A DISCOURSE, OF the true and visible Marks of the Catholic Church  
Written by M. THEOD. BEZA. Vezelius.   printer's device with bird 
GOD IS MY HELPER  GOD IS MY HELPER. Psal. 7.11 
AT LONDON; ¶ Printed by Robert Walde-graue, dwelling without Temple-bar, in the Strand, near unto Sommerset-house.   

❧ TO THE RIGHT Worshipful, Sir George Carey knight, knight Martial of her majesties bousholde, etc. T. W. his poor well-willer, wisheth abundance of all good things in this life, and eternal blessedness in the life to come, through Christ.  
HOW glorious and excellent a thing the church itself is; may appear (Right Worshipful) by many means: And amongst the rest, even by this: that all; both good and bad, do challenge and claim (whether justly or unjustly, I mind not much now to dispute) not only the name and till thereof. but the very possession of it also. I hope I shall not need much to busy myself in the proof of this point: Because, as it manifestly appeareth, by sundry examples of former times, and particularly, by the people of the jews in the days of jeremiah the prophet: who cried out: The Temple of the Lord, the Temple of the Lord: this is the Temple of the Lord: as is to be seen in the seventh chapter of his book: So have we a most evident and plain testimony of the same in this declining and doting old age of the world: For whereabout are those large disputations which at this day are handled between the catholics, as they would be called, and the true professors of Christ's Gospel, most occupied; I pray you; but specially about this question, and other controversies concerning the same? The thing rather, that in my mind is more to be stood upon, is this: namely, to see: what should be the cause why, that notwithstanding that same greedy desire that the greatest number have, to retain with them both the name of the Church, and the Church itself: yet so few have it & hold it fast. All men have in them, notwithstanding the defacing of God his image in them through sin, by some small sparks of reason and judgement; which yet remain in them undefaced, A certain thirsting after Blessedness, and the hope of a better life: And this is the more enkindled in men's hearts and heads, when it pleaseth God, to vouchsafe them in some measure of his mercy, some light and knowledge of his holy truth: by which they see, that with out the Church there can be no salvation. And that causeth them to press on forward to wish to be of that number that hath so gracious a Privilege granted unto the same: And yet all this notwithstanding, it is a wonder to see, how the greatest part of the world is deceived, with a bare shadow and show of the same: For, that I may speak nothing of the Infidels in their idolatries; nor of the Turks, cleaving fast to their Mahomet; Nor of the Jews, openly dispiting Christ the Saviour of the world: and therefore all of them, of necessity out of the Church, and consequently void of salvation also: because they hold not the head, which is Christ. To let all these pass, I say, and to come to them which in outward show make profession of Christianity and true religion; how many of them are there that are violently carried away with as gross and palpable Idolatry, as the heathen? What infinite multitudes perish through ignorance, and want of the sound knowledge of God in Christ? how many are drowned, to the hazarding of their own souls, with horrible errors and heresies? And what a number are there in the world beside, that shaking hands, as it were with Atheists (ye the worst people of all) do lie weltering in the pleasures and profits of this life; making no account at all, either of God in heaven, or of his Church here in earth? And what would the Lord teach us by all this: verily first that we must have better eyes to discern his congregation by, than the light of our own reason: for if even then when we have his word, we can yet hardly descry it, partly because it is discerned spiritually, and partly because by the hard dealings of the enemies it is sundry times brought to so low an ebb, that it seemeth to be shut up in one man's person. And therefore do say in the confession of our Christian faith, that we do believe that there is a holy catholic Church: that then we shall never be able to separate it from the Synagogue of Satan by our own understanding and wit: which consideration is yet further profitable; even for the confutation of that imagination and conceit, which our adversaries have and hold concerning man's free-will: for if we cannot by our own comprehension perceive either the place in which, or the persons amongst whom, the Church itself is, but that we must have from above, for that purpose, great enlightening both of knowledge and faith, much less shall we be able to comprehend those wonderful treasures of most sound, comfortable, and profitable doctrine that the Lord hath freely bestowed upon his said Church: Of which the Apostle saith: that the eye hath not seen them, the ear hath not heard them, neither can man's heart comprehend them. 2. Cor. 2.9. Wherefore the case standeth not with us as heretofore we have been borne in hand: And as yet to this day, is openly defended amongst Papists: that man in his mere natural gifts, hath will to desire, and power to perform such things as are good: for if it be God that worketh in us both the will and the deed; & that according to his own good pleasure. Philip. 2.13. And that we are not sufficient of ourselves, as of ourselves to think a good thought. 2. Cor. 3.5. It must needs follow that we can not claim any such thing unto ourselves, without robbing God of his glory, without lifting up of ourselves above measure and truth, and without impeaching the authority and credit of the Scriptures, which in many places affirmeth, and namely Genes. 6.5. that all the imaginations of the thoughts of man's heart are only evil every day: But to let this pass, and to come to the things we have in hand, We are hereby in the second place instructed, that we must have more sure and infallible marks, to know God his Church by, than those which the Papists give us, to wit: universality, Antiquity, and consent: for if beside that great number of idolaters, and misbelievers mentioned before; who also can allege for themselves great antiquity & agree, and (as he that is not wilfully blind, may easily see) there are, and that even in the lap and bosom of the Church, many hypocrites and heretics also, which yet shall not be saved: we may then safely conclude that the forenamed things are not only not the assured notes: but no notes at all rather of the true Church of God: both because they are common to many things besides the Church; yea even to evil things, and also because that though that assembly which pretendeth to be the Church, should have them; and yet have not therewithal the truth and sincerity of God his doctrine; it is no whit at all the better for all that. All these things tend to this end: that for as much as in truth there is but one Church, even as the head thereof is one, and therefore so must the body be: or else it should be monstrous, notwithstanding that there be sundry particular parts and members thereof, as we see in a man's body; all yet making but one and the self same body: And forasmuch also, as without that Church there can be no salvation, because unto it alone is it; that the Lord hath made such large and gracious promises: as; The gates of Hell shall not prevail against it: and that to it only belongeth the forgiveness of sins in this life, and everlasting salvation in the life to come: And lastly, forasmuch as it behoveth every one, even as he tendeth his own peace of conscience, and regardeth the hope of eternal blessedness; to be watchful, in descrying and knowing this Church; and careful in uniting himself unto the same: every good man therefore should earnestly labour, not only to know it: but also steadfastly, to join himself unto it in the religious exercises thereof: That so in the holy feeling of the communion of Saints, he may be a fruitful partaker of all those excellent graces that God in great mercy hath bequeathed to the same. True it is, that Satan, the common enemy of mankind (who in his own person, and the person of his instruments and ministers laboureth to hinder, what he may, the work of our salvation) hath in all ages used, and yet presently doth use many subtle and sly shifts, to let us from the apprehension and understanding of these great graces: for sometimes he maketh men utterly and altogether careless of the Church, and of the benefits and blessings of God promised thereto: As we may see in that troop of profane Atheists and worldly minded men: who make no more account of the Church, and the holy exercises thereof; than of a vain tale, or unholy matter: no, nor so much neither many times; for the one they embrace with greediness & wonderful delight; & the other they do, either most despitefully contemn, or most negligently use without any spiritual profit at all unto themselves. But to beat down these men, there is no better Weapon & way, then to send them to the fearful judgements of Almighty God, and to the horrors of hell and eternal condemnation (which many times they feel in themselves, though through the profits and pleasures of this present evil world, they utterly put them out) already prepared for them, and in due time to be performed to them. Sometimes again, he discourageth men, by setting before them the fearful persecutions and troubles that follow, and take hold of the particular members of the Church, for the sincere profession of God his word: for the surmounting of which assault, men must often meditate upon those same large & comfortable discourses that are put down and contained in God his word for their comfort in that behalf, and to hold them back from the fearful fall of renouncing god his truth, having their eye fast fixed also upon the particular deliverances, that God in all ages hath wrought for his children: which are as it were so many seals set unto the writing; that he will always deal so graciously with his children, as shall make most for his own glory. and their eternal comfort. Sometimes he deceiveth other some, and that no small some by the bare name and vizor of the Church alone; as we may see in that miserable sect of seduced Papists (unjustly called, and claiming unto themselves: the name of Catholics) who willingly embrace under the title of the Church, every fabulous falsehood & corruption whatsoever, not only not looking upon the things, given or offered: which every wise man will do, lest he receive poison in steed of wholesome and nourishing food: but also not considering the person of the giver, neither yet what right and authority he hath to bestow the things given; which blockishness of the adversaries, is rather to be lamented, because it is altogether void of common sense and reason, than largely or learnedly confuted: And yet we see that many good men have not spared to take great pains in that behalf, both by preaching & writing, to win seduced souls unto Cod. Sometimes he setteth before other some, either the hardness that there is, to descry the true Church from the false Church by, (remember I pray you that when I give the name Church, to corrupted and counterfeited assemblies, I do it by abusion, as they say) or else layeth out the great jars and dissensions, that many times are in the same, that so he may discourage them from joining themselves, to that holy society, And indeed by this assault he specially prevaileth against them that are in some forwardness to incline to the truth: And yet by reason of some certain weakness in them, are easily turned the one way or the other: but these men, for the better stay of themselves, are to know, that there must be heresies, even among the godly; that they which are approved among them might be known. 1 Cor. 11.19. and to be exhorted; that they labour to abound in all holy knowledge of God his will revealed in his word; For therefore they err, and are so unstable in their opinions, because they know not the Scriptures; nor the power of God. Now therefore, necessary is it, that these stumbling blocks, cast by Satan & his servants in our ways to hinder us in the race and course of Godliness, should be removed: that so we may the more cheerfully and readily go foreward with faith, patience, and constancy, even to the goal that is set before us. In which respect, that excellent instrument of God in his Church; M. Theodor Beza, hah notably travailed by publishing in the Latin tongue; a most learned Treaty of the visible Notes of the visible Church: And I, for the same consideration, have according to my small measure, faithfully turned the same into our vulgar speech, offering these my poor travails unto you (right worshipful) and in you, to the whole Church of God in this land; as a sure testimony of that unfeigned good will which in the Lord, I have carried and will carry towards you all the days of my life. I hope, I shall not need to spend many words either in commending the work itself, or in declaring the reasons that have moved me to attempt this matter: for if either the man who is the author thereof, or the matter which is propounded, or the manner that he useth in laying out of the thing, may add commendation unto it, it shall not want any grace that may bring it into love and liking with the Godly: for as touching the man himself; he is even the miror of the world in these our days, for true knowledge and unfeigned godliness, whatsoever the papists do lyingly and slanderously babble to the contrary: And as touching the matter, it is that which ought to be of greatest account amongst men, and which even in respect of the bare name and title of it, is very glorious and excellent much more in respect of the substance thereof itself: And for the manner of handling the things propounded, it is short for avoiding of tediosnes, it is plain, even for the capacity of the simple; it is sound in respect of the truth it propoundeth: And it is sufficient, not only to instruct God his children, but also to stop up the adversaries mouths in this matter; and what then wanteth? or what can be more acceptable & profitable? wherefore I doubt not but it shall have good entertainment as amongst all the godly generally, so particularly of your worship; who I know doth heartily love the Church, and carefully like, and tender the causes thereof; which also hath been the principal matter moving me, to undertake this travail, and to dedicate the same, whatsoever it be, unto your worship; whom (for sundry good graces, that God hath bestowed upon you) I do unfeignedly love and reverence in Christ. Humbly praying and earnestly exhorting you according to your measure of light and knowledge received from the Lord, to enforce yourself to the uttermost of your ability every manner of way to the preferring and promoting of these excellent matters, and namely those that concern the reformation of such corruptions as yet remain amongst us, either touching the ministery, or the discipline of the Church: for to this end hath God endued you with all the graces that you have presently received, or may hereafter thorough his goodness attain unto; either of wit, wealth, learning, credit, countenance, birth, office, honour, or whatsoever else: whereunto I will (thorough God his grace) not only stir you up by all the holy and lawful means I can: but also further you in my poor prayers to almighty God in that behalf; that you may daily increase and continue in the sound knowledge of his truth, in the steadfast faith of his promises, in the sincere zeal of his glory, in unfeigned love of his holy word and the exercises thereof, and in care and conscience to put in practice, those good things that are enjoined you therein, that your whole life may tend to the glory of God, the good of the Church and common wealth, and the faithful service of her majesty, and your death be comfortable to yourself; as being the speedy passage to eternal life, and profitable unto others; while they be by your example instructed, both to live and die well: which God grant for his crucified Christ his sake; To whose gracious government and good direction, I do humbly commend your worship, and all yours both now and for ever. London the 16. of this November. 1582.  
Your worships always ready in Christ Jesus: T. W. the Lord his unworthy.   

