Church also inuisible I answere that this is a very weake consequence for otherwise we might reason thus None is a man but by a reasonable soule but the soule of man indued with the vse of reason is inuisible therfore the whole man also is inuisible Also no Scripture is to be accounted holy but by the authority of God but this authority is inuisible therefore the Scripture also is inuisible For it is not necessarie that a thing may be called visible that the chiefe part or reason thereof be visible but it sufficeth if any part therof be visible as manifestly appeareth in all visible substances for their chiefe partes to wit their substantiall matter and forme are thinges inuisible 4. Secondly I answere that the faith wherby a man is made a member of the visible Church is not only an interiour faith which is not to be seene but that which is euidently seene and declared by exteriour signes as for example by confessing publikely the said faith by receauing the Sacraments and such other exteriour acts The which is so true that this exteriour profession of our faith only without the interiour faith sufficeth that a man become a member of the visible Church as Bellarmine well proueth seing that otherwise none could be certaine of his Prelate or Pastour because none can see the faith or mind of aÌ„other 5. Hence also it is that not only the predestinate and iust men are members of the visible Church but also such as be hypocritâ—es and wicked men who professe their faith according to those wordes of Christ Euery branch in me not bearing fruit he will take it away And if any abide not in me he shalâ—e cast forth by which words Christ sheweth that they also who doe not remayne in him that is to say those which are not predestinate and those which do not bring forth any fruit that is to say bad Christians are in him that is to say in his visible body which is the Church the which also almost all our Aduersaries confesse as we haue said before and Bellarmine proueth more at large 6. The sixt argument our Aduersaries deduce out of the Apocalyps wherein it is said that a woman inuested with the sunne which signifieth the true Church fled into the desert and remayned there for the space of 1260. dayes that is to say as our Aduersaries interpret it a thousand two hundred and sixty yeares Out of which they infer that the Church remayned inuisible as it were in the desert these thousand two hundred and sixty yeares last past I answere that this is a vitious argument for many reasons For first it is very absurd to thinke that the Church of Christ did ly hidden and inuisible these thousand two hundred sixty yeares past For therupon it would ensue that the Church of Christ was inuisible then when it most florished was spread abroad ouer the whole world as for example in the tymes of S. Augustine Ambrose Hilary Athanasius Hierome Chrysostome Cyril c. Yea in the tyme also of all the auncient Councels the which our Aduersaries themselues do admit in their confession of faith For all these Fathers and ancient Councells haue byn within the space of the forsaid thousand two hundred and sixty yeares the which our Aduersaries do account from Pope Siluester till Luthers tyme wherfore this place of the Apocalyps is not to be vnderstood of yeares but literally of daies only 7. Moreouer it is not certain that by this word desert is vnderstood any solitary place or such as is depriued of all the society or comfort of men For Primasius S. Augustines scholler saith that by the foresayd word is signified the whole world the which also that desert signified through the which the Children of Israel passed before they came to the land of Promise Euen as by the sayd land of Promise was also signified the euerlasting lyfe Some others will haue the foresayd word desert to signify a departure or forsaking of all sinnes and vices and all other pleasures of this world according to that saying of the Prophet Osee. I will carry and lead her into the desert and I â—ill speake vnto her hart And that of Dauid Behould flying away I went farre off and I remayned in the desert 8. Lastly albeit we should graunt that this desert were some wyld or forsaken place yet neuerthelesse it could not be gathered thereby that the Church of Christ eyther was or euer shal be inuisible For neyther this womaÌ„ which fled into the wildernesse signifyeth thâ— whole Church of Christ but some one famous Church the which Antichrist shal persecute most of all because it will strongly oppose it selfe against his impiety and wickednesse And in the end of the forsaid vision S. Iohn playnly affirmeth that the Dragon after the deliuery of that woman shall make warre against the rest of her seede who keep the commandmeÌ„ts of God and haue the