the Sacramentes to be manifest testimonies and certaine and visible notes of the vnion of the faithfull first with him and secondly betwéene themselues Therefore it was sayde in the time of the olde Testament Let the man that is vncircumcised be thruste oute from among the people and therefore the maister of euery house was wont thrice euery yeare to present themselues in Hierusalem that they mighte testifie the vnitie of faith and Religion by those sacrifices Afterward the vayle being taken away and the cloase shut gate being broken open the Iewes and the Gentils grewe into one bodye not onelye by the preaching of the worde but also by Baptisme and by the holy Sacrament of the bodye and bloud of Christe And according to this Christ sayd to his Apostles Go and preache to euery creature baptizing in the name of the Father of the Sonne and of the holy Ghost Whereby both the word and Sacraments are noted For that is to be ioyned with baptisme which Paule speaketh of the Supper saying that He gaue that which he receiued of the Lorde And this is also the verye same whiche is saide in another place That the Church is founded vpon the Prophetes and Apostles that is to say vpon Christ Iesus which is the heade corner stone that is to say the matter and substance of the propheticall and Apostolical doctrine And thus the other place of the same Apostle oughte to bée vnderstoode that the Churche is the strength and piller of truth that is to say the word of God and the same truth of God as S. Ihon sayth doth sustayne and holde vp the Church as also Chrisostome interpreteth it These are the true and visible notes of the Churche the which Church bicause it bringeth forthe the faithfull and nourisheth them with the heauenly incorruptible meate is called their mother and Nource But and if the worde be preached and the Sacramentes ministred it must néedes followe that there be pastors and teachers to whom those offices may be committed as the scriptures in diuers places testifieth and the Apostle Paule also Herevpon it commeth to passe that many adde a thirde note namely ordinarie succession from the time of the Apostles To the which we answere that suche succession ought to be greatly estéemed so long as it is rightly considered and applyed euen as the Fathers often times vsed the same against heretikes as it is to be séene in Tertulliā Irenaeus and in Augustine against the Maniches and Donatistes But bycause they set that buckser againste vs as bringers in of newe things it is necessarie that we declare what we thinke of this thing We say that there is one succession of doctrine and another of persons The succession of doctrine we acknowledge for the true and vndoubted marke of the Churche according to those things whereof we haue spoken before For althoughe the doctrine of the Gospell is neuer a whit the more worthy to be beleued for antiquitie although it commeth to passe by the iudgement of God for oure iniquities that the same is counted sometimes so newe vnto men when it shoulde be familiar and knowne yet notwithstanding the auncient continuall succession doth greatly preuaile with men euen to the farther confirming of the authoritie of the same As touching the succession of persons we acknowledge the same but vpon that conditiō that it be ioyned with the succession of the Prophetes Apostles specially in the substantiall and principall points of faith not otherwise But waye and consider that I speake of doctrine not of manners For although the integritie of doctrine of life be here vnto required that a man shoulde be counted for a good and true pastor yet notwithstanding we do not reiecte a pastor for ignorance or the diuersitie of opinions in smal matters of doctrine and for maners if so be that he kepe the foundation Thus are we taught of Christ who sayth So far forth as the Scribes and Pharisies sit vpon Moises chaire doe that which they teach and not as they do The which place S. Augustine writing vpon Ihon saith ought to be vnderstande of hirelings which neuerthelesse retaine sound doctrine not of false pastors of whō Christ speaketh saying Beware of the leuen of the Phariseis Bycause sayth S. Augustine they sit vpon Moises chaire they teache the lawe of God so God speaketh by them but if they will teach their owne doctrines ye shall neither heare nor do that which they teach Therfore to come to the matter bycause false prophetes may succéede true prophets wolues the true shepheards this truely is a sounde and manifest reason wherefore we thinke that personall succession ought not onely not to be receiued but also vtterly to be cōdemned bicause it giueth place to that which is false craftely coloureth the same least the succession of doctrine should be laid for the foundation Furthermore if personall succession should simply be taken for a true note of the Churche we muste bring forth and shew a certaine sure promise of God by which he hath bounde his grace to certaine definite places and Regions the which we thinke can in no wyse be shewed oute of the newe Testament seyng this is rather manifestly declared that there is a certain catholique or vniuersal Church bycause the particular members thereof are dispersed thoroughout the whole world euen as it pleaseth God to shew forth his iudgements vpon those whō he hath vtterly caste off or whō he chastiseth for a time and to shewe his mercy and blessings vpon those whom he preserueth or whom he newly bringeth to the knowledge of him For God shewing his vengeaunce in certaine places séemeth to abolishe atl things in so muche that there is no manner of signe of the Church left as it is come to passe in all Africa Greece in the whole East part of the world But sometime that personal succession doth decay only for a little while as it happened at Antioch in the time of Samosatene at Alexandri in the exile of Athanasius in many other Churches also so long as there were heresies among them And to be short personall succession ceassed in the time of Honorious who was condemned in the yeare of oure Lorde god D. LXXXI for the execrable doctrine of Eutiches and in the time of Iohn the xxii of that name who was condemned of Heresie excepte we shoulde saye that manyfest Heretikes maye be true pastours I omitte to speake of those things which happened in the tyme of that womā Pope IOANE and of the manifolde tumultes of the false vsurping Popes which the histories make mention of These things therfore cōsidered I conclude that if we wil rightly knowe the Churche we muste not haue regarde to personall succession but to the puritie of doctrine to the sincere administration of the Sacraments in so much that we must counte them for the true successors of the Apostles which being rightly
