54. The first Chapter. Of the Church, and of the Functions, Calling,

The first Chapter. Of the Church, and of the Functions, Calling, Office, Dignitie and efficacie of the Ministerie and Ministers in the same Church.

¹ THE NAME of a Church is deriued of the Gréeke Verbe, ⟨…⟩, that is, to cal. For none can bée partakers thereof, which come not therunto by the calling of God. And to define it, ² we say, that it is a companie of beleeuers, and regenerate persons, whom God gathereth together in Christ, by the word and the holy Ghost, and by his Ministers gouerneth the same with purenesse of doctrine, with lawfull vse of the Sacraments, and with discipline. And it is euerie where called the bodie of Christ, bicause all the members thereof haue him for their head, of whom by the ioynts and synowes they take their growing, & attaine vnto life by y e inspiration of the holie ghost. And these me~bers are so throughly ioyned vnto y e head, as they are called flesh of his flesh, & bone of his bones. ³ It is the soule of Christ, and wée confesse the same in the Créede, when wée say: I beleeue in the holie Church. And wée adde straight waie by exposition: ⁴ The Communion of Saincts. For they alone trulie and before God are of the Church: the which otherwise hath mingled therewith verie many which be strangers from Christ: and these in shew onely, not in déede doe belong vnto the Church. Wherefore of them Iohn said: They went out from vs, ⁵ but they were not of vs. And it is in the Gospell that when the goodman of the house and his seruants were asléepe, the diuell sowed tares vpon the good séede. And Paul in the first to the Corinthians the first Chapter, ⁶ after he had saluted the Church of God, added by exposition: Vnto them that are sanctified by Christ Iesus, being called Saints, that we may vnderstand that the wicked appertaine not in verie déede vnto the Church, although they be alwayes conuersant therein: and that (as we said a little before) we may confesse that to be the Church which we call the Communion of Saints. But and if thou wilt conclude hereby that the Church shalbe vnknowen, we will denie it to be a firme conclusion; bicause there be proper markes assigned, by which the same may be verie well knowen, and be discerned from prophane conuenticles. For wheresoeuer the purenesse of doctrine florisheth, ⁷ the Sacramentes are purely ministred, and discipline exercised, thou hast a congregation whereunto thou maiest safely ioyne thy selfe, although the honestie of euery particular man is not sufficiently knowen vnto thée. Neither is it of necessitie required, that the godlie should be discerned of men what maner of persons they bée while they liue here. Christ, while he liued here among mortall men was not knowen. And we (as the Apostle hath declared vnto the Colossians, ⁸ the third Chapter) haue our life hidden in God: and when Christ which is our life shall appeare, then we also shall be made manifest with him in glorie. Againe we reade in the first of Samuel: ⁹ It is God that looketh into the heart: but men onely knowe those things which are apparant. I know there is a fable spred abroad, ¹⁰ that the wicked be members of Christ, howbeit dead members, which neuerthelesse may be quickened. But this is euen as true as if thou shalt say that a dead man is a man. We wil confesse in déede, that by Christ and by the holy Ghost, they may be restored vnto life, but in the meane time, while that is not done we will not graunt them to be the members of Christ, vnlesse we shall iudge according to the forme and outward shewe. Neither doe we for this cause say, ¹¹ that euill men at euerie mans iudgement should be separated or excluded from the Church, when they haue secretlie sinned and haue not bin as yet cut off by excommunication from the body of Christ. Nay rather while they be permitted, if so be they administer the word of God or Sacraments vnto the people, diuine things are not polluted by their wickednesse: but this onelie we affirme now, that such maner of men in verie déede and before God are not members of the Church. Thou maiest perhappes doubt how Paul might trulie call the Church of y e Corinthians, ¹² the Church of God, the which was infected with so many vices. But it must be vnderstoode, that all they which were there, were not vtterlie corrupted, manie good men remained. Further they were as yet instructed with pure doctrine, and they retained the Sacramentes whole and perfect, neither were they altogether without discipline, and those things that were wanting, were not laide aside without regard: nay rather, the godlie laboured much about the correcting of them. For we know, that Paul was admonished by them which were at Cloas, ¹³ that he should preuent the euils that were breaking forth. ¹⁴ Besides this, Paul had a respect to the testimonie of God, who had said vnto him, that in the same citie he had much people. Ouer this thou must vnderstand, that the Church of God doth not so fall away for euerie blemish, as that it should no more be called the Church of God. It is not presently without spot or wrinkle, but in the day of Iesus Christ it shalbe.

2 But they excéedinglie erre which account onelie the Romish Church for the Church. ¹⁵ We denie not but that there is an order among Churches, but we graunt it not to be the same which dependeth of the wealth and dignities of this world. ¹⁶ Wherefore among Churches, that must be taken for the better, which doeth most florish in spirit, doctrine, and holinesse. But at this day onelie successions and Cathedrall seats are had in great estimation; whereas notwithstanding Christ hath not tied his grace vnto these things. And if so be that at Rome or Constantinople doctrine be polluted, the Sacraments mangled, and discipline corrupted, how can we aske counsell of those Churches as more excellent than the rest? Verilie this should be nothing else but to seek grapes of thornes, and figges of thistles. ¹⁷ In auncient time the Apostolicall Churches were, Ierusalem, Antioch, Alexandria, Ephesus, Corinth, and other such like: but what is there at this daie? Alas there be manie errours and superstitions: and there is little wanting but that they degenerate into Turkish wickednes. Let the Church be Catholike, for places do not separate beléeuers; euen as the place in like maner, ¹⁸ (as saieth Chrysostome ) although it be one, doth not ioine the~ togither. For if in one & the same place there be two Lordes which command things repugnant, doubtlesse their seruantes will be diuided: for as Christ hath taught, ¹⁹ We cannot in one and the selfe same worke serue two.

3 But it is perpetuallie obiected against vs by Hosius and Staphylus, ²⁰ and other persecuters of the Gospell, that we agrée not among our selues as touching the matter of the Sacrament, Frée wil, and other things. We cannot denie it: but shal we therfore say, ²¹ that the reformed Church is no Church? Indéede the spirit of the Lord is the spirit of peace. It would possesse vs all whollie if we were whollie regenerate: howbeit as yet we are not so. The Church is instituted, ²² that it may be without wrinckle hereafter: now it is not, one day it shalbe, when Christ shall haue ouercome all his enimies. I thinke there be none but do like of a consenting together, but yet, sauing the truth, otherwhile it cannot be had. Dissentions in the Church are neuer forthwith rooted out. These men when they declare these things, do séeme to set forth mere wonders, as though that there hath neuer béene dissentions in the Church. But (I beséech you) let them consider the beginnings. The people of Israell, ²³ which was the Church of God, would often times haue killed Moses in the wildernesse. ²⁴ Core, Dathan, ²⁵ and Abiram raised a tumult, and contended for the Priesthoode, which by the expresse worde of God was assigned to Aaron. What turmoils were there betwéene Dauid and Saule? ²⁶ yet was there an expresse worde of God as touching the kingdome. The house of Iuda had the kingdome at the handes of God, ^{27 28} and yet there became a schisme vnder Roboam. After that age, the Prophets succéeded: ²⁹ on the one side they were true, on the other side they were false: they spake thinges that were repugnant. That which one affirmed, ³⁰ the other denied. The Israelites being returned out of captiuitie, were rent into sundrie sorts: into the sectes of the Essei, Pharesees & Saduces. Who wil saie y t a church was not there? And so it is no new thing; where the Church of God is, there dissentions to be. If they shall denie this to be doone in the newe Testament, I knowe not whether they erre wittingly or vnwittingly. What happened betwéene Peter and Paul in the time of the Apostles? ^{31 32} Peter followed the Iewish custome to the hinderaunce of the Ethnickes which were conuerted. Paul reprooued him. Paul and Barnabas (whom the holie Ghost had ioyned together in the ministerie) so disagréed, as they departed one from an other. The time of contention for the retayning or not retayning of Iudaisme continued a long time. The contention was past ouer vnto Augustine & Ierome. The one would, that euen in the holie Scriptures certenties might be grounded by dispensation, the other earnestlie denied it. In the time of the Apostles & a litle after, the Christians had manie sectaries among them: namelie the Cerinthians, the Marcionites, the Gnostickes, the Carpocratians. Admit that the Ethnickes had taken our Argument and had saide: You cannot agrée as touching your Christ: We haue holie ordinances of our Gods. Which shal I beléeue, these or those? They al say that they be Christians. I beséech you let vs consider of the Church among the Corinthians, ³³ the which is very much commended by Paul, saying: that they were instructed in all wisedome and in the worde. Were they quiet among themselues? There were Schismes among them: ³⁴ They saide, I hold of Peter, I of Paul, I of Apollo. But thou wilt say they disagréed not as touching matters of weight. Manie were at that point, that they thought simple fornication no sinne: ³⁵ So as it behooued Paul to instruct them concerning the same. Of the resurrection it selfe, they iudged amisse. If there be errours in the Anabaptistes or in others, we agrée not with them. ³⁶ In the latter age the Arrians did shake the Church for the space of 150. yeares: and there were Ethnickes which were agréeued thereat. ³⁷ For Themistius wrote of this matter vnto the Emperour Constantius. Graunt me that the Ethnickes which then were, reasoned against the Church: How are ye Christians diuided among your selues? In one Church was a Catholike Bishop, in an other a Nouatian: as at Constantinople was Chrysostome and Agelius. In Africa also welnéere throughout euerie Church were two Bishops, a Catholike and a Donatist. A part would haue Images: Epiphanius counted it as a thing detestable. What shall we say as touching the Supremacie of the Pope? They woulde haue it to be an article of necessitie vnto saluation: but haue they all receiued the same? Gregorie said that this is the title of Antichrist. The Bishop of Constantinople sued against the Bishop of Rome. At length the whole East part acknowledged not the Romane Bishop: and yet they saide that it was the Church. They say that they haue the Popedome ioyned thereunto: God he knoweth. But to deale frankelie with them, let vs graunt them this: It is a token that they are wholie carried vnto lewdnesse, and it is rather a conspiracie than a veritie. Dauid had the kingdome of God, yet was it not quiet: Such is the Church.

Of the true markes of the Church looke after Place 6. Art. 16. and 38. &c.

Of diuers Ministeries of the Church.

4 But nowe let vs obserue that the Apostles were to that ende chosen, ³⁸ that they shoulde institute the seruice of the Gospell, ³⁹ & shoulde publish vnto the beléeuers the things which they had heard of Christ: But the Bishops were ordeined to this purpose, y t they shold defend those things which are co~teined in the Gospel and the holie scriptures: ⁴⁰ which they should so receiue to be defended, as they must not ad vnto them anie new things, and forge traditions at their owne will. Further the holie fathers which were Bishops, when they take in hand to write, doe confesse themselues to be handlers of the holie scriptures, and woulde not, that those things which they write shoulde be accounted of so great authoritie as we attribute vnto the Cannon of the Scriptures. Nay rather they forbid that anie credite shoulde be giuen vnto them, if they speake anie thing against the holie Scriptures. Thirdlie, to the Apostolical doctrine were adioyned manie miracles, whereby their authoritie is confirmed: which we sée was not doon in y e traditions of the Elders. Againe we are sure that the Apostles wrote by the inspiration of the holie Ghost: which we dare not affirme of our Bishoppes. Whereupon we conclude, that the Apostles could not erre in those things which they wrote: but we sée that the Bishoppes haue oftentimes decréeed amisse as concerning the rules of Religion: as it appeareth in the Councell of Ariminum, and also in the second Synode of Ephesus, and also in manie other: yea and they erred verie much also in their Actions. At Chalcedone and Constantinople were Synods gathered together, in which Chrysostome was condemned and deposed, ⁴¹ which also was doone in the name of those Bishops which were accompted Catholike. And there might be alleadged manie examples of this sort. ⁴² Also Paul writing vnto Timothie prayeth him to saue that which was giuen him to kéepe, declaring that hée ought neither to ad nor diminish any thing of the doctrine of the Gospell receiued: This is to preserue the thing giuen him to kéepe. Adde hereunto that the Apostles be so vnto Bishops and ordinarie Pastors, ⁴³ as in old time the Prophets were vnto the high Bishoppes and Priests. For the Prophets might bring bookes and mixe them with the Canonical Scriptures: For Samuel added his bookes vnto the Scripture: Esay, Ieremie, and the other Prophets added their monumentes vnto the Scripture, which the Scribes, high Priests and Bishops might not haue done. The Apostles called the Gentiles, abrogated the Ceremonies of the lawe, which was beyond the compasse of the high Bishops and Priests. Therefore the Apostle setteth foorth himselfe by sundrie titles, that when wée reade him, or heare him, wée may thinke that we heare not the wordes of a man, but oracles powred out of heauen.

⁴⁴ 5 But in the Scriptures there be manie places by which it may be prooued that the doctrine of the Gospell shoulde be published throughout the whole world by the ministerie of the Apostles. ⁴⁵ As in Esay the 24. and 59. Chapters, and in Malachie, and almost euerie where in the Prophets. And if so be, the Gospell were published throughout the worlde, then coulde not the Iewes cauel that they had not hearde of it: especiallie when as Preaching began at them, according to that saying: Out of Sion shall go the lawe, ⁴⁶ and the word of the Lorde out of Ierusalem. Neither did the Apostles turne vnto the Gentiles vntill they had nowe séene the obstinacy of the vnbeléeuing Iewes. For then they went vnto the Gentiles, who neuertheles also had Ministers of the word of God before, although not in such plentie, ⁴⁷ and ordinary succession as the Iewes had. Among the Gentils liued Melchizedeck, Balam, Job, and the Sibils, whose testimonies as touching Christ are reueiled of olde writers. Ioseph liued in Egypt: Ionas was sent vnto the Nineuites: Daniel and his companions preached in Babylon: Nehemias & Esdras liued among the Persians: all which men kindled some light of true godlinesse amongst the Gentils, but at length the doctrine was made fullie compleate by the Apostles. The Iewes therefore are confuted by an argument taken a minori [that is, of the lesse.] If the Gentiles being farre off, and at the ends of the world did heare, howe haue you Iewes not heard? And this manner of exposition doeth Chrysostome follow. Neither is it anie maruell that Paul in the tenth Chapter to the Romanes writeth, ⁴⁸ that the Gospel is published euerie where, for he testifieth the selfe same thing vnto the Colossians the first Chapter, and that twise. ⁴⁹ First he saith: In the trueth of the Gospel, which being preached throughout the world bringeth foorth fruite. ⁵⁰ And towardes the ende of the same Chapter he saith: The Gospel which is preached vnto euerie creature vnder heauen. Also in the fiftéenth Chapter of the Epistle to the Romanes, he declareth with howe great endeuour he labored to publish abroad the Gospel in all places. From Ierusalem (saith he) vnto Illyricum haue I filled all the countries round about with the Gospel. And now seeing I haue no more place in these quarters, as I goe into Spaine I will come vnto you. If one Apostle did so much, what doe we think that the rest of the Apostles and Euangelists did? Matthew preached vnto the Ethiopians which were in the furthermost parts, and Thomas vnto the Indians, which euen they themselues at this day testifie. And in the first Chapter of the Epistle to the Romans, ⁵¹ it is written, that the faith of the Romans was spoken of through the whole world. And this diligence of the Apostles ought to stirre vp men of our time, by continuall preaching to restore Religion nowe decaied. Wherefore that commaundement of the Lord which he gaue vnto the Apostles, to go into the whole worlde and preach the Gospel to euerie creature, ought also to be of force in our time, that euerie man in his place which he is appointed vnto, should by preaching not suffer sound doctrine to be abolished.

6 That the Gospel in the Apostles time was caried abroade into all the parts of the world, some expound it by the figure Synecdoche, namelie that it was now preached in the most principall Prouinces and Dominions: and that at the leastwise the fame and renowne of this doctrine went from thence vnto the Nations adioyning. And of this minde was Ambrose, who saith: Where the person of the preacher wanted, there the fame was present. And this he proueth by a similitude. ⁵² The wonderfull workes, which GOD had wrought in Egypt to preserue the Israelites, were by fame knowen in Ierico, as Rahab testified to those messengers or spies whom Iosua sent. ⁵³ No nation as yet in the Apostles time by publike authoritie of the magistrates professed Christ. ⁵⁴ For this came to passe onlie in the times of Constantine and Theodosius. And hereby is easilie perceiued, what they meant which wrote that certaine nations were newly conuerted vnto the gospel: which doubtlesse they affirme of English men, as though in Gregories time they came vnto Christ by meanes of Augustine his legate, and Bishop of Canterburie: and also of the Saxons, that they in the time of Charles the great, receiued the faith of the Gospell. This indéede might be as touching the publike profession of Cities and Regions, when neuerthelesse, Christ was long time before preached in those places. And as touching Englande, ⁵⁵ it had preachers of the Gospell euen from the beginning, namely in the time of Eleutherius the first, and had them in such sort as those Bishoppes continued vnto the time of that Augustine which was sent by Gregorie. And that Ilande as touching the feast of Easter, obserued the old maner of the East Church, and specially of the Church of Ephesus, for they did celebrate it the 14. day of March. ⁵⁶ Wherefore the same Augustine (as I thinke) rather brought in a Tyrannicall subiection vnder y • Pope, than pure Christian Religion: And thus must wée iudge of the Saxons and such other like nations. Augustine in his booke de natura & Gratia, the 2. Chapter, affirmeth, that in his time there were some countries far off, although verie few, vnto whom the Gospel was not as yet preached: which I thus vnderstand; that the word of God was not publiklie receiued and beléeued. Hée writeth also of this matter in an Epistle to Hesychius, which is in number the 80. But Chrysostome most manifestlie maketh on my side in his 10. Homilie vpon Matthew, and also vpon the 24. Chapter of Matthew, when he interpreteth these words: ⁵⁷ This Gospell of the kingdome shall be preached throughout the whole world for a witnesse, and then shal bee the ende. ⁵⁸ No doubt but the Gospell was preached before the destruction of Ierusalem: for the ende in that place must bée referred vnto the publike gouernment of the Iewes, which was destroyed in the time of the Apostles: for Iohn liued euen vnto the time of Traian. ⁵⁹ The Gospell then was in that first time preached almost euerie where, but not euerie where receiued: nay rather y • Preachers were in euerie place gréeuously persecuted, as Christ had foreshewed. ⁶⁰ For They shal deliuer you (saith hée) and shall scourge you in Councels and Synagogues, and ye shall be brought before Kings and Rulers.