A TREATISE OF THE TRUE AND visible Notes of the Catholic Church.  
MEN demand at this day, concerning the marks and authority of the church: the question being raised by those, who, when they see their errors to be refelled, by the word of God, object unto men, that are unskilful of these matters, the sacred name of the Church: and by heaping up the disputations of ancient fathers against Heretics, they bring us into hatred, as though we had corrupted both the books of God's word, and also, as though by violating all authority of the church, we had (after the example of the 
[a] They were so called of one Donatus, who baptised such as embraced his opinions, though they were baptised before, and made a schism in the Church, about the year. 334.  Donatists) set up altar against altar: to be short, as though because we have shaken of the yoke of Babylon, we had forsaken the Church, without the which notwithstanding (even as we our selves confess) there is no salvation. And neither doth this subtle kind of reasoning, drive away the unskilful only, from the knowledge of the truth, but also causeth, some even amongst them, which seemed most steadfast to waver. Furthermore, by this occasion very many take counsel between both sides, and as in opinions, they endeavour to mingle light with darkness: so also in discerning of the true Church, they labour to mingle the bastardly or false marks, with the true and proper marks thereof. But except men would willingly be deceived, the deceit of these men, might be very easily perceived and avoided. 
Men must first define the Church, before they inquire any thing of the authority thereof.  For, first men should demand, what that Church should be, before they determine of the bounds of her authority: which order they that do not follow, commit truly that gross error, and worthy of stripes, which they call 
[a] That is, the begging or taking of that as granted: which is in controversy  Petitio principij. Go to then let us see what these men mean by the Catholic Church.  
These men hold (what so ever they dissemble) that the Church (in which we ought to abide, 
That the Catholic Church is not rightly called every congregation, in which is a succession of Bishops.  if we will be saved) is an assembly of Bishops, whose calling and names may be fet from the Apostles themselves. We say that this succession which is merely personal, neither is the Church, neither any whit at all pertaineth unto those that allege the same.  
That it is not the church, may appear even unto very children, first by this, 
The order of Bishops is not the church.  that under 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 itself, because by that means the whole and the part, should be one and the self same thing.  
They reply, 
The consent of a bishop and of a flock is not always a note of a true church.  that they understand together with the Pastors, the very flocks themselves, cleaving unto them. But this thing is also ridiculous, seeing that both heretical, and backsliding Pastors, may succeed Pastors of sound judgement, and heretical flocks true sheep: and some times in deed the Pastors are heretical, and the sheep true, & contrary wise, true pastors may have heretical sheep. When that thing falleth out: to wit, that both the Pastors and the flocks, are heretical, the very adversaries themselves dare not deny, but that such a whole Church (although it have had ancestors in deed Apostolical, & both the Pastors and the flocks, do agree amongst themselves in falling away) is yet notwithstanding altogether a false Church, unless they will take these speeches, to wit, to be heretical and universal, for one and the self 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. Therefore neither the succession of persons by itself, neither such manner of consent, doth of necessity prove a true Church, for as much as, where both are found, yet some times there may be a false church: and there in some sort may be a true church, where the pastor dissenteth from the sheep, or the sheep from the pastor. Now, that men may, by examples both past and present, prove that these things have too often times fallen out, no man I suppose will deny.  
But again they say, that they dispute not of particular Churches, which they grant may fall away, but of that Catholic or universal Church, 
1. Tim. 3.15.  which is the pillar & foundation of truth. But how I pray you do they define this catholic Church. first by a certain place, as those that will have catholic and Roman to be all one: Secondly, by the multitude, 
Catholic and Roman are not all one.  as they which upbraid us with fewness. Let us see, therefore what manner of arguments these be. They be (if they be kept within the just rules of reasoning) unless I be deceived, these and such like. The church of Rome teacheth so: very many, in respect of a very few so believe, and so it was from hand delivered unto us. Therefore this is the catholic truth. But who is so far void of all reason, that he seethe not here again, Petitio principij, and the thing in controversy to be taken as granted? Show us therefore, ye Sophisters, or at least wise teach us probably, first how a part should be the whole (that we may grant unto you your Romish church, to be a principal member of the catholic church). And then from whence, I pray you, have ye learned, this Romish Church, to be ordained for a perpetual rule of truth? and from whence have ye drawn that to be true, which is approved of the greatest number? Verily ye shall never prove this, out of the books of the old or new Testament. For those corrupt arguments: Upon this rock I have builded my Church: 
Mat. 16.18. Luk. 22.23.  I have prayed for thee Peter that thy faith fail not: and that saying of Christ thrice repeated, feed my sheep, 
joh. 21.15.16  with men not altogether ignorant of these things, need not any further confutation. But happily, ye will prove it out of the writings of ancient fathers. As though for soothe it were the same thing, to commend the faith and religion of the church of Rome (as long as it was worthy praise) and to establish her for the catholic church, or a perpetual rule to the catholic church. And seeing that by the name of the church of Rome (if these flatterers will speak that they think) they do understand no other thing, than the bishop of Rome himself, what madness is this, I beseech you, to have the deciding of so great a controversy, to depend upon that seat, in which their own writers being witness, not so much the monsters of men, as Satan himself, doth seem to have sit so many ages together.  
These men reply, that the dignity it self, and the authority of the seat, is not taken away by the faults of the persons: even as the levitical high priesthood, was true then also, when it was exercised by ungracious and wicked high priests. And neither do we think that either the dignity, or else the efficacy of the ministery, may be abolished, thorough the faults of the ministers (which thing these men yet think when it pleaseth them, as they that hang that their transubstantiation, upon the intent of their sacrificing priests a very rotten chord surely) but this we say that (their principle being granted, to wit, that the Bishop of Rome is that head, that should stand the catholic church, as in stead of a soul) it must altogether follow, that this head be wise, if they will have all his members, that is, the particular Churches to be wise: And again, if that be frantic, that the whole Church must be frantic also. Now, that the Romish Bishops have been frantic many ages together, not only as private men, but specially also as Bishops: that is to say, that every one of them almost have been, not only the most wicked of all men in respect of their conversation, (which thing these men can not deny, unless they would rather be convinced by their own testimonies:) but also as concerning the points of our religion, whilst that, partly they have neglected all true religion, and partly also have set themselves against it, so much that (which thing two or three ages ago Petrarcha hath written, whose verses they commend.) Rome hath been a thousand years at the least, the temple of heresy, and hath utterly subverted (as much as was in her) all the offices of Christ, yea so far forth that she hath exalted herself, above Christ himself (as the Apostles john and Paul, greater than all exception have foretold: all the best approved writers, Greek & Latin, being the Bishops of other churches, so interpreting the same) unless we have sufficiently heretofore proved it, we are ready again to prove it, before all upright judges. Let this controversy therefore, be first decided, O yea Sophisters, before that ye of this feigned foundation, as it were, granted unto you.  
But go to, let us grant that the bishops of Rome were such, whose so great and large succession is alleged by these men. Who yet unless he be utterly out of his wits, will therefore conclude, that the bishop of Rome, is the universal head, to whom who so ever doth cleave, is to be judged a true member of the Catholic Church? And yet these be the sophistications of these goodly fellows, which will have catholic and Roman to be one and the self same thing: to wit, because Paul wrote, that in his time, 
Rom. 1.18.  the faith of the Romans, was famous throughout all the world. But how much more rightly now, may we say, that the stench of that whore, hath not only filled the earth, but hath ascended also, even to heaven: and that excellent epistle of the Apostle written to the old Romans, ought now truly to be written against the Romans their successors.  
Let us now come unto those, who esteem their catholic church, 
The Catholic Church must not be esteemed by the multitude.  by the number and glorious show of pages or servants. Verily if these men speak truth, Christ and his flock, shall justly be pronounced excommunicate, and that multitude shall be the catholic church, which so often times cried out, Take him away, 
Mat. 26.23.  take him away, crucify him. The Apostle also shall be found a liar, writing to the Corinthians: Brethren ye see your calling: 
1. Cor. 1.26.  that we are not many wise according to the flesh, not many mighty, not many noble: to be short, than these men shall be worthy, (whom to confute we may take pains) when either by reason or examples, they shall prove, that there are more wise men than fools. Now then, I think it doth sufficiently appear, that, by this bare succession, which they brag of, that true catholic church, wherein we must abide, cannot be discerned from the false Church, from which we ought of necessity to departed.  
But yet, before that we conclude this place, we must refel an argument, which these Sophisters would have to be deemed such a one as cannot be overcome. For say they, 
How the fathers used the argument of personal succession.  the fathers so dispute, from the succession of bishops, against ancient heretics. But again what can be more corrupt than this subtle kind of reasoning? for this is that which is well known, even to children which they are wont to call an elench, 
[a] The fallacy of composition or division is a false conclusion, made by a wrong application of words alleged or spoken: referring that to one, which is alleged, or spoken to an other.  or a fallacy of composition and division. First therefore I deny, that any of the ancient fathers, were minded to use the recital of Bishops, but to have recourse rather even to the Apostles. And why so? that the authority of doctrine, rather than of persons should be maintained? But these men object unto us, the succession of their bishops, not in deed bishops, so far letting pass the mention of that Apostolical doctrine, that they would have it accounted a wicked thing, to demand it at his hands, that would prove himself to succeed the ancient bishops. Now I pray you, how many authors of blasphemies, have sit in those chief seats of Alexandria, Antioch, Constantinople? yea, what seat will these men show me somewhat more famous, where some heretical bishops, have not held their seat? And as touching the Romish chair, from which these men by a rotten chord hang the catholic church. Honorius the 
[a] Monothelites, were certain heretics about the year. 565, who affirmed that there was but one will and one action in Christ: denying that there was in him two natural wills and actions, which might answer to his two natures.  Monothelite, openly condemned of the sixth general council and privately of Agatho another Roman Bishop: And john the 22. thinking evil touching the soul of man: in like manner condemned of the college of Sorbon in Paris, were sound to have sit in that seat. To let pass, 
[a] Liberius for ambition's sake fell into the Arrian heresy.  Liberius, 
[b] He, while Silverius the Pope lived (by the aid of Belisarius, the captain of the Emperor's army, obtained the popedom.  Vigilius, and 
[c] He meaneth of Anastasius the 2. who fell into the heresy of Arrius and Eutiches, which heresies Acatius also himself did propound, about the year, 484.  Anastasius, whom I see of some to be excused, although Gratian. 2. Disti. 19 reckoneth this last also as an Acatian heretic amongst the condemned Popes.  
But if any man would object, that these are blotted out of the number of Bishops, and therefore are not comprehended in that title or role of succession: yet this he shall be enforced to grant us, to wit, that the succession of the seat of Rome, was then at the least broken of, when these were therefore blotted out (which persons notwithstanding they themselves as yet number in their Catalogue) because they had declined from the Apostolical doctrine. Whereupon followeth that which Tertulian rightly affirmeth that religion ought to be proved or tried not by the persons, 
Tertulian.  but the persons by religion. But here truly I confess, that I do somewhat overshoot myself, for seeing the question is of doctrine, what doth this appertain, to the Bishops of the Church of Rome, whom all Christendom knoweth now so many years, to have been for nothing less careful, then for any doctrine, either true or false, but only for to establish and enlarge their own tyranny.  
But they will say, no man hath condemned these Popes. I confess it. For who would have taken to himself this lawful authority against their tyranny, who had persuaded all men, that they ought to be judged of none? Therefore there hath been not of late only, but many ages together, not an interruption, but a full abruption or renting of the succession of Rome, from the body of the catholic true church, except peradventure these men judge, that it is something less, either to believe nothing, or to teach nothing, than to be an Heretic.  
And I beseech you what impudency is this, 
True doctrine ought to go before true succession.  to have the knowledge of truth to hang upon succession? whereas on the contrary, these men themselves can not deny, but that the truth ought necessarily to go before succession.  
And these Sophisters, 
The Christian church in the time of Christ, could not be known by the succession of Persons.  if they had been in the times of Christ, by what Bishoply succession, would they have acknowledged the true church? surely not by the title or name of the levitical high priests? because that priesthood was then at an end: and Christ cannot be called the successor of Aaron unless judaisme be again established: wherefore also he is said to be made a high priest, 
Heb. 7.16.17  not according to the order of Levi, but according to the order of Melchisedec, Therefore the holy men at that time, acknowledged the Catholic church, without the mark of personal succession: to wit, by the comparison of the doctrine of the Prophets, with the doctrine of Christ himself, and the Apostles. Which is so far true, that on the contrary, none have less acknowledged Christ, than they that have cleaved to a bishoply succession. Therefore that personal succession, is no true and perpetual mark of the Catholic Church.  
These men happily, being driven from the levitical succession, will again object another succession from the Prophets. But neither so, shall they speak the truth, if they stick in the persons themselves, for the succession of Prophets was not perpetual, no more than the succession of Priests: yea rather it was broken of a long time, especially after Malachi. They will also object unto us that saying: 
Mat. 23.2.  The Scribes & Pharisees sit in Moses chair. But again, they should remember, the same Christ to have said: Take heed of the leaven of the Pharisees: 
Mat. 16.6.  And therefore by that saying of Christ, we are not called back to a succession of persons, but to a succession of doctrine.  
But I have beside an other thing more peremptory (as they themselves speak) to answer against that, in which these men falsely boast themselves to follow the authority of the Fathers in descrying the church, by which thing also their wiliness may more and more be made manifest. I deny therefore, 
The ancient fathers used not the argument of personal succession against all heretics.  that any of the ancient fathers have at any time made mention of this succession, but either against Schismatics, whilst yet a lawful succession remained, (as it was done against the Donatists) or against them, which brought forth new books of our religion, as were, in the beginning almost an infinite number as 
[a] I suppose that he speaketh here of Simon Magus, mentioned in Act. 8. of whom many things are written in the old writers, specially he affirmed that Christ was not come, neither suffered any thing of the jews, but that he himself was Christ  Simon, 
[b] He amongst other things taught, that Christ the son of God, took not man's flesh of the virgin, but that he had a spiritual or heavenvly body, which passed thorough the virgin Marie, as water thorough a pipe or Conduit. He was about the year. 150.  Valentine, 
[c] He affirmed, that Christ appeared not in the substance of flesh, but in a fantastical body, & that one Simon was crucified in his steed, about the year. 124.  Basilides, 
[d] He taught that Christ was not very man, and that he ascended into heaven without his flesh, and first made laws for abstinence from meats and marriages, he was in the year. 180.  Montane, to conclude the whole troop of most shameless men. After this sort the Fathers of right judgement, gathered and reserved against these 
Such as pretended to be inspired with revelations. The Messalian heretics were so called, who affirmed that baptism and the Lords supper did neither profit nor hurt, but that those which gave themselves to prayer only or sleeping should be inspired with the spirit, which being once received, afterwards they had no need of the word, or any other exercise of godliness, but that he that was so inspired, was altogether without sin, and did foresee things to come, and did sometimes behold God with their eyes.  Enthusiasts, saying. If your doctrine be true, either there hath not been ever yet any church, or the doctrine which you allege is old and ancient. But that both these things are false, appeareth by that, both because the apostles have gathered together the church of Christ, and you teach your doctrines, as taken not out of the writings of the Apostles, but as newly revealed unto you by the holy ghost. And again, (said the fathers,) both these things appear by that, that we count the beginnings of our churches, by ascending upward, even to the Apostles themselves: but you could not have received from the Apostles your things, which ye first devised.  
Here remained one thing, which the most subtle of those most fantastical persons objected, to wit, that all things were not revealed to the apostles, and therefore that men ought to believe their revelations also. But Tertulian (whom I marvel, could afterward be deceived which Montanus holy ghost) most plentifully, and strongly confuteth this prescription, showing that the Lord hath neither kept back any thing from the apostles, (the chief builders of his church:) nor again, that the apostles have concealed, any of those things, which they had received of Christ. After this sort I say, the fathers used, the argument of the succession of persons against those heretics, altogether by demonstration as it were. But they used it not in like sort, against the 
[a] So called of Paulus Samosatenus, who denied the son of God, to have descended from heauéns, but that Christ did proceed from Marie in the earth, he was about the year, 372.  Samosatans' 
[b] So called of one Sabellius, who taught that there was but only one person in the godhead, & confessed that the trinity was distincted in respect of names only, & not in respect of persons. He was about the year 320.  Sabellians, 
[c] So called of one Arrius, who affirmed, that the Son was not truly & naturally God, neither coeternal with the father, but to have had a beginning, & to be made of nothing, he was about the year, 320  Arrians, 
[d] So called of one pelagius, who held free will, and that every man might obtain salvation by his own works: that infants were borne, without original sin: and that Adam hurt himself only by his fall. He was about the year, 466.  Pelagians: to be short, against any with whom, the question was not of the very books, but of the meaning, because this had been very foolish.  
Briefly therefore I answer these two things: that the ancient Fathers, whose authority these men shamelessly abuse, have, neither at any time separated the succession of their bishops, from the succession of the Apostolical doctrine: nor have set this succession, against any other heretics, but against those, of whom some new revelation was pretended: As at this day of the 
[a] They maintain amongst other errors, revelations, and take away the baptism of infants.  anabaptists, 
[b] They (casting a side all fear of God what so ever) hold, that men may live as they list.  Libertines 
[c] So called of one Casper Swingfeldius, who held, the same matters that the anabaptists do.  Swingfeldians. And therefore, for as much as now the controversy is, betwixt the romanists and us, for two things only, to wit, for the interpretation of the Scripture: and whether the writings of the Prophets and Apostles, do most fully contain, what so ever we ought to believe, it is proved that they, in the first point, impudently abuse the example of the fathers, in alleging against us the argument of succession: and in the other, is ministered unto us a sure weapon, to confute them. And that this succession also was alleged against the Donatists as schismatics, this nothing toucheth us, whom these men account, not properly for schismatics, but for heretics: of which thing notwithstanding, we will say some thing in his proper place.  