as might conueniently there shoulde be Councels Synodes or Parlings of those Churches that were not farre oft 4 That there be diligent eye and heede giuen specially to the doctrine and also the maners of Ministers 5 That no Minister vsurpe superioritie or principalitie by any maner of meanes among his fellowe Ministers but that all things bee done indifferently and soberlye among them 6 That all offences and stumbling blocks be taken away 7 That the faithfull be taught their dutie and also instructed in the puritie of the worde and in the chaste rule of discipline ▪ 8 That nothing in this discipline be rashly altered by one man or by one Church without the authoritie of the generall Councell But now when the most excellent and famous Princes Protestantes of Germanie vnderstoode of the great punishments and intollerable afflictions layde vpon the faithfull for the Gospels sake they sent their Ambassadours wyth their charge and letters vnto the King beséeching him that he woulde inhibite and staye those grieuous persecutions of the which their letters this was the effect and summe as followeth When they vnderstoode and weyed with themselues that men in all ages estates and times suffered imprisonment and bondes for professing the doctrine of the Gospell which is contrarie to those superstitions which are of the most part obserued and that for the same cause onely they were extréemely punished both in body and goodes they also knowing themselues to be members of the same heade Christ with them whome they hearde to be so cruelly handled and being perswaded that they were bounde in conscience to helpe them so much as they might they thought good for these causes to sende their Ambassadours vnto the King with those letters And that the King might not thinke that the matter is not throughly considered off of them they signifie vnto him that they knowe for a suretie that those men which were restrained from their libertie did maintaine or defende no seditious opinions nor any thing else that is contrary to the true and Apostolicall articles of the Christian faith And bicause they themselues did take no lesse labour and paine than the King himselfe to roote out and abolishe all those things which were against the glorie of God and did onely desire to defende the true inuocation of his holy name and the syncere doctrine of the Catholike Church contained in the writings of the Prophetes Apostles and Fathers and also did seuerely punishe the maintainers of false doctrine and men of impure and vnhonest lyfe and to be short bicause they themselues did acknowledge and worship one God as the hyest and Lorde of all these were the causes which had moued them to write those letters of intreatie for the releasing of those captiues out of miserie whose doctrine they knewe to be farre from all falshoode heresie and sebitious opinions the which thing might euidently appeare by their confession the which they sent vnto the King to that ende There is no man but he will confesse that many corruptions are crept into the Church and haue preuayled partly by error and partly by couetousnesse to roote out the which saye they that diuers good and godly men haue taken great paine of late and that not long since also certaine vertuous and singular learned men in the vniuersitie of Paris as VVilliam of Paris Gersone VVestelus and others had done the like and also that they themselues haue reformed errours in their dominions for the which they are not a little ioyfull Moreouer that his father king Frances of happie memorie a Prince of singular wisedome and vertue purposed to haue made the like reformation folowing herein the examples of his auncelors the Kings of Fraunce who woulde oftentimes themselues finde out the controuersies that happened in the Church The which waye he ought to followe in ending these matters rather than to suffer the crueltie of manye against their brethren and his subiectes assuring himselfe of this that he shoulde so smallye preuayle in suppressing the doctrine of the Gospell by those sharpe and cruell punishments that contrarywise the bloude which was shed for the same shoulde be the séede more and more dailye to increase the number of christians and furthermore ▪ that by this meanes namely by shedding of bloude he shoulde haue the greatest part of his faithfull subiectes cut from him Eeside all this that God doth threaten to take vengeaunce of the bloude of Innocentes vniustly shedde and will seuerely punishe those which shall reiect the perfect knowledge of his doctryne and truth Moreouer they signifie vnto the King in their letters that they did of late sue vnto him and require the selfe same thing of him that they doe nowe by their letters then and Ambassadours also and were almost perswaded by his aunswere againe that he woulde neuer more suffer the miserable Christians so to be afflicted and appressed with those iniuries Notwithstanding that they vnderstoode that the same affliction by all maner of punishment was as great in his kingdome as euer it had bene before Insomuch that in this poynt they did greatly bewayle so much as Christian Charitie required the state and condition of his good and faythfull subiectes who for this cause were onely afflicted for that they followed that doctrine which they retayned sure and firme in their Churches and in the which they grounded their fayth The which wonderfully grieued them not onely bicause they sawe that it was preiudiciall and hurtfull to them but chiefly bicause they perceyued the glorie of the most mightie God to be defaced and as it were derided And bicause Charitie with the which his subiects were beloued of men did prouoke them also to wishe their peace and tranquilitie and aboue all things to desire that the King might behaue himselfe in that thing which appertained to the glorye of God and soules health that he might not prouoke the wrath of God against him they most hartily beseech hym that he woulde prudentlye expende and weigh all the circumstances of this facte and specially that he woulde consider the causes why his miserable subiectes shoulde be so greatly troubled and that he woulde endeuour himselfe that the Church of God might be pourged from all these corruptions with the which it had bene a long time contaminated and infected in so doing he shoulde satisfie the honest desire of a great number in this poynt And bicause he coulde not come to the knowledge of those things which were of so great weyght without the hearing of the iudgementes of godlye learned men they perswaded him so call vnto hym out of hande men expert in knowledge and desirous of Gods glorie after the ensample of his Elders by whome the matters nowe in controuersie might be vprightlye and peaceably decided and determined by the rule of holye Scripture Also that whyle these thinges were in hande and vntill it were fully concluded of the matters in controuersie his subiectes which followe the doctrine agréeing