7 So as there were verie fewe or in a manner none, which either heard not the preaching of the Gospell, or at the leastwise heard not of the noble and excellent fame of Christ: And yet it may be, that in processe of time the name of Christ was by negligence and incredulitie abolished: as the Portingales report of places found out by them in their iourney, wherein they sailed from the Gades into India. Whereupon some are woont to moue a curious question: what is to be thought of those which are borne either in wilde woods out of the companie of men, or in those places where Christ is not preached, and his name not heard of? ⁶¹ Vnto whom we may answere, that those men (if any such be found) are in déede somewhat excused, neither shall their damnation be so grieuous, as shall theirs be which haue heard the Gospell and contemned it: yet neuerthelesse they obtaine not the benefit of saluation, séeing they haue in themselues the cause of their damnation, namelie, originall sinne and manie other sinnes the which vndoubtedly haue bin added of them. That God without the outward ministerie can reueale Christ vnto them we doubt not, and perhappes he sometimes of his mercie doeth so (but not of desert as wicked Sophisters affirme, if so be they doe what lyeth in them: as though they were able to merit it (as they saie) of congruitie.) But of this, thus much by the waie. Howbeit that must be attentiuelie considered, that it was no light myracle, ⁶² yea rather it was woonderfull, that in so short a space of time, the doctrine of Christ could be spread abrode throughout the world, when as it had so many aduersaries; the diuell, wicked persons, and also tyrants, the high Bishops and Priestes, & the wise men, both of the Iewes and also of the Gentils, and when as otherwise, as touching humane artes, the simplicitie and rudenes of the preachers was great. Within the space of xx. or xxx. yéeres, the preaching of Christ was in a maner euerie where heard, ⁶³ as Chrysostome writeth: but it was verie long before the wise and learned Philosophers could spread abroade their doctrines further than Greece. And in such sort were they at the length published in some places, that verie fewe vnderstoode them or gaue credite to them. ⁶⁴ The doctrine of Mahomet perhappes may séeme to haue bin published with woonderfull expedition: but we must consider that those thinges which he preached as touching the effect, were no new opinions. For he denieth not the Creator of heauen and of earth; he beléeueth that the soules be immortall: he commendeth Christ as a Prophet: he affirmeth the resurrection of the dead; he setteth forth also eternall punishmentes and eternall felicitie, and verie manie other things which are contained in the old and new Testament. ⁶⁵ Wherefore it maie iustlie be called an heresie. And in déede they be fragments of the Arrians. For he commendeth Christ but yet as a creature, he builded therefore vppon another mans foundation. But Christ and the Apostles when they began to preache the Gospell, found all things vtterly strange from their doctrine: so that it was an incredible miracle that the heauenlie doctrine could be published abroade in so short a time, and that in some part it remained of long time welnéere in all places. For there came vnto Christ some families of beléeuers almost throughout all prouinces and Cities.

⁶⁶ 8 But prophesie is a power giuen from God through the inspiration of the holie Ghost, whereby the secrets and counsels of God may be knowen and expounded vnto others for the edifying of the church, whether those things be present or past or to come. And God reuealeth his counsels for the commoditie of the Church. ⁶⁷ Therefore saieth Salomon in the 29. of Prouerbes: Where there is no prophesie the people shall be scattered; for prophesie is of great force to kéepe men in their duetie. They prophesied in Musicall instrumentes. ⁶⁸ For in the first booke of Chronicles y e 25. Chapter, they are appointed which should prophesie in Cimbals and Harpes. Paul in the 14. Chapter of the first Epistle to the Corinthians, ⁶⁹ teacheth that Prophesie must be done to edifying, he that prophesieth speaketh to men to edifying, to exhortation, and comfort. And if so be that all doe prophesie and there come in one that beleeueth not, or is vnlearned, he is rebuked of all men, and is iudged of all, and so the secrets of his heart are made manifest, and so falling downe vpon his face he will worship God, confessing that God of a trueth is in you. The diuell also as he is an Ape of God would haue also his diuine worshippers and phantasticall Priests of Sibill, ⁷⁰ who did fret and fume in their ceremonies, not to edification, but to destruction. ⁷¹ God in Deuteronomie doth earnestly forbid, that none should aske counsell of a Magitian, Soothsayer, or Diuinour. I (saieth he) will raise vnto you a Prophet, him ye shall heare. And by two signes he saieth ye shall knowe him to be the Prophet of God, both if the things come to passe which he hath foreshewed, and also if he leade not the people to Idolatrie. I know that place of S. Peter in the Actes of the Apostles, ⁷² is most truely applied vnto Christ, yet also it may be vnderstoode not amisse, as touching the Prophets, of whom the people should aske counsell: yea and in the Psalme, ⁷³ the people complaine that prophesie ceased. We see not say they our signes. At this day also the Iewes are miserablie destitute of all kinde of prophesie. But in the Primatiue Church, when prophesie florished, ⁷⁴ what differe~ce was there betwéene a Prophet and a Doctor? I answere, that although the office of them both were all one, yet Doctors were instructed by Maisters: but Prophets spake vpon the suddaine, being moued by the inspiration of the holy Ghost without any helpe of man.

9 But yet it is to be thought that Prophetes in olde time were of the tribe of Leuie, ⁷⁵ for all administration and care of holie seruices pertained vnto that tribe. Wherefore they that were chosen out of that tribe, were brought that after they had bin well and godlie instructed, they should afterward offer sacrifice and teach the people. And they were taught euen from their childhood, that godlinesse being planted betimes, it might fasten with the more continuance and stedfastnesse. They were exercised vnto no other trade of life, than to teach the lawe, to offer sacrifice, and to pray for the people. But thou wilt saie: these be the giftes of God, why then should they be learned of a Maister? In déede I graunt they are the giftes of God, yet there is no let but that young men may adorne their mindes with good arts, the which afterward, the holie Ghost may vse. ⁷⁶ They were called the children of the Prophets, bicause they held and reuerenced instead of fathers the elder Prophets, of whom they were taught. Also disciples and hearers in the holie scriptures are oftentimes called children. Paul to the Galathians, My little children (saieth he) of whom I now trauell in birth. And vnto the Corinthians: Children lay not vp for parents, ⁷⁷ but parents for children. Also in Iohn Christ oftentimes calleth his Disciples, Children. And Iohn in his Epistles, Little children (saieth he) beware of Idols. Esaie in the 8. Chapter saieth: Seale the law in my Disciples. And straight way he addeth: I and the children which the Lord hath giuen mee. Vnto these children of the Prophetes the Nazarites of other tribes did oftentimes sort themselues, those were vtterlie seuered from the common people, and they caried some shew of our Moonkes, who also might haue bin suffered, ⁷⁸ if all things among them had not bin contaminated with superstitions. For they had vowes, inuocations of the dead, Masses and whatsoeuer else rather than that which behooued. Vndoubtedlie godlie Kings erected Schooles & Colledges, that in them yong men should be brought vp to good learning and godlinesse. Neither was there any Cathedrall Church, but a Schoole was ioined thereunto. At Alexandria and Antioch did Pantenus, Clemens, Origen, and other most learned men, publikelie professe. At this day also among the Canonistes a place is assigned for the Schoolemaister: but he doeth nothing lesse than teach the youth. And hereof commeth so great darkenesse euerie where in the Popes gouernment, ⁷⁹ either bicause the youth are not taught at all, or else bicause they are taught wicked things. Samuel was president of this Colledge. Before his time there is no mention made in the holie scriptures of anie such fellowship of Prophets.

Of taking a spirituall charge, looke the Oration that beginneth: Those causes.

⁸⁰ 10 But when as God chose Debora vnto the Ministerie of iudging, being weake in Sex, he straight waie made hir very famous, and honourable through the gift of prophesying. By which grace, and perhappes many other miracles more, she was constituted by God, and confirmed by miracles, as a woma~ chosen to so great an office. Neither was onelie this woman indued with the spirit of prophesie: for in the holie scripture we reade of other women also which were in such sort instructed by the holie Ghost. Marie the sister of Moses, ⁸¹ Hanna the mother of Samuel, Holda in the time of Iosias the king were Prophetisses. And in the newe Testament (to speake nothing of Marie the virgin, of Elizabeth the mother of Iohn, and of Anna the daughter of Phanuel: ) the daughters of Phillip the Deacon, ⁸² (as it is written in the Actes of the Apostles) were Prophetisses. Neither thinke I it ought to be denied, that some of those women, indued with the gift of prophesie, did openlie teach the people, in declaring of those things vnto them which had bin shewed them of God: séeing the gifts of God are not therefore giuen that they should lie hidden, but to y e intent they should further the common edifying of the Church. And yet hereby it followeth not, that what God doeth by some peculiar priuiledge, we should forthwith drawe it into an example vnto vs: bicause according to the rule of the Apostle, we are bounde vnto an ordinarie lawe, ⁸³ whereby both in the Epistle to Timothie, and in the first Epistle to the Corinthians, he commandeth that a woman shoulde kéepe silence in the Church. And of the silence commanded, he assigneth causes, namely, for that they ought to be subiect to their husbandes: but the office of a teacher doeth declare a certaine authoritie ouer those which are taught, which must not be attributed vnto a woman ouer men. For she was made for man, whom to obey she ought alwaies to haue a respect, which thing is also appointed hir by the iudgement of God, whereby he said vnto the woman after sin was committed, ⁸⁴ Thy disposition shall be towardes thy husband. Further the Apostle deriued a reason from the first fault, ⁸⁵ wherein he saith that Eue was seduced, and not Adam. So as if women should ordinarilie be admitted to the holie ministerie in the Church, men might easilie suspect that the diuell by his accustomed instrument would deceiue the people, and for that cause they would the lesse estéeme the Ecclesiasticall function if it should be committed vnto women, wherefore by the ordinarie right, and by the Apostolicall rule, it ought to be appointed vnto men. Howbeit if God doe otherwise sometime, yet can he not be iustly accused, for so much as all lawes are in his power. If then sometime he send a Prophetisse, and adorne hir with heauenly gifts, the same woman speaking in the Church, must vndoubtedlie be hearkened vnto, but yet so, as hir state be not forgotten. Therefore the two testimonies of Paule, ⁸⁶ which séeme to be repugnant one to another, may easilie be reconciled. In the first Epistle to Timothie he writeth, That a woman ought to be silent in the Church. Which towarde the ende of the first Epistle to the Corinthians, ⁸⁷ he most manifestlie confirmeth. Howbeit in the same Epistle he commandeth that a man prophesying or praying, should haue his head vncouered, but the woman while the prophesieth, should haue it couered: whereby doubtlesse he teacheth, that it is lawfull for a woman, both to speake, and also to prophesie in the Church. For it would not séeme, that so doing she should haue bin commanded to couer hir head, if she were vtterly to kéepe silence in the holie assemblie. After this sort the matter must be expounded, namely, that the precept of silence is a generall precept, ⁸⁸ but the other, which is for couering of the head when they pray or prophesie, pertained onelie to those which were Prophetesses. They verilie are not forbidden to prophesie, for the common edifying of the Church: but least they forgetting the propertie of their owne state (by reason of the extraordinarie office committed vnto them) shoulde waxe proude, they are commanded to haue their head couered: whereby they might vnderstand that they haue yet the power of man aboue them. Moreouer where in the 2. Chapter to Titus, ⁸⁹ it is commanded that the elder women should admonish the yonger women of temperance, & that they should loue their husbands and children, and should likewise be diligent housewiues in their familie: this must not be vnderstoode as touching publike doctrine or Ecclesiasticall Sermons, but of priuate exhortations, which are méete to be vsed by the elder sort vnto the yonger.

⁹⁰ 11 When Paul saieth in the xii. to the Romans, He that distributeth let him doe it with synceritie: ⁹¹ he touched the office of Deacons as they were at that time, and ought also to be in our time. Their office was to distribute to the poore the Almes and oblations of the faithfull. Let them doe their office (saieth he) with simplicitie, let them withhold nothing by craft and ill practise. For naughtie and deceitful men, when they haue dealing in publike receites, doe nothing syncerelie, but vse woonderfull guiles and subtilties. These things would Paul haue to be remoued from this kind of ministerie. Others think that In giuing with simplicitie, he meaneth; without any respect vnto worldlie praise, which some séeke for in the bestowing of other mens Almes. But the first interpretation in my iudgement séemeth most fit. And whereas he addeth: He that ruleth let him doe it with carefulnesse: although I doubt not but that there were many kinde of gouernments in the Church, yet to confesse the truth, this me thinketh is most fitlie to be vnderstoode of Elders: not in verie deede of them which had the charge of the word and of doctrine; but of those which were appointed as assistantes vnto the Pastors. They, as being the discréeter sort, and indued with a greater zeale and godlinesse, were chosen out from among the laitie. ⁹² Their office was chiefelie to attend vnto discipline, and to take héede what euerie man did, and in euerie house and familie to sée what néede euerie one had, as touching that which belonged to the soule or to the bodie. For the Church had hir ancients; or, if I may so saie, hir Senate, which according to the time prouided for profitable things. Paul describeth this kinde of Ministerie, not onelie in this place, but also in the first to Timothie. For thus he writeth, The Elders are worthie of double honour, ⁹³ especially they which labour in the worde and doctrine. In which wordes he séemeth to signifie, that there be some Elders, which teach and set forth the word of God: ⁹⁴ and there are others, which although they doe not this, yet as ancients and Elders they doe gouerne in the Church. This did not Ambrose leaue vntouched, when he did expound that place. Yea he complaineth, that euen then, either through pride, or through the slouthfulnesse of the Priestes, they were in a maner worne awaie. For while they, which haue the gouernment of the Church séeke to drawe all things vnto themselues, they prouide as diligentlie as they can, that they maie haue no fellowe officers ioyned with them in that roome. ⁹⁵ Wherefore Paul willeth that they which haue this charge, should doe their indeuour, and remoue slouth and sluggishnesse. Further he addeth: He that sheweth mercie, let him doe it with cheerefulnesse. ⁹⁶ And this séemeth to haue bin the office of widowes and of olde men, which were to that ende maintained by the Church, that they shoulde take care of strangers and of them that were sicke. For good cause he commandeth these to haue chéerefulnesse. For men that be weake and afflicted, are much reléeued, if they sée their necessities are ministred vnto with chéerefulnesse. For they, which with a frowning countenance and heauie chéere do these things, séeme to adde sorow vnto them that be sorowfull: for thereby they misdoubt that they be chargeable and troublesome to their brethren. By meanes whereof, they are oftentimes brought to that point, as they count death much better than such a life. Thus much spake Paul concerning the publike ministeries of the Church, which he vpon iust cause calleth ⟨…⟩, to wit, frée gifts. For al these things, ⁹⁷ although it séemeth that they maie be gotten by humane arte and industrie, yet shall we neuer bring to passe any thing in that kinde by our owne labour, vnlesse we be holpen by the grace of God, wherby those things which we doe are made profitable and effectuall. For they which are occupied in these offices, maie in déede without the helpe of God, obtaine the praise of men and well liking of the people, but they cannot further the saluation of soules & commoditie of the Church. And as touching this matter, they oftentimes haue God fauourable and gratious vnto them, which neuerthelesse obey him not with a syncere wil. But this is to be excéedingly lamented, that this gouernance of the Church is so miserablie decaied, that at this daie, not so much as the names of these functions are anie where extant. In the stead of these they haue put Taperbearers, and I knowe not what Acoluthes and Subdeacons, which serue for trifling and vaine actions, about that superstitious Aultar of theirs.

⁹⁸ 12 And in the first Epistle to the Corinthia~s the 16 Chapter, we haue a notable place as concerning the visitation of Churches. For Paul for the same cause would returne to the Corinthians, & first suruey the Churches of Macedonia: & because he could not straight waie trauell to Corinth, he deuised to send thither Timothie. ⁹⁹ And howe necessarie the visitation of Churches is, the state of humane things doeth declare: by the which we easilie perceiue that things do oftentimes decaie and fall to ruine, vnlesse they be nowe and then reuoked to their first order and institution. Wherefore wée are not to doubt that this is no humane but an apostolicall inuention. ¹⁰⁰ But it behooueth, that they which visite, shoulde be men of great authoritie, of honest and godlie life, and also wel instructed in the holie Scriptures. For if so bée they shall not by the worde of GOD perceiue those things to be peruerse which they woulde amende, they shall bring nothing to passe. Peraduenture thou wilt saie: séeing al Churches haue their owne Pastors, what néede is there that other men shoulde come vnto them to visite? Wée aunswere, that it oftentimes happeneth, that the men of anie Church do not so greatlie estéeme their owne Pastors, being otherwise good men, because through continuall conuersation they grow in contempt: but when they shall come before thrée or foure which bée of other Churches, beeing men of great name and authoritie, they may be a great deale more easilie corrected, and the ordinances of the Pastors, if they bée good ordinances, maie bée maintained by the authoritie of these men: if they bée not good, they maie bée amended. Now it is growne to an vse, that this office of visiting is assigned vnto Primates and Archbishops: because those men which were indued with the more ample giftes of God and which did excel others in learning & holines, were woont to bée preferred to the higher places, to the chéefe seas, and more notable Cities. But forasmuch as we sée, that in the most places at this daie such high degrées are by the fauour of princes and by peruerse election, commended vnto vnméete men, what profite can these men bring by their visitation? Verilie not a whit, but oftentimes no small inconuenience.

