The True and Visible Marks of the Catholic Church, Treatise

The True and Visible Marks of the Catholic Church · Treatise

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 vntounto 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 vsus 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 hauehave 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 onelyonly, 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 cōtrouerſie Petitio principij. Go to then let vsus 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 eueryevery 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 1the Church, neither any whit at all pertayneth 2vntounto thoſe that alleadge the ſame.

That it is not the church, may appear 1euen vntounto very children, firſt by this,The order of Biſhops is not the church. y^t vnderunder 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 vntounto them. But this thing is alſo ridiculous, ſéeing that both hereticall, and backeſliding Paſtors, 1may ſucceed Paſtors of ſound iudgement, and hereticall flockes true 2ſheepe: and ſome times in deed the Paſtors are hereticall, and the ſheep true, & contrary wiſe, true paſtors may hauehave hereticall ſheepe. When that thing falleth 1out: 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 hauehave 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 hauehave 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. 3.15.1 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 1thoſe that will hauehave catholicke and Roman to be al one: Secondly, by the multitude, 2Catholique and Roman are not all one.as they which vpbraide vsus with fewnes. Let vsus 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 vntounto vsus. 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 vsus therefore, ye Sophiſters, or at leaſt wiſe teach vsus probablie, firſte how a part ſhould be y^e whol (y^t we may graunt vntounto you your Romiſh church, to be a principall member of the catholicke church). And then from whence, I pray you, hauehave ye learned, this Romiſh Church, to be ordayned for a perpetuall rule of truth? and from whence hauehave 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: VponUpon this rocke I hauehave builded my Church: Mat. 16.18. Luk. 22.23.Matt 16:18Luke 22:23I baue prayed for thee Peter that thy fayth faile not: and that ſaying of Chriſte thriſe repeated, feed my ſheepe, Ioh. 21.15.16John 21:15John 21:16with 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 hauehave the deciding of ſo great a controuerſie, to depēd vponupon y^t ſeat, in which their own writers being witnes, not ſo much the monſters of men, as Sathan himſelfe, doth ſeeme to hauehave ſit ſo many ages together.

Theſe men replie, that the dignitie it 1ſelfe, 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, vponupon the intēt 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 hauehave 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 hauehave beene franticke many ages together, not onelyonly as priuate men, but ſpecially alſo as Biſhops: that is to ſay, that euerie one of them almoſt hauehave bene, not onelyonly 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 hauehave neglected all true religion, and partly alſo hauehave 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 hauehave fore tolde: all the beſte approoued writers, Gréeke & Latin, being the Byſhops of other churches, ſo interpreting the ſame) vnleſſe we hauehave 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 vntounto you.

But go to, let vsus 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 hauehave catholique and Roman to be one and the ſelfe ſame thing: to wit, becauſe Paule wrote, that in his time, Rom. 1.18.Rom 1:18the 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 onelyonly 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.

2Let vsus now come vntounto 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.Matt 26:23take him away, crucifie him. The Apoſtle alſo ſhall be found a lyar, writing to the Corinthians: Brethren yee ſee your calling: 1. Cor. 1.26.1 Cor 1:26that 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 ſucceſſiō, 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 hauehave to be deemed ſuch a one as cannot be ouercome. For ſay they,Hovv the fathers vſed the argumēt 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 hauehave 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 vntounto vsus, the ſucceſſion of their biſhops, not in déede biſhops, ſo far letting paſſe the mention of that Apoſtolicall doctrine, that they woulde hauehave 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, hauehave ſit in thoſe chiefe ſeates of Alexandria, Antioche, Constantinople? yea, what ſeat will theſe men ſhew me ſomewhat more famous, where ſome hereticall biſhops, hauehave not helde their ſeate? And as touching the Romiſh chayre, from which theſe men by a rottē coard hang the catholique church. Honorius the[a][a]Monothelites, were certain heretiks about the yeare. 565, who affirmed that there vvas but one will and one action in Chriſt: denying that ther was in him two naturall willes and actions, which might aunſvvere 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 hauehave 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, y^t 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 vsus, to wit, that the ſucceſſion of y^e 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 hauehave beene for nothing leſſe carefull, then for anye doctrine, eyther true or falſe, but onelyonly for to eſtabliſhe and enlarge theire owne tyrannie.

But they will ſay, no man hath condēned theſe Popes. I confes it. For who would hauehave 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 onelyonly, 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 hauehave the knowledge of trueth to hang vponupon 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 knovvne by the ſucceſſion of Perſons. if they had bene in the times of Chriſt, by what Biſhoply ſucceſſion, would they hauehave 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. 7.16.17Heb 7:16Heb 7:17not 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 hauehave leſſe acknowledged Chriſte, than they that hauehave 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 vntounto vsus that ſaying:Mat. 23.2.Matt 23:2 The Scribes & Phariſes ſit in Moſes chaire. But agayne, they ſhold remember, y^e ſame Chriſt to hauehave ſaid: Take heed of the leauen of the Phariſees: Mat. 16.6.Matt 16:6And therefore by that ſaying of Chriſt, we are not called backe to a ſucceſſion of perſons, but to a ſucceſſion of doctrine.