called do build vpon their foundation and do first of all set forth the word of God in certaine places whether the succession of persons be perpetual or whether it decay or ceasse for a time Wheras on the contrary parte they which either preach not the word of God at all or else preache their owne doctrine in stéede of the Apostles doctrine althoughe they alledge and bring in for them selues a thousande continuall successors are not to be hearde as pastors but to be shunned as wolues according to the expresse commaundement of Christ Iesus and of his Apostles But some man will obiect and say is it lawfull then for euerye man to preache the worde and to minister the Sacramentes No truely it ought not so to bée For al things muste be done in the Churche of God as the Apostle saith in order Who are then true Pastors surely suche as are lawfully called It resteth therefore now to consider what is lawfull calling that this speciall matter also may be vnderstoode We say that there is one forme and maner of ordinary calling and another of extraordinarie calling That is ordinarie calling in the which the order appointed of GOD in the Church is obserued In this order the first thing is The examination of doctrine and maners the seconde lawfull election and the laste imposition of handes These thrée things may be gathered approued by diuers testimonies of Scriptures as by the election of Mathias and of the seuen Deacons in the Actes of the Apostles and also by those things which Paule writeth in his Epistles to Timothie to Tâ—…tus This is the descriptioÌ„ of ordinarie calling Wherby it maye be gathered that the same is an extraordinarie calling in the which although it be lawful by Gods authoritie either one of these two things or both or else all are wanting The which kinde of callings God hath ofteÌ„times vsed as in the Scriptures appeareth For who layd hands on Moyses to dedicate Aaron Who annointed the Prophetes Esayas Daniel Amos and many others Therfore when they which had authoritie abused the power of ordinarie calling then I saye it was necessarie that the Lorde should vse extraordinarie meanes not to bring in confusion but to refourme those which had peruerted and depraued al things in the Church vnder the colour and pretence of ordinarie succession And that the matter standeth thus the writings of the Prophetes which specially inueye against the Priestes do manifestly declare If any man obiecte and say that they had extraordinarie testimonies of their calling confirmed with certaine miracles we answere That this is so far true in some that in other some it is starke false except we shuld speake of those things of the which there is no testimonie And truely I cannot tell whether there be many Prophetes to be found of the progenie of Aaron vpon whome hands were laide after an ordinarie maner If in like maner it be alledged that they contented themselues with the office of reprehending and reprouing and exercised not the office of sacrificing we answere first of all that this is not founde euery where to be true For Samuel which was not of the familie of Aaron but of Chore sacrificed in Mispa And Elias in Carmel Secondly we answere that it ought not to séeme straunge that the prophetes at that time extended not that extraordinarie office to the doing and fulfilling of ceremonies seing that the same office did appertaine by inheritaunce to the kindred and stocke of Leui which at this day is out of vse Thus far therefore concerning these speciall pointes what is the Church what are the markes of the same what is the vocation of Pastors we haue spoken oure iudgement The which things if ye meane to call in question to séeke and trie whether they be in oure Churches or in oure persons we trust by the helpe of God to bring suche certaine reasons that no maÌ„ can doubt that we haue the true Church and that our calling is lawfull Now let vs come to the third principall point which concerneth the authoritie of the Church It is manifest by those things wherof we haue spoken already that we do derogate nor take away none of those precious magnificeÌ„t notes with the which the Church is beautified But we say that it is the body of the Lord that as yet it is a pilgrime in this world loking for the fulnesse of the head that is Christ. This is the house of the Lord which is dayly builded erected by little little which is gouerned by the holy Ghost but as yet fighting against the fleshe it is purified but so that by little little it may be brought to the perfectioÌ„ of that beautie cleannesse in the which there is neither spot nor wrinkle it knoweth God but in part To be shorte we confesse that out of the Church there is no saluation seyng there is life no where else thaÌ„ in Christ Iesus who exerciseth his quickning lyfe in no other than in his members the vinion and coagmentatioÌ„ wherof is called the Church But in this all the whole controuersie consisteth namely whether the Church maye erre in this world whether it be subiect vnto the scripture or the scripture vnto it To the which I answere that it is out of all controuersie doubt that the particular members of the Church may erre do dayly erre both in doctrine in maners according to this place of the Apostle Paule saying VVe know in part And S. Ihon sayth If we say we haue no sinne we deceiue our selues If any man would go about to exempt the ancient fathers from that nuÌ„ber he shall not be offended if we beleue not his words For it were an easie matter sauing y reuerence which we owe vnto theÌ„ to note many blemishes spots eueÌ„ in the greatest most ancient fathers but we wil not stand in repeating of them both for the honour which they worthily deserue also for that the Lord Cardinall if I wel remeÌ„ber his words thinketh not that they ought rashly and indifferently to be receiued This is our opnion concerning the particular meÌ„bers of the church whose perfectioÌ„ notwithstaÌ„ding is no such cause or let but that the Church may consist of them For the faithfull profit by litâ—…le and little both in the knowledge of God and also in the perfection of maners But and if the meÌ„bers of the Church be considered more generally as they be distributed into diocesses prouinces shal we say that they may erre Moreouer if I be not deceiued my Lorde Cardinall thoughte of late that particular Churches and prouinciall councels may erre and haue oftentimes erred And truely this thing is confirmed by so long experience that I thinke not that any man in his right wittes will denie the same It remaineth therfore that we consider the whole Church vniuersally But