Of calling, and especiallie vnto the Ministerie.

13 Verie ill doe they gather, ¹⁰¹ which thus saie: Things happen not to this or that man according to his minde: therefore his calling is not of God. For who suffered either more or more gréeuous things, than did our Sauiour Christ? And yet was his calling most lawfull. Wherefore a great comfort is héere offered to the ministers of the Church, and to lawfull magistrates, that although they sée manie troubles laid before them, yet that they should not despaire; for those things procéed of the Diuell: Hée verilie hateth all lawfull calling. For hée séeth, that God wil blesse it, and that his strength shall bée diminished by the same. ¹⁰² And séeing such maner of impediments be of two sorts, some in the mindes of men, and some which happen outwardlie, both kindes are laide in our waie by the Diuell. For in the minds hée worketh that men maie despaire and become of faint courage, and thinke that they shall not bée able to beare so great a charge & so to become negligent. But if hée prosper not this waie, hée from elsewhere offereth enmities, hatreds, seditions & troubles. But & if there be some which are neither lawfullie called, nor yet doe their duetie, the Diuell doth nothing at all disquiet the~, for he suffereth the~ safelie and soundlie to sléepe on both sides. But God putteth himselfe among these troubles, and manie waies comforteth them that bée his. First by his word: ¹⁰³ For hée foresheweth that they are to suffer manie things. Secondlie also he layeth before the~ the examples of such as suffered manie things in the following of their vocation. Furthermore against the first impediment he giueth strength and stablenesse of mindes. And if anie man do withstande him, he discourageth him and maketh him féeble. Thus the kingdome of Christ standeth and shall stande for euer. Thus the kingdome of Dauid, though it bée shaken with manie violences, yet it shall stand. Wherefore euerie man ought to abide in his calling, and not to despaire and become afraid of aduersities.

14 First ye must vnderstande, that God doth oftentimes immediatly (as they speake) by his owne selfe choose and call some men, and that sometime he doth the same by men. And that immediate calling of God, ¹⁰⁴ is either generall; as vnto iustification, life, saluation; or else particular, as to teach, to marrie a wife, to beare an office. But whatsoeuer it bée, wée ought streight waies to obaie, after wée vnderstande that we be called of GOD. Howbeit euerie man must bée assured of his calling. For oftentimes the Diuell shifteth in himselfe, and deceiueth men vnder the shew of God. But in that other calling which is doone by men, manie things must be diligentlie considered. ¹⁰⁵ And especiallie these foure causes: the Matter, the Forme, the Efficient cause, and the End. The matter is, the nature it selfe of the function, the same must be iust and honest, and agréeing to the worde of God. And therefore mercenarie souldiers and bawdes cannot bée saide to haue a lawfull calling. In the forme must be taken héed, that monie, ambition, or affection of the flesh be no meane therein. In the efficient we are to sée, that it bée doone by them to whom it belongeth: to wit, by the magistrate, or people, or elders of the Church. But by force nothing at all must bée attempted. And as touching the ende, because it is a voluntarie taking on him, it doth behooue that the will haue respect to some good thing: Namelie, that the kingdome of God be holpen, that no man séeke his owne gaines or commodities, or other meanes against iustice and goodnes and the woorde of God. ¹⁰⁶ They which choose must regarde, not onelie that hée which is chosen be willing, but also that hée haue skil and bée able. For what shall he doe, if he bée ignorant? And he must not onelie haue skill, but also haue strength to bée able. And these thinges doubtles ought men haue a respect vnto. But God when he calleth anie man inquireth not after these things, for hée can bring them al to passe and giue them. But he which is chosen must not iudge of his owne strength. For manie being most vnméete, thinke themselues fit, and many on the other side when they be sufficientlie furnished and apt, ¹⁰⁷ yet béeing led by some shamefastnesse or modestie, do thinke themselues vnfit. Wherfore the iudgement ought to rest in the common weale or in the Church. Howbeit if hée perceiue himselfe to bée altogether vnfit for that function, hée must make protestation what hée iudgeth of himselfe. But yet at the last, if they will not chaunge their minde, hée ought to giue place. ¹⁰⁸ Wherupon there ariseth a doubt, howe in the first to the Cor. the 16. Chapter, ¹⁰⁹ they which were of the familie of Stephana, can be said to haue ordained them selues, séeing the same maketh a shewe of Ambition and disorder. For by this meanes perhappes ordinarie meanes woulde be contemned, and each one at his owne pleasure might vsurpe ecclesiastical offices. Of which opinion are the Anabaptistes. ¹¹⁰ And this place amo~g others they cite. Howbeit if we weigh those wordes which be written vnto Timothie, these men are soone discharged from the suspect of ambition. ¹¹¹ He that desireth a Bishopricke, desireth a good worke. But whatsoeuer he be that desireth a Bishopricke, let him throughlie weie whether he séeke for riches and honours, rather than for the functions and labors of a Bishop. ¹¹² Neither doth Chrysostome otherwise vnderstand it (when it is said that these men ordeined themselues) but that they chose this kinde of life & wholie addicted themselues to the ministerie of the Saints. But against the furie of the Anabaptists, we are confirmed by manie places taken out of the Scriptures, ¹¹³ that wee should obserue an order in Ecclesiasticall callings, and that euerie man at his owne pleasure shoulde not breake out and make the offices of the Church common vnto all men. Paul béeing desirous to haue credite giuen to his Apostleship, ¹¹⁴ confirmeth the same by his vocation, ¹¹⁵ and mentioneth euerie where that hée is called to bée an Apostle. And what néed had it béene for him in the Epistles vnto Timothie and vnto Titus to haue reckened vp with so great diligence the properties of a Bishop, Elder, and Deacon, ¹¹⁶ if euerie man might obtrude himselfe at his owne will? Those things declare, ¹¹⁷ that there ought in any wise to be had some choise of men. Yea and the Apostle writeth vnto Timothie, That he should not soudenlie laie hands on anie man. Where thou séest that to the ordeining of a minister, is required to haue handes laide on. Which because he woulde not haue to bée doone rashlie, he teacheth that there bée some which maie bée chosen before others. Neither will it easilie stande, which we read vnto the Ephesians, ¹¹⁸ that God placed in the Church some to be Apostles, some Prophets, some Euangelists &c. Of which thing there is mention made both in the Epistle to the Romanes, ¹¹⁹ and in the Epistle to the Corinthians. For if a man intrude himself and vsurpe Ecclesiasticall offices, hée is not appointed by GOD, but he appointeth himselfe to bée both Pastor and teacher. Furthermore, the Apostles haue lefte vnto vs a forme and example. Matthias was chosen. ¹²⁰ Paul and Barnabas by the commaundement of the holie Ghost were put apart to bee sent vnto the Gentiles. ^{121 122} And when they had trauelled ouer diuers Cities and Regions, as we be taught in the Actes, that they ordeined Elders in the Churches. ¹²³ And also we reade of Aaron in the Epistle to the Hebrewes, that hée did not intrude himselfe, but was called by GOD, whom others also should imitate. At length the Church would fall to ruine and be ouercharged with expenses. ¹²⁴ For such is the ambition and temeritie of men, as an innumerable sort would take the ministerie vppon them. ¹²⁵ And whereas by the lawe of God sustenance is due vnto them that labour in the word, it were not possible to haue sufficiencie for all that should labour. And whereas all thinges, according to the commaundement of the Apostle, ought to bée doone in order, these men would mingle and confound all thinges, which is the onelie indeuour of the Diuell, who misliketh not anie thing so much (especiallie in diuine things) as a right and wel ordered institution.

¹²⁶ 15 But let vs sée now what reasons they bring for themselues. First of all is that place which we haue cited. Secondlie they alledge out of the first Epistle of Peter, namelie, that we are now a kingdome and priesthoode, to set foorth the vertues of God. Furthermore they saie, that the keies are not giue~ vnto one or to an other, but vnto the whole Church, and so each one maie vse them. Besides, they laie blame vnto vs, as though we obserue not the commandement of Christ in preferring pastors to the gouernment of the Church: because Christ for bad, that wée should be called masters, chief rulers, or Rabbi. And it appeareth plainlie enough, that brotherlie correction belongeth vnto al men, which is not doone without the administration of the word of God. ¹²⁷ Moreouer Parents and householders are bound to instruct their Children and householde seruauntes in the feare of the Lord: which is nothing else but to preach and publish the Gospell. Nor doth it make anie matter whether this bée doone within the walles of a priuate house, ¹²⁸ or else openlie abroade. For the Apostles did not alwaies preach in the stréetes, ¹²⁹ but they did it also in priuate houses. The lame, the blind, and léepors obteined health of Christ: ¹³⁰ they went their waies publishing his name without expecting to bée appointed by order. Also women haue otherwhile exercised the holie ministerie of preaching, ¹³¹ and yet were they not instructed before. ¹³² And Magdalen declared the resurrection of Christ vnto the Apostles. And the woman of Samaria preached him vnto her Citizens. The Daughters of Philip were Prophetisses. ¹³³ And in the old Testament Debora, Marie the sister of Moses, and Anna the mother of Samuel openlie sang thankes vnto God. ¹³⁴ Martyrs being called vnto the Tribunall seate, openlie confessed Christ, and set him foorth with all the power they had. ¹³⁵ Ouer this Paul in the first Epistle to the Corinthians saide, that two or three should Prophesie, so as if it were reueiled to anie one that stoode by, he that spake should holde his peace and giue place to the other. Where it appeareth, that it sufficeth to receiue a reuelation to exercise the office of preaching. ¹³⁶ And finallie Paul woulde That while anie doeth prophesie, the standers by shoulde iudge, vnto whom séeing iudgement is attributed, there séemeth also power to bée giuen, that they them selues in like maner maie preach, séeing, to iudge, is more than to speake.

16 For answere vnto these things, ¹³⁷ first consider we that it is one thing when a Church is not yet setled, and another when the same is now ordained and planted. For when it is not as yet builded, and that men be ignorant of Christian religion, whosoeuer by chaunce and fortune shall be there, which knowe Christ, they are bound to set him forth, and to winne men vnto him. Neither must ordaining be expected when as it cannot be had. For then he which is heard and doeth preach Christ, hath, of his election, the secret voyces of them which doe come and consent. Nor is hee vncalled of God, séeing he is bound by commandement to doe that which he doeth, so that (as we haue said) he well vnderstand Christ and his religion. Which must be vnderstoode; If he can in no wise attaine vnto them which should ordaine him. For if he maie haue accesse vnto anie which maie ordaine him after the vsuall maner by laying on of handes, he ought not to neglect that ordinance. But where the Church is now instituted (bicause all things by the admonition of the holy Ghost must be done in order) therefore expresse and manifest voices of election and laying on of handes, are required for the auoiding of disorder and confusion of things. Besides these, we affirme that there is a certaine ordinarie function, ¹³⁸ and a certaine function extraordinarie. Elias, Elizeus, Esaie, Ieremie, and those kinde of Prophetes, were extraordinarilie sent of God. They neither were of the stocke of Leui nor yet Priestes: wherefore they should neuer haue bin put into the ministerie by the high Priestes: neuerthelesse they were sent from God when all things were corrupted and marred, and might not be restored by the ordinarie Ministers. And of these vocations God was sometimes author by him selfe, as it came to passe in Moses and in manie of the Prophets: ¹³⁹ sometimes they were called by man, as Elizeus was annointed by Elias. And we at this present deale not otherwise than by ordinarie function of the ministerie. For those things that be done extraordinarilie by God, we are to woonder at them, but not alwaies to followe them. For there be lawes prescribed vnto vs which we ought to obey. Lastly, we would haue it testified and and confirmed, that there is a certaine generall vocation which is common vnto all, ¹⁴⁰ and hath place in all those things whereof there be commaundements extant in the lawe of God. But there is another vocation priuate, whereby euerie one of the faithful is appointed to his owne proper degrée, ¹⁴¹ office, state, and function. For there is none founde in the Church of Christ, that is not placed in some particular calling.

¹⁴² 17 These things being now determined, let vs confute their Argumentes. First as touching Stephana and his fellowes, wée therefore saie that they ordained themselues, bicause they offered themselues to the holie ministerie of their owne accord, and chose to themselues this kinde of life, the which is both troublesome and laborious. And this exposition doeth Chrysostome followe. Neither doe we so vnderstande those things that be spoken, as though they despised the laying on of handes and the custome of right due ordering. Nor doe I doubt but that either Paul or Apollo did lawfullie ordaine these men, and admitted them vnto the holie ministerie. That which Peter saieth is true, ¹⁴³ that we by Christ are made both a kingdome and priesthood. And the same sentence we reade in Exodus vttered according to this sense vnto the Israelites: that God of his bountifulnesse promoted the Nation of the Iewes vnto excellent honours, that in their common weale they might haue kinglie honour and Priesthood, ¹⁴⁴ whereby their affaires both in Religion and ciuill state might be in good case. The verie which thing Christ hath bestowed vpon vs Christians, séeing we haue euen himselfe in the Church, to be both King and Priest. But hereof we must not conclude, that eche one priuate man, either then among the Hebrewes, or nowe among vs, might vse these functions at his owne pleasure: but it sufficeth that euerie one be partaker of those functions: bicause although these things be not exercised by all men, yet doe they profite all men. We might also vnderstand, that we are all spirituallie both kings and Priests. For they which be regenerated by Christ, doe as Priests offer vnto God Praiers and giuing of thankes, Almes, mortification of the flesh, and other sacrifices of this kinde. They be also kings, bicause they are not subiected vnto naughtie affections, but doe raigne ouer them. Wherefore this place nothing at all serueth the Anabaptistes. Further we graunt, ¹⁴⁵ that the keies are giuen vnto the whole Church: but yet least a confusion should happen, it is méete that some should be chosen among all, which should vse the keies, the vse of which maie redound vnto all that beléeue in Christ. ¹⁴⁶ That there should be Rulers of the Church, Paul hath admonished more than once, and Christ hath not forbidden it: who when he gaue commandement that we should not be called Maisters and Rabbi, he repressed ambition, ¹⁴⁷ and would that none of vs should hunt after these things: but he forbad not that wée should haue in honour and honorablie count them whom the Lord hath set ouer vs: Nay rather Paul wrote vnto Timothie that he was appointed to be the Maister of the Gentils.

18 As to brotherlie correction, and housholders which instruct their familie, and also of them which were restored vnto health by Christ, and finallie of Martyrs which confessed Christ before the tribunall seats of the Iudges, ¹⁴⁸ we thinke it must be answered all after one manner, bicause these things pertaine vnto the generall vocation which consisteth in the commaundements of God. For the Lord commaunded, ¹⁴⁹ That we should correct our brother, that parents should instruct their familie, and that those which had receiued benefite should be of a thankefull minde vnto their benefactors, and that they shoulde not suffer the benefites which they haue receiued of God to lie hidden, but should publish them, whereby the Author maie be the more glorified. Moreouer we are commanded not onelie To beleeue, ¹⁵⁰ but also to confesse with the mouth. So as the Martyrs were bounde by duetie when they were examined by the Iudges, to confesse Christ openlie, otherwise they had denied him. ¹⁵¹ As touching the holie women and other Prophets which exercised the ministerie without attending till they were called, those wée saie had extraordinarie vocations, the Church either béeing as yet not planted, or else so fallen to decaie as it might not otherwise be repaired. And as concerning Paul, when he saith, ¹⁵² that hee that prophesieth ought to giue place if it shal be reueiled vnto an other. We haue spoken at large before, and nowe we brieflie answere, that then the giftes of the holie Ghost flourished by myracle, neither ought it to haue bin extinguished or hindered, but rightlie ordered. But now the matter is otherwise. There is some one man which preacheth, and he commeth instructed and prepared to teach: Wherefore he must not rashlie be interrupted by others. Howbeit if there shall be anie among the number of the faithfull, to whom it maie séeme otherwise, and that hath better perceiued the matter, whereof the other intreated (if we will conforme the Church vnto the decrée of the Apostle as much as our state wherein we haue no myracles wil suffer) hée shal not bée despised, in respect that he is a laie man, or vnlearned, but ought to be had in conuenient maner, place, and time: Nor shall this bée to attribute vnto him the publike function of the ministerie. ¹⁵³ Furthermore, that which they last of al affirme earnestly, that to iudge is more than to speake, is not true. For there be fewe that can speake verie well, of which talkers neuerthelesse there bée infinite that can iudge: especiallie as touching the principall and generall pointes of Religion. Againe, wée affirme not, that all which stand by can iudge aught of those things that be spoken, when as notwithstanding they do al iudge. Besides this, y e iudgement is not pronouced according to the opinion of all but according to the which determin most soundly.