a That the false church of Rome, is not only not propped up, by the argument derived from the personal succession of the apostles: but also overthrown, although the question, be not of the doctrine  But go to, let us gratify them a little. and (which thing may be done without any prejudice of the truth). Let us grant unto these men how much force soever they can imagine, of that their personal succession. What shall this I beseech you, help their cause?  

b That there was never any Apostolical, universal ministerial head, and therefore that his succession is not Apostolical.  For, that we may begin, at the highest step of their Hierarchy, or priestlike government, as they call it, that is, at that universal mynisteriall head (unto whom they afterward, appropriated the name of Pope, which before was common to all Bishops,) they shall as easily find the Devil himself in the kingdom of God, as any such head, either in the books of the● new Testament, or in the ancient church. For very children know this, how false, foolish, and absurd arguments they be, whatsoever they bring out of the scriptures to prove the same. And as concerning the history of that ancient purer church: (that is to say, in this behalf verily, even to the times of that manslayer Phocas) they shall find none, that so interpreted the primacies, and glorious titles, which are attributed to the bishop of Rome (although in deed the bishops of Rome, ambitiously sought nothing more, and there wanted not some, who most shamlesly even then flattered them) as that they did for all that, give this degree of universal head unto him. Therefore, they have not Christ, nor Peter, but that most vile man of all, Phocas I say, the emperor, for the author of this universality: and they have Boniface the third, the head or beginner of this tyranny: or (that I may use the words of Gregory the great himself) the chief or head of Antichristianisme: in so much, that the romish popedom, doth but only sixteen years at the most, go before Mahumetisme, or the turkish religion.  
But, by what sleights, that monster hath usurped, and attained this tyranny, who, I pray you, at this day can be ignorant, unless he be ignorant of histories, or whose eyes Satan hath blinded? yea, seeing that this most holy father, doth boast himself to be, not the successor of Peter alone, but of Paul also (whose heads being cut off, not so much by news hang men, as by the Pope himself, he engraveth in these his leaden seals): it must needs be, either that afterward two heads were grown into one, whose authority afterward, passed for sooth to this successor of them both: or else that neither Peter nor Paul, were this only universal, ministerial head: except he would rather acknowledge, that the catholic church, hath had at the beginning two heads upon the earth.  
But what say I? that I may speak 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 affirm), obtained that seat of Rome, where was then that one universal head? And let these things be sufficiently spoken, touching the delivery of that spiritual sword from hand to hand.  
And as concerning that other sword, which they call, secular or politic, wherewith they have overthrown all magistracy: From whence I pray you do they take the beginning of this jurisdiction? for, though we should believe that fable, of the donation or gift of Constantine, to be as true, as it was shamelessly feigned, yet truly it shall not be set from the apostles, but from the emperor: neither yet granted by Christ, or by Peter, but by men. Which thing notwithstanding, was neither lawful for Constantine to do, nor for the Bishop of Rome to receive, although it had been willingly offered him. Wherefore, if they shall of their own authority, require again these two feathers, the church those former, to wit, the ecclesiastical government, and Kings and Princes these latter, to wit, civil jurisdiction and authority (both which in their time shall come to pass) this fellow will then appear, not the head of the church, but an unfeathered cuckoo. And these things concerning this head, have I put down in few words, because they have of late, by them of our side very plentifully, both out of the word of God, & out of the truest histories of former times, & to be short, out of the testimonies of the Popes themselves, been manifestly declared and plentifully proved.  
Now the head of this succession being cut off, 
That there can be no Apostolical succession in the Cardinals, metrapolitans, Primates, or Archbishops  what shall the rest of the body be, but a roteen and stinking carcase? Truly themselves are compelled to confess, that the next degree unto this head, to wit, the order of cardinals, as it is now, cannot be set from the more ancient time. There follow primates and archbishops, for scarce the very name of Patriarkshippe, is yet remaining, and Mahomet, at the length hath ended the matter incontroversie, which first arose, between the 
[a] That is, those four men that took upon them, the government of the whole world he meaneth the four patriarchs, to wit, Jerusalem, Alexandria, Constantinople & Rome.  Quartumvi. i, and afterwards between the 
[a] That is the five men that took upon them the government of the world.  Quintumuiri. Therefore the Nicene council itself, doth not refer the beginning of these offices, to the word of God, or Apostolical institution, either written, or not written, but to ancient custom. So that neither can this succession, be thought to be Apostolical.  

The degree of bishops wherein they are exalted above the rest of the Ministers or Pastors, was unknown to the Apostles and therefore that there is no Apostolical succession thereof.  There rest yet Bishops so called of them, to wit, which are set in every diocese above ministers (for the other inferior orders, these pleaders of succession, nothing esteem,) whose only succession nevertheless, hath some show of Apostolical succession. But it may plainly appear, out of the first Epistle to the Corinth: not only that there was no such degree of Bishops ordained by the Apostles, as immediately afterward was brought into the Church, after the times of the apostles: neither that there was any such allowed of the Apostle, to wit, that theridamas should be one degree of a bishop, and an other of a minister, or that some man should be called a Bishop, not in respect of a flock, but in respect of his fellow elders. For who doubteth, but that the Apostle, would have given this counsel unto the Corinthians, or himself would have performed it, or have attributed it to Caephas or Apollo, if (which thing Jerome hath written to Euagrius, and in his commentaries upon the first Epistle to Titus) he had judged this remedy profitable, much more necessary, for the bridling of Schisms? But whether it were lawful, to ordain this degree in the Church, or not (for of this I like not now to dispute) that thing is not only apparent out of Hierom, upon the epistle to Titus, the Bishops are greater than ministers, rather by custom, than by the truth of the Lords appointment: But also by witnesses which these men (as greater than all exception), are accustomed to allege, as Lucius the Pope, Clement the second, Anacletus (unless their Epistles be rather counterfeit, which yet these men cite for authentical.) Lombard in his fourth book of sentences the 24. distinct: Gratian, and to be short Cardinal Cusan, in his book of the universal unity, & Platina, in the life of Pope Bonifacius the third: all which plainly witness, that all this hierarchical or priestlike government above ministers was devised by men, after the example of the Roman empire, that is to say, that it is the true Imag● of the beast, described in the revelalion of john. 
Revel. 13.1. Revel, 14.9.  For whose cause some, in the beginning also did travail which meant not to perform that which afterward ensued. The thing itself in fine, taught us, that it was a matter of great importance to decline, even but a nails breadth from the word of God.  

The conclusion of the disputation, touching the succession of persons, sundered from the succession of doctrine.  Now, for as much as these things be so, that is, seeing neither this succession of persons, is a sufficient, true and proper mark of the Church, nor (though we should grant it such) pertaineth any thing at all, to this popish vizard. What is then the matter, wherein we see some at this day so greatly to stick, that no small number (as though 
[a] That is some fearful & terrible thing.  Gorgon's head were cast in the way), go back? Verily this is the strength of the spirit of error, that they which are proved and pure, may be made manifest.  
Now let us hear also, such an other testimony of their impudency: 
That the canonical ordaining of Ministers, i● not a perpetual and necessary mark of the Catholic Church.  they will have that to be judged a Church, where there continueth an ordinary calling, to the holy ministery. But what other thing is this, than (after the example of that hostise of Chalcis) to set before us again, the same meat new dressed? Notwithstanding, because here again, I see some stick as it were at a rock, and that, not without danger of shipwreck: I will endeavour and that as it were by the wind of truth, hence to deliver them, that are cast upon this coast.  
Truly, 
Pastor's must in deed, always be sent by the Lord, but there is not always alike order of their sending  if a man bid them declare unto us, what they understand, by the name of ordination, (which request in this question, is altogether honest and very necessary) then the claws of these Lions, will openly show themselves. They will allege, that of the Apostle: How shall they preach unless they be sent: and that saying: 
Rom. 10.15. 1. Cor. 14.40  All things ought to be done in the house of God, rightly and in order. We agree unto it. They will say, that, all that order is comprehended, in the old Canons, which may not or ought not, by any means be broken.  
First, we answer, that it is plain, by the comparison of the very Canons, that one, and the same order in the Christian Churches, neither always hath been prescribed, nor every where kept: and that also, the diversity of circumstances, cannot suffer this, that one order in these things, should be every where, and always exactly observed: and therefore very unseasonably, is the observation, even of the most ancient and best Canons required, as absolutely and necessarily to be kept. And if they be here so impudent, that they will deny this thing, truly I will convince them as manifest offenders. For, if it be unlawful, 
Although the canonical ordination be established for a perpetual mark of the catholic church, yet it reproveth the false church of Rome.  to omit any thing of the Canons without any exception? From whence cometh that great gain, unto the court of Rome, by dispensation also even with the law of God? neither truly will I easily suffer myself, to be thrust from this exception.  
ᵃ But go to, we are content here to do these men a pleasure, let us therefore say (the disputation of this exception being deferred) that vocation is an order, not only agreeable to the word of God, but also even to the very ancient pure Canons, by which an ecclesiastical office, is committed to some man. Let us grant them also (yet with no prejudice of the truth) that there also the true Church is to be seen, where this order continueth sound and pure, yet I say, that by that means, it most certainly appeareth that that Popish Church is, nothing less than that catholic church, whose name it challengeth to herself? For tell me, what is this order? to wit, that a lawful knowledge of learning, and of manners going before, and the order of ecclesiastical degrees being not rashly violated: some man (by the free consent of any whole Church, touching which the question is) being appointed to this holy ministery, is ordained by them, of whom he ought, that is, is put into the possession as it were of his office. And if any man break this order, that is, if a fault happen, either in the examination, or in the election, all the pure Canons command, all that, to be judged of no effect: and so they subject him, that ordaineth the minister, to most grievous punishments. That this is so, they themselves cannot deny. Wherefore I would not load many leaves, with the alleging of Canons.  
Now let these men come forth, and let them allege unto us, even one amongst all their clergy, in whom this order, hath been thoroughly observed. I demand not, whether these things, prescribed both by the word of God, and also by the pure Canons, have been exactly observed of them now a long time. But this I ask, whether there be any use of election, amongst them in the most places, seeing that the Romish harlot, hath covenanted with Kings & Princes, for the abolishment of it, and suffereth those bargains to be printed, and set out to sale. Now where there remaineth any show of election, would a man have thought any of them, could have been so impudent, that they should be so bold, as to deny, that those offices which the whole world knoweth, are openly gotten by purchase: and that by buying free voices (which thing is specially practised, amongst them that seek for priesthood, and Canonical persons (as they call them, that is to say amongst swine and asses, which are altogether unclean beasts) to be so bold I say, as to deny it, to be any other thing, than an abominable treading under foot of all law, both Gods own, and of that purer part of the canon law (as they call it)? And of the trial, both of doctrine and manners, the lawful witnesses, for sooth, be those wicked men, getting their living by no other means but by daily and open perjuries, partly in the provinces of the Church of Rome, partly, in the lap of that Romish harlot. And this thing for soothe the high Bishops know not, which begin their bulls with these words. The honesty of life and manners, upon which commending the same unto us, by a credible ttstimonie, etc. What say I? their laws of giving, either ordinary, or falling out upon some (as they call them): and the laws of resignation, where were they devised, brayed, strained out, & at length, set out and delivered, to make mad, all both the highest and the lowest, but in the devils kitchen? And yet these men for sooth, will prove the Ecclesiastical calling, to remain in their possession.  