But I hauehave 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 hauehave 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 nū ber as[a][a]I ſuppoſe that he ſpeketh here of Simō Magus, mentioned in Act. 8. of whom many thinges are writtē in the old writers, ſpecially he affirmed that Chriſte was not come, neither ſuffered any thing of the Iewes, but that he himſelf was ChriſtActs 8 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 heauēly body, which paſſed thorow the virgin Marie, as water thorovv a pipe or Conduit. He vvas 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 vvas crucified in his ſteede, about the yeare. 124.Baſilides, [d][d]He taught that Chriſte vvas not very man, and that he aſcended into heauen vvithout his fleſh, and firſt made lavves for abſtinence from meates and marriages, hee vvas in the yeare. 180.Montane, to conclude y^e 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 vvith reuelations. The Meſſalian heretiques vvere ſo called, who affirmed that baptiſme and the Lords ſupper did neither profit nor hurt, but that thoſe whiche gaue themſelues to prayer onelyonly or ſleeping ſhould be inſpired vvith the ſpirite, vvhichwhich being once receyued, aftervvards they had no need of the word, or any other exerciſe of godlines, but that he that vvas ſo inſpired, vvas altogether vvithout 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 hauehave 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 vntounto 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 hauehave 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 w^c 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 hauehave 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 y^e [a][a]So called of Paulus Samoſatenus, vvho denied the ſonne of God, to hauehave 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 onelyonly 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 hauehave had a beginning, & to be made of nothing, he was about the yere, 320Arrians, [d][d]So called of one Pellagius, who held free will, and that eueryevery man might obtayne ſaluation by his owne workes: that infants were borne, vvithout originall ſin: and that Adam hurt himſelfe onelyonly by his fall. He vvas 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, hauehave, neither at any time ſeperated the ſucceſſion of their biſhops, from the ſucceſſion of the Apoſtolical doctrine: nor hauehave 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 avvay the baptiſme of infants. Anabaptistes, [b][b]They (caſting a ſide all feare of God vvhat ſo euer) hold, that men may lyue as they liſt.Libertines [c][c]So called of one Caſper Svvingfeldius, vvho held, the ſame matters that the Anabaptiſtes do.Swingfeldians. And therefore, for as muche as now the controuerſie is, betwixt the Romanistes and vsus, for two thinges onelyonly, 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 vsus the argument of ſucceſſion: and in the other, is miniſtred vntounto vsus a ſure weapon, to confute them. And that this ſucceſſion alſo was alleadged againſt the Donatistes as Schiſmatickes, this nothing toucheth vsus, whom theſe men account, not properly for Sciſmatickes, but for heretiques: of which thing notwithſtanding, we will ſay ſome thing in his proper place.

aaThat the falſe church of Rome, is not onelyonly not propped vp, by the argument deriued frō the perſonal ſucceſſion of the apoſtles: but alſo ouerthrown, although the queſtiō, be not of the doctrineBut go to, let vsus gratify them a litle. 2and (which thing may be done without any preiudice of the trueth). Let vsus graunt vntounto theſe men how much force ſoeuer they can imagine, of that their perſonall ſucceſſion. What ſhall this I beſech you, help their cauſe?