¹⁵⁴ 19 But the election of Paul and such other ought not to moue vs, but that in choosing the Ministers of the Church, we must followe the doctrine of the same Apostle taught vs in the Epistle vnto Tymothie, where he wil that those which bée nouices in religion shoulde not bée chosen, but they which haue a good testimonie. But it must be considered that the rules discribed vnto Timothie, were giuen vnto men, from who~ seeing other mens minds be hidden, and that they bée vtterlie ignorant what is in them, it behoueth that they vse the cautions discribed by the Apostle, least they erre in their elections. But God rightly chooseth his with out those rules. ¹⁵⁵ For hee trieth the raines and the heartes, and chaungeth the wils of men at his owne pleasure. Albeit some haue saide, that Paul in Iudaisme was of verie honest conuersation, as hée himselfe testifieth vnto the Philippians. ¹⁵⁶ And in the latter Epistle to Timothie he writeth, that he had serued God from his forefathers with a pure conscience. But I hold not with these men. For I will not diminish his fault in persecuting of the Church, seeing Paul did so greatlie after a sort reproch himselfe with the same. Wherfore when I allowe of the solution nowe brought, this commeth to mind that the Canons which y e Apostle deliuered vnto Timothie are not alwaies kept euen as touching men. For Ambrose the Bishop of Millaine, ¹⁵⁷ when hée was yet a Nouice, and youngling in the faith, was placed in the Sea of the Church. For he was sent from the Emperour to execute the office of Praetor. Here the aduersaries vaunt against vs, that it is lawfull sometimes to deale against the holie Scriptures, and that the woordes of God are not most stedfast. But we must note, that the preceptes of God sometime haue not their owne strength, neither in verie déede be preceptes. For when two preceptes méete together, so as they crosse one another, ¹⁵⁸ wherof y e one is more excellent than the other, & God wold haue that chiefly to be done: then y e other which is of lesse excellencie, and as touching the will of God, inferiour, giueth place vnto the first and hath not the authoritie of a commaundement: because God woulde not haue it to bée doone in that place and at that time. Euen as Christ taught as touching the drawing of an Oxe and an asse out of a pit on the Sabboth daie. ¹⁵⁹ By which meanes he excused his Disciples who had plucked off the eares of the corne on the Sabboth daie, ¹⁶⁰ and had rubbed out the graine. And he often times testified that hee woulde haue mercie and not sacrifice. ¹⁶¹ The Church of Millaine therefore was greatlie molested by the Arrians: it had néede of a Bishop, ¹⁶² and speciallie of a teacher that shoulde bée of great authoritie. These thinges were perceiued to bée in Ambrose. Neither was there anie other fit man presented. Whereby that Church was quit from the other precept which was of lesse excellencie, wherein it was commanded to beware of Nouices, or those which were not fullie instructed. And of this matter it séemeth to be enough to haue spoken somewhat by the waie.

20 Moreouer the rite of the olde consecration is set foorth in the booke of Numbers. ¹⁶³ It behooued that the Leuite should chaunge his garment and wash his bodie, and shaue all his haire. ¹⁶⁴ Further that he should come into the Tabernacle vnto Aaron, and by him to be consecrated before God the Lorde. After the same maner also it behooued the Priestes to be consecrated, namelie that they shoulde put on newe garmentes, that they should be sprinkled with holie oyle and bloude. This outwarde meanes was to this purpose effectuall, that the people might vnderstand, that they were nowe ministers assigned vnto them by God. But these shadowes being taken awaie, there is nothing left vnto vs but the laying on of hands. But the Papists, ¹⁶⁵ as I suppose to the intent they might bée of more solemnitie, ¹⁶⁶ haue transferred all those rites and Ceremonies of Moses vnto themselues. They are clipped, they are shauen, they are washed, they are annointed, they haue garmentes put on them: And I maruel not a little why they be not also circumcised. But they adde that these things of theirs are indued with much greater vertue than those rites of Moses: For that they imprint a marke which cannot be raced out: and that it consisteth not onely in the flesh, but that it pearceth also euen vnto the soule. Paul saith that he beareth the markes of the Lord vpon his bodie. ¹⁶⁷ But these good men would laie vp those thinges in their minde. For what they doe in their bodie, all men sée.

¹⁶⁸ 21 Moreouer oile in the olde time was an outwarde ceremonie appointed by God, and therefore it was not destitute of the worde of God. And it signified the gift of the holie Ghost, whereby God instructed them whom hee woulde promote, either vnto ecclesiasticall or publike offices. Moreouer by that signe, they which were promoted, were aduertised of their duetie: Wherefore it was a sacrament, but not generall, because al the beléeuers in God were not annointed, but onelie the men of that order which we haue mentioned before. ¹⁶⁹ But some man wil saie: we reade not that Elisa was annointed by Elias with outwarde oile, for as the holie Historie saith, he onelie cast his cloake vnto him. Neither was Azael consecrated by Elisa with outward vnction. ¹⁷⁰ Some aunswere y t indéede the same was vsed, although the holie scriptures make no mention thereof. Certeinlie manie things haue happened which the holie Historie otherwhile speaketh not of. But I woulde saie, that séeing it commeth to passe manie times in the Sacramentes, that outward signes take their name of the things: as breade and wine in the holie Supper are called the bodie and bloude of Christ, ¹⁷¹ because they be the signes and Sacraments of those thinges. In like manner the verie bodie of Christ, ¹⁷² as we reade in the 6. Chapter of Iohn is called breade: that euen so Elias, although he had not the outward ointment, yet it may be saide, that he did annoint, because by his ministerie (God working y e same) he bestowed the grace and frée gifts of Prophesie, the which are signified by the outward vnction. The verie which forme of speaking Dauid vsed when in the Psalme vnder the person of God he said: ¹⁷³ Touch not mine annointed. And he spake of Abraham, Isaac and Iacob, whom he calleth annointed, whenas notwithstanding they had not the outward vnction. But so they be called, because they were replenished with the spirite and with graces, the which were signified by the oyle. Yea and our Sauiour Iesus himselfe is called Christ, that is annointed, because he hath had the grace of God, and that indéede beyonde the measure of other men. ¹⁷⁴ And Iohn in the first Epistle the 2. Chapter, speaketh of the oyntment of Christians: And hée addeth: The ointment shall teach you all things. ¹⁷⁵ Furthermore we are to consider that the word of annointing is metaphorical, and signifieth the institution or promoting vnto the functions alreadie rehearsed. Wherefore it is said that Elias annointed Elisa, because hée instituted him a Prophet. And it is said that Azael was annointed by Elisa, because in the name of God he foreshewed that hée shoulde be King, although he vsed not y e outward annointing.

22 But séeing we speake nowe of such annointings whereunto the word of GOD was peculiarlie applied, ¹⁷⁶ I cannot maruell enough why the same haue béene translated vnto the Kings and Emperours of Christians. I knowe that some saie that the same thing is politicall, and therefore maie bée retained. But they which thus aunswere, both are deceiued themselues and doe deceiue others. For it is counted for a religious ceremonie, and therefore it is doone in the temple: and is exercised by no other, but by Bishops and Cardinals. Indéede I allow that Kings and Emperours shoulde bée consecrated openlie, by the voyces and acclamations of the people, and especiallie godlie praiers to bée vsed therein: but I doe not thinke that annointing should be called backe from the Iewish Ceremonies. And much lesse doe I commend that whereby the Priests and Bishops are annointed. ¹⁷⁷ And verilie the Church of Christ of long time was ignorant of these annointings as by a sure argument maie be confirmed by a certaine rescript or letter of the Romane Bishop in the decretals, in the title De sacra vnctione. Innocentius the third answereth the Patriarch of Constantinople, and among other thinges saith that Bracharensis the Bishop came vnto him, whom hée perceiued not to bée annointed when he was created Bishop: and he addeth a cause, namelie that in your Regions Bishoppes were not accustomed to bée annointed. If then vntill that age this vnction was not vsed in Greece and in the East, the Church of Christ aboue the space of a thousande and two hundreth yeares was destitute of the same throughout those Regions. Which neuerthelesse the same Innocentius thought to bée so necessarie, as he caused the same Bracharensis to bée annointed at Rome. But wée read not in anie place, that the first Christian Emperours were anointed. I read that Leo the first, successor vnto Martianus was crowned by the Patriarch of Constantinople; yet not that hée was annointed. Certainlie he receiued not the Empire of the Patriarch, but by that rite confessed himselfe to belong vnto the Church, and to agrée vnto the sound and receiued doctrine. But at what time the annointing of Princes first began within the Christian dominion, I cannot for a certaintie perceiue, but I thinke it to bée a newe thing. I am not ignorant of the fable that is caried about of the holie oyle of Remigius, ¹⁷⁸ wherewith the kings of France are sacred: but thereof we must not take a firme & sure testimonie. But I returne to the decrée of Innocentius: ¹⁷⁹ according as he there teacheth, they obserue two sorts of oyle in Poperie. One they call the oyle of the Cathecumeni, & of the sicke: which is pure and méere oyle. Wherunto they put nothing but that which they commonlie call blessing. And this they cal the oyle of the Cathecumeni or of the sick. There is an other oyle which they cal Chrisma, and it consisteth of common oyle and of Balme: the which Balme being not had at this daie otherwise than supposed and counterfeit, they are founde to lie and deceiue the simple people. With this oyle they annoint Bishops vppon the heade and handes. Of which rite hée rendereth a reason, ¹⁸⁰ namelie, that by annointing of the head they signifie the authoritie and honour of a Bishop: and by that which is doone vppon the hands, they note the office and ministerie of a bishop. Further he addeth: After the comming of Iesus Christ, ¹⁸¹ who was annointed aboue his fellowes, the annointing of a king was translated to the Arme or shoulder, but that in bishoppes the annointing of the head was still retained as though kings cannot resemble Christ so much as bishoppes doe. But, as they bée ambitious, they woulde haue Bishops to be preferred aboue Princes and magistrats: ¹⁸² whereas the Scriptures testifie, that they be the Vicars of God. Yea and they vse their Chrisme oyle for the annointing of Bishops and not for Kings, whom they onelie annoint with their blessed oyle, because they wil haue a great differe~ce to be betwéen themselues and these. In the same rescript of Innocentius we read withall that all Christians are twise annointed: namelie, before baptisme they annoint with the oyle which they call blessed, ¹⁸³ the brest and the shoulders of the Infant that shall be baptised: but after baptisme is taken, they annoint the crowne of the heade and the forehead with ointment: Which thing is also doone in Confirmation. They transferred also these their oyles vnto men at the point of death: ¹⁸⁴ then also vnto walles, altars and bels: in like maner vnto Challices and such other thinges: the which we perceiuing to procéede from a superstitious zeale, are to be disallowed being taken from the old Iudaisme. That same Innocentius excuseth the Church that in this doing they vse not the Iewish rites, because these things in the newe Testament doe signifie other things than in the old Testament: As who shoulde saie, it were in their power to ordaine Sacraments, and to make a certain newe signification of them. And these things haue I said by the waie as concerning vnctions.

Of the authoritie or contempt of Ministers.

23 But howe grieuous a thing it is to contemne Prophesie, ¹⁸⁵ and to deride the ministers of God, it maie be declared by manie Arguments. First of all two points of the lawe are violated, to wit, that, wherein it is saide: Honour thy father and thy mother. For the ministers of God are instéede of parents. For Paul saide, that hee was in trauell againe of the Galathians, ¹⁸⁶ and that he begate the Corinthians by the Gospell. An other law is broken, ¹⁸⁷ wherby God commanded that honour should be doone vnto Elders. And Elizeus was not onelie an Elder, but he was also of that sort which labored in the worde: And therefore according to the doctrine of the Apostle, ¹⁸⁸ They be worthie of double honour. And Christ said vnto y e Apostles, He that heareth you heareth me, ¹⁸⁹ and he that despiseth you, contemneth me. ¹⁹⁰ And the Lord answered vnto Samuel: They haue not contemned thee, but mee. Wherefore ministers are not to bée weighed of as they be in their owne nature, but God through them is to bée beholden, who speaketh and dealeth in them, and whose Embacie they execute. So that if their Lorde sée them to bée contemned and to haue iniurie doone vnto them, hée is present and reuengeth their contumelies. He distroyed Core, Dathan and Abyrom, ¹⁹¹ he reuenged the false craftinesse of Ananias and Saphira, neither did he suffer that they should mocke Peter. Againe, he punished Elimas the Sorcerer, who both hindered and scorned the Preaching of Paul. By reason whereof, seeing the children which did outrage against Elizeus grieuouslie sinned, it must bée no maruell if they suffered due punishment. No doubt but they were instructed by the il education of their parentes. And no maruell, séeing they were Idolaters. Whereby we maie perceiue, ¹⁹² that the Parentes by the ill bringing vp of their Children doe procure death vnto them. Nor is there want of expositors which thinke that the children were prouoked by their Parentes to mocke the Prophets of God whom they hated. Furthermore it shoulde be the part of the Magistrate, to take care that the ministers of the worde of God shoulde not be afflicted with contumelies, which thing these men did not séeing they were straungers from sound religion. But Princes, when they had imbraced Christ, sinned on the other part: For to the intent that the Prelates of the Gospell might be had in estimation and honour, they bestowed principalities vppon them: They ordained Bishops to be Earles, Marqueses, Dukes, yea and Kings also. And by this meanes they plucked them awaie from ministring the worde of God, from studying of the holie Scriptures: and intangled them with the affaires of this worlde. Now they béeing adorned with wealth and temporall renowne, addicted themselues wholie vnto pride, riote, pleasures and voluptuousnesse. The childrens mocking was the reproche of bauldnes, which was no sinne, but onelie a light imperfection of the bodie. But the worlde so hateth euermore the ministers of the trueth, as men haue bin accustomed for the most part to take exceptions euen to the smallest blemishes.

24 And as the children of Bethel railed at Elizeus, ¹⁹³ so at this daie the Papistical people doe mocke godlie men, and especiallie the ministers of the Gospell. But we maie not a little reioyce that euen as they coulde not reprooue Elizeus of iust crimes and verie sinnes, but onelie they obiected bauldnesse: euen so the Papistes are not able to laie anie grieuous sinnes to the charge of our Preachers which truelie bend themselues to their office, but onlie they obiect certaine matters of smal weight, I will not saie, that maie be laughed at. They saie that our Pastors haue not the laying on of hands: and thereof they indeuour to conclude, that they are not to be counted for iust gouernours of the Church, & that the congregations which be taught and ruled by them, be not true churches but conuenticles of Runnagates. And these things they speake, as though the laying on of handes were so necessarie, as without the same there can be no ministerie in the church. ¹⁹⁴ Whereas Moses notwithstanding consecrated Aaron his brother and his children, offering diuers kindes of sacrifices: vpon which men there was no handes laide before by anie. Also Iohn Baptist brought in a newe Rite of Baptisme, ¹⁹⁵ and gaue the same vnto the Hebrewes, when neuerthelesse there was no handes laide on him, and he did minister baptisme, when he himselfe was not baptised by anie. ¹⁹⁶ Paul also being long called in his iourney by Christ, went not immediatelie vnto the Apostles that they might laie their handes vpon him, but taught throughout Arabia by the space of thrée yeares, and ministred vnto the Churches before that hée went vnto his predecessors y e Apostles, as it is testified in the Epistle to the Galathians. We despise not y e laying on of hands, ¹⁹⁷ but we retaine the same in manie Churches: Which if we haue not of their Bishops, it must not bée imputed a fault vnto vs; for they would not vouchsafe this vnto vs, vnlesse we should depart from sounde doctrine, and therewithall to binde our selues by othe vnto the Romane Antichrist. But we for conscience sake cannot submit our ministerie to the power of them, from whom wee further disagrée than heauen from the earth. Further wheras they saie that we want a iust succession, ¹⁹⁸ that is the smallest matter of all, séeing it ought to suffice that we haue most manifestlie succéeded that Apostolike doctrine which is truest and hath béene receiued of the godlie fathers in the best times. They also obiect against vs, that in the holie seruice we vse prophane garmentes, and after the common vse doe not put on grauer apparell. ¹⁹⁹ Wée in verie déede confesse, that we imitate Christ and his Apostles, who vsed not apparell differing from other men. We haue no garmentes wholie of silke, no brodered or purple garments. What then? Are we not therfore the ministers of Christ? These things which they laie against vs, are no grieuous crimes or sins. But they cauil against vs euen as did the Children of Bethel: they saie, Go vp thou bauld pate, go vp thou bald pate. Howebeit euen as the bauldnesse did not pollute the minde of Elizeus: so also these slender obiections hinder not our ministerie.

Of the office of Pastors.

25 But a meane must bée obserued, ²⁰⁰ that neither we attribute too much or too little vnto Pastors, ²⁰¹ least that either they shoulde grow too proude, and tyrannicallie oppresse the people, and by their preceptes, and inuentions obscure the commaundementes of God: or else if they shoulde be ouer much deiected, not onelie themselues should be contemned, but also the worde of God and Sacraments ministred by them might lie neglected. They are appointed gouernours of Churches betwéene Christ and the people. They be y e ministers of Christ, ²⁰² because he vseth their labour: They are our ministers also, because as stewardes and disposers of y e Lord, they distribute vnto vs those things which of him they haue receiued. ²⁰³ Wherefore they ought to receiue those things which they set foorth vnto vs from no other place than from the wordes of Christ and the holie Scripture. This did Moses: first he ascended vnto the mount, and there spake with God: and afterwarde when he was come downe vnto the people, hée shewed them what hée had heard of God. ²⁰⁴ The verie which thing Christ séemed to doe: not as though this was necessarie for him, but because he might giue an example vnto ministers. In the night season hée gaue himselfe to praiers vppon the mount and was conuersant with his father: & desce~ding from them in the morning vnto the Temple, taught those things which hée had heard of his Father. And Paul wrote vnto Timothie, ²⁰⁵ that he should attend vnto reading: not for anie other cause than for that he should drawe out of the holie Scriptures those things which hée was to preach: and by that meanes saue both himselfe and also them which should heare him. And if they bée the ministers of Christ, they ought to submit themselues altogether vnto him, ²⁰⁶ Not to beare dominion ouer the Cleargie or people of God: which thing Peter did expreslie forbid. For they are shewed to be stewards and disposers not ouerrulers or Tyrants. And Peter declared that they ought rather to bee patternes to the flocke, which is to be vnderstood as touching the soundnesse of doctrine and example of life. And when they heare themselues to be the ministers of Christ, let them consider that they doe not their owne worke, ²⁰⁷ but the worke of the Lord. So that it behooueth that they shewe themselues to be more attentiue in those affaires than if they should deale in their owne.