testimony of Iesus Christ therfore besides that woman there will be some out of the desert who will publikely professe the true faith of Christ against whom for that cause the Dragon will fight 9. But that we may now conclude this controuersy of the visible Church seing that Christ our Lord came into this world that he might make open and knowen the way to eternall sauation not to one Nation or age only but inded to the whole world and all posterity it is a very absurd thing to thinke that this one only way to eternall saluatioÌ„ which is the true Church of Christ remayned hidden and vnknowen to all Nations for so many ages past CHAP. VII That this visible true Church of Christ cannot erre in matters of fayth NOTHING can be sayd more absurdly theÌ„ that the true Church of Christ can erre in matters of fayth and yet there is nothing which the Sectaries of this tyme do hold and defend with greater pertinancy not without iust cause for they see very well that it cannot be denyed but that the true Church of Christ hath for these many yeares past remayned still among Catholikes only visible as afterward we shall more clearly declare but if they should also graunt that this visible Church cannot erre they should ouerthow themselues by their owne confession Wherefore to the end they may still haue some corner or hole to slip out at they affirme that the true Church of Christ both hath erred still doth erre in points of faith Then the which nothig certainly is more absurd especially seing that they affirme that it hath erred not in things of small moment but in the principall and chiefest poynts of fayth which are playnly necessary to eternall saluation yea also that it hath fallen into manifest Idolatry Moreouer that it hath not only fayled staggered in fayth hath publikely taught many errors against fayth but hath also compelled and forced by threats and torments all to Idolatry And lastly
of the Church 14. The fifth office of the Church is to defend her children For this cause she opposeth her selfe against the Aduersaries of Christ. She professeth publickely her faith she fighteth coÌ„tinually with the serpeÌ„t and his seed she suffereth much yet alwaies getteth the victory No weapon saith the Propet Isay that is made against thee shal proceed or leuel right And Christ saith VpoÌ„ this rocke I wil build my Church the gates of Hel soal not preuaile against it And in another pâ—ace You shall suffer trouble and pressure in this world but be of good cheere I haue ouercome the world By these propertâ—es and offices of the Church if they be well considered all the errors of our Aduersaries may easily be confuted as by that which followeth will manifestly appeare CHAP. II. That out of the true Church of Christ there is no saluation THE first error is of certaine Sectaries of this tyme who promise men saluatioÌ„ out of the Church But this error is easily refuted by the Scripture For that is most cleare and euident which Isaias the Prophet sayth speaking vnto the Church in the person or name of God That Natiâ—n and Kingdome saith he which hath not serued thee shall perish 2. The same also to be an errour is conuinced by the properties and offices of the Church before alleadged For first Christ hath but one spouse and acknowledgeth no other They shal be two in one flesh but I sayth the Apostle speake in Christ in the Church So also Christ speaketh of the Church my doue and my perfect is one Christ is not an adulterer neyther doth he beget any children of an adulteresse For this cause saith S. Cyprian the spouse of Christ cannot be an adulteresse she is not corrupted and she is chaste And a little after whosoeuer being separated from the Church is ioyned to an adulteresse he is separated from the promises of the Church Nertheâ— shall he euer attaine to the rewards of Christ who teares the Church of Christ. He is an aliene he is prophane he is an enemy he cannot now haue God for his Father who hath not the Church for his Mother These he which last words S. Augustin repeateth out of him 2. Secondly he that is without the body of Christ cannot receiue the spirit of Christ nor be partaker of the lyfe and merits of Christ. But he who hath not the spirit of Christ is not his as witnesseth the Apostle S. Augustine declareth this very well by the example of a mans body whose members cannot liue vnlesse they be ioynâ—d to the body Another reasoÌ„ also S. Augustine alledgeth taken from the foresaid property of the Church None sayth he obtaineth saluatioÌ„ euerlasting lyfe but he who hath Christ to be his head But none can haue Christ to be his head but he who is in his body which is the Church So sayth S. Augustine 4. Thirdly the Name only of a Mother doth proue this sufficiently For none