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.