26 Furthermore they be called disposers of the mysteries of God. ²⁰⁸ And a mysterie we distribute into the worde of God, ²⁰⁹ and sacraments. Oeconomie [or householde gouernment] as appeareth by Aristotles Politikes hath three societies: namelie of a husbande and Wife, of a Parent and children, of a Lorde and Seruants: Which degrées are also founde in the Church which is the householde of Christ. And whereas the gouernor of a house hath certaine instruments which be without soule and be voide of reason: as be féeldes, pastures vineyardes, heardes of cattel, and flockes, of the which it behooueth him to haue a care: he hath also instruments which both haue life and are capable of reason; of which kinde be seruants, in the instructing of whom (as the learned gouernours of households haue taught) a great deale of diligence must be bestowed. Crassus saide in Plutarch, ²¹⁰ that other things maie be gouerned by other men, but the master himselfe must take héede vnto the Seruaunts that they bée righlie instructed: Wherefore Crassus himselfe would bée present when they shoulde be taught. But our gouernours of householde, ²¹¹ which be rulers of the familie of Christ, are to care for liuing instruments, to wit, the seruaunts of Christ, [which] not onelie be reasonable creatures, but are also citizens of the kingdome of heauen, being redéemed by the bloud of the Lord. So as it appertaineth to them to deale both verie warelie & diligentlie. And their actions maie thus be described. First come they which are to bee adopted together into the familie of Christ. ²¹² It is the part of the gouernour of the household to chastise and instruct them in the faith. Further he baptiseth them which is the cognisance of the household. Afterwarde he instructeth them of their vocation, and teacheth that according to their state and degrée, they should indeuour to be beneficiall to their brethren: And he commaundeth that they should do some certaine worke least they be idle. And because warres and temptations be imminet, he ministreth armour: namelie, the word of God; and with the meate of the communion he confirmeth and stregtheneth them to the battell. Wheruppon Cyprian in his first booke the second Epistle, ²¹³ iudged that vnto them which were fallen, and had repented them when as persecution was nowe at hand, the communion shoulde be restored, that so they might be the stronger to make warre: And he saith: Howe can we thinke them meete for the cup of Martyrs, whom we shall not admit to drink the cup of the Lordes bloud? Also the ministers of Christ shall minister liuelihoode vnto them that be poore, ²¹⁴ of the Church goods and of the store of oblations which the faithfull doe giue. ²¹⁵ The Elders in times past had néere vnto the Temples manie Hospitals, where the poore were nourished, not vnto idlenes, but that they should serue to good & godlie occupations, ²¹⁶ & that if their strength would serue, They should labour with their hands, according to the doctrine of Paul.

27 The end of this householde gouernment is appointed, that in them which belong vnto the familie should be restored the Image of GOD welnéere cleane defaced through sinne. For which cause the Apostle wrote vnto the Ephesians, ²¹⁷ that they should laie awaie the olde man, which is corrupted according to the concupiscences, and should be renued in the spirit of the minde, putting on the new man, which is created according to God in righteousnesse and holines of truth. Neither is it otherwise which is written to the Colossians: ²¹⁸ and the wise gouernour of a household will vse his indeuour that all things maie be ordered according to the receiuers capacitie: so as they which haue néed of milke may haue it distributed vnto them, and they which shall haue néede of strong meate, he will set the same before them. Finallie, ²¹⁹ he will bée carefull that they which liue vnpurelie and naughtilie shall be excluded from his householde, and that if they repent themselues, he maie againe receiue the~. And all things that we haue spoken of hée will doe, not at his owne pleasure, but according to the will of the Lorde, ²²⁰ who would haue nothing to be chaunged of those things that he hath prescribed. Nadab and Abiu which offered strange fire, were consumed by the same. Core, Dathan, & Abiron would otherwise haue doone than was appointed by God: and they perished miserablie. And King Ozias who against y e law would administer the holie function, ²²¹ was taken with the leprosie. ²²² Hée also that entreth into this office must take héed y t he hinder not himselfe with other cares and businesse, as Paul saith vnto Timothie. No man being in the warfare of God troubleth himselfe with the businesse of this life. This function is of so great moment, as it requireth the whole man. Neither shall he doe a little that shall be able to performe this as he ought to doe. ²²³ Aristotle in his first booke of Politikes saith, that euerie one instrument is méete for one only worke: ²²⁴ Wherefore it is not méete for the ministers of Christ to plaie the part of souldiers, huntsmen, Marchauntes, or Marriners. Further it is to be noted, that séeing they bée called the ministers of Christ, they ought in anie wise to be distinct from others. Which thing Iohn Baptist verie wel distinguished when hee saide: ²²⁵ My selfe baptise you with water, but hee standeth in the middest of you whom ye know not, ²²⁶ hee shall baptise you with the spirite and fire. And Iohn the Euangelist wisely did put a difference betwéene Christ and his forerunner, when he saide: He was not the light, but that he might beare witnesse of the light. Neither is it the part of ministers to liue idlelie: for they be hired to labour in the vineyarde, ²²⁷ to the ende that they maie afterwarde haue their reward, which they should the oftener haue respect vnto séeing they exercise a worke, both troublesome to the flesh and full of labour. But in the meane time, while we liue here, there is no cause why they should dreame of a better estate than either y e Apostles or Christ himself had experiece of in their ministerie. ²²⁸ The Apostles were accopted as y e ofscourings of the world. Paul boasted that he was reuyled as a babler, and was reported of the Iewes to be vnworthie to liue, as though he were an ofscooring and hainous offendour. And was not Christ derided in euerie place? there was no want of contumelies and reproches. They rose against him with stones. They indeuored to cast him downe headlong from the mount. Oftentimes they would haue laide holde vppon him, whom at the last when they had taken, they crucified with great ignominie. The same lotte must they looke for: because it is enough for the scholer to be like his Master, ²²⁹ and the seruant if he be as his Lord.

28 They be called the dispensers of the giftes of God, ²³⁰ but not sacrificers or sacrificing Priestes: not that all kinde of sacrifices be taken awaie from them. For praises and confessions (by the which the goodnesse and mercie of God is declared) are an acceptable sacrifice of God. No lesse are praiers, ²³¹ confession of sinnes, offering of Almes, and repentance (by which the heart is made contrite and humble) and finallie the sacrifice of our owne bodies, which we offer vp vnto God as a liuelie and reasonable sacrifice: we denie not but that these things are done by the ministers of the Church. And last of all it is a sacrifice, whereby vnbeléeuing people are brought vnto Christ, as it is plainlie shewed in the xv. ²³² Chapter of the Epistle to the Romans: in the which Euangelicall ministration the Ministers of Christ are most of all busied. But the fauourers of superstitions brag that they sacrifice the sonne of God, which is most absurde: ²³³ bicause Christ offered vp himself, nor néeded he another Priest. By one oblation did he finish and make perfect whatsoeuer was to be done for our redemption. Nor méete it is that man should be had as a sacrificer in so great an oblatio~. For it behooueth alwaies that he which offereth, be either equall or more excellent than the thing that is offered: which we to imagine of our selues, being compared vnto Christ, is plaine sacriledge. Further howe can we offer the sonne of God, séeing he is perpetuallie in the sight of his father, where he is our propitiation and our Aduocate? ²³⁴ But if by sacrifice, they vnderstand thankesgiuing for his death, and bicause he would giue his bodie to be crucified & his blood to be shed for our saluation, such a sacrifice we will not denie to be offered to God in the Lordes Supper aswel by the Minister of the Church, as also by all them that stand by. And happilie the Fathers after this manner vnderstoode this worde To Sacrifice, ²³⁵ which in their writings they often vse: albeit I maie not commend their aduise, séeing thereof is growen an intollerable abuse. Neither must we forget that offerings were accustomed to be done by the faithfull when they approched to the Supper of the Lorde, as Cyprian most plainelie witnesseth. And of these oblations, there is mention made in the Collectes which are read after the Offertorie in the Masse. But of these things else where. Onelie this warning we woulde giue, least it should be thought that they are called the Ministers of Christ, bicause in the Masse they sacrifice his bodie and blood vnto God the father.

29 As to the rest. It is required in Stewardes That euerie one be found faithfull: ²³⁶ The Apostle requireth not the eloquence of the world, Nobilitie, Fauour, the power of Kings, but a faithfull administration onelie. Vnto this Christ added, Wisedome: when he said in Matthew: A faithfull seruant and a wise whom the Lord hath set ouer his familie. Howbeit these two qualities be so ioined in themselues, as the one of necessitie followeth the other. Neither shall the seruant escape frée, if he behaue himselfe otherwise than is prescribed vnto him, séeing in the Gospell we reade, ²³⁷ that If the seruant when his Lord shall delaie his comming, waxe cruell to his fellow seruantes, so as he striketh them and oppresse them with tyrannie, the Lord shall come at a time vnlooked for, and shall destroie and slaie him, and appoint his part with Hypocrites, there shall be weeping and gnashing of teeth. Also of the wise and prudent housholder, ²³⁸ we haue heard that he bringeth out of his treasurie things both new and olde. Euen so he that maketh a banquet for the flock of Christ, setteth before them both the newe and olde Testament, that he maie daintilie and plentifullie féede them. The goodman of the house hath both newe fruites, and laieth vp also in store for manie yéeres.

²³⁹ 30 And it verie much furthereth the wise and faithfull gouerning of the Lordes businesse, if the Minister haue alwaies circumstances before his eyes. Let him first of all consider what himselfe is. He is not a priuate man. Wherefore let him set apart his owne proper affections. The Minister of Christ is a publike person, wherby it is conuenient that in the Church he should doe the businesse of God with singular grauitie. Againe let him take héede what he hath taken in hand to deale in, namely the word of God and Sacramentes of Christ, which to haue corrupted or falselie to haue taught is a grieuous sinne. And let him no lesse consider, who they be which are committed vnto him: for they be no vulgar men, but the sonnes of God, the shéepe of Christ redéemed by his blood. It behoueth also that he haue consideration of the time, and that he obserue the opportunitie of time, in which he iudgeth that he maie the more conuenientlie attaine his purpose. And although he ought to deale as the Apostle hath commanded in season and out of season, ²⁴⁰ yet neuerthelesse he must indeuour with great diligence, that he ouerslip not occasion. Also he must throughly weigh and consider with himselfe for what cause he hath entered into or doeth sustaine the charge which he hath, and beware that he serue not in the Church in respect of gaine: but rather follow that which Paul saide in the latter Epistle to the Corinthians, ²⁴¹ We seeke not the things which be yours, but you: for children must not laie vp treasure for their parentes, but the parentes for their children. Therefore (saieth he) I will offer my selfe and will be offered for your soules. Ouer this, respect must be had vnto the maner and forme wherein he shall doe it, which maie not otherwise be taken in hand, than of this purpose, that prouision should chiefelie be made for all those that come vnto his Church.

31 And those things which we haue now spoken as touching the worde of God, our meaning is that they shoulde be vnderstoode in the same maner of the Sacraments. First concerning himselfe, let him repent for his sinnes without which this life is not led: and let him so refraine from those grosser sort of vices for the which the holie scripture commandeth That we should not once communicate in common bread, ²⁴² much lesse in the Sacramentes with such as shall be guiltie of these vices, least he should procure destruction to himselfe and offence to others. And let him weigh with himselfe the nature and dignitie of mysteries, least he should thinke that he giueth the Bread, Wine, or Water as bare elementes of the world. Neither let him delaie to search out and throughly to knowe them vnto whom he must distribute the Sacramentes: that if so be he shall perceiue them to be dogges, he maie remoue them from him; but if they be godlie and such as feare God, let him inuite them and persuade them thereunto. As touching the time also, let him take such order as hee suffer not his flocke to want their foode of the Communion during the whole yéere: as though it were lawfull for them to communicate at Easter onelie: And let him take héede that he be not constrained to the administration of the sacraments either of a custome, or that he doe it not onelie for auoiding of accusation, or for filthie luker sake. And finallie let him retaine and kéepe the forme which hee knoweth to be taught him by the Lorde out of the Scriptures. ²⁴³ Which is not obserued by them, who, whereas Christ hath instituted, that we should take, eate and drinke, they haue bin more diligent to hang vp the bread consecrate by them; to set it forth to be worshipped, to prostitute the same to an infinite number of superstitions. Christ instituted a common supper: but they with their liftings vp, and bearings about, make a shewe of the same, ²⁴⁴ worthie to be laughed at. Christ said of the Cup, Take and drinke you all thereof: but they driue the laitie from the Cup. Christ said: ²⁴⁵ This doe: but they besides haue added manie things which doe make to superstition. So as they neither faithfullie nor yet wiselie administer the holie Sacraments.

²⁴⁶ 32 If at this daie vnder the kingdome of Antichrist, some godlie man should come vnto a sacrifycing Priest, and saie vnto him: I pray thée saie a Masse for me, but so as I may plainelie vnderstand the confession of sinnes and absolution: Expound vnto me the praises of God which thou hast at the enterance of the Masse, and the Himme, and Gloria in excelsis, in such sort as I maie togither with thée both magnifie God & giue him thankes: neither hide thou from me the meaning of thy prayers, so that I maie answere Amen. Teach me the Epistle and the Gospell, that thereby I maie learne wholesome doctrine and admonition of thée: let vs pronounce together the Créede of the Catholike faith: and when thou commest to the blessing or consecration of the mysteries, put me not backe, for bicause those wordes doe also pertaine vnto me, and euen in the breaking of the bread, and drinking of the Cup, communicate thou with me, that finallie we may giue thankes togither vnto our God: and for as much as thou hast no want neither of wealth nor foode, all this as thou hast fréely receiued; so bestowe thou fréelie vpon me. He that shall craue these and the like things of a Massing Priest, I beséech you after what sort shall he be intertained of him? He shall be excluded with taunts of Lutheranisme, and shall be vncourteouslie railed vpon with the reproche of heresie. But let there come in like maner another man, which woulde saie: Go to, I must hunt to daie, but bicause this being the Lordes daie, I will not be without the Sacrament, take this money to thée, and now betimes in the morning say Masse for mée, and dispatch thou forthwith and with all spéede: beléeue me there will be no delaie made by the Massing Priest. Doest thou thinke, that this is to doe the faithfull part of a Minister in such sort as the Apostle hath now commanded? I thinke not. On the otherside heare what example of faithfulnesse the Ministers of our time haue. ²⁴⁷ Some one of them hath thrée or foure Parishes, and is not able to take the charge of all, yea rather he will not dwell at one of them, but be absent the greater part of the yéere as long as he can from them all. In the meane time if a man reproue him, he saieth, that he hath appointed another there in his place. But this so faithfull a Minister considereth not that Christ, when he was by his comming and death to redéeme mankinde, did send none in his place, nor substitute an other vnto the Crosse in his stead. He himselfe came, he himselfe labored, he himselfe died for vs. Might we haue God, and cannot haue his vicars to attend vpon the office committed vnto them? They saie it is lawfull for them, so that they liue within any vniuersitie or Schoole, whereby they maie procure vnto themselues good arts and learning. ²⁴⁸ But Christ when he saide vnto Peter, Feede my sheepe, excepted no such thing. But and if they shall not bee as yet meete and sufficientlie learned, they ought not to take the charge of a pastor in the Church. Perhappes they thinke it sufficient for them if they haue the vocation, title, and possession. But this is to plaie masking and counterfeit parts. For it behooueth, ²⁴⁹ as the Apostle teacheth that the Rulers of Churches should both minister faithfully and faithfully dispence the mysteries of God, that is, the sacraments.

33 There be thrée things then required vnto the lawfull minister of a Church. ²⁵⁰ The first is, that the Pastor should be iustlie called: secondlie, that he should féede in verie déede: last of all, that he should doe it faithfullie and with great discretion. I speake not of the sinceritie of life (which is required to be more than ordinarie) both bicause it ought to be common vnto all Christians, and also that all men vnderstand how necessarie it is. I passe ouer also of how small faithfulnesse they be of, which hide the gifts that God hath bestowed vpon them, and will not communicate them with others: for bicause these men are sufficientlie condemned in the parable of Christ vnder the person of that seruant which buried in the ground the Talent that was committed vnto him. ²⁵¹ Neither doeth he lesse vnfaithfullie deale, who hath made the graces which he hath obtained of God so proper vnto himselfe, as he ascribeth them not vnto God: and he that is such a one, ²⁵² is by Chrysostome compared vnto him that receiuing a purple robe of the king to be kept, neuerthelesse was bolde to weare the same as his owne garment. Doubtlesse such a one shall be accounted guiltie of treason. So that if we will be faithfull vnto God, we must ascribe all good things vnto him. In the Actes, ²⁵³ Peter said of the lame man which was alreadie healed by him. Ye maruell as though we of our owne power haue healed this man, when as the God of Abraham, Isaac and Iacob would glorifie his sonne Iesus. Vnto this faith also it belongeth that A good Pastor euen as Christ did, ²⁵⁴ should giue his life for his sheepe, ²⁵⁵ which in perill must not be forsaken, vnlesse perhaps the persecution shall be of a particular Pastor: for which cause it was lawfull for Athanasius to flie bicause of the crueltie of the wicked prince, for so much as in the Church of Alexandria there were verie manie which coulde minister in his place. Augustine vnto Honoratus in his 180. ²⁵⁶ Epistle disputeth at large of flying awaie. And furthermore manie things harde ynough hath Tertullian, the which are not at this time in this place to be recited. The dutie of a Pastor is, so faithfullie to behaue himselfe, that through his default he maie not suffer the least séelie shéepe (though it be an abiect) to perish in the Church. He rather ought to followe Christ, ²⁵⁷ who saide, that He came to seeke that which was lost, and to saue that which had perished. ²⁵⁸ And in these excellent actions, Christ forsaketh not good Pastors, he defendeth them, & oftentimes reuengeth for their sakes with great seueritie. We knowe how displeasinglie he tooke it that Samuel was reiected, ²⁵⁹ he reuenged that iniurie, and in his furie gaue the people a king, vnder whom they liued in small felicitie. And he that shall peruse the Histories [shal finde] that they were sore afflicted vnder the greatest part of the kings. ²⁶⁰ And when as Saul in the Citie of Noba had slaine manie of the Priests, ²⁶¹ he also with his sonne Ionathas vpon Mount Gelboa lamentablie perished. God reuenged Moses and Aaron, ²⁶² and executed vnaccustomed punishmentes vpon them that conspired against him. So we sée likewise that the Iewes which siue Christ the high Priest, and did ill intreate his Apostles, were throwen headlong into destruction.