can be conceyued nor borne without a mother and the child which is borne if it leaue to sucke the mothers breasts will perish for hunger By which argument euen our wisest Aduersaries are convinced For both Caluin and Beza doe confesse this that euen the name only of a mother doth conuince that which we haue sayd to be true yea also the Scripture doth ofteÌ„ testify that out of the boosome of the Church we cannot hope for the remission of our sinnes nor euerlasting saluation and that the goyng out of the true Church was alwaies-hatefull And hence it commeth to passe that in the Creed of the Apostles first we beliue the holy Catholike Church and then the remission of sinnes and lyfe euerlasting because indeed without this Church none can obtaine eyther remissioÌ„ of their sinnes or life euerlasting CHAP. III. That the Church of Christ is to continue for euer THE second error of our Aduersaries is that many of them affirme that the Church of Christ hath not continually endured but that it sometymes fayled This error may also be easily refuted by the foresayd propertyes offices of the Church For first the Church is the spouse of Christ of which he speaketh by the Prophet I will betroth thee vnto me for euer Christ therfore did not betroth his Church vnto him for a few yeares only 2. Secondly the Church is the Body of Christ but Christ cannot be without his body and truly it were a monstrous thing to see a liuing head without a body 3. Thirdly the Church is the Kingdome of Christ but the Scriptures doe teach in many places that this Kingdome of Christ shall continue for euer as Micheae 4. v. 7. Daniel 2. v. 44. Ierem. 33. v. 20. 21. Luc. 1. 22. 33. Lastly Christ sweateth in his Holy One that is to say by his Holines that the Kingdome of Christ shall last for euer Wherefore they endeauour to make Christ himself periured who affirme that the Kingdome of Christ sometymes perished 4. Fourthly the Church is the house of Christ the which he built vpon a rocke against which the gates of hell shall neuer preuaile 5. Fifthly this same is proued by the offices of the Church The Church shall shew the death of our Lord vntil he come God also gaue some as Apostles and Doctors who should teach and rule the Church vntill we meet all in Christ in the end of the world WheÌ„ Christ also sent his Disciples to teach all Nations and to administer the SacrameÌ„ts he added this promise Behould I am with you all dayes euen to the consuÌ„mation of the world By which words as S. Hierome wel noteth he sheweth that they are to liue alwayes and that he is neuer departed from the faithfull belieuers 6. Lastly our Aduersaries themselues being coÌ„uinced with the truth of this matter do acknowledge that the holy Scriptures do testify this in many places For Caluin and Beza to omit many others do acknowledge and proue this out of the Scriptures Seing that sayth Beza the Kingdome of Iesus Christ is continuall it necessarily followeth that there haue alwaies bin some to be found who did acknowledge him for their King CHAP. IIII. That this Church which hath alwaies continued hath alwaies byn visible THE third error of our Aduersaries is that they deny the Church of Christ to haue byn alwayes visible For seing that they cannot deny but that the Church of Christ hath alwayes continued as we haue declared in in the precedent Chapter and wheÌ„ we demaund of them where their Church was for the space of a thousand yeares and more they fly vnto a certaine inuisible Church which they say lay hidden for many yeares But this error also is easily refuted by the soresaid properties and offices of the true Church 2. For first the Church is the body of Christ but this body of Christ was
visible for the Apostle spake vnto visible men when he sayd you are the body of Christ. Moreouer we are made the body of Christ by baptisme and the receyuing of the Eucharist as witnesseth the Apostle But these Sacraments are visible Also in this body of Christ there are Doctors and Pastors vntill the consūmatiō of Saynts vntil we meet with Christ but such persons are visible The building also of the Church is visible this consūmation of Saints is visible that uorke of ministery is visible which the Apostle sayth shall continue vntill the comming of Christ. 3. Secondly the Church is the Kingdome of Christ but euery Kingdome cōprehendeth in it a visible company of mē who all acknowledge one King Hence it is that God describing by the Prophet Ieremy this Kingdome of Christ speaketh in this sorte of the multitude of men which shal be in the Kingdome of Christ. Euen as saith our Lord the starres of Heauē cannot be numbred and the sands of the sea measured so will I multiply the seed of my seruant Dauid and the Leuits my seruants But such and so great a multitude of men cannot be inuisible 4. In like manner the Prophet Isay describing the said Kingdome of Christ and the couenant of God with it thus writeth I will make a perpetuall league with them and their seed shal be knowne in all Nations and their ofspring in the middest of the people all that shall see them shall know them because this is the seede that God hath blessed where it is manifestly sayd that all Nations euen the Infidels assoone as they shall behould and see the Church they shall easily know her by the benefits of God bestowed vpon her Caluin himselfe acknowledgeth this to be spoken of the Church and he addeth that this hath not only once been fullfilled but is dayly fulfilled 5. Lastly if this Kingdome of Christ were sometymes inuisible God himselfe which God forbidde we should say were periured whō sweareth that the throne of Christ that is to say his Kingdome shal be like the sunne and as a perfect moone and that for euer but the sunne and the perfect or full moone are very visible planets easily to be seene of all men and not inuisible 6. Thirdly the Church of God is that Citty which is situated vpon a most high Mountayne yea vpon a Mountayne which is placed vpon the toppe of moūtayns the which our Lord will strēgthen for euer wherof Christ himselfe speaketh A Citty placed vpon a mountayne cannot be hidden And agayne You are the light of the world neyther do they light a candle and put it vnder abushell but vpon a candelsticke that it may giue light vnto all which are in the house Christ therefore hath made his Church not to hyde it but that it might be perspicuous manyfest vnto all heerupon S. Augustine VVhat more sayth he shall I say but that they are blind who do not see so great a mountayne who shut their eyes against a candle placed vpon a candlesticke And in another place saith he that those who see not the Church had rather as it were blindfold offend against this mountaine then climbe vp vnto it 7. Fourthly the same is proued by the foresaid offices of the Church for that Church must necessarily be visible which conceyueth and bringeth forth Infidells to Christ by the preaching of the Ghospell for neyther they which do preach are inuisible but visible and the preaching also it is visible and not inuisible That Church also is visible which nourisheth Christians with her publicke exhortations instructions and ministration of Sacraments and good examples which explicateth and keepeth the Scriptures who gouerneth and orescribeth Lawes and precepts whome therfore we must obey And she is visible vnto whome according to the commaundment of Christ all complaints and causes are to be brought And Lastly she is visible of whome in our aduersities we must demaund help and comfort of whome in our aduersities we must demaund help and comfort who publickly confesteth Christ who fighteth with the serpent and getting the victory triumpheth against him and moreouer she exerciseth all those offices which are before alleadged 8. Fifthly if the visible Church should once perish that article of the Greed were false I belieue in the Catholik Church the communion of Saints For that Church which is Catholike or vniuersall cannot be inuisible that Church which is dilated or spread abroad throughout the whole world cannot be but very visible and conspicuous and that not in one only place but in many And hence it commeth to passe that the true Church is cōpared to the Sunne and the Moone the which are very visible plannets and easily to be seene of all Neyther can there be this belieued cōmunion of Saints vnlesse the said Saints mutually be manifest and visible one vnto another seing that this communication as the Apostle saith consisteth in the continuall helpe which one member affoardeth vnto another but none can affoard any help to that which is inuisible and vnknowne Moreouer this communication of offices is very sensible and visible That also is visible which is a corporall substance and generally in many places Wherfore S. Augustine saith Yt is an easy matter for thee to behold and see that Citty which is situated vpon a mountaine of whome our Lord in the Ghospell saith that it cannot be hidden For she is the Catholike Church whereupon she is called in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because she is published and spread ouer all the whole world of whome it is not lawfull for any to be ignorant and therfore according to the saying of our Lord Iesus Christ she cannot be hidden Hitherto S. Augustine 9. Sixthly that Church is visible which contayneth in it aswell the good as the euill and aswell the predestinate as the reprobate as our Aduersaries themselues acknowledge who will haue the inuisible Church to consist of those only which are predestinate But that the Church which containeth in it aswell the euil as the good shall continue vnto the end of the world those wordes of Christ suffer both to growe till haruest do euidētly demōstrate vnto vs. Yea euē out Aduersaries themselues doe plainly confesse that the holy Scripture doth declare this by many Parables Yt may therfore be gathered out of holy Scriptures euen by the iudgemēt of our Aduersaries that there is not only an inuisible but also a visible Church to wit wherein the good are mixed with the bad which shall alwaies continue till the end of the world 10. Seauenthly it is all one to affirme the Church to be inuisible and to affirme that it hath wholy perished and that there is no Church at all the which as we haue declared before is most absurd For this inuisible Church of our Aduersaries can affoard no help to any seeing that she is not knowne to any but
true Church is not the true Church but the false which implieth a contradiction 12. The fift argument is deduced out of those things which our Aduersaries do graunt vnto vs. For the common doctrine of our Aduersaries is as we will shew hereafter that the sincere preaching of the word of God and lawfull administration of Sacraments are the markes and signes of the true Church without which it cannot consist therfore it necessarily followeth that they must also admit that the true Church cannot erre in fayth and in the true preaching of the word of God For that Church caÌ„not sincerely preach the word of God who fouly erreth in points of fayth and in the true preaching therof Caluin also out of diuers places of Scripture doth proue that it is a false Church and not a true which erreth in the principall points of fayth and â—he acknowledgeth that the true Church cannot erre therein they being necessary to saluation Beza in like manner writeth that the true Church cannot erre in the chiefe poyntes of fayth albeit he saith that it erreth in lesser matters the which distinction of poynts of fayth he hath takeÌ„ out of Caluin The Church therfore caÌ„not erre at the least in chiefe points of faith eueÌ„ in our Aduersaries iudgmeÌ„ts 13. Our Aduersaries heape togeather a great many of arguments but they are such as may easily be answered For wherâ— as they know that their arguments are but weake and almost nothing worâ—h they endeauour by the multitude thereof to oppresse the truth or at the least to obscure â—ide it Many of them when they manifestly see that it is impossible that the true Church can consist or be without faith they craftily feygne that the Controuersy betwixt vs is not of this matter but of some other far different that is to say of that vvhereof none euer doubteth so dealeth Caluin with vs. For when he had confessed that to be the false Church and not the true which erreth in principall poynts of fayth consequently that the true Church cannot erre herein as out of his owne words we haue already declared at the last he feigneth that the controuersy in this matter is not whether the Church can erre or no but whether she may erre if she take not for her companion the word of God and that we affirme that whatsoeuer she shall decree eyther without or besids the word of God that the same is to be accounted as a most certayne oracle of God But that he and his affirme that therefore the Church cannot erre because it permitteth it selfe to be directed and gouerned by the sayd word of God and because it teacheth nothing but out of the word of God But this is a meere slander Fâ—or there can no Catholike be found who doth not acknowledge that the Church permitteth it selfe to be directed in all things by the word of God seing that the sole word of God is the obiect of â—aith as we haue sayd beâ—ore wherfore the true Church proposeth nothing els vnto vs to be belieâ—ued with a Catholike fayth but the most sincere and true word of God But in this matter only is the controuersy betwixt vs and our Aduersaries that they acknowledg only the written word of the holy Scripture to be the true word of God but we not only acknowledge the written word but also that which was preached and deliuered vnto vs by Christ and his Apostles Wherof we haue said inough in the precedent disputation 14. Some others by friuolous distinctions endeauour to hyde this their error and to obscure and darken most cleare perspicuous matters wheras notwithstanding in very truth they can say nothing els but that which we haue already taught For they inuent and imagine a twofold Church the one pure the other impure wherein they place euen Heretikes themselues this which is impure say they erreth in faith but not that which is pure But we acknowledge only one holy Catholik Church of Christ with the Creed of the Apostles that of the Councel of Nice we willingly yield vnto them their impure Church wherin the Heretikes are For none doubteth but that such a Church may erre But as this is a false not the true Church of Christ so of it is not this present Controuersy but only of the true and pure Church of Christ. 15. Others distinguish the Church into visible and inuisible and they say that the inuisible Church cannot erre but the visible may erre But we haue now already declared that the true Church of Christ must needes be visible Wherfore this distinction is now sufficiently refuted And truly it importeth but a little whether that their inuisible Church can erre or not erre seing that it cannot be seene or knowne of any and consequently cannot be profitable vnto any 16. There are also some of the later Sectaries who distinguish and deuide the Church into the Church of the Saints which are in Heauen and into that which remayneth fighting heere vpon earth And they say that the Church triumphaÌ„t of Saints cannot erre in faith or in the doctrine of faith but the Church militant may erre But this is a ridiculous distinction First because the Saints haue not fayth but a cleare vision of God for as the Apostle witnesseth Fayth concerneth things which doe not appeare wherefore if at any tyme faith perished vpon earth without al doubt it could not be â—ound in heauen neyther must we expect the doctrine of fayth from heauen as the Anabaptists doe who seeke for reuelations from heauenâ— but we must looke to receiue it from the Church militant vpon earth Moreouer the properties and offices of the Church of Christ before alledged out of holy Scripture do not agree as is manifest to the Church triumphant of Saints but to the Church militaÌ„t vpon earth For neither is that Church of the Saints betrothed vnto Christ by fayth neyther are the Saynts those who preach vnto vs the word of God who administer the SacrameÌ„ts vnto vs who execute the other offices of the Church but men liuing vpoÌ„ earth wherfore they runne in vaine to this heauenly Church wherof we do not heere dispute 17. Moreouer that is also a very weake reason wherby they thinke that they conuince that the Church militant vpon earth may erre This Church sayth he militant vpon earth is imperfect and therfore the may erre euen in explicating the doctrine of fayth for otherwise a perfect effect might proceed from an imperfect cause So he As though forsooth there could be no other imperfection in the Church besidâ— infidelity or error in explicating the doctrine of fayth or as though the whole perfection of the Church consisted in fayth only and in the doctrine thereof and not also in charity and other giftes of God as the Apostle declareth at large Or lastly as though this perfection of the Church
which consisteth in a right fayth and a good explication of the doctrine thereof could proceede from the militant Church only and not rather from a most perfect cause to wit from the holy Ghost who continually gouerneth the Church and as the Apostle sayth helpeth her infirmity and imperfection 18. Lastly when our Aduersaries can by no places of Scripture nor other reasons proue that the Church hath erred they goe about to perswade it by many examples And heere they begin a discourse froÌ„ our first Father Adam till these our dayes For first they say that Adam â—ost his fayth and so lyke wyfe his wyfe Eue when they both eate of the forbidden fruit consequently the whole Church then erred in fayth Then they runne through all the old testament till Christs tyme and heap togeather many places which say that those who liued in the tyme of the Naturall Mosaycall Laws forsooke God Lastly out of some Historiographers who haue writteÌ„ since Christs tyme they scâ—â—pe togeather all such testimonies as seeme to serue to this purpose in any sort 19. But they labour in vayne For if these kinds of argumeÌ„ts were good they would also proue that the Church it selfe also wholy perished and was not to be found in any place as in tymes past the Donatists contended the which euen our Aduersaries themselues acknowledge to by very absurd and against the holy Scriptures as hath beene declared before For if all haue lost their fayth then indeed the true Church could no longer be which without fayth cannot consist and thus the whole Church had perished 20. But that which they affirme of AdaÌ„ and Eue to wit that they lost their fayth by sinning is of no moment at all For to omit that they do not so much proue by that argumeÌ„t that they lost their fayth then that after their sinne there remayned neyther any fayth nor Church in the world it is truly manyfest inough that this belongeth nothing to this disputation we now handle For neyther do we heere disput of the Church