That the false clergy of Rome doth rashly dispute against us, for the laying on of hands.  But again let us hear that, that may more convince these men's shamelessness. When they dispute with us of a calling they are wont to urge the laying on of hands, as though the true difference of a lawful and counterfeit calling consisted in that. But I suppose, these good men have not forgotten, that, which I even now said, to wit, that by all the old canons, his ordination should be judged of no force, who hath not been lawfully examined and chosen, 
That no Pastors are ordained by the laying on of hands, but being already ordained, are put into the possession of their office and commended unto God.  and they that ordain such, to be subject also to very grievous punishment. And therefore they do vainly challenge unto themselves that, which is no where found amongst them.  
Moreover this also they should know, that Pastors, are not made by the laying on of hands, but being ordained by a lawful calling (which is the voice of God) are so commended, and put into the possession of the ministry. For, whereas they reckon, this ceremony of laying on of hands, amongst sacraments, by the same reason that they reckon baptism, and the supper of the Lord: we say, that it is altogether a vain dotage, seeing there is no express commandment of that ceremony extant, neither is there joined unto it, any sacramental promise, neither do we reject, either this ceremony, or judge to be unprofitable the prayers of the church, commending and as it were, offering unto God, the Pastor that he 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 lawful election of the whole Church) they stick in the outward ceremony, which ceremony also they have defiled, with infinite vicelike rites: that I may let pass, that horrible sale of benefices and treading underfoot of the old cannons, made, touching the multiplication of benefices (as they call them) and touching ordination, by over leaping (as they speak of inferior orders.) And yet notwithstanding, they themselves are not ignorant, that, by the full consent of the ancient Synods, not only ordination, but also, other better parts of a calling, are, by the means, judged of no force.  

That even a lawful ordination, is not a perpetual and altogether a necessary mark of the true church, either Catholic or particular.  But go too, let us put the case also, that all these men, were both lawfully chosen and ordained. Shall therefore their congregation be the catholic church, or not rather a den of thieves, if in abusing their calling, they turn light into darkness, and perform this one thing alone, to make slaves to Satan, the sheep, that should be brought to Christ? And yet if forsooth, the head of his false Church do this (as what else I pray you doth he?) he will not endure this, that he may be judged of any mortal man. For so these men have been bold, now a long time, not only to speak, but also to write. And if this be plainly to play the Antichrist: what is this Catholic 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 things, do now sufficiently appear, that neither a base succession of persons, nor the observation of an outward vocation, is that necessary, and perpetual mark, of the true Church, which the Logicians call proper after the 
[a] That is, which agreeth to every one of the kind, only to the kind, and always to the kind: as to be apt to laugh, agreeth to all men, to men only, and always to them, and to every particular of that kind.  fourth sort. Neither although it should be so, do these things at any thing at all, belong to the Church of Rome, (such as now it is) that is unto the Popedom: but rather what arguments soever convince the Church of Antichrist, the same do so evidently appear in this Harlot, that, he that would not acknowledge, fly from, and detest her, as an adulteress forsaken of her husband, truly, 
A true definition of the true church, and a proper, necessary and perpetual mark of the same.  must either nothing regard these things or else be without all understanding.  
Now, because we have determined, not only to set out the false marks, (which things we suppose we have done?) but also, to point out as it were with the finger, the true and proper marks of the Church. Go to let us attempt this latter point. We say therefore, that a true definition of a true Church, either particularly, or universally considered, is that, by which it is said to be a congregation, that confesseth the true jesus Christ: their only saviour. For we say, that jesus Christ, is that only foundation, of that true spiritual house of God: jesus Christ only, is the soul of that mystical body: jesus Christ only, is the square of that building.  

The true Christ must be discerned from the false, by the only writings of the Prophets & Apostles.  The adversaries will answer, that they also acknowledge, and preach the same thing. Therefore we do add (seeing there be many false Christ's) that we dispute of the true Christ. These men also will reply, that they have done, and do the same. In the third place therefore we add, that he is in deed the true Christ, that hath most fully revealed himself, by the mouth of his Prophets and Apostles. And the mouth of the Prophets and Apostles, we interpret to be, their authentical writings, wherein we affirm, are most fully, and most perfectly comprehended all the points of the Christian faith, partly plainly, and partly by necessary consequences to be gathered thereof.  
For, we believe it, to be as absurd, 
that the true Christ must therefore be perfectly known by the writings of the Apostles & prophets, because they did fully and plainly, both know and teach the whole Christian religion, and the same Prophets and Apostles, do yet in their writings teach it unto us.  to think, that the Apostles were ignorant of some thing, of the mysteries of christianity, or not to have revealed all things unto the world (both which Tertulian hath justly accounted, very great points of madness): as not to have put in writing, all things necessary to salvation: or, to be short, not so to have put them down, that, either they should not be plain enough of themselves, or, if any thing be written somewhat more obscure, their true interpretation should be else where sought, than out of their very writings. But here we have the adversaries manifestly disagreeing from us, yet not all, neither those which like shamelessness. For there be that grant both these things, that is to say, that the Apostles knew perfectly all the doctrine of salvation, and taught all the same most faithfully unto the Church: which thing in deed they justly grant, for as much as Christ himself, in the 15. of john and the 16.13. witnesseth this in most plain words: And Paul in the 21.27. of the Acts. Galathians, 1.8. Hehrews. 1.1. otherwise it should be false, at least in some part, which the same Apostle speaketh: to wit, That the Church is builded upon the foundation of the Prophets and Apostles: And that, which he witnesseth of the holy scriptures. 2. Timot. 3.16.17. Moreover, that shall be false to, which the same Apostle saith: That the Church, is the pillar of truth. 
1. Tim. 3.15.  Unless all truth being engraven in that pillar should be manifest. Other some, more shameless, suppose there is left unto these men, whom they call the successors of the Apostles, I know not what excellent thing, and that they do affirm so assuredly, that they hold, they can not be deceived in that matter, whose opinion I suppose, needeth not at this time, amongst men of sound judgement, any confutation.  
But, in the overthrow of these two latter, and especially of the last point, I perceive, that all these men, 
What we ought to think of the unwritten word.  are altogether of one opinion against us. For they urge, I know not what unwritten word, which they call Apostolical traditions. And verily I do not unwillingly grant unto them, that all things were not severally put down in writing, according to the circumstances of times, place and persons, which were observed, either by the Apostles, or by their consent, in the very form and order of the service of God.  
But who will grant, that we must think the same, of the decrees of the very doctrine itself? Finally, when the adversaries are bidden to bring forth, what these points be, than that lying spirit bewrayeth himself, because those things, which they will have delivered from hand to hand, could neither by word nor writings, have been delivered by the Apostles, but they should dissent from themselves. But even all the fathers of sound judgement, have judged far other wise, of the most excellent, and most sound perfection of the holy scriptures, with whose testimonies being a thousand times alleged, I thought it not good now to fill these leaves.  
There remaineth the question to be handled, 
The interpretation of the written word, is not else where to be fet, then from the word itself, to wit, by comparing of the places one with another: and out of the analogy or proportion of the articles of our faith.  touching the interpretation of the scripture. Which truly is so tossed to and fro by these men, that they cannot eschew the sin of blasphemy. There be I confess some places of the scripture (partly through the ignorance of tongues, partly also, through other faults of our own) so dark unto us, even until this day, that as yet even the most learned interpreters, and such as be of best conscience, cannot thoroughly agree what should be the proper & natural meaning thereof. There be some things also, in the holy scriptures, so profoundly spoken, that every one may not lawfully proceed so far. To be short, there be some things also written in such terms, that (as Augustin saith) it should appear the holy ghost would whet our diligence in the searching and meditating of them. And unless the necessary points of doctrine and Christian religion were so plainly and clearly: to be short, so familiarly declared in the writings of the Prophets and Apostles, that they may be (the holy ghost being present amongst them, whereby God lighteneth all his saints) manifestly understood in the Church, to what end, should the Lord have sent his hearers to the scriptures? Yea that more is, to what end have, both the Prophets and Christ himself also, and the Apostles spoken, if they would not have these things, to be understood, which all aught to know?  
I will speak something more boldly, which yet I hope I can prove. 
We cannot by natural understanding know, what the points of Christian religion are, but by the writings of the Prophets and Apostles.  That we may consent unto the points of Christian religion, as unto true grounds, and much more that we may apply them unto ourselves, it behoveth surely that we should have our ears elsewhere opened, a fleshly bear't given us, 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 whom the arm of the Lord is revealed: 
isaiah. 53.1.  and that men may understand, what the Prophets and Apostles, have briefly thought and taught, concerning every article of our religion, they have need, not only 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 understand, what this or that man saith, than so to understand the things, which thou dost perceive, that thou also approve of them: 
Comprehension, knowledge, and full persuasion, must be distinguished in the holy scriptures of which that, to wit comprehension, is natural, the other is in deed spiritual, but also common to many reprobates: The third is proper to the children of God.  and not only that thou understand what the thing is, but also wherefore it is: and comprehension is another thing, than knowledge, even in profane matters: and again in matter of divinity this knowledge is another thing, than full persuasion, therefore comprehension belongeth unto all men that are endued with some judgement, and unto knowledge, there is required also an outward lightning of God's spirit, by reason of the blindness of man's judgement, which gift notwithstanding is common as well to many evil, as to many good men. But full persuasion, doth separate the chosen children of God from the castaways, and is the proper riches of the Saints.  
Therefore we require, 
In what points we do at this day dissent, when the question is demanded, touching the interpretation of God's word.  the exposition of the word of God, not only as profitable, but also as necessary, yet not for the same cause, as these men think, neither yet will we fet it from the place, from whom these men suppose we will take it, for they think that that word is so darkly delivered, that (as though it were some dark thing) it should need light, fetched elsewhere then from itself, and when we demand of them, from whence at the length this light should be fet, them they lay unto us, the vizard or bare show of the Catholic Church, under which name sometimes, they lay before the ignorant, these or those of the Fathers: sometimes the fragments of particular or general counsels: to be short, they lay before them very often, long custom for an argument that cannot be refused, to which things, if a man do not forthwith consent, he is now laid open to the slaughter of the outrageous people (no knowledge of his cause being had before) as though he were guilty of some heinous crime, committed against God or man, whereas in times past, he was condemned to be burned, under some certain colour of law.  
And in deed this is now their zeal. But we, (that we may in one word declare all things which belong to this matter) say, that the Church of Christ, is a school, in which the word of the Lord is not only barely to be read, as out of the letter written, but also to be taught, that it may be rightly understood, and so to be taught, that exhortations, corrections and consolations, both openly and privately, may be used, which in Paul is understood by the name of Prophesying. 
Rom. 12.6.  Moreover this also we add, which thing ought here chief to be marked, that the interpretation of those scriptures, are to be set, no where else, then out of the scriptures themselves, not only because the word of God, is able to give credit to itself: but also, because that truth is revealed unto us no where else, then in the writings of the Prophets and Apostles, For that saying of Austen is well known, and is most true, That the scripture is to be expounded by the scripture: Neither shall it irk me here to put down, that nonotable place, out of the 49. Homely, of the imperfect work upon Matthew, because it agreeth altogether with our times. He that will know (saith he) which is the true Church of Christ, let him not know it but only by the scriptures. And by and by after. Christians therefore, being willing to receive, the certainty of true faith, let them fly to nothing but to the scriptures, otherwise if they shall have respect to other things, they shall stumble & perish, not understanding, which is the true Church: and by this means 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 Prophets, all be not teachers. But again. 
Esay.  Esay as crieth, that both Priests and Prophets, have erred in their vision: neither would Christ have admonished, 
Math. 16.6. Math. 23.2.  That the leaven of the Pharisees, should be avoided, if we should without exception, have consented unto them, That sit in Moses chair: Neither should the false Prophets be eschewed, if all the Prophets did speak the truth: neither would Caiphas, and the whole Synod of the Priests, have condemned Christ, if the holy Ghost, had been tried without exception to those, that sit in Aaron's seat: What then?  