to be buried forgotteÌ„ but there shall be alwayes one or other of his seruaunts which shal know that which ought to be knoweÌ„ shal follow that which ought to be followed as we see it happened to Helias in time of the captiuitie of Babilon in Israell in the time of Christ his coÌ„ming when as there was scarsly left one Zacharias one Elizabeth one Ioseph one Uirgin Mary one Anna the Prophetesse which among so many corruptioÌ„s of the Scribes Phariseis Saduceis had the true vnderstanding of the Prophecies concerning the coÌ„ming of christ These interruptioÌ„s therfore lets which fall into the Church of God are as it were a certaine tempest cloude which God driueth away by the coÌ„ming of his Sonne that is to say of his word according to the dispensing of the secretes of his iudgementes mercies May we not condemne general councels God forbid For ye know that if we shall go about to reforme or ameÌ„d any thing by them ye shall chaunge and alter manye more things thaÌ„ we in the which not long ago ye trauelled Notwithstanding we require this thing at your hande that the worde of God may be as a touchstone that whatsoeuer is eyther spoken or done in the Churche maye be tried by the same If this thing séeme strauÌ„ge vnto you I pray you my Lordes consider that noble place of Augustine where he writeth to Maximinus Arrianus being in the seconde booke and fourth chapter saying Is there a more approued Councell than the firste Nicene Councel None I beleue VVhat was the councel of AriminuÌ„ It was reiected condemned and that iustly But whereof doth S. Augustine intreate in that place Surely of one of the principal articles of our faith so oftentimes concluded coÌ„firmed namely of ConsubstantiatioÌ„ of the SoÌ„ne of god Neuerthelesse S. Austine confesseth that he wil neither be tried by the couÌ„â—…el of Nice nor by the couÌ„cel of AriminuÌ„ but by the scriptures which he calleth indifferent witnesses for both partes But if here we will obiecte say that the scriptures are harde and obscure we must confesse with Saint Paule that the carnall man doth not vnderstanâ—…e the things that are of God and with the Apostle Peter that the scriptures haue not a priuate explication And if the obscurenesse of the Scriptures be such that they cannot manifest themselues vnto vs why doth not Christe sende vs to some other thing rather than to them when he saith Search the Scriptures Furthermore what did they which vsed onely the writings of the Apostles before there were any commentaries of the Doctors I remember my Lorde Cardinall that ye saide that the firme and vndoubted interpretation which was alwayes in the Church euery where and of all men receiued oughte to be imbraced But who will certifie vs of those thrée principall pointes Furthermore if we come to these wordes Alwayes and Of all men at what time shall we begin but onely at the Apostolicall Churche And who shall be counted the first but the Apostles theÌ„selues whose stories Luke hath so faithfully described and are also to be séene by their writings Therefore bicause all truth dependeth vpon God which hath made the Prophetes and Apostles to be interpreters of our saluation we alwayes come to this foundation of Scriptures And yet neuerthelesse we reiect not the iudgementes of Councels and of the Fathers so that they agrée with the Scriptures the which as S. Austine saythe are so tempered and placed by the holy Ghost that the same which in one place is spokeÌ„ obscurely in another place is more plainly vttered Notwithstanding here remayne certaine doubtes to be opened and expounded For there are many which thinke that the will of God as touching our saluation is not fully contained in the writings of the Apostles But I pray you consider with your selues if this be graunted what a way is made to all errors And truely by this way Sathan hath greatly broken into the Lordes vineyarde Neuerthelesse we doe not denie that God before Moyses time ordered and taught his Church by visions and reuelations and that the Apostles builded the Churches with their owne voyce before they had written any thing But why would God the number and wickednesse of men increacing haue this doctrine to be described which was preached and knowne to all men for this cause truly that he might preuent their subtill craftes which colour all their doings wyth the names of tradition of reuelation and of custome But if this doctrine be onely written in part what shall this remedie profite Ihon truely speaketh not thus of the Scriptures wheÌ„ he sayth These things are written that ye mighte beleeue that Iesus is Christ the Sonne of God and that in beleeuing ye might haue life the which no doubt should be false if there were any other doctrine necessarie to saluation In like manner the Apostle Paule expounding the vse of doctrine and in the person of Timothie instructing all the ministers of the Churche had not sayd that The Scriptures make the man of God that is to say the minister and euery faithfull man perfecte and fully giuen to all good woorkes if any thing oughte to be ioyned to the same Notwithstanding we doubte not but that there haue bene alwayes from time to time vnwritten traditions as touching the order and maner of doing But bycause manye of late dayes do abuse this worde Traditions we will shewe what Traditions oughte to be receyued The which shall be easily done if these two things be considered namely if the doctrines be conformable and fyt to edification For this is alwayes firme and certaine that the Apostles and true shepeherdes neuer appointed rites either dirictly or inderectly contrary to holesome doctrine or other things which might in any point or â—…ot draw men from the spirituall worship of god Therefore when this rule shall be obserued and kept it will be an easie matter to discerne true doctrine from traditions and true traditions from those that are false You also may remember how greatly Tertullian in his tractation of the Scriptures condemneth those which sayd that the Apostles lefte somewhat obscure not sufficiently expounded which appertained to our saluatioÌ„ I will say more namely that the same which the Apostles haue done here is not perpetual not as though they were not by al exception the greater witnesses but bicause they did beare somewhat with the infirmitie of the Iewes by the rule of charitie as in willng them to abstaine froÌ„ things offered to Idols from strangled and in that also which Paule did in Timothe in himself the which things at this day ought to haue no place but onely by a generall rule of indifferent things which of themselues are neither good nor euill in which things we ought to applye our selues to the infirmitie of our brethren These things also may be gathered of the rytes which agréed with their times as the
loke for imposition of handes of the Phariseys that he might execute that office which God had committed vnto him And when he woulde confirme his Apostleship he speaketh not onely of the Myracles whiche he had done but also of the fruites of his preaching The which also we may say of so many kingdomes and prouinces which haue receiued the Gospell by our preaching notwithstanding so many lettes and impedimentes to hinder the same and we thinke that there cannot be required of vs a more firme confirmation of oure Ministerie seyng the vertue and power of God is manifest in vs the which neither bondes neither imprisonment neither fire neither banishments nor death could let Albeit sayth Espensius bring ye me one onely example done a thousand fiue hundred yeare agone like vnto yours Al things sayth Beza that haue happened are not put down in histories but howsoeuer the matter be it doth not folow that this our example is not manifest inough and set forth of God in his due time who went not about to giue a new Gospell but ment to renewe that olde Gospell which was exquisitly written by the Apostles and sufficiently confirmed by Miracles And so by a certain vnwonted and singular meane or way he caused that bright light to shine But concerning Traditions what foolishe madnesse is it to make them either equall with the Scripture or else more certaine than the same bicause of the diuersitie of interpretations For what shall be the staye and foundation of oure faith if we stande in vncertaine opinions But what so euer men do this notwithstanding is most certainely to be imbraced That truth shall be most firme and constant although for a time it seme neuer so obscure and although heretikes do abuse it yet neuerthelesse ought we alwayes to leane to the same Also touching the place of Tertullian which Xainctius willeth me so diligentlye to consider I haue so certainely considered the same as I am sure he hath falsely cited Chrisostome in whom that shal neuer be founde which he hath falsely fayned We will not denie but that Tertullian was deceyued in certayne places and yet notwithstanding the place cited beyng rightly vnderstoode and the ende thereof considered it shall be verie easie to be expounded For it was his purpose to declare that we muste not dispute in vayne against heretikes but as the Apostle Paule sayth they beyng once or twice reprehended must be reiected But shewe vnto vs with what Heretikes he had to doe surely euen with those whiche being conuicted by the worde of God obstinately thrust in certaine testimonyes of scripture transformed to maintaine their errors Against these men Tertullian bringeth in the traditions of the Churche the whiche he sheweth ought to be of greater waight than the new deuises of many men First of al therfore it is méete that we should be conuinced by the word of God that we may be brought from error For if we should simply leane vnto traditions which are neither Apostolical nor agréeing to their doctrine we should set open a way to a thousand deceites and at length peruert and ouerthrow the certaintie of the Scripture And why dothe Tertullian cast the heretikes in the â—…éeth saying that They contrary to Scripture doe beleeue without Scripture but onely to teache them that they must leane and cleaue to the certaine truth of the Scriptures and by them conuince errors But if the traditions and ceremonies which are at this daye obiected vnto vs of our aduersaries were Apostolicall and alwayes vsed of the Churche we might otherwise thinke and determine but seyng we can shew their beginnings it followeth that they are not come from the Apostles And truely Tertullian dothe greatly reprehende them which thought that all things whiche appertained to saluation were not put downe to vs by the Apostles Therfore when truth comes in question we must haue recourse to the Apostles whom Christe hath sent to teache the Churche But how shall we agrée of the Apostles doctrine but by their writings For therefore were they called of God to that office that they might plainely teache and instructe vs in all things that appertained to our saluation After the same maner also the place of Chrisostome may be explaned in the which we haue these words Christ lefte nothing to the Apostle in writing did he therefore forbyd them to leaue anye thing in writing No truely But he dyd rather illuminate them by his holy spirit to the ende his doctrine being put in writing mighte abide for euer Howbeit the Apostles taughte certayne things which they haue not written We denie it not But we say that those things whiche they haue not written doe not appertaine to oure saluation For those things whiche mighte appertayne to certaine rytes profitable for that time and to the order and gouernement of the Churche they haue shewed and declared by woorde of mouthe But bycause those things are of suche condition that they maye be diuersely altered accordyng to the circumstaunces of the place tyme and persons therefore they neither oughte nor can bynde the consciences of men And as concerning these wordes Not begotten Consubstantiall Trinitie and suche like althoughe they be not to be founde so expressely in the Scripture yet notwythstanding their sense effect and meaning is plentifully to be founde therein Wherevpon afterwards to auoyde the subtil â—…lightes of heretikes these and such like wordes were founde out and receiued of the ancient fathers Thus Beza answered to those obiections that white Monke 〈◊〉 in the meane time crying out against him interrupting him and still inculcating this thing that neither the virginitie of the virgin Marie nor the baptizing of infantes coulde be proued by testimonies of Scripâ—…ure And thus crying and exclaming still after the manner of scholes he was verie troublesome to the whole assembly At the last after this confused disputation to and fro the Cardinall of Loraine perceiuing the inciuâ—…litie of his fellowes as it may seeme least they should be reprehended of the Quéene he himselfe ended this controuersie as though the question had ben sufficiently handled Upon which silence the Sorbonistes afterwards persuaded them selues to haue gotten the victorie Then the Cardinall began to speake concerning the Lordes Supper protesting in the name of al the Prelates that they woulde procéede no further vntill that question were fully determined and answered both for that it was the principall pointe of all controuersies and also bycause the Ministers hadde so playnely declared their opinion and iudgement concerning the same in that their first OratioÌ„ that the rumoure thereof is gone thoroughout the whole Realme Therefore he demaunded of the Ministers whether they woulde receiue and imbrace the Augustane Confession And the Ministers on the contrarie part demaunded if they also would receiue the same The Cardinal faring as though he woulde answere to this demaunde began to bring for the the iudgement of certaine Ministers of