Of the Efficacie of the Ministerie.

34 And first of all whereas the Corinthians are by Paul reproued bicause they made men their Authors, ²⁶³ let the faithfull Ministers of Christ learne not to make disciples or followers vnto themselues but vnto Christ, vnto whom onlie y e Church doth belong. This did the Ethnicke Philosophers séeke: namelie, to distinguish the scholers which they had by their owne names: so that some were called Platonians, ²⁶⁴ others Pythagorians, others Epicureans. But Socrates séemed more modest than the rest, bicause he made not himselfe Author of the doctrine that he taught: as he that affirmed himselfe to be like a midwife, which shoulde bring helpe vnto parents: so he thought good to be present at his questions among young men, to the intent he might bring to light the sciences which they had in their minde. Much rather doeth this take place in Christs affaires. For although that a man teach cunninglie, vnlesse that the holie Ghost doe inwardlie stirre vp the hearers, he looseth his labour. It is the spirit which truelie maketh the mindes fruitfull. Wherefore it is saide there: Who is Paul, and who is Apollo? ²⁶⁵ Iohn Baptist verie well declared this, when being demanded of himselfe what he was, said that he was not Christ, nor Elias, nor yet a Prophet, but onelie, ²⁶⁶ A voice of a crier in the wildernesse, prepare the waie of the Lord. The ministers of God haue verie ample giftes, which like faithfull seruantes, they ought to vse to the commoditie of other seruants, and to y e glorie of their Lord: neither must they bend them either vnto gaine or vnto preferments.

35 And although Paul séeme after a sort to abase the ministerie, yet if thou diligentlie obserue what he saieth, thou wilt confesse that there is nothing taken from the worthinesse thereof. For in déede he leaueth vnto it a notable commendation, when he saith, ²⁶⁷ that they be Ministers, by whom they beleeued. Faith, Remission of sinnes, reconciliation with God, and the right of eternall life are knit together: of which things they be called ministers which haue the gouernment of the Church. If that they be appointed as Organs and Instruments of our faith, who will not haue them in honour and estimation? ⟨…⟩ ⟨…⟩ The Anabaptistes reiect and despise Ministers, ²⁶⁸ therefore hitherto they haue had no true Church. For it cannot continue, neither can the diuine worshipping be openlie retained, if so be that consideration of ministers be not had. ²⁶⁹ Neuerthelesse take thou héede that neither thou attribute ouer much vnto them, nor yet put ouer much trust in them. For it is written: Cursed is he that trusteth in man, and that maketh flesh his arme. For (as Ambrose writeth) they doe notable contumelie vnto God, which giue vnto them being but creatures, the honours due vnto God: which litle differeth from the wickednesse of the Gentiles, whereby they gaue diuine honours vnto things created. The verie which thing must be taken heede of, ²⁷⁰ that it be not done towardes the Saints, whom we rob of their owne good reputation, while we adorne them with diuine Titles. For then when as we with our ornaments and dignities cannot make them equall vnto God, we depriue them as much as lieth in vs, of the ministerie of God which is most agréeable to their nature. How shall we excuse them who commonlie call the blessed Virgin the mother of mercie, ²⁷¹ which is proper to God, who in the holie scriptures is called The father of mercie? ²⁷² And they name her to be their life, whereas Christ vnto the Colossians is called Our life: ²⁷³ and he himself said of himselfe: ²⁷⁴ I am the waie, the trueth, and the life. Also in that song she is called our swéetenesse, as though in her were laid vp the consolation of the godlie. Howbeit God is the father of our consolation and comfort. ²⁷⁵ Finallie they call her their hope, as if they woulde put hope in a creature. Shewe vnto vs (say they) Iesus Christ thy sonne. But this pertaineth onelie vnto the father, according as it is written, ²⁷⁶ None commeth vnto me vnlesse the father drawe him. Much doubtlesse is attributed vnto ministers, when they be accounted the ministers and seruants of God. For euen Christ himselfe as touching men, tooke vpon him this name of a Minister. Vnto the Romans we reade: ²⁷⁷ I saie that Iesus Christ was a Minister of the circumcision. Also in the Epistle to the Romans, ²⁷⁸ a Magistrate is called the Minister of God. Wherefore we must not passe ouer that Magistrats and Prelates of the Church are defined much in like sort: I woulde to God their mindes were aswell vnited as their offices and charges doe in a maner concerne one another. In the Epistle to the Hebrewes a high Priest is defined, that he is taken from among men, and for men is appointed in those things which pertaine vnto God, that he maie offer giftes and sacrifices for sinnes. And if thou wilt define a Magistrate, thou shalt perceiue how néere he commeth vnto the nature of a high Priest. He also is taken from among men, ²⁷⁹ and for men is ordained vnto those things which pertaine vnto ciuill good, that is to saie, that we maie liue vnder them a peaceable and quiet life vnto godlinesse and temperance: as is gathered out of the Epistle vnto Timothie. ²⁸⁰ Then seeing the Magistrate also is accounted the minister of God, we owe great honour vnto him: but yet so, as we attribute not those things which be of God vnto him: and that when he shal command those things which be against God, let him not be hearkened vnto.

36 But to returne vnto Paul: In the first to the Corinthians the 3. Chapter, ²⁸¹ in the two wordes of planting and watring he comprehendeth all the workes of husband men. God giueth the increase so as that which hath bin planted and watred maie liue. And that vnder the name of increasing, he meaneth life, hereof I suppose it maie be gathered, séeing plants haue no life, except that, which they commonlie call Vegetatiue, bicause they be mooued vnto nourishments whereby commeth greater increasings. For although they seeme to change place, or to varie in qualities, all these things happen vnto them bicause they receiue increase or nourishment. The similitude of the Apostle doth verie well concurre. ²⁸² Bicause although the husbandmen doe diligently imploie their labour, yet the increase is to be expected from heauen. But and if so be it shall not come to passe after their mind, they haue lost their labour. Albeit we must ascribe the whole matter not vnto heauen, but rather vnto God himself. He it is that maketh his sunne to rise both vpon the good and bad: ²⁸³ and raineth vpon the iust & vniust. And that he doth rule and moderate these things after his owne pleasure, it appeareth out of Leuiticus: ²⁸⁴ where he threateneth the Israelits when they grieuouslie sinned, that he would giue them a heauen of Iron and an earth of brasse. In like manner we reade in Deuteronomie: where he addeth also a promise, ²⁸⁵ that if they shall abide in his commandements, he woulde open his treasures vnto them, giuing raine in due season. Wherefore that the Metaphor of the Apostle is most profitable, ²⁸⁶ thereby it is declared in that he not onlie teacheth the thing which he hath in hand, but also with fruite expoundeth that nature from whence it is deriued. For it is no lesse profitable to knowe that the successes of humane labours in all arts and enterprises, and in like maner in the increase of naturall things, must be expected to come from God, than so to vnderstand that by the ministerie of the Church nothing is brought to passe, but so much as the power and goodnesse of God shall further. Therefore in the Actes of the Apostles the 16. ²⁸⁷ Chapter, we reade that the woman which solde Purple heard the Apostolike doctrine, ²⁸⁸ whose heart the Lord opened, that she might vnderstande those things which were spoken by Paul. Apollo, ²⁸⁹ of whom there is mention there, succéeded Paul in the Church of the Corinthians: therefore he is saide to water those things which Paul had planted. The word of planting answereth vnto milke, but the worde of watering answereth vnto stronger meate. Albeit Ambrose vndersta~deth planting to be the first doctrine of the Apostle, ²⁹⁰ & watering to be Baptisme: perhaps alluding vnto this, because it is ministred by water. Finallie the increase that is said to come he referreth vnto the holie Ghost. Howbeit the first interpretation is the more plaine.

²⁹¹ 37 And how strange of themselues the husband men of Churches be from these labours, it is sufficientlie declared in the Gospell: where those which be negligent to labour in the vineyard, are thrust forth by the goodman of the house. ²⁹² Neither is it to be doubted, ²⁹³ but that Moses, Ieremie, and Ionas, withstanding after a sort, ²⁹⁴ were drawen vnto it. Which thing we maie beléeue hath happened vnto manie others, seeing that in this vocation, labours onelie, grieuous dangers, hatred and persecutions are to be expected, the which things our flesh doeth marueilouslie abhorre. ²⁹⁵ Yea and Plato in his first booke of a common weale saieth, that men were wont to be inuited to take offices vpon them, partlie with money, partlie with honours, and partlie with punishments. But they which be honest are not mooued for money sake, séeing they are not infected with couetousnesse. And the same men are not led for honours sake, because they be not ambitious. Onelie they maie be allured through punishment, least they being called to the gouernment of the common weale and would not come, they themselues also together with others should be subiected to the gouernment of wicked men, who woulde intrude themselues into the offices: & the common weale falling to ruine, neither might they themselues be safe. So also must a Christian man doe that shall perceiue himselfe to be furnished by God with giftes profitable for the Church. When he shall be called to the gouernment or ministerie thereof, let him beware that he obstinatlie refuse not the charge that is laid vpon him. ²⁹⁶ In déede it is lawfull for him to giue vnto that Church a testimonie of his weakenesse, and to admonish them to séeke for one that shoulde be more fit: but he ought not to contend with an obstinate minde, least afterward by the seuere iudgement of God, he together with the whole Church be committed to the pernitious gouernment and charge of naughtie rulers which shall thrust in themselues. But at this daie there is no daunger imminent on this behalfe, séeing we sée that benefices and dignities Ecclesiastiall are procured with great ambition: which therefore commeth to passe because these ambitious men doe not laie before their eies the worke which they doe in the Church, but the riches and honours which they abuse at their pleasure. Thereof it is gathered by Plato, that if the Common weale consisted of good men, the strife and contention would no lesse be betwéene the Citizens for the not taking of offices, than now the labour is to obtaine them.

38 But Paul teacheth that it is God that giueth the increase: and certainelie it behooueth that God doe prosper the worke. Yet neuerthelesse y e ministers haue their workes also which should not be contemned of any man, séeing by those God worketh in vs the things which belong vnto saluation. ²⁹⁷ He could easilie by himselfe without his ministers haue wrought the verie same things: which he would not doe, to the intent that a greater coniunction might happen among the faithfull. So as those wordes which Paul addeth: I haue planted, &c. are not saide as though the Ministers without God either plant or water: But these two things are attributed vnto them, because in these things they be workers together with God, and haue their parts. To quicken, is saide to come of God, because he doeth that onelie by himselfe. And if perhaps it shall come to thy minde that the holie Ghost is also giuen through godlie Sermons, ²⁹⁸ (For while Peter yet spake, the holie Ghost fell vpon them: and the same séemeth to be giuen at the laying on of handes: ²⁹⁹ for when the Apostles had laide their hands vpon certaine persons, the holie Ghost came downe vpon them) giue eare vnto Ambrose, who saieth, ³⁰⁰ that this comes not alwaies to passe. ³⁰¹ For because neither were handes put vpon Paul: neither did he heare the preaching of man, when he was conuerted vnto Christ by the waie: neither doe all they which heare the holie doctrine, nor they vpon whomsoeuer handes are laide, receiue the holie Ghost, which in anie wise should be if these were the true and proper causes why the spirit should be giuen. ³⁰² Howbeit we must vnderstand, that the holie Scripture doeth sometimes attribute vnto Ministers those things which pertaine vnto God. As when Paul saith, I haue begotten you through the Gospell: As also, I am againe in trauell of you. And the same Apostle wrote vnto Timothie: And thou shalt saue thy selfe and those that heare thee. And Peter in maruailous wise ioined the holie ministerie with God: ³⁰³ who said vnto Ananias: How hath the Diuell tempted thee, that thou shouldest lie vnto the holie Ghost? for thou hast not lied vnto men but vnto God. Yea and Christ himselfe saide, ³⁰⁴ Whose sinnes ye shall loose they are loosed, and whose sinnes ye retaine they are retained.

39 Vnto all these things on this wise confirme thy selfe. The ministers of the Church, if thou accept them as they be of themselues, vndoubtedlie they can doe none of all these things. ³⁰⁵ They are onelie meanes and instruments the which God vseth, and is present with while he planteth and watereth. And so must it be vnderstoode which the Apostle addeth in that place: Neither is he that planteth any thing, neither he that watereth, but God which giueth the increase. But if thou consider them as they be ioyned vnto God, and as he is of efficacie in them; and as the action of the holie Ghost is coupled with the action of the Ministers, so that after some sort one is made of those two, that which belongeth vnto the one part is by the figure Synecdoche attributed vnto another. And after this manner the ministers of the Church are said to worke those things which we haue declared. ³⁰⁶ And that which we haue set downe touching the Ministers, must also be iudged of the Sacraments: for if thou wilt regard them as simple and bare figures, thou shalt verie much erre if thou ascribe either the forgiuenesse of sinnes or thy saluation vnto them. But if in thy minde thou referre these things vnto that which they signifie, and the same imbrace by faith as thou oughtest to doe, assuredlie thou shalt drawe from thence both saluation and remission of sinnes, and thou shalt receiue and reuerence them as excellent giftes of God. Wherefore let Ministers take héede that they continuallie pray vnto God, ³⁰⁷ and beséech him that his ministerie through the holie Ghost, maie be of efficacie towards them which be committed vnto their trust, and let them to their power applie themselues vnto God, that they maie be his apt and méete instruments. Nor let them ambitiouslie goe about to wrest great honours of the people. ³⁰⁸ Christ so humbled himself, ³⁰⁹ that when he was in the forme of God tooke vpon him the forme of a seruant: and he acknowledging the weakenes of humane nature said, ³¹⁰ The father is greater than I. Of that daie and houre none knoweth, neither the Angels, nor the sonne himselfe. Peter forbad the Centurion that he shoulde not worship him. ^{311 312} The same did Paul and Barnabas when the Ethnickes were minded to doe diuine honour vnto them. Yea and the Angel (as it is in the Apocalips ) forbad Iohn that he should not worship him. ^{313 314} At this daie the Pope is most shamefullie adored of all men. And howe the world doteth vpon the Ministers of the Church, hereby it is easilie gathered, that it hath bestowed such honors vpon them as God hath not required to be giuen them. I meane Kingdomes, Dukedomes, Earldomes, Marquesshippes, ³¹⁵ and other such like, which was no hard matter to giue when Monarchies abounded in them more than ynough. But on the other side is denied them the obedience and subiection due vnto them by the will of God, to wit, that place should be giuen vnto Ecclesiastical discipline, and to be obeyed when they command vs out of the word of God to reforme our life, to repent and to auoide them whom the church hath pronounced excommunicate, and whatsoeuer things else be of this sort. But because in these things the alteration of life and sincere holinesse is furthered, the diuell prouideth with great care and diligence that with deafe eares they maie be hearde: whereby it falleth out that al goeth to wrack because the Prelates of Churches are come to that passe, ³¹⁶ that not being content to haue immoderate riches & principalities, do altogether busie themselues in the affaires of this worlde, neglecting the charge which they haue to féede the people of God. And the people in like manner, thinke, that they haue very well performed their dutie, if they heape vp vppon their Pastors the goods of this worlde, being nothing carefull in the meane time to be nourished with doctrine and the word of God. The sentence of the Apostle when he saith, that Neither he that planteth, neither hee that watereth is anie thing, maie be vnderstoode by Hyperbole or excessiue spéech, namelie that they are saide to be nothing, if they be compared vnto the diuine Action.