Antiquity or novelty maketh nothing at all, to instruct men to discern the true interpretation of scripture from the false.  Let these men therefore hear at length, that which we have so often times cried out unto deaf men: to wit, that we do not simply reject, neither the old nor the new counsels, whether they be particular or general, unless they be plainly thievish: that we do not simply refuse, neither old nor new writers, unless they be manifestly, either superstitious or ridiculous, or by common consent abrogated: That we do not simply cast from us, the writings, neither of ancient nor new writers, whether they be Ecclesiastical or Laical (as these men call them, for God is no accepter of persons, and often times even by the basest sort, he confoundeth the pride of the most wise), unless they be plainly wicked, superstitious or foolish. But this only we require, which the most learned, and every the most religious of the old writers, monish carefully to be done, to wit, that all these things, should be diligently examined, according to the rule of the written word of God. For antiquity and authority of those that write, may in deed set some colour of truth upon falsehood, but that it should be true, which disagreeth never so little from the writings of the Prophets and Apostles, that truly it can never bring to pass. Furthermore, 
The Creeds of the ancient Synods & the judgement of the fathers against heretics, are at no hand rejected by us: yea rather, they are strongly defended against adversaries although not as yielding credit themselves.  experience itself more than sufficiently declareth, that there have been long time since, builded upon the foundation laid by the Apostles, not only bay and stubble, but also iron and rust, to be short, lies upon truth: All which things, must at the length be consumed by the light and fire of God's word.  
Now lest these men should again complain, that what soever hath been established by counsel after counsel, in the ancient Church, should by this means be called into doubt: we confess, that we do acknowledge the creeds, which were always approved by the common consent of the whole Church, to wit, the Creed of the Apostles, Nice, Athanasius his creed, the creed of Constantinople, Chalcedon, together with the curses pronounced in the second counsel of Ephesus against Nestorius: And that we both with mouth and heart detest, all heresies, which either by open or secret consent of the whole Church, were out of the word of God, condemned in those 4. counsels, and also over thrown, in the fifth and sixth counsels of Constantinople: And all other heresies whatsoever, which afterward, either newly sprung up, or are newly polished, not that the truth hangeth upon any Synods or Creeds, but because we acknowledge, that the things 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 judged, by the writings of the prophets and Apostles: so far of is it, that we take away the authority of the church, or despise the consent of the godly, either ancient or new writers, which thing our adversaries, falsely & shamlesly object unto us.  
Now the sum of all these things is this, that Christ is the true, perpetual, necessary: & to be short, the only mark of the Church: yea I say, the true Christ that is, such a one, as he from the beginning hath most perfectly (touching the matter and manner of salvation, revealed himself, both in the writings, of the prophets and of the Apostles. 
Mat. 12.13.  For that saying standeth sure: He that gathereth not with me, scattereth abroad: and that saying, 
1. Pet. 2.7.  that christ is that corner stone of the foundation, upon whom the whole building riseth up: And that only head, which ministereth unto his body, that is unto the true catholic Church, all feeling and moving: To be short, 
john. 10.7. john. 14.6. john. 11.25.  he is the door, the way, the resurrection, and the life. Therefore, wheresoever that word is heard, as it ought to be, there in deed Christ reigneth, and where Christ reigneth, there in deed we judge the Catholic, visible Church to be, neither tied to any certain place, nor unto the multitude: for where that dead carcase is, 
Mat. 24.28.  to wit Christ crucified, there be those Eagles: there is salvation, 
Act. 4.12.  where that only name is, in which we must be saved: there be the children of light, where that son shineth there be the true sheep. Where the voice of that shepherd is heard, 
Mat. 18.20.  although two or three only, throughout all the world, shall be truly gathered together in his name: And to speak in few words, where that true seed is sown, there is the Lords field: and there that harvest groweth, which shall never be burned.  
But again, because it falleth out, partly through the weakness of man's wit, even in the most excellent men, partly through the wickedness or negligence of the pastors, that scarce at any time, since the time of the Apostles, the doctrine of Christ, hath been so preached in the Church, but that some blemish, hath privily crept in, (which thing appeareth to be done, even by the Epistles of the Apostles, and that whilst they also were living: Finally, because the Lord hath appointed, not only that the word should be taught: but also that it should not be taught of every man: And for this cause, hath appointed certain laws, touching this order. I must here again declare two things: to wit, how far it should be necessary, that that only mark of the true Church, that is to say, the preaching of God's word, should be pure, and how much we should give, to the ordination and succession of the Pastors themselves.  
Therefore, 
How far it is necessary that the doctrine of faith, should be pure in the Church. that the Church either particular or general, may be a true church.  as touching that former point, I put down three things. One is, that although there be nothing set out unto us in the holy Scriptures, which is not most profitable and very necessary as it were unto salvation: yet there are certain chief points, and as it were grounds of our religion, which are to be discerned from the rest. The second point is, that there have been some matters, which in times past have been rudiments of the Catholic Church, 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 Church. The third is, that the religion and mark of the Church, either universal or particular, is not to be measured by some thing, that this or that Pastor teacheth by word or writing: neither by that, that some sheep by themselves have thought this: Or by the disputations of some, whether they be many or few, but by that doctrine, which is commonly received in the Churches, so that it be agreeable 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 controversy, go to, let us confirm them by sure reasons & examples. As touching the first, the thing itself showeth, that there may be variance touching some things, & yet the foundation of christian religion, remain safe: And again some things cannot be taken away, but that the whole building, be utterly overthrown. He that denieth Christ to have come in the flesh, 
john. 4.3.  is not of God, but is the spirit of Antichrist. Therefore the companies of the 
* They denied Christ, to have come in the flesh.  Dochitae, of the 
* The Marcionistes of whom he speaketh here, did hold that Christ was not true man.  Marcionits, and of such like, be not the Church of Christ, whereby it is proved, that the point, touching both the natures of Christ, is an article of Christian religion, belonging to the foundation. Again, the Church of jerusalem (wherein who was better learned, than Peter) knew not the calling of the uncircumcised, and yet what true Church was there then in the world, if the Church of jerusalem were not it? Therefore the point concerning the calling of the uncircumcised, is not of itself, of the points of Christian religion, which concern the foundation. Therefore, there is some difference between those things which are set forth unto us in the scriptures, to be believed.  
The second also may be proved, by a more evident example. For who doubteth, 
That there are some rudiments of particular Churches. Which thing also in times past fall out, in the Catholic church.  but that if ever there were any where, a true, and almost only and wholly Catholic Church, that was Christ's own household, being conversant and that according to the flesh, with those his twelve disciples? Who likewise is ignorant, that the point of the resurrection (the foundation whereof is the resurrection of Christ himself) is of so great weight, that the Apostle doth rightly pronounce, that (that being abolished) the whole fruit of the Gospel, should be abolished? but that very congregation could scarce believe, that Christ was yet risen. And Thomas gave not credit, to his own very fellow disciples: yea the disciples, would not have believed, even their own very eyes, if the Lord had not said, 
Luke. 24.39. We may not determine of the falsehood or truth of any church by the doubting of either many or few.  A spirit hath not flesh and bones.  
And that third thing is confirmed, by the examples of the Churches of Achaia and Galatia, which doubtless, the Apostle would not have called the churches of Christ, and therefore true churches, if he had therefore thought that the church of Corinth had denied that article of the resurrection of the flesh: & the churches of Galatia, had rejected the benefit of their liberty, purchased by Christ, because some in Corinth, yea perhaps some of the pastors themselves, did doubt of the point of the resurrection: and the most part of the Galathians, called back again the use of circumcision and other ceremonies, seeing that yet notwithstanding, 
Gal. 5.2.  the same Paul saith: If ye be circumcised, Christ doth profit you nothing: and seeing that he affirmeth that those which urged circumcision, not of ignorance, but of stubbornness, they were removed always unto another gospel, 
Gal. 1.6. Phil. 3.2.  & therefore he openly calleth them Apostatates or fallers away, and compareth them to Dogs, that is to say, to unclean beasts. But it is an other thing, to err through ignorance, than obstinately to resist the truth, as wiful fellows are wont. Heresy which is without the Church, if it be of some point of the religion, that toucheth the foundation, is an other thing, than being deceived or an error, which requireth and suffereth itself to be taught. To be short, the Eclipse of the Sun, is an other thing, than the absence of the same: and the evening is an other thing than the darkness of the night: yea the night itself, which the day succeed, is an other thing than the darkness were, 
Gen. 1.2.  when they covered the depth.  
These things then being put down, 
That some errors may creep into the Catholic church yea and that in some point of faith, which concerneth the foundation.  it shallbe easy to judge, that every error doth not take away the name of the true church, and with all that to be most false, which the adversaries say, to wit, that the Catholic Church cannot err, and yet that every error doth not abolish the name of the Catholic Church. For as touching this latter point, if some particular Church may err, even in some chief head or article of Christian religion, and yet it ceaseth not therefore to be a true Church: wherefore shall not a man say the same of all particular Churches, not considered one by one, but universally, for this is the Catholic Church? Truly it is not probable that there lived then any men (when Christ rose again) better or more perfectly instructed in true faith, than those twelve Disciples: And yet we see this whole congregation, for a time (as I even now said) so to have doubted of the resurrection of Christ, that for that cause (as Luke writeth) Christ remained with them forty days after the resurrection, 
Act 1.3.  that he might fully assure them of his resurrection. Wherefore this thing we conclude, that the chief points of our religion, aught of necessity to remain sound, in the Catholic Church, that it may be called Catholic: 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 never the less (when the holy Ghost appeareth) strait ways vanisheth away.  
Therefore Catholic is not, (as the unlearned imagine) always and with out exception the same, that right or sound is, seeing that even some universal error, may continue for a time. And the same thing may and aught much more to be spoken of the particular congregations of this universality. And if these things be true, even in the very grounds of our religion: how much more, may we think the same to be true, as often as errors creep in, by which the very foundations of religion, are not overthrown? And this is the stubble or chaff which sometimes (as S. Paul saith, 
1. Cor. 3.12.  are builded upon the foundations of the Apostles, which at the length shall vanish away, when the day of the Lord appeareth.  
But this day showeth itself sometimes sooner, sometimes later. (So I had almost said, all the Bishops of Africa thought with Cyprian, that baptism administered by heretics, was of no force. Which thing, although it were false, might nevertheless (so long as the sum of faith remaineth sound and unhurt) be wrongfully taught and believed. But this error 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 Apostolical, because that being once confirmed by continual use, they were supposed to have come even from the Apostles themselves: which traditions also, by reason thereof, the day of the Lord (which hath again in our times shined forth) cannot now abolish, with out very great contentions. Be it therefore far from any to think, that for such manner of blemishes, some congregations should be thought, not to belong, to the body of the Catholic Church, 
That blemishes at the first sometimes tolerable, cease to be blemishes, and grow to be cankers.  although godly and diligent Pastors, should give very great diligence, that these spots also should be wiped away, with the sponge of God's word.  
But this thing first of all must here be marked, that these blemishes and as it were biles or swellings, do some times so far increase, that they grow to a canker, and that they pull away the very members from the body: which thing the most shameful examples, both of ancient times, and also of our times, declare to have fallen out, especially by the fault of the pastors. As for example, exorcism or conjuring (one sort of it being proper to them that were possessed with ill spirits, and an other common to all that were grown in years, and came from Paganism to Christianity, brought in also by the negligence of pastors, into the baptism of Infants, that were borne of Christians) was at the beginning only a blemish, and yet not being looked into of the old bishops, at the length increased so far, that in the papacy it was retained as necessary, and so became a wilworship, a matter now at no hand indifferent: And in some Churches, (although lightened with the Gospel) it is retained as not unprofitable, with great shame (truly) to the pastors: of so great importance is it in season to prevent, even the smallest errors.  
The ceremony of anointing with oil in baptism (which was ministered to those that were as it were, to fight against the Devil, and the flesh) was in the beginning chaff, but this chaff, how far in process of time it grew, we see, 
Chrism in baptism preferred before water, the element of the sacrament.  when the Crisme also began to be reverenced, which thing notwithstanding did not fall out in the very water, a true and an essential sign of baptism. So it is manifest, that the sign of the cross, was at the beginning an open profession of christianity, the abuse whereof at the last, brought to pass, that the very cross, was set up, in the place of Christ crucified, neither is there any idolatry in all the world more detestable. So the remembrances of martyrs, and the funerals of the more famous Bishops, were celebrated, both with Orations in the praise of them, and with incredible concourse of people, from whence by and by after sprang up invocations of the dead, at their sepulchres, and in process of time, the worshippings of relics also. The paineting of walls, brought into the Christians temples, about four hundred years after the death of Christ, and that without any worship thereof, was in deed accounted, hay. But how far this blemish hath grown we see, insomuch, that the second of the ten commandments, was under that colour, openly by the Papists blotted out: and (which thing cannot bespoken, without the incredible shame of some) that second commandment, is also at this day numbered, by certain men (which should not so deal) amongst the ceremonial commandements. Such was in the beginning, the lenten fast, and some choice or difference of meats, without any opinion of worship, added thereto. Which things, we now see so established, that sundry and those no small persons, but such as will seem to be most Catholic, do most obstinately defend, that in the doing of them, consisteth in some respect, the forgiveness of sins, yea the worthiness of merits or power to deserve. What I beseech you, could seem at the first, to have been more indifferent then for the celebration of the supper, to have a table of stone or of wood? But, if the Grecians in the celebration of the said supper, had never used their 
* That is, their Altars dedicated to Devils.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the latins their Altars, but had been content with their common tables (which was in use in the Apostles times) likely it is, that the controversy, touching that detestable idolatry of the mass (by which we see, the whole world at this day, to be set on fire) could never have sprung up.  
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 hay & stubble, from those things, which either of themselves, or by reason of the opinion of worship brought in, are either ungodly or superstitious: and yet that all the governors of the Chucch, aught to understand, that as the altar, was not in time past to be builded of stones, garnished by the diligence of man: neither yet that it was lawful for them, so much as to fasten a nail in the Tabernacle, but according to the pattern which Moses had seen in the mount: even so now also, all godly magistrates indeed, and all true shepherds, aught to endeavour, that in restoring the temple of the Lord, by so many means fallen down, they should not only restore those things, which have been overthrown by Antichrists, but also that they should most diligently wipe away all, even the lightest spots, that have proceeded from the same Antichrists, although they be, as it were waxen hard upon the walls of the temple: and that marking (partly by the story of former ages, and partly by the beholding of the present ruins of the Church) these former evils of Satan, they should at no hand suffer themselves to be mocked, by the allegation of the fragments, of certain of the ancient fathers, or by any vain show of custom: but rather that they should not leave of, until by doctrine, both the Ceremonies and all the Ecclesiastical government also, be apted, not unto some figurative Image of show, which was needful under the schoolemastership of the law, but exactly framed, according unto the most perfect pattern, which the son of God himself by his own mouth & his Apostles after him, have most perfectly set forth unto us in their writings. But concerning this matter, we will elsewhere speak more fully (as I hope) when we shall answer those notable mean men, who reprehend us, as over severe exactors of that work, & especially when we shall severally answer, unto the writing of Cassander, to the end, all men may understand, that none more hinder the work of the Lord, than these Samaritans.  