bbThat there vvas 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 (vntounto 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 thē) as that they did for all that, gyue this degree of vniuerſall head vntounto him. Therfore, they hauehave not Chriſt, nor Peter, but that moſt vile man of al, Phocas I ſay, the emperor, for the author of this vniuerſallitie: and they hauehave 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 onelyonly 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 onelyonly 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 hauehave 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 frō 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, hauehave I put down in few words, becauſe they hauehave 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 y^e Popes thēſelues, 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 vntounto 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 vvhol world he meaneth the foure Patriarches, to wit, Hieruſalem, Alexandria, Conſtātinople & Rome. Quartumvi. i, and afterwards betweene the [a][a]That is the fiue mē 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 onelyonly ſucceſſion neuertheleſſe, hath ſome ſhew of Apoſtolicall ſucceſſion. But it maye plainely apeare, out of the firſte Epiſtle to the Corinth: not onelyonly that there was no ſuche degree of Biſhops ordeyned by the Apoſtles, as immediatly afterward was brought into the Church, after the times of y^e apoſtles: neither y^t ther was any ſuch allowed of the Apoſtle, to wit, y^t 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 hauehave gyuen this counſel vntounto the Corinthians, or himſelfe woulde hauehave perfourmed it, or hauehave attributed it to Caephas or Apollo, if (which thing Hierome hath written to Euagrius, and in his commentaries vponupon 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, vponupon y^e epiſtle to Titus, y^e 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 y^e 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 y^e 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.Rev 13:1For 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 vsus, 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 vsus 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 hauehave 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 vsus 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 vponupon 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 vntounto vsus, what they vnderſtād, 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. 14.40Rom 10:151 Cor 14:40 All things ought to be done in the houſe of God, rightly and in order. We agrée vntounto 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, vntounto 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 vsus therfore ſay (the diſputation of this exception beyng deferred) that vocation is an order, not onelyonly 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 vsus 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 y^e queſtion is) being appointed to this holy miniſterie, is ordained by thē, 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 vntounto vsus, 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, hauehave 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 y^e 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 hauehave thought any of them, coulde hauehave beene ſo impudent, y^t 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 vnderunder 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 vntounto vsus, by a credible ttstimonie, &c. What ſay I? their lawes of giuing, either ordinarie, or falling out vponupon 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 vsus, for the laying on of hands.But againe let vsus heare that, that may more conuince theſe mens ſhameleſneſſe. When they diſpute with vsus 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 hauehave 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 vntounto God. and they that ordeyne ſuche, to be ſubiect alſo to very gréeuous puniſhment. And therefore they doe vainely challenge vntounto 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 y^e 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 vntounto 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 vntounto 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 hauehave 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 onelyonly ordination, but alſo, other better parts of a calling, are, by y^e 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 vsus put the cafe 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 hauehave beene bolde, nowe a long time, not onelyonly 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 eueryevery one of the kind, onelyonly 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 vntounto the Popedome: but rather what argumēts 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 hauehave determined, not onelyonly to ſet out the falſe markes, (which thinges wee ſuppoſe wee hauehave done?) but alſo, to poynte out as it were with the finger, the true and proper markes of the Church. Go to let vsus 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 onelyonly ſauiour. For we ſay, that Ieſus Chriſte, is that onelyonly foundation, of that true ſpirituall houſe of God: Ieſus Chriſt onelyonly, is the ſoule of that miſticall bodie: Ieſus Chriſte onelyonly, is the ſquare of that building.

The true Chriſte muſt be diſcerned from the falſe, by the onelyonly 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 hauehave 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 knovv and teach the whole Chriſtian religion, and the ſame Prophetes and Apoſtles, do yet in their writinges teach it vntounto vsus. to thinke, that the Apoſtles were ignorant of ſome thing, of the miſteries of chriſtianitie, or not to hauehave reuealed all thinges vntounto the worlde (both which Tertulian hath iuſtly accounted, verie greate pointes of madneſſe): as not to hauehave put in writing, all things neceſſarie to ſaluation: or, to be ſhort, not ſo to hauehave 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 hauehave the aduerſaries manifeſtly diſagreeing from vsus, 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 vntounto 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. 3.15.1 Tim 3:15Vnleſſe all truth beeing ingrauen in that piller ſhould be manifeſt. Other ſome, more ſhameleſſe, ſuppoſe there is left vntounto 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,VVhat we ought to think of the vnwritten word. are altogether of one opinion againſt vsus. For they vrge, I knowe not what vnwritten worde, which they call Apoſtolicall traditions. And verely I do not vnwillinglie graunt vntounto 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 hauehave deliuered from hand to hand, could neither by word nor writinges, hauehave bene deliuered by the Apoſtles, but they ſhould diſſent from themſelues. But euen al the fathers of ſound iudgement, hauehave 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 vvritten vvord, is not elſe vvhere to be fet, then from the vvorde it ſelfe, to wit, by comparing of the places one vvith 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 vntounto vsus, euen vntil this day, that as yet euen the moſt learned interpreters, and ſuch as be of beſt cōſcience, cannot thoroughly agrée what ſhould be the proper & natural meaning thereof. There be ſome thinges alſo, in the holy ſcriptures, ſo profoundly ſpoken, that eueryevery 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 preſēt amongſt them, whereby God lightneth all his ſayntes) manifeſtly vnderſtoode in the Church, to what end, ſhoulde the Lorde hauehave ſent his hearers to the ſcriptures? Yea that more is, to what ende hauehave, both the Prophets and Chriſte himſelfe alſo, and the Apoſtles ſpoken, if they would not hauehave theſe thinges, to be vnderſtood, which all ought to know?