40 But because all the Pastors of the Church do serue one and the selfe same high God, and do appoint vnto themselues one & the same end, they are al meanes and instruments of God for y e saluation of men. Which they haue in common with all the creatures: for the which in the scriptures God is called The God of Hostes, ³¹⁷ for that all things doe no lesse serue God, than souldiers doe their Captaine. Which comparison in verie déede Aristotle made mention of in his Metaphysickes. Wherefore as touching those things, the ministers of the Church are among them selues all one: ³¹⁸ and yet would not Paul therfore take awaie from the Church the degrées of ministers. For in better place is hée which preacheth the Gospell, than he which baptiseth: And in y e Church we haue knowen some to be Pastors, some Teachers, some Prophets, ³¹⁹ &c. They be all one also because they serue one an other, because they all consent in one thing euen as inferiour artes are ioyned with that which is called Architecture. Further they be one because albeit the greater be preferred before the lesser, that is not doone either in neglecting or contemning of the lesser. They be one also, because of the~ selues they haue no other thing as touching the office wherein they be conuersaunt, but so much as God hath distributed vnto them. So that in this they be equal, that whatsoeuer they haue, that haue they receiued of him: neither haue the things which they vse in their ministerie procéeded of nature. And as a liuing creature is saide to bée one because the members thereof being diuers are knit together, and are stirred vp in their actions, & quickened with one life wherewith they are formed: euen so the ministers of the Church are by the bondes of charitie knit together with the other members of Christ, and they also are drawen with the same spirite wherewith the whole Church is moued; that they might further the commoditie of the sheep of Christ. ³²⁰ One of the ministers indéede is holier than an other, that is nothing to thée, marke then the doctrine, and take thou heede that they be not defiled with those most grosse vices, for the which Paule commaundeth that we should not so much as eate with them. Neither persuade thou with thy selfe, ³²¹ that their infirmitie or blemishe of vices can hurt those things that are holie. Hierom against Iouinian hath two proper similitudes, by the which he excuseth God that giueth a soule vnto the children begotten in adulterie. For (saith he) if corne be stolne awaie, ³²² the sinne remaineth not in the séede, but in him that soweth it. And therefore the séed sowen springeth, neither doeth an other mans sinne hinder it. ³²³ Furthermore if the hande of him that soweth shall be defiled and polluted, the séede is not therefore so infected, as it cannot growe: Euen so holie things cannot be corrupted with the sinne of them that minister. And Augustine in an Epistle to Hierom: ³²⁴ The corne that is to be purged in the Lords flower is borne by the stalke: ^{325 326} & although the huskes bée vnprofitable, yet they doe the Wheat good; euen so the vices of the ministers doe not so hurt the beleeuers in Christ, that the Sacraments distributed by them, & the word ministred by them shoulde become of no force.

The mightie simplenesse of the Ministerie.

41 And whereas Paul teacheth that our faith is not of the wisedome of men, ³²⁷ but of the power of God, this doeth chiefelie commend our faith, ³²⁸ whose roote is not in the earth but in heauen. Whereby thou maist gather for perswading vnto faith, that there is no néede of those things which agrée with humane iudgement, our sense and reason: whereas rather the things which men iudge likelie to be true are not without suspicion. The faith of Christ is not to bée taught by mans wisedome. This is verie greatlie against them which will therefore confirme humane traditions and rites inuented by men, because our wisedome liketh well of them. Which the Apostle hath manifestlie reprooued in his Epistle to the Colossians, ³²⁹ when he saith: According to the doctrines & traditions of me~, which verilie in words haue a shew of wisedome. ⟨…⟩ that is, ³³⁰ in a will worshipping & that is inuented of men, the nature whereof he expoundeth a little after as touching the mind vnder y e name of ⟨…⟩. Often times they speak of their inuentions, that they make the mind humble and lowlie, and for this cause they commend their clothing and apparell. Hée also addeth, The not sparing of the bodie, not in any honour to the satisfying of the flesh. Hitherto belongeth the choise of meats, the sléeping vppon the ground, and vnprofitable consuming of a mans selfe vnder a shew of the worshipping of God: in such sort as neither is honour doone vnto the bodie, neither yet is the flesh nourished as it ought to be. ³³¹ The Apostle confesseth in these words that there is a shewe of wisedome: wherein neuertheles our faith must not rest, although they séeme things goodlie and godlie: It cleaueth fast to the onelie foundation of the word of God. For as it is vnto the Romanes: Faith commeth of hearing, ³³² and hearing by the word of God. But and if so be that our faith should cleaue vnto mans wisedome, it might easilie be dissolued, séeing that godlie things, profitable things, and true things are not euermore accounted all one. And it maie oftentimes come to passe that the things which did please be cast awaie. Wherefore not without a cause did Christ say vnto Peter: ³³³ Blessed art thou Simon the sonne of Iona, because fleshe and bloud hath not reueiled vnto thee, but the spirite of the father which is in heauen. And this constancie and stedfastnesse of faith (as Chrysostome saith in his seconde Homelie vppon Matthewe ) is that rocke, vppon the which Christ builded his Church. But if that mans wisedome cannot be the cause of our faith, ³³⁴ the verie same is not to bée expected of our workes: séeing that wisedome doth a great deale excell all other workes.

³³⁵ 42 And this is a cause why the wisedome of God pleaseth perfect men, but vnto others it is not acceptable, because it is not of this worlde. It is called the wisedome of the world which is attained vnto by natural power and light, & which is able to gouerne, defende, and administer the things of the world: as thinges pertaining to medicine, things ciuill, Logike, Rhetoricke and such like. ³³⁶ These faculties we haue néede of in this world, the which also shall haue an ende therewith. For in the world to come there shall be no place for those thinges. Nowe doe wee teach that the wisedome of this world must not bee shunned, so it kéepe it selfe within her owne boundes, for so hath it commodities belonging thereto, Onelie this is not permitted thereunto, that by the guiding thereof it should presume to bring man vnto Saluation. Also it must bee terrified from aduenturing to measure diuine thinges with the reasons which it hath. Yea that must bée reiected which manie doe falselie thinke: namelie, ³³⁷ that the wisedome of Paul and of the Gospell doth either take awaie or weaken the wisedome of this world. Manie haue saide, that through the receiuing of the Gospel the Romane Empyre was after a sort destroyed, and that Christian discipline greatlie hindered publike affaires. ³³⁸ And Augustine in an Epistle vnto Marcellinus doth excellentlie wel resist these errours and slaunders: and sheweth, that these euils (of which these men complaine) happened not through fault of the Euangelicall wisedome: and he saith, that the Calamities must bée ascribed to the faulte either of the Emperours, or of them, without whom the Emperours can doe nothing. ³³⁹ Salust ascribeth the ruine of the Romane Empyre vnto Ryot and lust: for that the Romane host beganne to be amorous, to fall to drunkennesse, to maruell at miracles, to pill and poule prouinces. And the same man writeth: O Citie set foorth to sale and shortlie to perish, if it finde a chapman! ³⁴⁰ And Iuuenall complained, that nowe riote reuenged the conquered world. ³⁴¹ Wherefore the wisedome of the Gospell bringeth not in these euils, but doeth rather redresse them. What doeth more serue to confirme the state of Cities, Prouinces, and kingdomes, than peace and concord? The same doeth the Euangelicall doctrine both commaund and preach. A mercifull prince is wanting which forgetteth iniuries: such a one as Cicero commendeth Caesar to be. But this clemencie is no where more perswaded than in the Gospell. Also for the preseruation of a common weale, nothing is more worth than godlinesse, obedience, chastitie, temperance, iustice, fortitude, and vertues of this sort, which the Gospell doth not driue out of the world, but doeth rather conueie them into the worlde with the Chariotes of the spirite. ³⁴² So that it is manifest, that the wisedome of the Apostle, whereof we now speake, doeth not take awaie the wisedome of this world, séeing it rather furthereth the same & maketh it better. For there be no ciuill vertues, which hauing godlinesse added vnto them, are not made more profitable, both as touching this life and the life to come. Let there be giuen vnto vs souldiers, Emperours, Magistrats, people, and pastors of Churches, such as the Gospell doeth frame, and then if the common weales flourish not, let men iustly complaine. And now the wisedome of the world is not condemned by Paul, vnlesse it be because the false Prophets did so mingle the same with Religion, as they forsake Christ, disturbed the Church, and ascribed vnto it the first and principal place of iudgement as touching godlinesse.

43 But nowe whether eloquence maie be conuenient for the Gospell, ³⁴³ or whether it be altogether repugnant vnto the same, ³⁴⁴ I thinke it best to reason after this manner. The chiefest degrée of eloquence is graunted vnto none, séeing those things which Cicero attributed vnto a perfect Orator, hée did not therefore write, because that so manie or so great things maie be found in anie one man, but to the intent that such as be studious, might vnderstand wherevnto they should direct their marke. ³⁴⁵ There be verie few that haue but euen a meane force of eloquence. Wherefore God chose not to himselfe so rare, hard, and laborsome an instrument, that he might thereby teach the Gospell vnto mankinde. For it was néedfull to haue manie ministers, who woulde not easilie haue béene found out, if it had béene néedfull for them to haue had so great a furniture. Furthermore, whereas this healthful doctrine, should be set foorth vnto al men, if it should be handled with so great Art, the vulgar and ignorant men, into whose capacitie it might not descend, would not perceiue the same. Hereunto adde, that so great Art and exquisite diligence in speaking is not without suspition. Wherefore the excellent Rhetoricians haue wiselie taught, that as much as maie bée, Art must be hidden. Againe, so great light is ioyned with the diuine wisedome, as it néedeth not be lighted with the candle or torch of mans eloquence. Neither yet doe we affirme this, that the holie Scriptures haue not their certaine eloquence. For to speake of Paul, ³⁴⁶ he vseth his proper wordes, and frameth his spéech most effectuall of all other, which pearceth eue~ to the most inward partes of the heart. And so that force of eloquence is not wanting in him: which Augustine vnto Cresconius the Grammarian defined on this wise: ³⁴⁷ Eloquence is the power of expressing fitly those things which we perceiue. Neither ought Ecclesiasticall men commit vnder the pretence of an vnpolished spéech that they should speake rudelie of a set purpose, but let them rather take héed that they take to themselues a pure and single kind of speaking.

³⁴⁸ 44 Perhaps thou wilt demaund, that séeing the power of speaking, which is corrupted through originall sinne, euen as bée the other powers of man, is renewed by eloquence, howe it comes to passe, that Paul séemeth so to be against it. ³⁴⁹ We saie, that in this respect onelie it agréeth the lesse with the Gospell: because God woulde not that men shoulde séeme to bée directed vnto faith by the force thereof. ³⁵⁰ And as touching the renuing of mans powers which were decaied at the first sinning of man, we condemne it not, but wish that it maie be doone, yet in a right order, least light matters should preuent things of more weight. For since renewing must be had, first let vs restore the mind, to wit, the better part of the soule in adorning the same with faith, but the will with hope and charitie. And finallie all the other powers of the soule, let vs instruct with sound and sincere vertues. Then if the time wil serue, let vs by Art beautifie & reforme the powers of speaking, singing, running and wrestling. But we must in no wise commit that the care and indeuour about those things which we haue nowe last recited, should excéede the diligence which ought to be vsed in restoring the better and more pleasaunt powers of the minde. This were to doe contrarie vnto order. ³⁵¹ Wée graunt that it is the gift of God to speake well and wiselie. For it is also written, that it is giuen by the holie Ghost, Some to haue the worde of vnderstanding, and others the word of discretion. So that if these things be giuen by the spirite, they must néeds bee good, although that the spirit be not woont to inspire these things vnto all men after one maner. For this he doth otherwhile vpon the sudden, that the thing maie be by myracle: As in the daie of Pentecost it happened vnto the Apostles. ³⁵² But sometime he giueth these thinges by little and little, we applying our owne diligence and indeuor: ³⁵³ Wherfore since we be carefull to challenge vnto our selues good Artes, let vs remember this, that God hath no néede of these Artes for the building of his Church, but yet that he maie vse them when it séemeth good vnto him. Therfore when as men come vnto the very administration of the word of God, it is not méete that we shoulde be carefull about the precepts of Rhetorike, otherwise the whole action would waxe cold. Let vs rather at that time, suffer our selues all wholie whatsoeuer we be, to be ordered by the holie Ghost. And while we teache the Gospell, although we be furnished with these Artes, yet is it not meete that we should trust to them, séeing the whole power of persuading those things which be diuine, must be placed in the power of the word and efficacie of the spirite. ³⁵⁴ And this must be taken héede of, that a man béeing lawfullie called to Preach the Gospell (so he sufficientlie vnderstand those things that bée necessarie) hée should not step backe from the office committed vnto him, although he perceiue himselfe after a sort destitute of these Artes, but shall rather strengthen & confirme his mind with that sentence of God wherein he saide vnto Moses: ³⁵⁵ Who hath fashioned the mouth of man? Who hath made the blind, the seeing, ³⁵⁶ the deafe and the dombe? Is it not I? And it was answered to Ieremie the Prophet when he alleaged that he was as a childe for that he could not speake I will giue my words in thy mouth: feare not, ³⁵⁷ bicause I am with thee. And Christ thus promised his Apostles: In the same houre it shall be giuen vnto you what you shall speake. ³⁵⁸ So great is the Maiestie of y e word of God, that no man, although he be eloquent, ought to persuade himselfe that he is able either to better it or to be equall vnto it, much lesse is able to beautifie or decke the same. And as touching those things which are vnder mans eloquence, it verie well agréeth, that they should both be handled and handsomlie set forth. And finallie they that haue the Arte of eloquence, let them carefullie take héede, that they incurre not into those vices wherof ill preachers are accused by Paul, ³⁵⁹ as Ambrose testifieth, because they vaunted of their eloquence, neither sought they the glory of Christ: and further because they did not vrge nor inforce those mysteries of religion which were lesse plausible vnto the wisedome of man, yea rather they could scarcelie allow of them. The things are these: namelie, that the sonne of God was borne in the Virgins wombe: also was fastened to the crosse, was dead, and buried in the graue. These things did they maruailous cunninglie dissemble, and digressed into arguments more likelie to be true in mans reason. ³⁶⁰ Erasmus doeth not a litle inueigh against them which vnder pretence of this place, raile against good artes, as though the worde of the Crosse, as Paule now saieth, should be abolished by them. And among other things he warneth these men, ³⁶¹ that the worde of the Crosse is no lesse obscured when contrariwise they pretend that with force, riches, titles, and armes, they would defende religion. But the iust complaint of this great learned man I now passe ouer: ³⁶² whereunto this onelie I adde, that the worde of the Crosse is no lesse weakened by superstitious abuses, most cold Ceremonies, and mere traditions of men, (by which the fauourers of the Pope at this daie thinke that Christianitie is to be vpholden) than now when Paul speaketh against them, who through the wisedome of man and the eloquence of spéech, were an excéeding great harme vnto the Church of Christ.

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← 53. The xvij. Chapter. Of the end of the · Contents · 55. The second Chapter. Of the receiuing →

Footnotes

1. In 1. Cor. 1. Looke in the booke De voris, pa 440. and 456. printed in Ba⟨…⟩. Whence the name of Church is deriued. ↩

2. The definition of the Church. ↩

3. Ephe. 5. 30. ↩

4. Who in right and before God be of the Church. Looke in 1. Sam. 15. 34. ↩

5. 1. Iohn. 2. 19. Matth. 13. 39.
   ↩
6. 1. Cor. 1. 2.
   ↩

7. The marks by which the Church may be knowen. ↩

8. Col. 3. 3. ↩

9. 1. Sa. 16. 7.
   ↩

10. Against the~ which say that the wicked be the members of Christ. ↩

11. Euill men must not be excluded fro~ the Church at euery mans priuate iudgement. ↩

12. How amo~g the Corinthians was the Church of God. ↩

13. 1. Cor. 1. 11
    ↩

14. Acts. 16. 9. ↩

15. In 1. Cor. 1. 2. ↩

16. An order in Churches, and which must be taken for the better. Looke after p. 6. Art. 6. &c. ↩

17. Matt. 7. 16. ↩

18. Chrysost. ↩

19. Matt. 6. 24. ↩

20. In 2. Sam. 21. vers. 15. ↩

21. That we haue y e true Church though there be dissentions among vs. ↩

22. Ephe. 5. 27. ↩

23. Exod. 7. 4. Num. 14. 10 ↩

24. Num. 16. 1. ↩

25. Dissentions in the Church of Israel. ↩

26. 1. Sam. 18. &c.
    ↩
27. 1. Kings. 12
    ↩
28. 1. Kings. 13 11.
    ↩
29. 1. Kings. 22 11. & 17.
    ↩

30. Iere. 21. & 26. ↩

31. Gal. 2. 14. ↩

32. Dissentions in the Church of the Apostles. Act. 15. 39. ↩

33. 1. Cor. 1. 5.
    ↩

34. Ibid. ver. 12 ↩

35. 1. Cor. 6. 13
    ↩

36. Arrius. ↩

37. Themistius. ↩

38. In Rom. 1. at the beginning. ↩

39. The difference betweene the Apostles and the Byshops. ↩

40. Looke in the Treatise against Gardiner p. 152 ↩

41. Chrisostom condemned and deposed. ↩

42. 1. Tim. 1. 14.
    ↩

43. The Apostles are to the Byshops as the Prophets were to the high Priestes. ↩

44. In Rom. 10. ↩

45. Esay. 24. 16. & 59. 19. Mal. 1. 11. ↩

46. Esay. 2. 3. Actes 13. 46. ↩

47. That the Gentiles had some ministers of the word before the Apostles. ↩

48. Verse. 18. ↩

49. Col. 1. 6. & 23. ↩

50. In the Apostles time the Gospel was very farre spread ouer the world. Rom. 15. 19. ↩

51. Rom. 1. 8. ↩

52. A similitude ↩

53. Iosua. 2. 9. ↩

54. No nation did publikely receiue the Gospell t⟨…⟩ll the time of Constantine. ↩

55. England had preachers of the Gospell from the beginning. ↩

56. Augustine Bishop of Canterbury brought tyrannicall subiection in to England ↩

57. Mat. 24. 14. ↩

58. The consummation that Christ spake of, concerned the publike weale of the Iewes. ↩

59. The Gospell was preached euery where-but not euery where receiued. ↩

60. Mat. 10. 17. ↩

61. What shall become of the people which haue not heard of Christ. ↩

62. A myracle that Christs preaching was so soon spread. ↩

63. Long before the Philosophers doctrine could be spread. ↩

64. Why Mahomets doctrine was so soone spread. ↩

65. Mahomets doctrine may be called an heresie. ↩

66. In 1. Sam. 10. v. 9. Looke part 1. place. 3. A definition of prophesie. ↩

67. Prou. 29. 18. ↩

68. Verse 1. ↩

69. 1. Cor. 14. 3. & 5.
    ↩

70. The Diuels Prophets. ↩

71. Deut. 18. 10. & 18. & 21. ↩

72. Actes 3. 22. ↩

73. Psal. 74. 9. ↩

74. The difference betwéene doctors and Prophets. ↩

75. In 1. Sam. 19. v. 18. Prophets of the tribe of Leui. ↩

76. Children of the Prophets and why they were so called 1. Kings. 2. v. 3. 5. 7. &c. Gal. 3. 19. ↩

77. 2. Cor. 12. 14. Iohn. 1. 12. & 8. 35. & 11. 52. 1. Iohn. 5. Esay. 8. 16. & 18.
    ↩