Which be the principal points of the Catholic faith or religion.  Now, because I see some (not yielding unto these things, which we have spoken in general, concerning the fundamental or principal points of our religion) again to demand what those should be: I answer that these articles are to be called grounds or principles, which being laid, the whole building remaineth: & which being over thrown, all things builded thereupon fall to the ground. And all these things, we profess to have been described with great shortness & plainness, out of the word of God in the creed, which they call the Apostles. Which thing ought to be added to the ten commandments, & the Lords prayer of the which, that, to wit, the ten commandments, doth very compendiously set out the order of Christian life: and this, that is, the Lords prayer, doth very briefly also set out, right invocation and prayer. This (I say) is that fundamental, true, and perpetual mark of the Catholic church, which shall never be blotted out unto the world's end: but which nevertheless ought to be expounded, out of the writings of the Prophets and Apostles, from whence it is taken, that all men may understand it and keep it, as much as in them lieth.  
Now the order of this exposition is 2. 
What exposition of Catholic doctrine is required in the Church.  fold: one more familiar, which is necessary for all men: an other more large, and far more plentiful: as we see that the Apostles creed, was afterwards expounded, by some other Creeds of the holy Synods, that heresies might be met withal, & the Consciences established more and more in sound doctrine. Therefore, albeit that to the end, that some man might be a true member of Christ, it be not necessary, that he should most exactly understand, for what cause things are spoken and set down, and should know the determinations of disputations in divinity: Yet every one ought to know according to his capacity, what he doth believe, and why he doth believe, and not to rest in the devilish invention of faith, which they call unfolded, that is to believe, as the Church hath determined, and to ask no further: but to add also unto that familiar instruction, the exposition of holy writings, 
That the true, yea the Catholic church hath more than once wanted, an ordinary and lawful ministry, and therefore that that ordinary and lawful ordination and succession of Pastors, was for a time broken off.  of which Paul setteth before us four points 2. Tim. 3. to wit, doctrine, reproof, correction, and comfort. All which are by diligent Pastors and teachers, publicly and privately, to be applied, to the capacities of the believers.  
It remaineth that we declare, how much we ought to give to personal succession and ordination. We have said, that the only, true, perpetual, and necessary mark of the catholic Church is that doctrine, which diversly, and sundry manner of ways, first by word, and afterward by writings, hath been delivered by the Prophets, and at the last most perfectly declared by Christ himself, and that by his own mouth, and by his Apostles. For this word, as (even after Christ himself), Peter saith, is that seed, by which the Catholic Church, both at the beginning of the world appeared, and by which also it shall continue, even unto the end of the world. But seed is to no purpose, except it be sown, and the Lord, (who both under the old, and under the new Testament, appointed an order for the sowing of this seed, by the ministry of men) hath (I say) necessarily appointed this sowing (for otherwise the spreading abroad of this Church would quickly end) to endure to the end of the world: Be it so truly. Then thou wilt say, ordination also and succession of those persons, is a true, perpetual, and necessary mark of the catholic church, agreeing altogether with that other, to wit, the mark of sowing. So our adversaries do conclude, but falsely and foolishly. For, (that I may let pass those two things already confuted by us, that is to say, because they babble of the succession of persons, omitting the succession of that Apostolical doctrine: Moreover because that they propound an other succession, than that which hath been begun by the Apostles themselves) either they do not see, or they dissemble that they do see (albeit the sowing also, and the sowers, are required no less than the seed, to the tilling of this field of the Church) that the same order hath not always been kept, either of sowing the seed, or of ordaining them, unto whom this sowing is committed. And this notwithstanding, they ought to have learned, both by the fore tellings of the prophets, and also by the holy histories, which things remaineth to be proved of us. The Church therefore I confess, was never without the word of God. But let these men also show us, that there hath been some one, certain, & perpetual order both of that sowing, & of the persons admitted to that sowing, and that the same hath been tied also at all times, to the same laws of ordination, before that first the lord had consecrated to himself the first begotten. Exod. 3.2. and 19 22. and the 24.5. in whose steed afterward that levitical priesthood was ordained, almost with infinite ceremonies. Num. 8.18. Therefore then at the length began, that certain & ordinary order of succession & ordination, that is, of sowing, and of those unto whom the charge of that sowing was committed. Which succession, and which manner of ordaining, if before that time the Church lacked it, it is proved, that that ordinary succession and calling, hath neither been always necessary nor continual, seeing that the visible Church stood so many ages, before both of them,  
Now let us see, whether the levitical priesthood, hath continued without interruption, even unto the coming of Christ. In deed we read, that the spreading abraod of Aaron's posterity, continued until the overthrow of the temple. But even as we say, though David's stock were not abolished, yet David's kingdom (even as amongst other the prophets, Ezechiel had foretold) was broken of, from the days of Sedichia, unto Zorobabel, from whose tims in steed of kings they were Dukes, and at the length (the Asmoney, taking all power unto themselves) David's posterity, I say, in steed of Dukes became Senators, until at last they being also taken away by Herod a foreigner borne, and judea being reduced to a Province, and so in fine as jacob had foretold (all government being taken from judea) that son of David sprang up, 
Gen. 49.10.  to sit in the throne of David for ever: So it appeareth, that all the levitical priesthood, was not at once broken off, until (the eternal priesthood of Melchizedech succeeding) it was wholly abolished. For, (to let pass those public miseries and slaughters of the people, under the judges, and especially that time which is spoken of, in the five last chapters of the story of the judges, in which time it is evident that the public ministry was greatly decayed, and sometimes almost abolished) who will deny, that there was any true church, in the kingdom of the ten tribes, from the time of jeroboam the first king, unto the overthrow of Samaria? and yet that there was no succession, nor ordination of Levitical priesthood amongst them, appeareth by this, because it is written of Levi, that he departed from the kingdom of the ten tribes: and by that same most heavy complaint of Helias, which is reported by the Apostle, Rom. 11.2. for concerning that which is reported afterwards of these hundred prophets, hid in a cave. 1. Kings. 18.13. it doth not prove, that there was there, any ordinary ministry.  
The adversaries will reply, that the godly Israelites went to jerusalem, and therefore, that they pertained to the levitical priesthood. Be it so that some went, yet there was some true Church then, in the kingdom of the ten tribes, not going to the City, neither using the ordinary sacrifices, nor retaining any use of the levitical priesthood.  
But again these men say, they had notwithstanding colleges of prophets, and assemblies of Godly men also, at their appointed days, as appeareth namely out of the 2. Kings. 4.23. and therefore the ordinary succession of the ministry, did not then cease, And neither do I conclude out of this place, that there was then no holy ministry in the kingdom of Israel. But this one thing I gather, that the succession of the levitical ministry (which was the only ordinary ministry) was then all together broken off, in the kingdom of Israel. For neither were the Prophets ordained by the ministry of men, neither was their order continual.  
They will again reply, that an ordinary succession may cease, in particular Churches: but at no hand in the Catholic church, that is to say, universally: seeing that then also the temple continued in the kingdom of judah. But beside that, I can reply out of the testimony of the Prophets, that judah so behaved herself, not only in manners, but also in the very worship of God, that she justified Israel herself: 
Ezech. 16.51.  and that also the temple of the Lord was shut up under Manasses, after that it had been imbrued, with the blood of the Prophets: and that horrible idolatry declared unto Ezechiel in a vision: beside these things I say, I furthermore add two other: one is, that if some particular Church may be a member of the catholic Church (without the mark of succession, and ordinary ordination) it necessarily followeth that those notes, are not that, which the Logicians call proper, after the fourth sort: that is to say, a term that always agreeth unto one kind, and to every particular of the same kind, whereof we now demand, and in deed do justly demand it, seeing the whole force of the definition, consisteth properly, in the knowledge of the difference. The other is, that if (which thing we have showed before) some part of the Catholic Church, may lack that successien, and ordinary ordination for a time, it followeth that that thing may fall out in all particular and several Churches. For why should it fall out to one, rather than to an other? But where this thing shall fall out, in what general thing I pray you, may a man find that, which he wanteth not in all and every singular part of the same?  
But least these men should again cry out, that yet that thing hath not fallen, which might have fallen out. Let us proceed further, and let us consider, what the state of the Cotholike Church was, under the captivity of Babylon. Verily these men shall never prove, that there was then any ordinary ministry of the Levites. For the fable of Susanna is confuted, out of the true story of Daniel, so that it must be a narration either fabulous, or merely allegorical: even as also the book of judith is. And though Ezechiel sometimes in some place, exercised the office of a Prophet (as it is manifest by his Prophecies) yet by that it shall at no hand be proved, that the levitical Priesthood was not discontinued.  
But thou wilt say, Circumcision then continued. I grant it, for this was the singular benefit of God: even as Satan could not (in our time, and in the time of our Fathers) bring to pass, but that the Sacrament of Baptism should remain. But the self same Circumcision was not used those forty years, being the time of their wandering in the wilderness, where notwithstanding if the Catholic Church were not, it was no where. Seeing therefore the Church may for a time want some sacraments, truly this part of the public ministry, is not absolutely, the perpetual and necessary mark of the Church: which thing yet cannot be said, of the seed of the word itself, for the patent itself of a covenant, is another thing, than the seal put to the patent itself: so that the church, may for a time lack this, by reason of many lets cast in the way: but that, to wit, the word, it can never lack, although he that despiseth that, to wit the Sacrament, despiseth both, and therefore shall worthily be judged out of the Covenant.  
What then? truly the Church, can neither at any time lack the seeds of the word, neither the sowing, nor the sowers: but yet the sluggishness and wickedness of the Pastors chief hindereth, that we cannot restrain both the sowing and the sowers to an ordinary succession and calling. And this thing falleth out, by two means. By one, when the chairs or places be not empty, but they which sit in them, have entered in, either by the door, or by the window, and do either wholly neglect their duty, or mingle cockle with seed, or else sow nothing but poison: as such was the state of the ancient catholic church, under the most part of the vacant governments of the judges: afterwards in juda under the most of the kings, and at the length, in the times of Christ being conversant upon the earth. By the other, when as that ordinary both sowing, and also ordinary calling of sowers ceaseth, being for a time as it were, more than half dead (for we do not acknowledge that these things, can all together be abolished before the end of the world) and such was, as we have said, the outward form and face of the Church of the ten Tribes, and of the Catholic Church, in the captivity of Babylon.  
I say therefore, that the very same thing, hath some times thorough the just judgement of God, fallen out in the Church, in respect of the sowing, and the sowers, which often times falleth out in the times of famine and war, to wit, that there is utterly no place for sowing. Which when it cometh to pass all do not yet die, but the hunger starven that remain, are relieved, by the fruits gathered in the harvest of the former years, even as heretofore, in the times of joseph, the Egyptians did sow nothing, but in the very seventh year of the famine. So it behoved Daniel, ezechiel, zorobabel, Ezra, Nehemia, and the remnant of the godly in Babylon, when an ordinary ministry was wanting, to be Prophets and Pastors unto themselves, joining with most fervent prayers the continual reading and meditation of the holy scriptures, as in that story, we read to have been done, unless we would rather say, that Moses and the other Prophets (whose writings were then extant, although they themselves were dead long a go) were notwithstanding their Pastors in this exile, until the Lord in his time, should have mercy upon Zion.  
But amongst these breaches of the Church, 
That the mark of succession and ordinary vocation, is nor abolished, by every fault that may fall out in the minister.  there is yet much difference. For where the Pastors do their duties only negligently, or else offend only in manners, nevertheless the double mark of the Church, which is ordinary and to be seen, remaineth. By the double mark of the Church I mean, the seed, and the sowing, and also ordination, if so be that these Pastors, although negligent, be notwithstanding lawfully called. And if they mingle only some leaven, The leaven is to be taken heed off, but the pastors notwithstanding are to be hard, so far forth, as they sit upon the chair, not of Peter, but of Christ: neither doth such a congregation, therefore cease, to be deemed as a member of the Catholic Church, (or else the Catholic visible Church is no where) although perhaps no other, but negligent Pastors, corrupt in manners, and mixing some leaven, be found throughout all the whole world. Such were in the times of Christ, the Pharisees and Saducees, and the Doctors of the Law, whose Leaven he teacheth, 
Math. 16.6.  must be avoided, which yet he commandeth to be heard, 
Mat. 23.2.3.  So long as they sit in Moses Chair. But this place peradventure, is not of every one diligently enough marked: for it is to be noted, out of other places, that the writings of Moses, and of the Prophets, were read be piecemeal in the Synagogues. Which thing, the Sections noted, even at this day, by a true order in the Hebrew bibles, do declare. Now, unto this pure and sincere reading, was added an interpretation; full of Leaven: of which sort are these points which especially in Matthew are plentifully confuted by Christ. Therefore Christ commandeth those things to be heard out of the Pulpit, which were by custom, sincerely recited out of Moses and the Prophets, in the Synagogues: but the Leaven, wherewith they did corrupt, the purity of Doctrine, to be eschewed. So it is not to be doubted, but that that outward Worship in the Temple, was in the times of Christ, diligently exercised without Idolatry, which also Godly men did diligently perform, although the right use of the sacrifices, and of the whole law, was utterly destroyed by the justiciary Pharisees, and by the Saducees, which denied the resurrection, that is to say, the chief end of sacrifices. What manner of merchandise of high priests office, there was then, and that against the prescript of the law, appeareth by histories. But this fault of persons, in so great confusion of things, did not abolish the very facts of the priesthood, which did depend, not upon the priest, but upon the ordinance of God. For there is some certain mean thing between men merely private, and men lawfully called: to wit, when as some (exercising the place of those that be lawfully called) are either thorough ignorance, or thorough winking at them, borne with all: and in their name execute some public office, as we read, that it was ordained in the law of the Romans, concerning one Barbarius Philippus, of which matter we have in an other place spoken more fully. Therefore the Church in deed retained (and that in Pharisiisme and Saducisme) her note, both of God's seed, and in some sort also, of the very sowing thereof, although it were some what defaced, and yet neither Pharisijsme nor Saducijsme, was a part of the sound Church.  
But as often as even openly, 
In the Romish church such a one as now a good while it hath been, all the notes of the true Catholic Church, are not in some sort defaced only, but even utterly taken away, as was foretold by the Apostles.  the chair of truth is utterly destroyed, so that on the one side sincere bread is not propounded unto us, so that a man may receive it: and on the other side, some Leaven, is so set before us, that a man may not reject it, but poisons are drunk to men unwilling of the same, who will account the congregation of these Wolves (or of those which follow them) for the true either Catholic or particular Church. Now I affirm, that the Popedom, that is to say, the Church of Rome (as at this day they call it) hath by little and little grown to be such a one. Seeing that those things being in deed fulfilled, which both Paul 1. Thessalonians 2. And also john in the description of the Image of the beast, have now so many years passed, set before our eyes to behold: and the ancient fathers, both Greek and Latin interpreters, Irene, Chrisostome, Jerome, Augustine, Becla, and Cardinal Cusan himself also, have interpreted the same of the seat of Rome. For which of those three marks of the catholic Church (whereof we have showed, that one of them only is unmovable and perpetual, the other we have declared also to be some time discontinued) remaineth in the popish Church? For to speak first of that proper, perpetual, and absolutely necessary mark, that is, the holy word written, seeing that that is in the popish Church, is not set forth unto the people, but torn in sundry pieces, and that also in a strange tongue: and further, seeing that their shamelessness hath proceeded so far, that they can not bear the same to be turned, into vulgar & common speeches, neither yet endure, that the Latin interpretation being barbarous, and in many places false, should be amended, by the Hebrew and, Greek copies, is there any man, unless he be by the just judgement of God blinded, that will judge these men, to be the Catholic Church (in which only there is salvation) and not rather take it to be that Babylon, out of which all, that will not perish aught to departed? But some amongst them say. We do not only receive the writings of the Prophets and Apostles, but also receive them, and in deed receive them more large, than ye receive them. For for one and two places sake, they add the books which are apocrypha. As though in deed to have books decked with gold and precious stones, to worship papers transformed into idols, to sing in a strange tongue, parcels torn in sundry pieces, or to hang them about the neck, or to use them in magical enchantments, be the same, that it is to teach the writings of the Prophets & Apostles, and by these to direct, the whole service of God, and to be short, by these to order, the whole life of man.  
But again they say we have every sunday sermons, and the readings also and homilies of the Doctors: and to be short, admonitions (as they call them) in parishes Yea, have truly. But when what manner once, of whom, and to what end are they had?  

Note.  Now, to comprehend all things in a few words, seeing there be three ways of corrupting the holy books of scripture, one is, when some thing is taken away from them: the second is, when some thing is added to them: the third, when some thing is changed in them. Who at the length seethe not, that these men are condemned as guilty of so many sorts of falsehood?  
That I may begin with the law. That unwritten word, which they have devised & will have to be the chiefest part of the service of God, & that authority which they take to themselves, to make laws to bind men's consciences, by what name shall we call it? Now, have they not utterly blotted out, without any shame, the second commandment, to the end they might openly and manifestly, renew all kind of idolatry, while they have changed the names only of ancient Idols? Have they not oppressed the miserable consciences of Christians, both by new and directly repugnant traditions? and under that cloak, 
Mat. 23.14.  Have they not devoured widows houses only (as in times past the Pharisees did): but also have swallowed up empires and kingdoms? To be short, have they not overthrown from the very foundations, the use and end of the law?  
And in the Gospel (the other and the chiefest part of God's word) what have they left sound? First, what manner of Christ do they set forth unto us? verily, a christ now in deed endued with a body without a body? do they propound him, 
1. Cor. 1.30.  as he which was made of God unto us wisdom? Yea for sooth, so far as he helpeth our natural light. Do they propound him as our whole righteousness? for sooth so far as this thing is attributed to us, who are thereto prepared, partly of ourselves, and partly by grace, that the reward of eternal life, may, by desert be ascribed unto the deservings of our righteousness. But what if our own deservings be not sufficient? Verily, the deservings of some certain saints (whose treasure is not yet in deed drawn dry) purchased by a certain price at the hand of these brokers, shall be added unto us. And the merits of what saints I beseech you, do they set forth unto us? surely, such as the Bishops of Rome themselves, shall put into their calendar, and such as every one shall choose to himself for patrons and intercessors. But do they propound Christ as our sanctification? yea for sooth again, so far as he augmenteth the remnants of our natural holiness. Do they propound him, as our only redemption? in deed they do it in word, but perform nothing less in deed. For they except the satisfaction of punishment, which being granted, they make God himself most unjust. For what is more wicked, than to require of him, which is not in fault, satisfacory of punishments? And to what end hath the Lord borne our sins upon the tree? 
isaiah. 53.4.5.  to what end hath our chastisement rested upon him? But now, seeing we are come to those satisfactions, do they not most manifestly mock with God and men, when they teach, that in the sprinkling of conjured water, in tapers, in spittle, in oil, in the sign of the cross, in choice of meats, in the murmuring up also of certain prayers not understood, in the prayers of counterfeit saints for the most part in the worshipping of images, in the ringing of bells, in a certain kind of apparel also, and that after death such satisfactions do consist? what more? O the most abominable wickedness that hath at any time been committed of any man) in the very real offering of Christ himself for the quick and the dead, which is therefore so much the more effectual, as they say by how much it is the more often reiterated, but in deed, is an open & manifest treading under foot, of the sacrifice, made once for us: when they teach I say, that satisfaction for the punishment of sins, may be bought at their hands, both for us that live, and also for them that be dead, scorched in that their fire of purgatory? What manner of thing therefore is this Gospel? And what manner of Christ is this of the romish Popedom? Who also perceiveth not, by the conference of the word of god, that these men, by their doctrine of Opus operatum, that is of the work wrought, have overthrown all the use of sacraments? That I may say nothing of the destroying of the truth of Christ his body, of his Ascension into heaven, and of the article of his descending out of heaven. And that by the opinion of Transubstantiation, they have overthrown the definition of a Sacrament? And that they have polluted the Sacrament of Baptism, with infinite corruptions? And that they have taken away, even at the first, one Element of the Supper of the Lord? And whilst that afterward by a more than abominable wickedness (changing that Sacrament, into that detestable propitiatory Sacrifice) they have utterly taken away, all that holy action, and therefore openly have by violence pulled away the seal of the covenant of the new Testament? To be short, that they have, by as many false Sacraments, as it pleased them to devise, taken to themselves, the authority of jesus Christ, our only law giver? Therefore what part of God's word, have not these men corrupted, or rather clean taken away? And then where is that only, true, perpetual and necessary mark of the Catholic Church? Where is that Seed, which being taken away, the spreading of the Church also upon earth, must needs be taken away?  
Now, if the question be, touching that Ecclesiastical government (that I may speak some what more fully of this matter, than heretofore I have done) what I beseech you, can a man find, in the Popish clergy, but that Image of the beast? Hath not this high Bishop succeeded the other high bishop of Rome, which was wont to be therein the hire of the Gentiles? What say I? Hath not that romish Pope, snatched to himself, (by occupying now at the last, and in some ages here to sore, by sitting in Rome) the very name, and all the authority of the very Emperor of Rome? For the things which yet remain there, being Relics not so much of the Roman empire, as of the German kingdom and government, what are they more I pray you, but a bare show and name, not only because, the emperors themselves do of their own accord; at this day, worship the feet of this beast, but also, because, he suffereth, not so much as one of his false clergy, to be subject, to any secular power, as they call it? yea rather who perceiveth not, this wicked fellow, not contented, with this so great wickedness, to be the very same person, whom Paul foretold should sit (after the empire of Rome was destroyed) In the temple of God, 
2. Thes. 2.4.  and exalt himself, above all that is called God? For is not this he, that openly affirmeth, that he must be judged of no man, no not of the Angels? Who (if his price be given him) boasteth that he can open both heaven and hell? who at his pleasure openly breaketh all laws both of God and men? who also more than once, with in these few years, hath undone laws established by nature itself: which wickedness also the profane city of Rome in time here tofore, (in the reign of Claudius the emperor) abhorred? who hath sold even for a farthing those very canons, whose name was wont, to make afraid the ignorant people.  
And as for those purpled Cardinals, what other thing are they, than an Image, not of the ancient senate of Rome, but of that senate which served the emperors, and dividing the government between them: but who is so ignorant of the state of Rome, that doth not perceive, that that distribution of governments, is a picture of the empire of Rome overthrown, which thing also the Bishops of Rome themselves, and the writers that be addicted to them, do witness? And as concerning other ecclesiastical functions, such as they were ordained of Christ by his Apostles, what doth there remain among them, but most vain names and bare titles? For the office of a bishop, which in the beginning, that is, while the Church flourished, was (as Jerome also witnesseth) nothing else, but the office of an elder, whilst even immediately after the time of the Apostles, it proceeded to those heights of dignities (or as they themselves speak) prelacies, (of which we have before spoken) is now a good while ago, wholly vanished away amongst them.  
Now what is it with them to be a minister? Is it to be appointed to feed some flock? Is it to have the oversight of manners, and to bear rule in the Censures of the Church? No in deed, but to have authority to offer Christ again? What is it to be a Deacon? Is it to take charge of the goods of the Church, and righty to dispense them to the ministers, and the poor, and to render an account of that which is received and laid out? Fie, fie, for this (except always the yielding of accounts) is rather the only chief and common office, to all of the whole Popish clergy, & specially of the Pope himself: and that so openly and so carefully indeed, or covetously rather exercised, that they exact, (even of those that be dead many years before) a great Tribute, and, unto them that be alive, they do not freely give any thing, though never so little. Therefore there is no such, either bishop or Minister among them, as the apostle alloweth of: and as for Deacons, not so much as one at all. And yet these be the men, that object unto us, the succession of the Apostles. And if so be, that that one old Canon so often times repeated in the ancient Synods, and altogether agreeable to the word of God, did prevail, to wit, that that ordination which is bought by money (that I may omit the principal parts of a just ecclesiastical calling, that is to say, trial and election, joined with the free consent of the whole Church, which are wholly abolished by them, if a man consider the thing itself,) should be judged I say, altogether void, what mark of Apostolical ordination, shall there be found amongst them? unless happily they mean, that it is one and the self same thing, to mock at the order instituted by the Apostles, and to keep that Order diligently, which hath been delivered from hand to hand: and unless they would prove, that lawful and current coin, were to be known from counterfeit money, by the bare image, graven upon it, and not rather, by the matter itself, especially as often as, they show the same image to both parties.  
To be short therefore, what manner of one is that Catholic church, in which in steed of true Christ, a most false idol, at least wise, in respect of his office, is set up: and where in steed of God's pure word, partly the traditions of men, and partly, the traditions of the Devil are placed: and where also in steed of succession, & Apostolical ordination, nothing hath place all most but most manifest and detestable, even to the Devil himself as it were, both buying and selling of souls redeemed by the blood of Christ, in so much that they would have it to be accounted, an unlawful thing to search into these matters, yea so far have they proceeded that they would condemn men (though their cause be not heard) if high treason against God and man, whereas on the other side if a man should grant these things, there should be nothing so wicked, so blasphemous and so horrible to be thought, which a man might not with their good leave & liking, think, speak, and write.  
But (these men will say) although we were nothing less, than we will seem to be, doth it follow that the name of Catholic Church, which ye take from us, doth agree unto your Churches? No verily. Wherefore we have in vain now a long time ago desired trial to be made, by the matter itself, 
That our Churches have all the true marks of the Catholic Church, and specially the pure word of God.  if their bare denial may be accepted. We therefore affirm, that the three notes of the Catholic Church (to wit, the seed of the written word, and the right and lawful Ecclesiastical calling and succession, all which we have restored, are in our possession, and stand on our side. These things they stoutly deny. In deed this controversy cannot be decided in a few words, neither do I at this present go about it. But that which I had taken in hand to prove, I hope I have performed, to wit, that the false and counterfeit notes of the Church, which they alleged, are sufficiently confuted, and the true notes of the Church set forth and approved.  
For it is one thing, to dispute of those marks, which they are, and another to dispute, who have them. Notwithstanding, because I have in few words declared, that they have not those marks, this thing also I may now speak, that we have at least, two very weighty conjectures, which make for us against them: to wit, that in discerning and trying of opinions, we stay ourselves, upon 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 only conference of places, and proportion of the articles of faith. Neither do we refuse the writings of any, either old or new author, so that they may be examined, by the rules afore said: by God's word, and the proportion of faith. But what these men object against these upright requests, it sufficiently appeareth.  
Now in the question of succession and ordination, they have thought that not many years ago, they have found out, 
That our Churches, have the true Apostolical succession.  a more certain reason to dispute against us. For they demand even with great loftiness and pride, that we should show them, whom they have succeeded, which in our times have established our Churches, as though we were no better able, to show our original, than the Donatists could theirs. We answer that the doctrine which we defend, hath (even from the time of the Apostles, although heresies have assaulted it, & the Romish false bishops, and others, made drunk by the harlot, have by all the means they could, and that for the space of certain years polluted it) continued notwithstanding, even until our times, & shall continue, even to the end of the world: and that about 200 years since this light of the Gospel began again, (and that thorough the singular goodness of God) in the west to appear, out of the filth of popery, & those hidden places, into which these men had thrust it, until the candelsticks, which were taken away, were set again in their places, & by that means the elect people of God, did from all quarters flow together unto the said truth.  
But as concerning the succession of the holy ministry, 
2. The. 2.7.  we say, that that mystery of iniquity (which the Apostle witnesseth in his time to have been begun, was not accomplished, but in some process & length of time, and therefore that that old Church of Rome became, & that but by little & little, of Apostolical, Apostatical, that is, fallen from the truth: and we affirm that other Churches (as it is evident by histories) did not straightways fall away from the foundation, but then verily, when as in the church, the false bishop, 
2. The. 2.4.  and son of perdition in deed, calling himself the universal head of the Church) did at the length, exalt himself above all that is called God. And that this was done when the kings and Princes, yea, and the very Pastors themselves, in other countries, being bewitched by this harlot, had submitted themselves to the feet of Antichrist. Now, when, & by what degrees and sleights that hath been brought to pass, cannot else where be better not only known, but even perceived almost by the very eyes, than by the very lives of the bishop's themselves, declared by good and sufficient writers: the events and falling out of things justly agrreing with the foretellings of the Apostles, and the expositions of the learned, both ancient, and also certain new writers, which our very adversaries, dare not refuse, in so much that the which the Apostle heretofore spoke of his ministry, 
2. Cor. 4.24.  that his Gospel was had in deed from them that should perish, & whom the God of this world had blinded, that the light of the Gospel of the glory of Christ should not shine upon them, the same we may now most truly affirm of this wicked Antichristian sink, feigning or pretending the name of the Catholic Church. Therefore we have next after the Apostles, for successors, those very right judging pastors, not only of the Roman church, but of other churches also, whose succession (being broken of by these wolves & tyrants) we have begun thorough God's goodness at the last to restore: so far of is it, either that we are destitute of the lawful argument of succession, or that they should be able to allege any Apostolical succession.  