I will ſpeake ſomething more boldly, which yet I hope I can proue.VVe cannot by naturall vnderſtanding knovv, vvhat the pointes of Chriſtian religion are, but by the writinges of the Prophets and Apoſtles. That we may conſent vntounto the points of Chriſtian religion, as vntounto true groundes, and muche more that wee may applye them vntounto our ſelues, it behooueth ſurely that wee ſhoulde hauehave our eares elſewhere opened, a fleſhly beart giuen vsus, 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.Isa 53:1and that men may vnderſtand, what the Prophetes and Apoſtles, hauehave briefly thought and taught, concerning eueryevery article of our religion, they hauehave neede, not onelyonly 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 perſwaſiō, muſt be diſtinguiſhed in the holy ſcriptures of which that, to wit comprehenſion, is naturall, the other is in deede ſpiritual, but alſo commō to many reprobates: The third is proper to the children of God. and not onelyonly 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 vntounto all men that are endued with ſome iudgement, and vntounto 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 onelyonly as profitable, but alſo as neceſſary, yet not for the ſame cauſe, as theſe mē thinke, neither yet wil wee fet it from y^e place, frō 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, thē they lay vntounto vsus, y^e vizard or bare ſhewe of the Catholique Church, vnderunder 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, vnderunder 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 onelyonly 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 y^e name of Prophecying. Rom. 12.6.Rom 12:6Moreouer 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 onelyonly becauſe the word of God, is able to giuegive credite to it ſelfe: but alſo, becauſe that trueth is reuealed vntounto vsus no where els, then in y^e writings of y^e 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 vponupon 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 onelyonly 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 hauehave 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, hauehave erred in their viſion: neither would Chriſt hauehave admoniſhed,Math. 16.6. Math. 23.2.Matt 16:6Matt 23:2 That the leauen of the Phariſes, should be auoyded, if we ſhoulde without exception, hauehave conſented vntounto 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, hauehave 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 hauehave ſo often times cryed out vntounto 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 cōmon conſent abrogated: That we doe not ſimply caſt from vsus, 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 onelyonly we require, which the moſt learned, and eueryevery 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 vponupon 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 vsus: yea rather, they are ſtrongly defended againſt aduerſaries although not as yeelding credite themſelues. experience it ſelf more than ſufficiently declareth, that there hauehave beene long time ſince, builded vponupon the foundation layd by the Apostles, not onelyonly 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 y^e 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 y^t the truth hangeth vponupon 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, y^t we take away the authority of y^e church, or diſpiſe y^e conſent of the godly, either ancient or new writers, which thing our aduerſaries, falſly & ſhamleſly obiect vntounto vsus.

Now the ſumme of al theſe things is this, that Chriſt is the true, perpetual, neceſſary: & to be ſhort, the onelyonly 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.Matt 12:13 For that ſaying ſtandeth ſure: He that gathereth not with me, ſcattereth abroad: and that ſaying,1. Pet. 2.7.1 Pet 2:7 that christ is that corner stone of the foundation, vppon whome the whole building riſeth vp: And that onelyonly head, which miniſtreth vntounto his body, that is vntounto the true catholique Church, al féeling and mouing: To be ſhort,Iohn. 10.7. Iohn. 14.6. Iohn. 11.25.John 10:7John 14:6John 11:25 he is the dore, the way, the reſurrection, and the lyfe. Therfore, wherſoeuer y^t 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 vntounto the multitude: for where that dead carkas is, Mat. 24.28.Matt 24:28to wit Chriſte crucified, there be thoſe Egles: there is ſaluation,Act. 4.12.Acts 4:12 where that onelyonly 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.Matt 18:20although two or three onelyonly, 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 y^e time of the Apoſtles, y^e 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 onelyonly that the worde ſhoulde be taught: but alſo that it ſhoulde not be taught of eueryevery 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 onelyonly marke of the true Church, that is to ſay, the preaching of Gods worde, ſhoulde be pure, and how much we ſhould giuegive, 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 vntounto vsus in the holy Scriptures, which is not moſt profitable and verie neceſſary as it were vntounto 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 hauehave beene ſome matters, which in times paſt hauehave 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 hauehave 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 vsus confirme them by ſure reaſons & examples. As touching the firſte, the thing it ſelfe ſheweth, y^t 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 hauehave come in the fleshe, Iohn. 4.3.John 4:3is not of God, but is the ſpirit of Antichrist. Therefore the companies of y^e **They denied Chriſt, to hauehave come in the flesh.Dochitae, of y^e **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 vntounto vsus 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. VVhichWhich thing alſo in times paſt fall out, in the Catholique church. but that if euer there were any where, a true, and almoſt onelyonly 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 y^t very congregation could ſcarce beleue, y^t Chriſt was yet riſen. And Thomas gaue not credite, to his own very fellow diſciples: yea the diſciples, would not hauehave beléeued, euen their owne verye eyes, if the Lorde had not ſayd,Luke. 24.39. VVe may not determine of the falshood or truth of any church by the doubting of either many or few.Luke 24:39 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 hauehave 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.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 ignorāce, but of ſtubbornnes, they were remoued alway vntounto another goſpel, Gal. 1.6. Phil. 3.2.Gal 1:6Phil 3:2& therefore he openly calleth thē 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.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 ſhalbe eaſie to iudge, that eueryevery 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 cānot erre, and yet that eueryevery 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 hauehave 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.Acts 1:3that 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. 3.12.1 Cor 3:12 are builded vponupon 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 hauehave 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 giuegive 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 hauehave 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 onelyonly 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 thē, 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 vnderunder 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 hauehave been more indifferent then for the celebration of the ſupper, to hauehave 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. foreign and the Latines their Alters, but had beene content with their cōmon tables (which was in vſe in the Apoſtles times) likely it is, that the controuerſie, touching that deteſtable idolatry of y^e maſſe (by which we ſee, the whole worlde at this day, to be ſet on fire) could neuer hauehave 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 y^e 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 onelyonly reſtore thoſe thinges, which hauehave beene ouerthrown by Antichrists, but alſo that they ſhould moſt diligentlye wipe awaye all, euen the lighteſt ſpottes, that hauehave proceeded from the ſame Antichrists, although they be, as it were waxen hard vponupon 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 vntounto ſome figuratiue Image of ſhew, which was needful vnderunder the ſchoolemaſterſhip of the law, but exactly framed, according vntounto y^e moſte perfect paterne, which the ſonne of God him ſelfe by his owne mouth & his Apoſtles after him, hauehave moſte perfectly ſet forth vntounto vsus in their writings. But cō cerning this matter, we wil elswhere ſpeake more fully (as I hope) when we ſhal anſwere thoſe notable meane men, who reprehend vsus, as ouer ſeuere exactors of y^t work, & eſpecially whē we ſhal ſeuerally anſwere, vntounto the writing of Caſſander, to the end, al men may vnderſtand, that none more hinder the worke of the Lorde, than theſe Samaritans.