78. Vnder what conditions our Mo~kes might haue bin suffered. ↩

79. 1. Sam. 10. 5.
    ↩

80. In Iud. 4. v. 4. ↩

81. Exod. 15. 20. 1. Sam. 2. 1. 2. Kings. 22. 14. Luke 1. v. 42. & 46. & 2. 36. ↩

82. That wome~ Prophets did openly teach the people. ↩

83. 1. Tim. 2. 12. 1. Cor. 14. 34. Why woma~ were commaunded to be silent in the Church.
    ↩

84. Gen. 3. 16. ↩

85. 1. Tim. 2. 14.
    ↩

86. Two places of Paul are reconciled. ↩

87. 1. Cor. 11. 5.
    ↩

88. Why the women that prophesie are co~manded to be couered on their head. ↩

89. Tit. 2. 3. ↩

90. In Rom. 12 ↩

91. The office of Deacons ↩

92. The office of the Elders. ↩

93. 1. Tim. 5. 17.
    ↩

94. Two sortes of Elders. ↩

95. Rom. 12. 8 ↩

96. The office of widowes and of old men. ↩

97. Why these ministeres be called free gifts. ↩

98. In 1. Cor. 16. verse. 5. ↩

99. Of the visitation of Churches. ↩

100. What maner of men the visitors of Churches should be. ↩

101. In 2. Sam. 2 v. 8. A calling must not be condemned by a hard successe. ↩

102. Hinderances to our callinges layd in our way by the Diuel. ↩

103. Helpe against these impedimentes. ↩

104. Two maner of callings. ↩

105. The causes of that calling which is done by men. ↩

106. What they must regard which chuse ↩

107. What they are to doe which are chosen. ↩

108. In. 1. Cor. 16. vers. 15. ↩

109. Howe they which were of the houshold of Steuen ordayned themselues. ↩

110. The Anabaptists. ↩

111. 1. Tim. 3. 1.
     ↩

112. Chrysost. ↩

113. That in the Church should be ordinary callings. ↩

114. The 1. reason. ↩

115. In the beginning of euery epistle ↩

116. The 2. & 3. reason. 1. Tim. 3. 2. Tit. 2. 6. ↩

117. The 4 reason. 1. Tim. 5. 22. ↩

118. Eph. 4. 11. ↩

119. Rom. 12. 6. ↩

120. The 5 reason. ↩

121. Acts. 1. 23. ↩

122. Acts. 13. 2. ↩

123. The 6. reason. ↩

124. The 7. reason. ↩

125. The 8. reason. ↩

126. 1. Cor. 15. 16. Arguments of them which confound orders & vocations in the Church The 1. reason The 2. reason. 1. Pet. 2. 9. The 3. reason Ioh. 10. 23. Mat. 16. 19. The 4 reason. Matt. 23. 8 The 5. reason. Matt. 18. 5.
     ↩

127. The 6. reason. Tit. 2. Deut. 6. 7. ↩

128. The 7. reason. ↩

129. Act. 20. 20 ↩

130. The 8. reason. ↩

131. The 9. reason. ↩

132. Mark. 1. 45. Matt. 28. 7. Mar. 16. 10 Iohn 4. 29. ↩

133. Exo. ⟨…⟩5. 20. ↩

134. 1. Sam. 2. 1.
     ↩

135. The 10. reason. 1. Cor. 14. 29. ↩

136. The 11. reason. 2. Cor. 14. 29. ↩

137. The consideration is diuerse of the Church not yet placed, & when it is planted. ↩

138. Function extraordinary and ordinary. ↩

139. Exod 3. 20. 1. Kings. 19 19. ↩

140. A generall vocation and a priuate vocation. ↩

141. Euery man in the Church hath some priuate function. ↩

142. To the first. 1. Cor. 16. 15. ↩

143. To the second. 1. Pet. 2. 9. Exod. 19. 6 ↩

144. In what maner we be all partakers of the kingdome and priesthood. ↩

145. To the third. Iohn 20. 23. Mat. 16. 19. ↩

146. To the fourth. Rom. 12. 6. 1. Cor. 12. 4. Ephe. 4. 11. ↩

147. Math. 23. 8 ↩

148. To the fifth sixth seue~th and eight. ↩

149. Math. 18. 15. Deut. 67. Titus. 2. ↩

150. Rom. 10. 10. ↩

151. To the ninth. Iud. 4. 4. Exod. 15. 20. 2. Kings. 22. 14. ↩

152. To the tenth. 1. Cor. 14. 30. ↩

153. To the ele ⟨…⟩th. ↩

154. In 1. Cor. 25. vers. 9. The example of Paul must not teach vs to chose ⟨…⟩l men to be ministers in the Church. 1. Tim. 3. 5 & 6. Rules in elections set downe vnto Timothie to be kept. ↩

155. Psal. 7. 11. Ier. 11. 20. Apo. 2. 23. ↩

156. Phil. 2. 6. ↩

157. Ambrose was chosen he being yet a Nouice. ↩

158. The commandeme~ts of God so fare, as sometime one giueth place to another. ↩

159. Luk. 14. 5. ↩

160. Matt. 12. 1. ↩

161. Ibid. ver. 7. ↩

162. An examination of y e chusing of Ambrose. ↩

163. In 1. Sam. 7 at the beginning. ↩

164. The consecration of the Leuites & Priestes. ↩

165. The laying on of hands ↩

166. The conse ⟨…⟩ation and mark of the Papists. ↩

167. Gal. 6. 17. ↩

168. In 1. kin. 19 The signe of outward vnction. ↩

169. 1. Kings. 19. 19.
     ↩
170. 2. Kings. 8. 11.
     ↩

171. The nature of sacraments in y e transferring of names. ↩

172. Iohn. 6. 51. ↩

173. Psal. 105. 15 ↩

174. 1. Ioh. 2. 27
     ↩

175. What the word of anointing signifieth. ↩

176. Whether vnction be rightlie transferred vnto Christian Princes. Looke part 2. p 17. Art. 12. ↩

177. The rite of vnction hath not bin long in the Christian Church. ↩

178. The oyle of S. Remigius. ↩

179. Two sorts of oyle in the Popish Religion. ↩

180. What is signified by annointing of the Byshops head. ↩

181. Psal. 45. 8. ↩

182. Rom. 13. 1. ↩

183. The anointing of all other Christians. ↩

184. The anointing of men ready to die, of Wals, & such like. Vnder what pretence vnction was brought into y e Church ↩

185. In 2. Kings 2. verse. 23. How great a crime it is to contemne prophesie. Exo. 20. 12. Looke 2. kin. 1. ver. 9. ↩

186. Gal. 4. 15. 1. Cor. 4. 15 ↩

187. Leui. 19. 32 ↩

188. 1. Tim. 5. 17
     ↩

189. Luk. 10. 16. ↩

190. 1. Sam. 8. 7.
     ↩

191. Numb. 16. 35. Acts. 5. 5. & 9. ↩

192. Il educatio~ of children bréedeth their destruction. ↩

193. Crimes layde against the preachers of the Gospell. ↩

194. Leuit. 8. 1. ↩

195. Matt. 3. 6. ↩

196. Gal. 1. 17. ↩

197. The laying on of hands ↩

198. Succession. ↩

199. Apparell. ↩

200. In 1. Cor. 4 2. ↩

201. How much must be ⟨…⟩ teth need to Pastors. ↩

202. Pastors be the ministers of Christ and of vs. ↩

203. Those things which the Ministres propound vnto vs must not elsewhere be taken than out of the scriptures. ↩

204. Exo. 19. 3. The example of Moses and of Christ. Luk. 21. 37. ↩

205. 1. Tim. 3. 16.
     ↩

206. The Ministers must be no Lords or Tyrants but Stewardes. 1. Pet. 5. 3. 1. Cor. 4. 1. 1. Pet. 5. 3. ↩

207. They doe not their owne worke but the Lords. ↩

208. 1. Cor. 4. 1.
     ↩

209. How a mystrey is distinguished. What fellowships Oeconomy hath. ↩

210. Crassus. ↩

211. How worthy and excellent a charge the Pastors of Christs Church haue. ↩

212. The actions or workes which these men are to exercise in the household. ↩

213. Cyprian. ↩

214. Ministers must kéepe hospitalitie. ↩

215. Hospitalitie kept néere the Temples. ↩

216. 1. Thes. 4. 11. The end of the Oeconomy of the Church.
     ↩

217. Eph. 4. 22. ↩

218. Col. 3. 8. The wise gouernour wil minister according to the capacitie of the hearers 1. Cor. 3. 2. ↩

219. His part is to exclude the vnpure liuers, and vpon repentance to receiue them againe. ↩

220. He must change nothing that the Lord hath commanded Leuit. 10. 1 Examples Numb. 16. ↩

221. 2. Chron. 26. 16.
     ↩

222. He must not hinder himselfe with other businesse. 2. Tim. 2. 4 ↩

223. Aristotle. ↩

224. One instrument for one worke ↩

225. Iohn. 1. 26. ↩

226. There must be put a difference betwéene Christ & his ministers. Iohn. 1. 6. They must not liue idely. ↩

227. Matt. 20. 1. ↩

228. They must not expect better fortune than the Apostles had. 1. Cor. 4. 13 Act. 17. 18. Act. 22. 22. Matt. 9. 24. & 34. Ibid. 12. 29. Ibid. 26 67 Iohn. 8. 59. Luk. 4. 29. ↩

229. Mat. 10. 25 ↩

230. Looke part 4 p. 12. Act. 15. They are not called sacrifices, or sacrificing priests ↩

231. What be the sacrifices of the ministers of the Church. ↩

232. Rom. 15. 16 ↩

233. The ministers do not sacrifice the son of God. Heb. 10. 14 ↩

234. 1. Iohn. 2. 1.
     ↩

235. What y e fathers ment by the word To sacrifice The fathers are not to be commended for vsing of this word. Cyprian. ↩

236. 1. Cor. 4. 2. Ministers must be found faithful and prudent. A gouernor of a house ought to be prudent and wise Mat. 24. 45.
     ↩

237. Ib. ver. 48. ↩

238. Mat. 13. 52 ↩

239. Ministers must weigh the circumstances. ↩

240. 2. Tim. 4. 2.
     ↩
241. 2. Cor. 12. 14.
     ↩
242. 1. Cor. 5. 11
     ↩
243. 1. Cor. 11. 24.
     ↩

244. Math. 26. 27. ↩

245. 1. Cor. 11. 24.
     ↩

246. How greatly in the Popedome they erre from the faithfull ministerie. ↩

247. Against ⟨…⟩ residences. ↩

248. Iohn. 2⟨…⟩. 15. ↩

249. 1. Cor. 4.⟨…⟩.
     ↩

250. Thrée thinges required to a lawful Minister of the Church. ↩

251. Mat. 25. 24 ↩

252. Chrysost. A similitude ↩

253. Acts. 3. 12. ↩

254. Ioh. 10. 11. ↩

255. Touching the flying away of ministers. ↩

256. Augustine. ↩

257. Mat. 18. 11. ↩

258. Christ is preset with his ministers, & reuegeth their iniuries. ↩

259. 1. Sam. 8. 7.
     ↩
260. 1. Sam. 22. 18.
     ↩
261. 1. Sa. 31. 4
     ↩

262. Numb. 16. ↩

263. In 1. Cor. 3. verse. 4. ↩

264. The arrogancie of Phylosophers. The modestie of Socrates. ↩

265. 1. Cor. 3. An example of Iohn Baptist.
     ↩

266. Iohn. 1. 20. ↩

267. The worthines of y e ministerie. 1. Cor. 3. 5 ↩

268. The Anabaptists. ↩

269. We must take heede that we attribute not too much vnto ministers. Iere 17. 5. Ambrose. ↩

270. We must take y e same héede as touching y e Saincts. ↩

271. Certain tytles giuen to our Lady reprooued. ↩

272. 1. Cor. 1. 3.
     ↩

273. Col. 3. 3. ↩

274. Iohn. 14. 6. ↩

275. 2. Cor. 1. 3.
     ↩

276. Iohn. 6. 44. ↩

277. Rom. 15. 8. ↩

278. Rom. 13. 4. Magistrates and rulers of the Church haue their functions ioyned togither. He⟨…⟩ 1. 5. 1. The definition of a high Priest out of the Epistle to y e Hebrues. ↩

279. The definition of a magistrate: ↩

280. 1. Tim. 2. 2
     ↩

281. In 1. Cor. 3. 3. 1. Cor. 3. 6. Asimilitude ↩

282. The increase & successe of the fields must be expected from God. ↩

283. Matt. 5. 45. ↩

284. Leui. 26. 19 ↩

285. Deut 28. 12 ↩

286. The metaphor of pu⟨…⟩ ting and water ⟨…⟩ profitable two maner of wayes. ↩

287. Act. 16. 14. ↩

288. Of the woman which sold purple. ↩

289. Apollo succeeded Paul in y e Church of Corinth. ↩

290. Ambrose. ↩

291. Man of the~ ⟨…⟩s are we willing to receiue this ministerie. Matt. 20. 6. ↩

292. Exod. 3. 10. ↩

293. Ierem. 1. 6. ↩

294. Ionas. 1. 3. ↩

295. Plato saith that for thrée maner of causes men were led to take offices ↩

296. The ministerie must not be obstinatelie refused. ↩

297. Why God would not gouerne his Church without ministers. ↩

298. Act. 10. 44. ↩

299. Acts. 8. 17. ↩

300. Ambrose. ↩

301. The imposition of hands, and work of the ministerie, be not the perfect and whole cause that the holy Ghost is giuen. ↩

302. Sometime the Scripture attributeth to the ministers that which belongeth to God. 1. Cor. 4. 15 Gal. 4. 19. ↩

303. Acts. 5. 3. ↩

304. Mat. 16. 19. ↩

305. The ministers must be considered of two maner of wayes. 1. Cor. 3. 3. ↩

306. That which we haue spoken as touching the ministers is also to be vnderstoode of the sacraments ↩

307. What praier the ministers should daily make. ↩

308. They must not séeke for honours. ↩

309. Phil. 2. 6 ↩

310. Ioh. 14. 28. Mat. 24. 36. ↩

311. Act. 10. 26. ↩

312. Act. 14. 14. ↩

313. Apo. 19. 10 ↩

314. The Pope adored of men. ↩

315. The worde giueth vnto ministers that honor which it should not, and denyeth it y t which it should. ↩

316. Note a great ab⟨…⟩. ↩

317. 1. Sam. 1. 3. Ibid. 15. 2. Esa. 1. 24. and in very many places besides.
     ↩

318. The vnitie of ministers Degrées of ministers are not taken away from the Church. ↩

319. Yet more of the vnitie of ministers. ↩

320. Mark thou the doctrine of the ministers more than their life. 1. Cor. 5. 11. ↩

321. The vices of ministers cannot contaminate y e Sacrame~ts Ierom. Similitudes 2. ↩

322. Of him that stealeth sede. ↩

323. Of him that soweth with polluted hands. ↩

324. Augustine. ↩

325. A similitude ↩

326. The stalkes and husks are profitable. ↩

327. In 1. Cor. 2. verse 5. ↩

328. The roote of our faith is not vpon y e earth but in heauen. ↩

329. Col. 2. 23. ↩

330. A place to the Colossians expounded. ↩

331. That our faith must not rest vpon humane wisedome, and why. ↩

332. Rom. 10. 19 ↩

333. Mat. 16. 17 ↩

334. Faith is not of workes. ↩

335. Why the wisedome of God pleaseth the perfect and not others. In 1. Cor. 2. 6. Which is the wisedome of the world. ↩

336. The wisedom of this world shall end with the world. ↩

337. The wisedome of the Gospel doth not take away the wisedome of this world. ↩

338. Augustine against the~ that say that common weales are destroyed by the Gospel. ↩

339. Salust declareth fro~ whence came the ruine of Empires. ↩

340. Iuuenal. ↩

341. The Gospel is against those euils which destroy commo~ weales. ↩

342. The Gospel bringeth in vertues, driueth the~ not away. ↩

343. In 1. Cor. 1. 20. ↩

344. Whether eloque~ce be méere for the Gospell. No man hath the chiefest degree of eloquence. ↩

345. Why God in the Apostles ioyned not the eloquence of the word together with the Gospel. ↩

346. The eloquence of Paul. ↩

347. A definition of eloque~ce ⟨…⟩ut of Augustine. ↩

348. An obiection. ↩

349. An answere ↩

350. An order in renuing of humane powers. ↩

351. To speake wel & wisely is the gift of God. 1. Cor. 12. 8 ↩

352. Acts. 1. 2. ↩

353. Touching the vse of good Arts. ↩

354. An admonition to the weaker sort of ministers ↩

355. Exod. 4. 11. ↩

356. Ibid. 12. ↩

357. Ier. 1. 10. & Deut. 30. ↩

358. Mat. 10. 19 ↩

359. Vices of ill preachers. ↩

360. Erasmus. ↩

361. The worldly power of the Pope obscureth y e vertue of the Crosse. ↩

362. Cold Ceremonies and superstitious abuses make féeble the power of the crosse. ↩