54. The first Chapter. Of the Church, and of the Functions, Calling, (part 3)

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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 immine~~t, he ministreth armour: namelie, the word of God; and with the meate of the communion he confirmeth and stre~~gtheneth 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 experie~~ce of in their ministerie. ²²⁸ The Apostles were acco~~pted 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.

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

In 1. Cor. 1. Looke in the booke De voris, pa 440. and 456. printed in Ba⟨…⟩. Whence the name of Church is deriued. ↩
The definition of the Church. ↩
Ephe. 5. 30. ↩
Who in right and before God be of the Church. Looke in 1. Sam. 15. 34. ↩
1. Iohn. 2. 19. Matth. 13. 39.
↩
1. Cor. 1. 2.
↩
The marks by which the Church may be knowen. ↩
Col. 3. 3. ↩
1. Sa. 16. 7.
↩
Against the~ which say that the wicked be the members of Christ. ↩
Euill men must not be excluded fro~ the Church at euery mans priuate iudgement. ↩
How amo~g the Corinthians was the Church of God. ↩
1. Cor. 1. 11
↩
Acts. 16. 9. ↩
In 1. Cor. 1. 2. ↩
An order in Churches, and which must be taken for the better. Looke after p. 6. Art. 6. &c. ↩
Matt. 7. 16. ↩
Chrysost. ↩
Matt. 6. 24. ↩
In 2. Sam. 21. vers. 15. ↩
That we haue y e true Church though there be dissentions among vs. ↩
Ephe. 5. 27. ↩
Exod. 7. 4. Num. 14. 10 ↩
Num. 16. 1. ↩
Dissentions in the Church of Israel. ↩
1. Sam. 18. &c.
↩
1. Kings. 12
↩
1. Kings. 13 11.
↩
1. Kings. 22 11. & 17.
↩
Iere. 21. & 26. ↩
Gal. 2. 14. ↩
Dissentions in the Church of the Apostles. Act. 15. 39. ↩
1. Cor. 1. 5.
↩
Ibid. ver. 12 ↩
1. Cor. 6. 13
↩
Arrius. ↩
Themistius. ↩
In Rom. 1. at the beginning. ↩
The difference betweene the Apostles and the Byshops. ↩
Looke in the Treatise against Gardiner p. 152 ↩
Chrisostom condemned and deposed. ↩
1. Tim. 1. 14.
↩
The Apostles are to the Byshops as the Prophets were to the high Priestes. ↩
In Rom. 10. ↩
Esay. 24. 16. & 59. 19. Mal. 1. 11. ↩
Esay. 2. 3. Actes 13. 46. ↩
That the Gentiles had some ministers of the word before the Apostles. ↩
Verse. 18. ↩
Col. 1. 6. & 23. ↩
In the Apostles time the Gospel was very farre spread ouer the world. Rom. 15. 19. ↩
Rom. 1. 8. ↩
A similitude ↩
Iosua. 2. 9. ↩
No nation did publikely receiue the Gospell t⟨…⟩ll the time of Constantine. ↩
England had preachers of the Gospell from the beginning. ↩
Augustine Bishop of Canterbury brought tyrannicall subiection in to England ↩
Mat. 24. 14. ↩
The consummation that Christ spake of, concerned the publike weale of the Iewes. ↩
The Gospell was preached euery where-but not euery where receiued. ↩
Mat. 10. 17. ↩
What shall become of the people which haue not heard of Christ. ↩
A myracle that Christs preaching was so soon spread. ↩
Long before the Philosophers doctrine could be spread. ↩
Why Mahomets doctrine was so soone spread. ↩
Mahomets doctrine may be called an heresie. ↩
In 1. Sam. 10. v. 9. Looke part 1. place. 3. A definition of prophesie. ↩
Prou. 29. 18. ↩
Verse 1. ↩
1. Cor. 14. 3. & 5.
↩
The Diuels Prophets. ↩
Deut. 18. 10. & 18. & 21. ↩
Actes 3. 22. ↩
Psal. 74. 9. ↩
The difference betwéene doctors and Prophets. ↩
In 1. Sam. 19. v. 18. Prophets of the tribe of Leui. ↩
Children of the Prophets and why they were so called 1. Kings. 2. v. 3. 5. 7. &c. Gal. 3. 19. ↩
1. Cor. 12. 14. Iohn. 1. 12. & 8. 35. & 11. 52. 1. Iohn. 5. Esay. 8. 16. & 18.
↩
Vnder what conditions our Mo~kes might haue bin suffered. ↩
1. Sam. 10. 5.
↩
In Iud. 4. v. 4. ↩
Exod. 15. 20. 1. Sam. 2. 1. 2. Kings. 22. 14. Luke 1. v. 42. & 46. & 2. 36. ↩
That wome~ Prophets did openly teach the people. ↩
1. Tim. 2. 12. 1. Cor. 14. 34. Why woma~ were commaunded to be silent in the Church.
↩
Gen. 3. 16. ↩
1. Tim. 2. 14.
↩
Two places of Paul are reconciled. ↩
1. Cor. 11. 5.
↩
Why the women that prophesie are co~manded to be couered on their head. ↩
Tit. 2. 3. ↩
In Rom. 12 ↩
The office of Deacons ↩
The office of the Elders. ↩
1. Tim. 5. 17.
↩
Two sortes of Elders. ↩
Rom. 12. 8 ↩
The office of widowes and of old men. ↩
Why these ministeres be called free gifts. ↩
In 1. Cor. 16. verse. 5. ↩
Of the visitation of Churches. ↩
What maner of men the visitors of Churches should be. ↩
In 2. Sam. 2 v. 8. A calling must not be condemned by a hard successe. ↩
Hinderances to our callinges layd in our way by the Diuel. ↩
Helpe against these impedimentes. ↩
Two maner of callings. ↩
The causes of that calling which is done by men. ↩
What they must regard which chuse ↩
What they are to doe which are chosen. ↩
In. 1. Cor. 16. vers. 15. ↩
Howe they which were of the houshold of Steuen ordayned themselues. ↩
The Anabaptists. ↩
1. Tim. 3. 1.
↩
Chrysost. ↩
That in the Church should be ordinary callings. ↩
The 1. reason. ↩
In the beginning of euery epistle ↩
The 2. & 3. reason. 1. Tim. 3. 2. Tit. 2. 6. ↩
The 4 reason. 1. Tim. 5. 22. ↩
Eph. 4. 11. ↩
Rom. 12. 6. ↩
The 5 reason. ↩
Acts. 1. 23. ↩
Acts. 13. 2. ↩
The 6. reason. ↩
The 7. reason. ↩
The 8. reason. ↩
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.
↩
The 6. reason. Tit. 2. Deut. 6. 7. ↩
The 7. reason. ↩
Act. 20. 20 ↩
The 8. reason. ↩
The 9. reason. ↩
Mark. 1. 45. Matt. 28. 7. Mar. 16. 10 Iohn 4. 29. ↩
Exo. ⟨…⟩5. 20. ↩
1. Sam. 2. 1.
↩
The 10. reason. 1. Cor. 14. 29. ↩
The 11. reason. 2. Cor. 14. 29. ↩
The consideration is diuerse of the Church not yet placed, & when it is planted. ↩
Function extraordinary and ordinary. ↩
Exod 3. 20. 1. Kings. 19 19. ↩
A generall vocation and a priuate vocation. ↩
Euery man in the Church hath some priuate function. ↩
To the first. 1. Cor. 16. 15. ↩
To the second. 1. Pet. 2. 9. Exod. 19. 6 ↩
In what maner we be all partakers of the kingdome and priesthood. ↩
To the third. Iohn 20. 23. Mat. 16. 19. ↩
To the fourth. Rom. 12. 6. 1. Cor. 12. 4. Ephe. 4. 11. ↩
Math. 23. 8 ↩
To the fifth sixth seue~th and eight. ↩
Math. 18. 15. Deut. 67. Titus. 2. ↩
Rom. 10. 10. ↩
To the ninth. Iud. 4. 4. Exod. 15. 20. 2. Kings. 22. 14. ↩
To the tenth. 1. Cor. 14. 30. ↩
To the ele ⟨…⟩th. ↩
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. ↩
Psal. 7. 11. Ier. 11. 20. Apo. 2. 23. ↩
Phil. 2. 6. ↩
Ambrose was chosen he being yet a Nouice. ↩
The commandeme~ts of God so fare, as sometime one giueth place to another. ↩
Luk. 14. 5. ↩
Matt. 12. 1. ↩
Ibid. ver. 7. ↩
An examination of y e chusing of Ambrose. ↩
In 1. Sam. 7 at the beginning. ↩
The consecration of the Leuites & Priestes. ↩
The laying on of hands ↩
The conse ⟨…⟩ation and mark of the Papists. ↩
Gal. 6. 17. ↩
In 1. kin. 19 The signe of outward vnction. ↩
1. Kings. 19. 19.
↩
1. Kings. 8. 11.
↩
The nature of sacraments in y e transferring of names. ↩
Iohn. 6. 51. ↩
Psal. 105. 15 ↩
1. Ioh. 2. 27
↩
What the word of anointing signifieth. ↩
Whether vnction be rightlie transferred vnto Christian Princes. Looke part 2. p 17. Art. 12. ↩
The rite of vnction hath not bin long in the Christian Church. ↩
The oyle of S. Remigius. ↩
Two sorts of oyle in the Popish Religion. ↩
What is signified by annointing of the Byshops head. ↩
Psal. 45. 8. ↩
Rom. 13. 1. ↩
The anointing of all other Christians. ↩
The anointing of men ready to die, of Wals, & such like. Vnder what pretence vnction was brought into y e Church ↩
In 2. Kings 2. verse. 23. How great a crime it is to contemne prophesie. Exo. 20. 12. Looke 2. kin. 1. ver. 9. ↩
Gal. 4. 15. 1. Cor. 4. 15 ↩
Leui. 19. 32 ↩
1. Tim. 5. 17
↩
Luk. 10. 16. ↩
1. Sam. 8. 7.
↩
Numb. 16. 35. Acts. 5. 5. & 9. ↩
Il educatio~ of children bréedeth their destruction. ↩
Crimes layde against the preachers of the Gospell. ↩
Leuit. 8. 1. ↩
Matt. 3. 6. ↩
Gal. 1. 17. ↩
The laying on of hands ↩
Succession. ↩
Apparell. ↩
In 1. Cor. 4 2. ↩
How much must be ⟨…⟩ teth need to Pastors. ↩
Pastors be the ministers of Christ and of vs. ↩
Those things which the Ministres propound vnto vs must not elsewhere be taken than out of the scriptures. ↩
Exo. 19. 3. The example of Moses and of Christ. Luk. 21. 37. ↩
1. Tim. 3. 16.
↩
The Ministers must be no Lords or Tyrants but Stewardes. 1. Pet. 5. 3. 1. Cor. 4. 1. 1. Pet. 5. 3. ↩
They doe not their owne worke but the Lords. ↩
1. Cor. 4. 1.
↩
How a mystrey is distinguished. What fellowships Oeconomy hath. ↩
Crassus. ↩
How worthy and excellent a charge the Pastors of Christs Church haue. ↩
The actions or workes which these men are to exercise in the household. ↩
Cyprian. ↩
Ministers must kéepe hospitalitie. ↩
Hospitalitie kept néere the Temples. ↩
1. Thes. 4. 11. The end of the Oeconomy of the Church.
↩
Eph. 4. 22. ↩
Col. 3. 8. The wise gouernour wil minister according to the capacitie of the hearers 1. Cor. 3. 2. ↩
His part is to exclude the vnpure liuers, and vpon repentance to receiue them againe. ↩
He must change nothing that the Lord hath commanded Leuit. 10. 1 Examples Numb. 16. ↩
1. Chron. 26. 16.
↩
He must not hinder himselfe with other businesse. 2. Tim. 2. 4 ↩
Aristotle. ↩
One instrument for one worke ↩
Iohn. 1. 26. ↩
There must be put a difference betwéene Christ & his ministers. Iohn. 1. 6. They must not liue idely. ↩
Matt. 20. 1. ↩
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. ↩
Mat. 10. 25 ↩
Looke part 4 p. 12. Act. 15. They are not called sacrifices, or sacrificing priests ↩
What be the sacrifices of the ministers of the Church. ↩
Rom. 15. 16 ↩
The ministers do not sacrifice the son of God. Heb. 10. 14 ↩
1. Iohn. 2. 1.
↩
What y e fathers ment by the word To sacrifice The fathers are not to be commended for vsing of this word. Cyprian. ↩
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.
↩
Ib. ver. 48. ↩
Mat. 13. 52 ↩
Ministers must weigh the circumstances. ↩
1. Tim. 4. 2.
↩
1. Cor. 12. 14.
↩
1. Cor. 5. 11
↩
1. Cor. 11. 24.
↩
Math. 26. 27. ↩
1. Cor. 11. 24.
↩
How greatly in the Popedome they erre from the faithfull ministerie. ↩
Against ⟨…⟩ residences. ↩
Iohn. 2⟨…⟩. 15. ↩
1. Cor. 4.⟨…⟩.
↩
Thrée thinges required to a lawful Minister of the Church. ↩
Mat. 25. 24 ↩
Chrysost. A similitude ↩
Acts. 3. 12. ↩
Ioh. 10. 11. ↩
Touching the flying away of ministers. ↩
Augustine. ↩
Mat. 18. 11. ↩
Christ is prese~~t with his ministers, & reue~~geth their iniuries. ↩
1. Sam. 8. 7.
↩
1. Sam. 22. 18.
↩
1. Sa. 31. 4
↩
Numb. 16. ↩
In 1. Cor. 3. verse. 4. ↩
The arrogancie of Phylosophers. The modestie of Socrates. ↩
1. Cor. 3. An example of Iohn Baptist.
↩
Iohn. 1. 20. ↩
The worthines of y e ministerie. 1. Cor. 3. 5 ↩
The Anabaptists. ↩
We must take heede that we attribute not too much vnto ministers. Iere 17. 5. Ambrose. ↩
We must take y e same héede as touching y e Saincts. ↩
Certain tytles giuen to our Lady reprooued. ↩
1. Cor. 1. 3.
↩
Col. 3. 3. ↩
Iohn. 14. 6. ↩
1. Cor. 1. 3.
↩
Iohn. 6. 44. ↩
Rom. 15. 8. ↩
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. ↩
The definition of a magistrate: ↩
1. Tim. 2. 2
↩
In 1. Cor. 3. 3. 1. Cor. 3. 6. Asimilitude ↩
The increase & successe of the fields must be expected from God. ↩
Matt. 5. 45. ↩
Leui. 26. 19 ↩
Deut 28. 12 ↩
The metaphor of pu⟨…⟩ ting and water ⟨…⟩ profitable two maner of wayes. ↩
Act. 16. 14. ↩
Of the woman which sold purple. ↩
Apollo succeeded Paul in y e Church of Corinth. ↩
Ambrose. ↩
Man of the~ ⟨…⟩s are we willing to receiue this ministerie. Matt. 20. 6. ↩
Exod. 3. 10. ↩
Ierem. 1. 6. ↩
Ionas. 1. 3. ↩
Plato saith that for thrée maner of causes men were led to take offices ↩
The ministerie must not be obstinatelie refused. ↩
Why God would not gouerne his Church without ministers. ↩
Act. 10. 44. ↩
Acts. 8. 17. ↩
Ambrose. ↩
The imposition of hands, and work of the ministerie, be not the perfect and whole cause that the holy Ghost is giuen. ↩
Sometime the Scripture attributeth to the ministers that which belongeth to God. 1. Cor. 4. 15 Gal. 4. 19. ↩
Acts. 5. 3. ↩
Mat. 16. 19. ↩
The ministers must be considered of two maner of wayes. 1. Cor. 3. 3. ↩
That which we haue spoken as touching the ministers is also to be vnderstoode of the sacraments ↩
What praier the ministers should daily make. ↩
They must not séeke for honours. ↩
Phil. 2. 6 ↩
Ioh. 14. 28. Mat. 24. 36. ↩
Act. 10. 26. ↩
Act. 14. 14. ↩
Apo. 19. 10 ↩
The Pope adored of men. ↩
The worde giueth vnto ministers that honor which it should not, and denyeth it y t which it should. ↩
Note a great ab⟨…⟩. ↩
1. Sam. 1. 3. Ibid. 15. 2. Esa. 1. 24. and in very many places besides.
↩
The vnitie of ministers Degrées of ministers are not taken away from the Church. ↩
Yet more of the vnitie of ministers. ↩
Mark thou the doctrine of the ministers more than their life. 1. Cor. 5. 11. ↩
The vices of ministers cannot contaminate y e Sacrame~ts Ierom. Similitudes 2. ↩
Of him that stealeth sede. ↩
Of him that soweth with polluted hands. ↩
Augustine. ↩
A similitude ↩
The stalkes and husks are profitable. ↩
In 1. Cor. 2. verse 5. ↩
The roote of our faith is not vpon y e earth but in heauen. ↩
Col. 2. 23. ↩
A place to the Colossians expounded. ↩
That our faith must not rest vpon humane wisedome, and why. ↩
Rom. 10. 19 ↩
Mat. 16. 17 ↩
Faith is not of workes. ↩
Why the wisedome of God pleaseth the perfect and not others. In 1. Cor. 2. 6. Which is the wisedome of the world. ↩
The wisedom of this world shall end with the world. ↩
The wisedome of the Gospel doth not take away the wisedome of this world. ↩
Augustine against the~ that say that common weales are destroyed by the Gospel. ↩
Salust declareth fro~ whence came the ruine of Empires. ↩
Iuuenal. ↩
The Gospel is against those euils which destroy commo~ weales. ↩
The Gospel bringeth in vertues, driueth the~ not away. ↩
In 1. Cor. 1. 20. ↩
Whether eloque~ce be méere for the Gospell. No man hath the chiefest degree of eloquence. ↩
Why God in the Apostles ioyned not the eloquence of the word together with the Gospel. ↩
The eloquence of Paul. ↩
A definition of eloque~ce ⟨…⟩ut of Augustine. ↩
An obiection. ↩
An answere ↩
An order in renuing of humane powers. ↩
To speake wel & wisely is the gift of God. 1. Cor. 12. 8 ↩
Acts. 1. 2. ↩
Touching the vse of good Arts. ↩
An admonition to the weaker sort of ministers ↩
Exod. 4. 11. ↩
Ibid. 12. ↩
Ier. 1. 10. & Deut. 30. ↩
Mat. 10. 19 ↩
Vices of ill preachers. ↩
Erasmus. ↩
The worldly power of the Pope obscureth y e vertue of the Crosse. ↩
Cold Ceremonies and superstitious abuses make féeble the power of the crosse. ↩

← