as we fee in the Churches of Greece, and nearer Charles IX ftill. On the other hand, the Lord interrupts 1561. Pope fometimes that perfonal Succeffion of Paftors, as Pius IV. it happened at Antioch in the time of Samofatenus, and in Alexandria in the time of Athanafius's Banishment, and in fo many other Churches when the Herefies got the upper hand.

And without running any higher, there was an interruption of the perfonal Succeffion, at leaft in the time Honorius the First held the See about the year 623, who was condemned for the execrable Herefy of Eutyches about 681. and in the time of Pope John the twenty fecond, condemned likewife for Herefy; unless one would fay, that thefe notorious Hereticks were Paftors: befides what happened in Pope Joan's time, about the year 854, and during fo many Schifms of Anti-Popes that are mentioned in History.

It is conclufive from these Reasons, that without minding the perpetual Succeffion, for to dif cern the Church, we must always keep to the Purity of the Doctrine, and the fincere Adminiftration of Sacraments; fo they are to be looked upon as true Succeffors of the Apostles, who being lawfully called, built upon their Foundation; whether there has been a perpetual perfonal Succeffion, whether it has been for fome time interrupted, or that they be the first Preachers of the Gofpel; as in any place, on the contrary, thofe that do not preach at all, or that preach their Doctrine inftead of the Apoftolical, though they alledged a thousand fucceffive Predeceffors, ought not to be heard as Paftors, but shunned like Wolves, by Jefus Chrift and his Apoftles exprefs command.

But fome will fay, Is it allowed by the Scripture to any Man foever to preach and adminifter the Sacraments? no fure: for every thing muft be with Order in God's House, as the

Charles IX Apoftle fays. Who are then the true Paftors?
1561. Those that are lawfully called. It remaineth
Pope
Pius IV. then to know what is the lawful Vocation. We

say then, that there is an ordinary and an extra-
ordinary Form of Vocation. The ordinary one
is, that in which the Order God has established
in his Church is kept. In that Order there is
first an Examination of the Doctrine and Life,
then the lawful Election, and laftly the Impofi-
tion of Hands. This is to be seen in feveral Paf-
fages of Scripture joined together, as the Elec-
tion of St. Matthias, and of the feven Deacons
in the Acts of the Apostles, with what is written
about it in the Epiftles of St. Paul to Timothy,
and to Titus. That is the ordinary Vocation,
from which is eafily to be inferred, that the ex-
traordinary one, though it be lawful by God's
Authority, is when one of thefe, or two, or all
the three are wanting. Now it appears in all the
Scripture, that the Lord has oftentimes used fuch
extraordinary Vocations: For who imposed hands
upon Mofes to confecrate Aaron? And who has
anointed for to be Prophets Jonas, Daniel and
feveral others? And when did fuch things hap-
pen, but when thofe that were poffeffed of the
right of Impofition of Hands made a wrong use
of it? Then was it neceffary, that God should
lay an extraordinary hand to his work; not
to bring Confufion in his House, but to cor-
rect those that under pretence of their ordinary
Succeffion had overturned and perverted all things.
And as a certain Proof, I refer it to the Writings
of the Prophets, directed efpecially against the
Priefts. If I am answered, that fuch Men have
fome outward, miraculous and heavenly Tefti-
mony of their Vocation; that is indeed true in
fome, but not in all, unless one has a mind to
guefs; which is in no wife apparent by any other

Teftimony. For I do not know whether there CharlesIX will be found many Prophets of the Race of 1561. Aaron, or who have received the ordinary Im- Pius IV. Pope pofition of hands; if it is alledged also, that the✔ above-mentioned Prophets have contented themfelves with reproving, without pretending to meddle with the Sacrifices: I anfwer in the first place, that it will not be found true every where. For Samuel, that did not defcend from Aaron, but only of Korah, did facrifice in Mispa, as it is written in the seventh Chapter of the first Book of Samuel: And Elijah the Galaadite did facrifice in Carmel, as it is written in the 18th Chapter of the ift Book of Kings.

Secondly, it is no wonder if the Prophets of that time did not extend their extraordinary Commiffion fo far as to circumcife and to facrifice, fince that Charge was affigned for an Inheritance to the Race of Levi, which reafon ftands no more.. That is, my Lords, what we call the Church, and what we think concerning her Characters, and of the Vocation of Paftors. And if you will apply these things to our Churches or Persons, we hope by the Lord's help to fhew fuch good Proofs of them, that no body fhall have any juft reason to doubt of them, according to God's Word, and what is truly written concerning them, as we think in a Treatife which is among St. Austin's Works, intitled, Dialogue of the 65 Questions, in the last Question.

Let us now confider the Authority of the Church. It appears by what has been faid, that we derogate in nothing from the precious and high Titles the Holy Ghoft attributes to her; but we fay, that fhe is fo much the Lord's Body, that he is ftill partly in Pilgrimage, expecting the full Enjoyment of her Chief, fuch is the Houfe of God; but which is ftill building and

Charles IX increafing daily; fhe is governed by God's Spi1651 rit, but fill fighting against the Flesh; she is puPius IV. rified, but it is to come by degrees to that per

fection of Beauty, where there will be neither ftain nor wrinkle; fhe knoweth God, but partly i and when I fpeak fo, my Lords, I think you know again the Apoftle's very words. In fhort, we confefs, there is no Salvation out of the Church, fince Life is only in Jefus Chrift, and that he difplays his vivifying Virtue no where elfe than in his Members, the Union and Affembly of whom is called Church. But the Queftion is, to know whether the can err in this World, and is above the Scripture, or else intirely fubject to the fame. Whereupon I answer, that it is indubitable, that the private Members of the Church may err, and that many do daily in Doctrine and Manners, according to St. Paul's words, that we know partly; and St. John's, that if we fay that we have no fin, we deceive ourselves.

Now if any one will except the ancient Doctors out of that Number, he will excufe us if we do not believe him upon that. For furely we could very eafily collect a large Catalogue of Faults to be met with in the greatest and ancienteft (which we fay without any disparagement of the Reverence due to their excellent Piety and Doctrine ;) but we will not infift upon them, as well for the respect we have for them very rightly, as alfo if I have understood my Lord Cardinal right, he is not more than us for receiving them without exception. That is our Opinion of the Members of the Church in private, whose Imperfection hinders not, however, the Church from being compofed of them; for they do by degrees improve as much in the Knowledge of God, as in a Change of Life. But if the Parts of the Church are confidered more generally, as fhe

is divided into feveral Dioceffes and Provinces, Charles IX fhall we fay that they can err? I remember that 1561. my Lord Cardinal thought lately that private Pius IV. Pope Churches, and provincial Councils, might and had erred very often; and truly, that is confirmed by fo long an experience, that no Man of found Judgment can, we think, doubt of it.

There remains then to confider the whole Church in her Univerfality. But in what manner? For if we confider her in the Reprefentation of an Univerfal Council, 1ft, it is not likely to think that all the Virtue bestowed by the Holy Ghoft upon the Church, be limited to a certain Number of Prelates, very often neither the moft learned nor the best Men; though they reprefent the whole Multitude of thofe that fent them. For how often fhall it happen that a Man of low Rank fhall be more intelligent in one Article, than the most learned of a whole Company. And it has therefore been faid long ago, in a Commentary upon the Chapter, SIGNIFICAVISTI DE ELECTIONIBUS, Believe a private Man that is faithful, and has better Authority and Reafon, than a whole Council or the Pope. And what hindered in that great Nicene-Council the Law about Celibacy, which has been the Caufe of fo much Infamy in the Church fince, from being established then? Paphnutius only, as Hiftory relates. When was there ever fo general a Council affembled, but a great part not only of the learned and most holy Men, but also of Prelates, were not prefent. And who will affirm, that the abfent may not have had sometimes more Revelation, than thofe that were prefent? Befides, you know, my Lords, how long ago there reign'd a horrid Confufion in the Church, and especially in the most eminent Dignities of Prelacy; fo that the greatest Defolation of the IIoufe of God is in

the