VVhichWhich be the principal points of the Catholique faith or religion.Now, becauſe I ſée ſome (not yéelding vntounto theſe things, which we hauehave ſpokē in general, cōcerning y^e fundamental or principall points of our religion) again to demād what thoſe ſhold be: I anſwer y^t theſe articles are to be called grounds or principles, which being laid, y^e whole building remaineth: & which being ouer thrown, al things builded therupon fall to y^e ground. And al theſe things, we profes to hauehave bene deſcribed w^t great ſhortneſſe & plainnes, out of the word of God in y^e Créed, which they cal the Apoſtles. Which thing ought to be added to y^e ten commandements, & the Lords praier of the which, that, to wit, y^e ten commaundements, doth verie compendiouſly ſet out the order of Chriſtian life: and this, that is, y^e Lords praier, doth very briefly alſo ſet out, right inuocation and praier. This (I ſay) is y^t fundamental, true, and perpetuall mark of y^e Catholike church, which ſhall neuer bee blotted out vntounto the worlds end: but which neuertheleſſe ought to be expounded, out of the wrytings of the Prophets and Apoſtles, frō 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.VVhat 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 eueryevery 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 vntounto 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, vvas for a time broken off. of which Paul ſetteth before vsus 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 giuegive to perſonal ſucceſſion and ordination. We hauehave ſayde, that the onelyonly, 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 vntounto the ende of the world. But ſeed is to no purpoſe, except it be ſowen, and the Lorde, (who both vnderunder the olde, and vnderunder 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 vsus, that is to ſay, becauſe they babble of the ſucceſſion of perſons, omitting the ſucceſſion of that Apoſtolicall doctrine: Moreouer becauſe y^t they propoūd 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, vntounto whome this ſowing is committed. And this notwithſtanding, they ought to hauehave learned, both by the fore tellings of the prophetes, and alſo by the holy hiſtories, which things remaineth to be proued of vsus. The Church therfore I confes, was neuer without y^e worde of God. But let theſe men alſo ſhew vsus, 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 vntounto 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 vsus ſee, whether y^e Leuiticall prieſthood, hath cōtinued without interruption, euen vntounto y^e cōming of Chriſt. In deed we read, y^t the ſpreding abraod of Aarons poſterity, cōtinued vntill the ouerthrow of the tēple. 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, frō the dayes of Sedichia, vntounto Zorobabel, frō whoſe tims in ſteed of kings they were Dukes, and at the lengthe (the Aſmoney, taking all power vntounto 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) y^t ſonne of Dauid ſprang vp,Gen. 49.10.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, vnderunder 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, vntounto the ouerthrow of Samaria? and yet that there was no ſucceſſion, nor ordination of Leuitical prieſthood amongſt them, appeareth by this, becauſe it is writtē of Leui, that he departed from y^e 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 onelyonly 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 onelyonly in maners, but alſo in the very worſhippe of God, that she iustified Iſraell hir ſelfe: Ezech. 16.51.Ezek 16:51and that alſo the temple of the Lorde was ſhut vp vnderunder Manaſſes, after that it had beene imbrued, with the blood of the Prophetes: and that horrible idolatry declared vntounto 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 vntounto one kinde, and to eueryevery 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 hauehave 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 hauehave fallen out. Let vsus proceede further, and let vsus conſider, what the ſtate of the Cotholike Church was, vnderunder 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, hauehave 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 y^e ancient catholique church, vnderunder the moſte parte of the vacant gouernments of the iudges: afterwards in Iuda vnderunder the moſte of y^e kings, and at the length, in the times of Chriſt being conuerſant vpō the earth. By the other, whē 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 hauehave 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 cōmeth 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 vntounto themſelues, ioyning with moſt feruent praiers the continuall reading and meditation of the holy ſcriptures, as in that ſtory, we reade to hauehave 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 hauehave mercy vponupon Syon.