That the Catholic Church hath been, and in some respect as yet is, in the Popedom though the Popedom be not the Catholic church nor any part thereof. Math. 21.33.34.  Therefore say these men, where was that Catholic visible Church, about two hundred years past? Christ himself maketh answer for us, that it hath been heretofore, and as yet in some respect is, in the hands of the wicked husbandmen, who themselves, slew the servants of the Lord, being sent unto them, and with all, as much as they could, even the Son himself, being cast out of the Vineyard: and in steed of him, they have placed a Christ in words, wherewith they mock the people, but in deed every one, even the wickedest of their own sort, that they can or could get. But it is well, that neither the eternal keeper of that vine, can again in deed be cast out, neither could again be slain. who liveth unto God, and who also now again appearing, hath begun, to let out that Vineyard, to good and faithful husbandmen, Paul also answereth in our behalf, foretelling that which we see fulfilled: To wit, that that wicked one, should usurp to himself the Temple of the Lord, 
2. Thes. 2.4.  until the Lord should again discover him. john also answereth that that woman, having lately brought forth her Child, bath together with her Child, lain hidden in the wilderness, free from the Dragon, who trusted to, and used also, and was even as it were uphold with the power of Kings and Princes: And that that holy City, hath in the mean time continued sure, not for a small time, but for two and forty months, or a thousand two hundred and sixty days. But we leave the account of those days to sharper witted men: we urge only the matter itself. Therefore, to speak plainly, we say, that so long as that great Michael did appear by little and little, killing that Dragon with the sword of his word (which he hath again committed to his faithful servants) or with the spirit of his mouth, that so long the Catholic Church, (that is to say, every number though never so small, of such as held fast both the person, and also the office of the true Christ) lay hid in the filthinesses of the Romish Babylon, whilst the wicked one with his angels, usurping the seat of the ministry, and the harlot that sat upon the seven hills, did make the world drunk with her dregs.  
But they say, that this true Church, ought always to be visible.  
To this, if I shall answer, that the true Church indeed, hath always been visible, and so shall be, so far forth as she consisteth, of true visible members, and that it is not a counterfeit thing: 
In what sense the true Church is called visible.  and also that it is visible so far forth, as it hath outward and evident marks: & yet not in such sort visible: as though they that embrace true religion, should always so agree, that every man might point out with this finger, both who they are, and where they are: if I say I shall answer this, I shall indeed speak, as the matter is, and that which I have a little before, by reasons and examples declared. But I make not this place my refuge: for I say, that if we will fetch records, even from the Apostles themselves (who have as it were with their finger pointed out this wicked one, and all his false Church) that then we shall find, that there scarce hath been any age, but that therein, so soon as this antichrist began to show his head, the Lord hath always stirred up some, who did set themselves against his tyranny. If they deny this thing, let them lay a wager, but withal let them give pledges or sureties for the performance, & I doubt not but we shall show forth even to all men, that the thing is so (unless they had rather be willingly blind) yea and that by good and sufficient witnesses, and by clear, evident, and manifest testimonies, drawn out of their very own courts and records.  
But the adversaries cannot so be bridled, but that they will reply, 
That the true laying on of hands remaineth wholly with us.  demanding at the last, what laying on of hands we are able to allege, that they have received, by whom, in our time our churches have been established. For so I remember, Spensa, a Doctor of the Sorbonistes, did cry out against us, by whom afterward there was published concerning these matters, a voulome very gross, and full of slanders.  

How far forth the laying on of hands hath been counted necessari to a lawful calling.  First, I answer that, which he himself elsewhere hath noted out of Hierom, against the 
* So called of one Lucifer, who held that the soul was of the substance of the flesh.  Luciferians, which place also Gratian hath put into his decrees: to wit, that the laying on of hands after baptism pertaineth rather to the honour of priesthood (as they call it) than to bind any by necessity of law, to observe it. After this sort therefore I say, did Jerome judge whom they call upon amongst their Saints. But they will reply forsooth that he disputeth of laying on of haneds in confirmation, and not of laying on of hands in ordination, as they are wont to speak. Which that I may grant to be so, (although Spensa thought otherwise) what shall this replication or exception help them? for they themselves do not only number confirmation among the Sacraments, but also (when it pleaseth them) they account it more excellent, than Baptism itself. But let us omit this thing. They confess (unless they will dissent from Bernard, in his Epistle 77. who notwithstanding, standeth both upon the word of God, and also upon the authority of Austen and Ambrose) that those which are of the years of discretion, are blotted out of the Church, for contempt of Baptism, and not for the want of it. And what shall let us, that we may not much more speak the same thing, of the laying on of hands, used in giving orders? unless peradventure, they shall say, that that is more to be required unto the holy Ministry, than Baptism unto salvation. But how can these excellent servants of God, seem to have contemned the laying on of hands, which in our time, by a very heavenly inspiration, have delivered the Church from the Tyranny of antichrist, when as they had none, of whom they could lawfully, even by the warrant of the old Canons themselves, ask, or receive the same? for I have before showed, & yet affirm this thing, that there can not be found one amongst the whole clergy of Rome, which is able, by the pure and ancient canons, to defend their ordination to be lawful. What say I? It appeareth that even in the most pure Church also, the laying on of hands, was not counted so necessary? for who I beseech you laid his hands upon Philip, that of a Deacon he should be made an Evangelist? 
Act. 8.4.  who laid hands upon them, in that first dispersing of themselves abroad at Jerusalem (the very Apostles also being ignorant thereof) preached the Gospel with so great fruit in Samaria? but these men. Peter and john were afterward sent, who should lay their hands upon them. 
Act. 8.14.  Yea for sooth upon those who believed and were baptized, for as for them which first had preached the Gospel unto them: there is no mention at all made of them. But let us put the case that this place were to be understood of these men also. The Apostles therefore ratified that, which the other as occasion served had done, even 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 have not they themselves also, & that by the example of the Apostles, made haste, to approve at the least, the zeal of godly men? Or why did they not help, the attempt of that Archbishop of Colen, rather than they should have betrayed him to that Romish Antichrist? for a reward also, of which wicked deed Gropperus had the Cardinal's hat bestowed upon him, a cover in deed worthy for such a cup. For sooth (they will say) because ye are heretics. Therefore the question must be of the doctrine and not of the laying on of hands, and then (as I hope) we shall get the victory.  
But they will again reply that that thing was lawful at the first, when the Churches were springing: but now an order being once established, the same thing is not lawful. I answer that I confess, there aught great regard, to be had of the times, & that they are not to be borne with all, who violate the laws of the Church, being well establshed. But what if I shall say that the laws of right and lawful ordination are not violated by us, but that (when they were taken away and defaced by them, that feigned themselves to be the keepers of that order) we have applied ourselves to the restitution, and restoration of them? For, that this thing is so, it appeareth by this, that (excepting the ceremonies which are justly abrogated) all things commanded in the word of God, and prescribed in the ancient pure canons, are observed exactly in our Churches, but amongst them, manifestly neglected. Now, who, when Pastors by common consent, are changed into Wolves, would say, that the sheep should look for such manner of aid, from Wolves: and that should be condemned, which after the example of the Prophets, doth willingly set himself against wolves? Let this controversy therefore be first disputed of, before the question be made, touching the form of ordination: and let these men leave of to boast of the apparel and outward show of Pastors, when as inwardly they be ravening wolves. 
Mat. 7.15.  Verily Christ commandeth true Pastors to be distinguished from false, not by the laying on of hands, 
Mat. 7.16.  But by their fruits, that is, by doctrine and manners. But what will their Pastors that be made, by Bulls and licences, answer to these things?  
They being enforced, to condemn extraordinary vocations, 
That miracles are not necessary to prove any holy, lawful vocation, either ordinary or extraordinary.  and that more than once, and without exception also, at the last they fly unto miracles, which they will have of necessity to be required, to this extraordinary vocation. But if a man bid them allege, out of what place of Scripture, they have at the length drawn this rule: than it necessarily followeth, either the they can speak no more than fishes, or else bewray extreem shamelessness.  
Now, first it is manifest that the gift of miracles, hath always been free, that is, set in the power of God alone, who hath given the same at certain times, and to certain persons: Therefore we can make no rule of it. Next, seeing that not only Christ hath foretold, but also the old and new stories witness, that this gift, was common both to true, and also to false Prophets, what madness shall it argue, to be desirous to have the false sending to be discerned from the true, by miracles?  

By what means false vocations may be properly discerned.  Then you will say, it shall be lawful for every one to teach in the Church? no in deed. For who soever (where there is place for order) despiseth that order, he declareth by this very thing, that he is not of God and therefore not to be heard. Therefore the Donatists, who were in deed Schismatics, are by this reason justly condemned, because, though it had been most true, which they objected unto 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 cried out, that all the world was fallen away. But where a general disorder, under the show of order, beareth sway, and no remedy can be looked for, from the authors of this mischief: then doubtless, this must be performed that even as when a fire is raised in a City, those men ceasing, or setting the city itself a fire, which by the ordinances of the city, aught to have come to the quenching of that fire, it is the part of every good Citizen, to carry water, yea even without order, and to cast it upon the flames: so in this, much more dangerous fire of the Temple of the Lord, it is the duty of every godly man, as much as in him lieth, to set himself against that evil: and also of the godly magistrate, to provide that a lawful order be restored. So have the godly Prophets in times past done: so have the godly kings Ezechias and josias done: and unless the very christian Emperors, when heresies bore great sway, had interposed their authority, none had more beaten down the Church (as at the length we see it to have been done) than they that governed the chiefest seats. And if notwithstanding all this, there have been no ordinary vocation, in the times of these ancient Synods, we must know that that fell out in deed, because, that a lawful order then established in the church, was not altogether abolished, as it is manifest that it hath been performed, now sundry ages since, thorough the tyranny of the false Romish Bishop: there remaining amongst them not so much as a very slender shadow of the principal parts of Ecclesiastical vocation: to wit, of trial and election: but (after a most filthy sale of all things), they using only a vicelike kind of laying on of hands, thereby to deceive the common people.  

We want not even that laying on of hands which the false church of Rome, doth untruly make simply necessary to a lawful calling.  But though these things were not forcible (which indeed are yet notwithstanding most strong) what doth an extraordinary vocation appertain to us? For it is most manifest, that those first restorers of God's house, in the days of our forefathers: to wit, Wickliff, Hus, Jerome of prague, Luther, Bucer, Oecolampadius, Swinglius, Pelican, Haller, and very many other) had the self same laying on of hands that these men require, given them by their Bishops, to teach the people: by whom afterwards the Churches were, by little and little restored: In which Churches also, we affirm, 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 God's word.  
But here again our unorderly ordinaries suppose, 
The laying on of hands, belongeth to the presbytery and not to that state of Bishops which men have devised.  that they have found out somewhat, wherein they may manifestly blame us. For they deny, that albeit those men, whom even now we named, were ministers, that therefore we are lawfully ordained, seeing that bishops only may ordain ministers, much less say they, can we be bishops. I in deed do willingly leave unto them, all this state of bishoppely government, whereof I plainly say, that the holy Ghost was not the author, but man's wisdom, and upon which, unless we perceive that God hath laid a curse, verily we do as yet see nothing at all: and we foster a Viper in our bosom, which will again kill the mother. But of this matter we will speak in an other place.  
Now only I demand of these men, from whence they have fet this: for sooth from the second Canon of the Apostles, (as they call it). But Gelasius the Pope himself doth reckon these Canons, amongst the writings counted Apocrapha: to wit I suppose, at the least for the titles sake. For he must needs be too impudent, that would deny these Canons, to have been made in more ages than one, so far is it of, that ridiculous invention (attributed to I cannot tell to what Clement, and lately published in Greek and Latin, in which the Apostles are brought in one by one establshing these matters, may be allowed of any man that is of any sound sense or judgement. But to what end should we handle these things so largely? That the Evangelists were above the ministers of which we speak (for otherwise Peter the Apostle, calleth even himself a fellow minister with them. 1. Pet. 5.1.) these men dare not deny, because the Apostle himself setteth them before Pastors and Doctors. Ephe. 4.11. But even Paul himself witnesseth, that Timothy, not appointed a Bishop to Ephesus, or any other Church, but an Evangelist, and the companion of Paul the Apostle, did not receive the imposition, or laying on of hands, no not from Paul himself, but from the presbytery, that is, from the company or fellowship of Elders. Wherefore if these men that mind to defend the false bishoply tyranny, be disposed to reason, let them dispute not with Geminianus (as the civil lawyers are wont to say) but with Paul himself. We verily think those to be lawfully ordained, who having according to the Apostles rule, and exact inquiry of their doctrine and manners going before, and a free and holy election, by the consent of the whole Church, which they are to govern, are consecrated and dedicated to God by solemn prays, and the very rite of laying on of hands used (if men shall so think good) but yet simple, and of itself, and not defiled with any traditions of men.  
Now seeing these things are so, 
The conclusion of the whole Treaty.  I say that the favourers of the false romish Church, do in vain set out or object, those three notes of the Church: to wit, succession merely personal, a calling sundered from the doctrine of the Apostles: and the laying on of hands. And I say this, both because that none of these by itself, can be either, a true, or simple necessary, or perpetual note of the universal Church: and also, because that though it were so, yet that no one of these notes at all, can be found, in the false romish Church, which doth notwithstanding call herself, (though most falsely,) the universal Church: and on the other side I affirm, that that only, true, necessary and perpetual mark of the Catholic Church, that is to say, that doctrine, which is most perfectly contained in the writings of the Prophets and Apostles, doth once again shine bright and clear in our Churches: and to be short, that the very personal succession, vocation, and ordination of the holy and right ministry, are restored in the same our Churches: and that we have not forsaken Zion, but have fled out of Babylon as the Lord warneth us: 
Revel. 18.4.  & that, we have not rend in sunder the Church, but following Paul's fact, in the Church of Ephesus, mentioned Acts. 19.9. have separated Disciples to the Lord: and that we have not by the example of jeroboam, 
2. King. 16.10. etc.  or the Donatists, set up altar against altar, but casting the altar brought from Damascus out of the lords house, we have begun to restore the true and sincere worship of God, which work also I hope (although Satan, do by his ministers set himself against the same, both within the Church, and without it) shall yet notwithstanding (when that son of perdition, 
2. Thes. 2.8.  shall at the last be thoroughly overthrown, by the spirit of God's mouth) be blessedly achieved and finished.  
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Imprinted at London by Robert Walde-graue, dwelling without Temple-bar, in the Strand, near unto Somet-set house.