to boast of the apparell and outwarde shewe of Pastors , when as inwardly they be rauening wolues . Mat. 7.15 . Verely Christ commandeth true Pastors to be distinguished from false , not by the laying on of hands , Mat. 7.16 . But by their fruits , that is , by doctrin and maners . But what wil their Pastors that be made , by Bulles and licences , answere to these things ?

They being inforced , to condemne extraordinary vocations , That miracles are not necessary to prooue anye holy , lawfull vocation , either ordinarie or extraordinarie . and that more than once , and without exception also , at the laste they flie vnto myracles , which they will haue of necessitie to be requyred , to this extraordinary vocation . But if a man bydde them alleadge , oute of what place of Scripture , they haue at the length drawen this rule : then it necessarily followeth , eyther the they can speake no more than fyshes , or els bewraie extreem shamelesnesse .

Now , firste it is manifest that the gyfte of myracles , hath alwayes beene free , that is , set in the power of God alone , who hath gyuen the same at certayne tymes , and to certaine persons : Therefore we can make no rule of it . Next , seeing that not onely Christ hath foretolde , but also the olde and new storyes witnesse , that this gyft , was common both to true , and also to false Prophetes , what madnesse shall it argue , to bee desirous to haue the false sending to be discerned from the true , by miracles ?

By what meanes false vocations may be properly discerned . Then you will say , it shall be lawful for euery one to teach in the Church ? no in deed . For who soeuer ( where there is place for order ) dispiseth that order , he declareth by this very thing , that he is not of God and therfore not to be heard . Therefore the Donatistes , who were in deed Schismatiques , are by this reason iustly condemned , because , though it had bene most true , which they obiected vnto Occilianus , yet the order of the church , was not for that cause to be broken , and they were not to be borne with , when for the defection of some Churches , they cryed out , that all the world was fallen away . But where a generall disorder , vnder the shew of order , beareth sway , and no remedy can be looked for , from the authours of this mischiefe : then doubtlesse , this must be performed that euen as when a fier is raysed in a City , those men cessing , or setting the city it selfe a fier , which by the ordinances of the city , ought to haue come to the quenching of that fier , it is the part of euery good Citizen , to carrye water , yea euen without order , and to cast it vppon the flames : so in this , much more dangerous fire of the Temple of the Lorde , it is the duetie of euery godly man , as muche as in him lieth , to set him self against that euil : and also of the godly magistrate , to prouide that a lawfull order bee restored . So haue the godly Prophets in times past done : so haue the godly kinges Ezechias and Iosias done : and vnlesse the very christian Emperors , when heresies bare greate sway , had interposed their authoritie , none had more beaten down the Church ( as at the length we sée it to haue bene done ) than they that gouerned the chiefest seates . And if notwithstanding all this , there haue beene no ordinary vocation , in the times of these ancient Synodes , we muste know that that fell out in deed , because , that a lawful order then established in the church , was not altogeather abolished , as it is manifest that it hath beene performed , now sundry ages since , thorow the tyranny of the false Romish Bishop : ther remayning amongest them not so much as a very slender shadow of the principall parts of Ecclesiasticall vocacion : to wit , of triall and election : but ( after a most filthy sale of all thinges ) , they vsing onely a vicelike kinde of laying on of hands , thereby to deceiue the comon people .

We want not euen that laying on of hands which the false church of Rome , doth vntruly make simply necessarye to a lawfull calling . But though these thinges were not forcible ( which indeed are yet notwithstanding most strong ) what doth an extraordinary vocation appertaine to vs ? For it is most manifest , that those firste restorers of Gods house , in the dayes of our forefathers : to wit , Wickliffe , Hus , Hierome of Prage , Luther , Bucer , Oecolampadius , Swinglius , Pellican , Haller , and very many other ) had the selfe same laying on of hands that these men require , giuen them by their Bishops , to teache the people : by whome afterwardes the Churches were , by little and little restored : In which Churches also , we affirme , that the true vocation of pastors , Doctors , and Deacons , was restored . Now I call that a true calling , which is according to the prescript of Gods word .

But here againe our vnorderly ordinaries suppose , The laying on of hands , belongeth to the presbiterie and not to that state of Byshops which men haue deuised . that they haue found out somewhat , wherin they may manifestly blame vs . For they deny , that albeit those men , whom euen now we named , were ministers , that therfore we are lawfully ordayned , seeing that bishops onely may ordayne ministers , muche lesse say they , can we be bishops . I in deed do willingly leaue vnto them , al this state of bishoppely gouernment , whereof I plainely say , that the holy Ghost was not the aucthor , but mans wisedome , and vppon which , vnlesse we perceiue that God hath layed a curse , verely we do as yet see nothing at all : and we foster a Viper in our bosome , which will again kill the mother . But of this matter we will speake in an other place .

Now onely I demaund of these men , from whence they haue fet this : for sooth from the second Canon of the Apostles , ( as they call it ) . But Gelasius the Pope him selfe doth recken these Canons , amongst the writinges counted Apocrapha : to wit I suppose , at the least for the titles sake . For he must needes be too impudent , that woulde deny these Canons , to haue bene made in more ages than one , so farr is it of , that ridiculous inuention ( attributed to I cannot tel to what Clement , and lately published in Greeke and Latin , in which the Apostles are brought in one by one establshing these matters , may bee allowed of any man that is of any sound sense or iudgement . But to what end should we handle these thinges so largely ? That the Euangelists were aboue the ministers of which we speake ( for otherwise Peter the Apostle , calleth euen him selfe a fellow minister with them . 1. Pet. 5.1 . ) these men dare not deny , because the Apostle him selfe setteth them before Pastors and Doctors . Ephe. 4.11 . But euen Paul him selfe witnesseth , that Timothie , not appointed a Bishop to Ephesus , or any other Churche , but an Euangelist , and the companion of Paule the Apostle , did not receiue the imposition , or laying on of handes , no not from Paule him selfe , but from the presbiterie , that is , from the companie or felowshippe of Elders . Wherfore if these men that mind to defend the false bishoply tyrannie , be disposed to reason , let them dispute not with Geminianus ( as the ciuil lawiers are wont to say ) but with Paul him selfe . We verely thinke those to be lawfully ordayned , who hauing according to the Apostles rule , and exact inquirie of their doctrine and maners going before , and a free and holy election , by the consent of the whole Churche , which they are to gouerne , are consecrated and dedicated to God by solemne prayes , and the very rite of laying on of handes vsed ( if men shall so thinke good ) but yet simple , and of it selfe , and not defiled with any traditions of men .

Now seeing these things are so , The conclusion of the whole Treatie . I say that the fauourers of the false Romishe Churche , doe in vayne set out or obiect , those three notes of the Church : to wit , succession méerely personall , a calling sundred from the doctrine of the Apostles : and the laying on of hands . And I say this , both because that none of these by it selfe , can be either , a true , or simple necessary , or perpetuall note of the vniuersal Church : and also , because that though it were so , yet that no one of these notes at all , can be founde , in the false Romishe Church , which doth notwithstanding cal hir selfe , ( though most falsely , ) the vniuersall Church : and on the other side I affirme , that that onely , true , necessary and perpetuall marke of the Catholique Churche , that is to say , that doctrine , which is most perfectly contayned in the wrytings of the Prophetes and Apostles , doth once agayne shine bright and cleere in our Churches : and to be shorte , that the very personall succession , vocation , and ordination of the holy and right ministrie , are restored in the same our Churches : and that we haue not forsaken Syon , but haue fled out of Babylon as the Lorde warneth vs : Reuel. 18.4 . & that , wee haue not rent in sunder the Church , but following Pauls fact , in the Church of Ephesus , mentioned Acts. 19.9 . haue seperated Disciples to the Lord : and that we haue not by the example of Ieroboam , 2. King . 16.10 . &c. or the Donatistes , set vp altar against altar , but casting the altar brought from Damascus out of the Lordes house , we haue begun to restore the true and sincere worship of God , which worke also I hope ( although Sathan , do by his ministers set himselfe against the same , both within the Church , and without it ) shall yet notwithstanding ( when that sonne of perdition , 2. Thes. 2.8 . shall at the last be thorowly ouerthrowen , by the spirit of Gods mouth ) be blessedly atchieued and finished .

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