that his glorie as S. August saith hath not takē away the veritie of his bodie but the infirmitie of his bodye If any man herevpon gather that we separate Christ frō the Supper he gathereth amisse For we do bring this honor vnto God that although the body of Iesu Christ be in heauen no where else and we in earth no where else yet notwithstanding we are no lesse partakers of his body bloud by a certaine spirituall maner instrumēt of faith than we truly sée with our eyes the sacramēts touch thē with our hands tast them with our mouthes are nourished sustained in this corporal life with their substance This truely in fewe words is our faith in this point that which we thinke is not repugnant to the words of Christ nor to the Apostle Paule destroyeth not the humane nature of Christ neither the article of the ascention nor the sacramentall institution it giueth no occasion to bring in curious obscure questions it doth by no meanes derogate frō the coniunction which we haue with Christ which is the speciall end of ordaining of sacramēts not to the end that it might be either worshipped laid vp caryed about or to be offered vnto God for a sacrifice to be short excepte we be deceiued it giueth more to the power and to the wordes of the Sonne of God than their opinion which thinke that his body must be really ioyned with signes to the ende we might be partakers of him But concerning the administration of Baptisme we say nothing at all For I beléeue that there is none of you that accounteth vs in the number of Anabaptistes bycause they haue no greater enemies against them thā we As touching certaine other particular questions in this argument of Sacramentes we trust God willing that the speciall articles being brought to some order by this modest and quiet conference the rest shall of themselues easily followe As touching the other fiue Sacraments as ye call them thus wee thinke that vntill we be better taught by the Scriptures they cannot be called by the name of Sacraments but notwithstanding we think that we haue broght in the true cōfirmation which standeth in this that so many as are baptised in their infancie and all others whatsoeuer before they come to the Lordes Supper ▪ maye be instructed in the Cathechisme We teach also true repentance whiche consisteth in the true acknowledging of sinnes and in satisfaction either publiquely or priuately of the parties offended also in absolution whiche we haue in the bloud of Iesus Christ and in amendement of life We do allowe Matrimonie according to S. Paule in all those whiche haue not the gifte of continencie and wée thinke it vnlawfull for any man to bynde himselfe with a perpetual vowe to leade a continent life and neuer to marry and we condemne all fornication lightnesse in word gesture and deede We allowe the degrees of ecclesiasticall offices euen as God hath ordeined them in his house We allowe visitation of sicke persones as the speciall parts of the Ministerie of the Gospell We teach with S. Paule that no man ought to be iudged for choyce in days meats for the kingdome of God doth not consiste in those corruptible and externall thinges The last point to speake of is of external order and gouernement of the ecclesiastical State of the which we think it lawful for vs to say by your leaue that all things are so corrupted that very hardely the notes and printes of that auncient buylding very well ordered appointed by the Apostles can be seene Of the which matter you your selues maye be witnesses whiche toke some paines not long agoe herein But we omitte these matters the whiche we thinke better not to disclose than to vtter And to conclude this Oration we proteste before God and his Angels before your Maiestie moste Christian king and before this honorable assembly that our purpose and meaning is nothing else but to bring the state of the Church to that puritie and perfection in the which it so greatly florished in the Apostles tyme and that so many of those additions as should be found either superstitious or else manifestly against the worde of God might quite be abolished and counted superfluous also that all thinges might be taken awaye whiche experience teaching bring men to superstition But if certaine thinges be founde profitable and necessarie to edification firste consider of them wisely by the auncient Canons and authorities of the Fathers then let them be obserued and kepte as it shall be thought expedient and méete for the times places and persones that so with one consent God maye be worshipped in spirite and truth vnder your obedience O King and the obedience of those whome God hath appointed to your Maiestie to gouerne the Realme For if there be any yet whiche thinke that the doctrine which we professe dothe withdrawe men from their dutifull obedience to Kinges and Magistrates we haue to answere them For this we teach that the firste and principall obedience is due vnto God whiche is King of Kings and Lord of Lordes But if our writings may not suffise to cleare vs of that crime layd to our charge we wil bring forth many examples of principalities of rules and of kingdomes that haue bene reformed by the prescript of our doctrine which may be sufficient witnesses of our innocencie To be short in this point we say with S. Paule Let euery soule submit himself to the authoritie of the higher powers ▪ Yea and Chrisostome writing vpon that place faith Yea let him submit him selfe though he be an Apostle or Euangelist bicause that subiectiō doth not derogate from the glory of God. Wherefore if it shall come to passe hereafter that any man falsely professing oure doctrine shall be found to rebel but against the least of your officers we protest before God and your maiestie O King that such kind of men shall not be of vs neither shal they finde more mortall enimyes against them than we Therfore O king our desire to aduance the glory of God our obediēce loue which we owe to your Maiestie our loue also towards our cuntrey specially to the Church of God haue brought vs into this place trusting that the most mighty God according to his accustomed mercy and goodnesse will blesse you no lesse thā he did the yōg king Iosias that by your most happie gouernmēt O Quéene by your coūsels most honorable Princes coūsellers the ancient memory of the famous Quéene Clotilda shal be renued whose diligence the Lord vsed as a meane to make himself knowne throughout this Realme This is our hope most mightie king for the which we are readie to spende our liues that obeying your maiestie in this so godly a matter we may sée the golden world where oure Lorde and Sauiour Iesus Christ raigneth with all honour and glory for euer and euer