of Angells nor of that which was in Paradise before the fall of our first pareÌ„ts but of that only which ensued that promise made vnto all mankind after the sinne of Adam wherein God foretould that there should be perpetuall enmity betwixt the woman and the serpent that is to say betwixt the Church of Christ and Satan And wherein also God foretould that the Church should alwayes haue the victory ouer Sathan as we haue declared more at larg before Wherfore our Aduersaries must needes shew this promise to be frustrate if they desire to conclude any thing against vs. 21. But those examples which they alledge out of the old Testament are the very arguments of the Donatists and other auncient Heretikes who by them went about to proue that the true Church wholy decayed and perished wherunto we haue also sufficiently answered out of S. Augustine 22. And lastly those thinges which they haue takeÌ„ out of those Authors who wrote after Christs tyme are eyther corrupted by our Aduersaries or taken out of apochriphall Authors and such as are not worthy of credit as the worthy Cardinall Baronius declareth manifestly in euery age in his Ecclesiasticall histories and the same hath Bellarmine donne before him more briefly vnto whome we refer the Reader because they do not appertaine to this present question but rather vnto that which is of the continuall duration of the Church the which now almost euery one doth acknowledge and which we haue sufficiently declared before wherefore these arguments are of so small worth that they need no longer a confutation CHAP. VIII That there is no lawfull calling of Preachers or Pastours of the Church but by the visible Church ONE of the offices of the true Church is to appoint lawfull preachers of the Ghospell and true administers of the Sacraments But because there is no small Controuersy now a dayes concerning this office we will briefely dispatch it But to the end that which is in Controuersy may the better be vnderstood heere are three thinges to be determined First that the calling of God is necessarily required to the end one may become a lawfull preacher or administer the Sacraments For those words of the Apostle are very cleare and manifest How shall they preach vnlesse they be sent And againe Neyther doth any man take the honour to himselfe but he that is called of God as Aaron So Christ also did not glorify himselfe that he might be made a high Priest but he that spake to him My sonne art thou c. Wherefore he who without this lawfull calling and mission dareth presume to intrude himself to meddle with these diuine offices preferreth himself before Christ our Lord. For Christ came not to these offices but called and sent by his eternall Father Lastly if in humane and wordly matters none dare meddle with the affaires or busynes of a Prince without his licence and consent much lesse must any deale with these supernaturall and diuine offices vnlesse he be called and sent for that purpose by God himselfe 2. The second is that there are two kinds of callings by God the one extraordinary the other ordinary The extraordinary calling is when God immediatly by himselfe calleth any in this maÌ„ner God called Moyses the other Prophets Christ called his Apostles This is called extraordinary because it seldome hapneth It is tearmed also an immediate vocatioÌ„ because it is done immediatly by God himselfe The ordinary vocation is that which coÌ„tinueth alwaies in the Church and is done immediatly by the Pastors of the Church and of God only by their meanes Hereupon also this is called a mediate vocatioÌ„ to wit in respect of God This diuision is taken out of S. Paul who writeth himselfe to be an Apostle not of men neyther by man but by Iesus Christ and God the Father For by these wordes he sheweth that some which are in the Church are called to the diuine offices by meâ— and some by God himselfe 3. The third is that those who are taken to Ecclesiasticall offices by the ordinary vocation they receyue their calling and authority from the Church For this ordinary vocation is not done but by the ministers of the Church But the whole Controuersy is of the extraordinary vocation For those who in this age haue brought in new opinions seeing themselues destitute of the ordinary vocation they fly vnto the extraordinary the which say they must not be subiect to the censure and approbation of the Church wherof they know themselues to be destitute But we of the other side affirme that the extraordinary vocation also must necessarily be confirmed and approued by such as haue ordinary vocation in the Church of God And we know very well that our Aduersaries haue not truly this extraordinary vocation as afterward we will declare more at large But suppose we graunt