But amongeſt theſe breaches of the Church,That the mark of ſucceſſion and ordinarie vocation, is nor aboliſhed, by eueryevery fault that may fall out in the miniſter. there is yet muche difference. For where the Paſtors doe their duties onelyonly 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 y^e 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 beede 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.Matt 16:6 must bee auoyded, which yet hee commaundeth to bee hearde,Mat. 23.2.3.Matt 23:2Matt 23:3 So long as they ſit in Moſes Chaire. But this place peraduenture, is not of eueryevery 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, vntounto 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 vponupon the prieſt, but vponupon 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 hauehave 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 onelyonly, 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 vntounto vsus, ſo that a man maye receiue it: and on the other ſide, ſome Leauen, is ſo ſet before vsus, 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, hauehave 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, hauehave interpreted the ſame of the ſeat of Rome. For which of thoſe three markes of the catholique Church (wherof we hauehave ſhewed, that one of thē onelyonly is vnmoueable and perpetuall, the other we hauehave 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 vntounto 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 & cōmon 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 onelyonly 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 onelyonly 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 hauehave books decked with gold and precious ſtones, to worſhip papers trāſformed into idols, to ſing in a ſtrāge 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 hauehave eueryevery ſunday ſermons, and the readinges alſo and homelies of the Doctors: and to be ſhort, admonitions (as they call them) in pariſhes Yea, hauehave 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 thē: 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 cō demned as guilty of ſo many ſortes of falſehood?

That I may beginne with the law. That vnwriten word, which they hauehave deuiſed & wil hauehave to be y^e chifeſt part of y^e ſeruice of God, & that authority which they take to thēſelues, to make lawes to bynd mens conſciences, by what name ſhal we call it? Now, hauehave they not vtterly blotted out, without any ſhame, y^e ſecond commandement, to the ende they might openly and manifeſtly, renew al kind of idolatrie, while they hauehave changed the names onelyonly of ancient Idols? HaueHave they not oppreſſed the miſerable conſciences of Chriſtians, both by new and directly repugnant traditions? and vnderunder that cloake,Mat. 23.14.Matt 23:14 HaueHave they not deuoured widowes houſes onelyonly (as in times past the Phariſees did): but alſo hauehave ſwallowed vp empires and kingdomes? To be ſhorte, hauehave 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 hauehave they left ſound? Firſt, what maner of Chriſt do they ſet forth vntounto vsus? verely, a chriſt now in deed indued with a body without a body? do they propound him,1. Cor. 1.30.1 Cor 1:30 as he which was made of God vntounto vsus wiſedome? Yea for ſooth, ſo far as he helpeth our natural light. Do thei propoūd him as our whole righteouſneſſe? for ſooth ſo farre as this thing is attributed to vsus, who are therto prepared, partly of our ſelues, and partly by grace, that the reward of eternall life, may, by deſert be aſcribed vntounto 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 y^e hand of theſe brokers, ſhal be added vntounto vsus. And the merites of what ſaints I beſech you, do they ſet forth vntounto vsus? ſurely, ſuch as the Biſhoppes of Rome them ſelues, ſhal put into their calender, and ſuch as eueryevery 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 onelyonly redemption? in deed they doe it in worde, but performe nothing leſſe in deed. For they except y^e 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 puniſhmēts? And to what ende hath the Lorde borne our ſinnes vppon the tree? Eſai. 53.4.5.Isa 53:4Isa 53:5to what end hath our chastiſment rested vponupon 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 vnderunder foot, of the ſacrifice, made once for vsus: when they teach I ſay, that ſatiſfaction for the puniſhment of ſins, may be bought at theyr hands, both for vsus 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, hauehave 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 hauehave ouerthrowen the definition of a Sacrament? And that they hauehave polluted the Sacrament of Baptiſme, with infinite corruptions? And that they hauehave 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 hauehave vtterly taken awaye, all that holy action, and therefore openly hauehave by violence pulled away the ſeale of the couenant of the new Teſtament? To be ſhorte, that they hauehave, by as many falſe Sacraments, as it pleaſed them to deuiſe, taken to them ſelues, the authoritie of Ieſus Chriſte, oure onelyonly lawe gyuer? Therefore what parte of Gods worde, hauehave not theſe men corrupted, or rather cleane taken away? And then where is that onelyonly, 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 hauehave 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 y^e Germane kingdome and gouernment, what are they more I pray you, but a bare ſhewe and name, not onelyonly 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. 2.4.2 Thess 2:4and 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 a fraide the ignorant people.

And as for thoſe purpled Cardinals, what other thing are they, than an Image, not of y^e 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 y^e 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 hauehave before ſpokē) 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 hauehave y^e ouerſight of manners, and to beare rule in the Cenſures of the Church? No in deede, but to hauehave 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 onelyonly 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, vntounto them that be aliue, they doe not fréely giuegive 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 vntounto vsus, 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 frō 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 vponupon 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 hauehave it to be accounted, an vnlawfull thinge to ſearche into theſe matters, yea ſo farre hauehave they procéeded that they would cō demne 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 frō vsus, doth agree vntounto your Churches? No verely. Wherefore we hauehave in vayne now a long time agoe deſired triall to be made, by the matter it ſelfe,That our Churches hauehave all the true markes of the Catholique Church, and ſpecially the pure vvorde 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 hauehave 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 hauehave 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 hauehave them. Notwithſtanding, becauſe I hauehave in few wordes declared, that they hauehave not thoſe marks, this thing alſo I may now ſpeake, that we hauehave at leaſt, two very waighty coniectures, which make for vsus 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 onelyonly conference of places, and proportion of the articles of fayth. Neither do we refuſe the writinges of any, either old or new author, ſo y^t they may be examined, by the rules afore ſayd: by Gods worde, and the proportion of faith. But what theſe mē obiect againſt theſe vpright requeſtes, it ſufficiently appeareth.

Now in the queſtion of ſucceſſion and ordination, they hauehave thought that not many yeares agoe, they hauehave found out,That our Churches, hauehave the true Apoſtolicall ſucceſſion. a more certain reaſon to diſpute againſt vsus. For they demaund euen with great loftineſſe and pride, that we ſhoulde ſhew them, whom they hauehave ſucceeded, which in our times hauehave eſtabliſhed our Churches, as though we were no better able, to ſhew our original, thā the Donatistes coulde theirs. We aunſwere that the doctrine which we defend, hath (euen from the time of the Apoſtles, although hereſies hauehave aſſaulted it, & the Romiſh falſe biſhops, and others, made drunke by y^e harlot, hauehave by al y^e means they could, and that for the ſpace of certaine yeres polluted it) continued notw^t ſtanding, euen vntill our times, & ſhall continue, euen to the end of y^e world: and that about 200 yeeres ſince this light of the Goſpell began againe, (and that thorow the ſingular goodnes of God) in y^e weſt to apeare, out of y^e filth of popery, & thoſe hiddē places, into which theſe mē had thruſt it, vntill y^e cādelſticks, which were takē away, were ſet again in their places, & by that means the elect people of God, did from all quarters flow together vntounto 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 hauehave beene begun, was not accompliſhed, but in ſome proceſſe & length of time, and therfore y^t 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 thē 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 thē ſelues, declared by good and ſufficient writers: y^e euents and falling out of things iuſtlye agrreing with the foretellinges of y^e Apoſtles, and y^e expoſitions of the learned, both ancient, and alſo certaine new writers, which our very aduerſaries, dare not refuſe, in ſo much that y^e which the Apoſtle heretofore ſpake of his miniſtry,2. Cor. 4.24.2 Cor 4:24 that his Goſpell was had in deed frō 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 vponupon 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 hauehave next after the Apoſtles, for ſucceſſors, thoſe very right iudging paſtors, not onelyonly of the Roman church, but of other churches alſo, whoſe ſucceſſion (beeing broken of by theſe wolues & tirants) we hauehave 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.Matt 21:33Matt 21:34Therefore ſay theſe men, where was that Catholique viſible Church, aboute two hundred yeres paſt? Chriſt himſelf maketh anſwere for vsus, 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 vntounto 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 hauehave 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 vntounto 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. 2.4.2 Thess 2:4vntill 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 onelyonly 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, eueryevery 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 y^e wicked one with his angels, vſurping the ſeate of the miniſtery, and the harlot that ſate vponupon the ſeuen hilles, did make y^e 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 eueryevery 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 hauehave 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 hauehave 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 giuegive pledges or ſureties for y^e perfourmaunce, & I doubt not but we ſhall ſhew foorth euen to al men, y^t 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 vvholy with vsus. demanding at the laſt, what laying on of hāds we are able to alleadge, that they hauehave receiued, by whō, in our time our churches hauehave bene eſtabliſhed. For ſo I remember, Spenſa, a Doctor of the Sorbonistes, did cry out againſt vsus, by whome afterward there was publiſhed concerning theſe matters, a voulome verye groſſe, and full of ſlaunders.

Hovv farre forth the laying on of handes hath beene counted neceſſari to a lavvfull calling.Firſt, I anſwere that, which he himſelfe elſwhere hath noted out of Hierom, againſt the**So called of one Lucifer, vvho helde that the ſoul vvas 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 onelyonly number confirmation among the Sacraments, but alſo (when it pleaſeth them) they account it more excellent, than Baptiſme it ſelfe. But let vsus 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 vsus, 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 vntounto the holy Miniſterye, than Baptiſme vntounto ſaluation. But howe can theſe excellent ſeruauntes of God, ſeeme to hauehave contemned the laying on of handes, which in our time, by a verye Heauenlye inſpiration, hauehave 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 hauehave 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 vponupon Philip, that of a Deacon he ſhold be made an Euangeliſt?Act. 8.4.Acts 8:4 who laid handes vponupon 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 vponupon them.Act. 8.14.Acts 8:14 Yea for ſooth vppon thoſe who beléeued and were baptiſed, for as for thē which firſt had preached the Goſpell vntounto thē: there is no mentiō at all made of them. But let vsus 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 hauehave 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 thā they ſhould hauehave betrayed him to that Romiſh Antichrist? for a reward alſo, of which wicked déed Gropperus had the Cardinals hat beſtowed vponupon 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 vsus, but that (when they were taken away and defaced by them, that fayned them ſelues to be the keepers of that order) we hauehave 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 cōmanded 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.Matt 7:15Verely Chriſt commandeth true Paſtors to be diſtinguiſhed from falſe, not by y^e laying on of hands,Mat. 7.16.Matt 7:16 But by their fruits, y^t 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, lavvfull vocation, either ordinarie or extraordinarie. and that more than once, and without exception alſo, at the laſte they flie vntounto myracles, which they will hauehave of neceſſitie to be requyred, to this extraordinary vocation. But if a man bydde them alleadge, oute of what place of Scripture, they hauehave at the length drawen this rule: then it neceſſarily followeth, eyther y^e 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 onelyonly 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 hauehave the falſe ſending to be diſcerned from the true, by miracles?

By vvhat meanes falſe vocations may be properly diſcerned.Then you will ſay, it ſhall be lawful for eueryevery 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 cōdemned, becauſe, though it had bene moſt true, which they obiected vntounto 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, vnderunder 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 hauehave come to the quenching of that fier, it is the part of eueryevery good Citizen, to carrye water, yea euen without order, and to caſt it vppon the flames: ſo in this, much more dāgerous fire of the Temple of the Lorde, it is the duetie of eueryevery 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 hauehave the godly Prophets in times paſt done: ſo hauehave y^e godly kinges Ezechias and Ioſias done: and vnleſſe y^e 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 hauehave bene done) than they that gouerned the chiefeſt ſeates. And if notwithſtanding all this, there hauehave 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 onelyonly a vicelike kinde of laying on of hands, thereby to deceiue the comon people.

VVe vvant not euen that laying on of hands vvhichwhich the falſe church of Rome, doth vntruly make ſimply neceſſarye to a lavvfull calling.But though theſe thinges were not forcible (which indeed are yet notwithſtanding moſt ſtrong) what doth an extraordinary vocation appertaine to vsus? 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 hauehave deuiſed. that they hauehave found out ſomewhat, wherin they may manifeſtly blame vsus. For they deny, that albeit thoſe men, whom euen now we named, were miniſters, y^t therfore we are lawfully ordayned, ſeeing that biſhops onelyonly may ordayne miniſters, muche leſſe ſay they, can we be biſhops. I in deed do willingly leaue vntounto 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 onelyonly I demaund of theſe men, from whence they hauehave 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 hauehave 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 thē. 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 thē diſpute not with Geminianus (as y^e 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 vvhole 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 onelyonly, 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 hauehave not forſaken Syon, but hauehave fled out of Babylon as the Lorde warneth vsus:Reuel. 18.4.Rev 18:4 & that, wee hauehave not rent in ſunder the Church, but following Pauls fact, in the Church of Epheſus, mentioned Acts. 19.9. hauehave ſeperated Diſciples to the Lord: and that we hauehave not by the example of Ieroboam, 2. King. 16.10. &c.2 Kgs 16:10or the Donatistes, ſet vp altar against altar, but casting the altar brought from Damaſcus out of the Lordes houſe, we hauehave 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. 2.8.2 Thess 2:8shall at the last be thorowly ouerthrowen, by the ſpirit of Gods mouth) be bleſſedly atchieued and finiſhed.

foreign

Imprinted at London by Robert Walde-graue, dwelling without Temple-barre, in the Stronde, neere vntounto Somet-ſet houſe.

End of the text · Theodore Beza, The True and Visible Marks of the Catholic Church (1582)