maner of kissing one another in going bareheaded in signe of authoritie which is coÌ„trary to the common custome of many people All these things therfore ought to be considered before a custome be established as apostolicall least the Apostolicall authoritie and custome be abused to the disturbing of the churches as it came to passe after the Apostles tyme for the feast of Easter and in the Apostles time for the authoritie of the Church of Hierusalem as appeareth by Luke How then shall we thinke that the Apostles founde oute so many ceremonies in which afterwards was placed remission of sinnes when as plainely they haue testified the contrarie Augustine complained of these things long ago and there is no doubte but that if he had bene in these our dayes he shoulde haue had greater occasione to complaine To be short therfore we wishe that the Scripture which is very plaine in these matters maie Iudge betwene traditions that are good and euil betwéen holy and prophane betwene profitable and hurtful and betwene such as are necessary and those that are super flucus The which being graunted this question may easily be resolued namely VVhether the Church be aboue the scripture The which questioÌ„ semeth so absurde vnto me as if a maÌ„ shuld demaund whether the father were inferior to the sonne or whether the wife were aboue the husband or maÌ„ aboue God. And truly the true Church neuer complaineth and murmureth against God in this matter but alwaies modestly submitteth it self vnto him Neither maketh it any matter that the Church was before the Scriptures For that word which was afterwardes written is more ancient thaÌ„ the Church seing of the same the Church was conceiued begotten brought forth hath also of the same his denominatioÌ„ And to disproue this the saying of S. Austine is brought against vs when he saith I would not beleue the scripture were it not that the authoritie of the church did force me thervnto But we must consider that S. Austine speaketh here in the person of Manichaeus For wheÌ„ two meÌ„ do contend about the truth of some instrument to whom in the end shal they go but to the Scriuener or Notary that hath the first draught or couÌ„terpane of the same Notwithstanding it doth not here vpoÌ„ folow that the authoritie of the instrument doth depend vpoÌ„ the person of the Notary the which should be no lesse firme and strong althoughe the Notarie being aliue woulde refuse to giue testimonie of the same The same answere muste be made to those whiche thinke the authoritie of the Canonicall bookes of scripture to depende vpon the determination of the Church But I will content my selfe to adde vnto that wherof I haue spoken before one only argument confirmed by the authoritie of certaine approued Fathers The argument is this Christe him selfe did so muche estéeme of the doctrine of the Prophet that he sought to confirme hys doctrine by their testimonies After the same maner the Apostle Paule went about to confirme the Thessalonians in his doctrine Peter also the Apostle commendeth vnto vs and alloweth this order of teaching Therefore it is not méete that they which call them selues Christ his vicars and the successors of Paule Peter shuld refuse the same condition Furthermore thus sayth Saint HieroÌ„ The error either of the fathers or of the elders ought not to be followed but the authoritie of Scriptures And Chrisostome sayth He which will knowe which is the â—…ue Church of Christ Howe shall he knowe the same in so great confusion of likenesse but by the Scriptures Also in the same place he sayth Let them whiche are in Iudea flee into the mountaines that is to say They which are in Christianisme let theÌ„ busie themselues in the Scriptures But why would he haue all Christians at that time be occupied in the scriptures Bycause so soone as heresie hadde entered into the Churches there coulde not be had a true probation of Christianisme neither can they which would knowe the truth of faith finde any other refuge than the holy scripture Whosoeuer therefore woulde know the true Church of Christ how shuld he know the same but by the Scriptures In like maner the Lorde knowing that there should come so great confusion in the latter dayes commaundeth Christians which will haue the assurance of true faith to haue no other refuge than the holy Scripture otherwise if that they seeke for other meanes they shall be offended and perishe not vnderstanding what is the true Church and so shal fall headlong into the abhomination of desolation which is placed in the holye place of the Churche Also Basill sayth If whatsoeuer be not of faith be sinne as sayth the Apostle and faith commeth by hearing and hearing by the word of God then whatsoeuer is beside that worde giuen by diuine inspiration is sinne Also in the sermon of the confession of Faith he saith If God be faithfull in all his woordes and if all his commaundementes be firme and certaine for euer framed in truth and righteousnesse it is a forsaking of the faithe and a poynt of arrogancie to retect any part of those things which are written or to bring in any thing not written Thus far O Quéene we haue answered copiouslye according to our knowledge to the first principall point of the Oration made by the Prelates concerning the authoritie of the Churche being readie paciently and quietly to heare whatsoeuer shall be shewed contrary to that which we haue spoken There remaineth yet to be spoken of the Article of our Lords Supper the which if it seeme good vnto your Maiestie I will nowe pretermit both for that I haue heide you and the whole companie ouer long and also bicause we desire to haue this conference hereafter framed in better order NotwithstaÌ„ding if it shal séeme good vnto your Maiestie that wee procéede anye farther we are readie to vtter those things which the Lorde shall put in oure heartes alwayes submitting our selues vnto those things which shall be obiected vnto vs oute of the Scriptures moste humblye praying and beseeching your Maiestie O Queene to be fully persuaded in this one thing that nexte vnto the glorye of oure God wée wishe and desire nothing more vehemently than the dignitie of your Maiestie and the peace tranquillitie of the Realme After that Beza had thus ended his oration then the Cardinall beckning to Claudius Espensius a Sorbonist willed him to make his oration TheÌ„ Espensius beginning to shew that not long agoe he had wished to haue this mutuall conference and that he alwayes vtterly abhorred those cruell punishmentes which were vniustlye vsed againste those which imbraced the ReligioÌ„ he sayd that those things which were alreadie spoken of the Church and of the markes and succession of the same were in his iudgemente verye true adding herevnto that if this way had been taken in hande at the first all controuersies had been by this
time ended But as touching that principall poynte of the Succession of the Churche I haue sayth he oftentimes maruelled with my selfe by whose authorite and by whose calling ye are entered into the Church and haue taken vpon you the office of teaching seing that ye are not come in by the ordinary way nor by such as haue ordinarie authoritie nor haue not receiued of theÌ„ the impositioÌ„ of hands Here vpoÌ„ he gathered that the ministers of the reformed churches were not true lauful pastors for so much as they could not say that they were come in by ordinarie successioÌ„ much lesse by extraordinarie bicause extraordinarie vocatioÌ„ ought to be coÌ„firmed by miracles eueÌ„ as Moises being raised vp of God to deliuer the people was established by extraordinarie miracles or else truly these extraordinarie callings ought to be coÌ„firmed by some expresse testimonie of scripture as the calling of Ihon by the testimonie of Malachy Both the which seing they lacked he coÌ„cluded that their calling ministery was not lawflul As concerning traditions the interpretatioÌ„ of scripture if ther shal happeÌ„ to be any disputatioÌ„ about theÌ„ theÌ„ we must run haue regard to ordinarie successors as to those to whom the holy Ghost is promised who were ordained to that end purpose as it is manisest by the example of the Leuites with whom in time past meÌ„ ought to consult from whose iudgement it was not lawful to decline Many things yea eueÌ„ those that are most certaine farthest from all doubt are retained by traditioÌ„ As the the father is not begotteÌ„ that the sonne is of like substance with the father that infantes ought to be baptized y the virgin Mary was a pure virgin after the birth of Christ so remained such like the which being receiued from the fathers although they be not plainly writteÌ„ in the word of God the is to say in the bookes of the prophets Apostles yet notwithstanding they are not of lesse credit and authoritie Moreouer he said the whatsoeuer was coÌ„cluded determined by generall couÌ„cels were ought to be accounted most certaine true seing the councels coulde not erre in those things that appertained to doctrin For the which saith he you haue alledged out of S. Austin that one couÌ„cell was correâ—… 〈◊〉 proued by another couÌ„cell following neuer came to passe in those things which appertained to ReligioÌ„ For there were only thrée councels in the time of S. Augustine namely the couÌ„cell of Nicene against the ArriaÌ„s the couÌ„cell of Constantinople against the MacedoniaÌ„s the Ephesine councel specially against Nestorius none of the which were afterward reproued ameÌ„ded That which you brought in coÌ„cerning Paphnutius it is neither certainly true nor yet doth it appertaine to the purpose Here vpoÌ„ he repeated that which was spoken coÌ„cerning the Supper disputing a little about the corporall presence he alledged many things out of the books of a certaine author which as he saide the ministers could not refuse meaning Caluine one of whose bookes he brought forth It was said that Espensius at the coÌ„mandemeÌ„t of the Cardinal of Loraine of purpose begaÌ„ to reason concerning the Supper to the intent he might finde conuenient occasion to breake off the conference While Beza was about to make answer to that which EspeÌ„sius had said a certain Sorbonist a white monke whose name was Xainctius being fully bent to dispute rose vp making a long tedious repetitioÌ„ of those things which were spokeÌ„ by Espensius before said that traditions had a more firme foundatioÌ„ than the scripture it self bicause the scripture might be drawen euerye waye by the varietie of interpretations for the which cause he saide that Cyprian contended with many Affricans affyrming that Christ said not I am custome but I am the way the truth the life The which sentence froÌ„ that time forward was many wayes wrested traÌ„sformed To the same effect he cited the testimonie of TertulliaÌ„ in his booke of prescriptions of heretikes said that Beza had spoken very stately sending him to the same place of Tertullian to reade it more diligently Who saythe Quoth the Monke that Heretikes bring in the scriptures and do leade the ignorant into error beyng moued by the authoritie ther of And thus he concluded that the Scriptures ought not to be vsed and that from them simply we ought not to take weapons to conuince heretikes for bicause of thynges so vncertaine the certaine victory of truth cannot be gotten At the last he obscurely sayde that God beside his Councell had giuen vnto vs his doctrine in writing saide that Chrisostome was the author of this saying Here Beza made answere that those long tedious words of the Monke were very impertinent to their conference and nothing helping to that peace and concorde which they wished and directing his oration to the Quéene he did besech hir to prouide that they might neuer afterward swarue fall into perturbations troubles not seruing to the purpose Therefore sayth he that I may answere to the firste doubt of Espensius from whence the Ministers of our Churches had their calling seing they were not called by ordinarie meanes neither had receiued the imposition of handes know ye that Imposition or laying on of handes is not the speciall note of lawfull calling for the principall and substantiall notes are the Inquisition of maners and doctrine and Election from the which two if imposition of handes shall be wanting yet we muste not thinke the calling to be any whyt the lesse lawfull We are elected Ministers and approued of our Churches which with one consent haue allowed our Ministerie But wheras we haue not had imposition of handes nor appointed by those whome ye call Ordinaries that oughte not to séeme straunge seing that in so greate confusion of all things in the Churche of Rome wée would not receiue imposition of hands of those whose vices superstition and false doctrine we disalowe for that they were open enimyes to the truth It is out of all doubte that the Prophetes in olde time had no greater aduersaries than the Priestes whiche reiected sounde doctrine and neglected their office and duetie Did the Prophetes therefore at any time which were raised vp of God to be enimies vnto them desire the confirmation or approbation of their offices vnto the which they were called and appointed of God And yet notwithstanding who will say that they did intrude themselues into those offices which they executed and discharged faithfully with great perill and daunger of their life The which also we ought to do at this time And it ought not to be said that Myracles are necessarily to be required to extraordinarie callings for that which is written concerning the calling of Moyses is not common to all For by what Myracles were the callings of Esayas Daniel and Zacharias confirmed Did the Apostle Paule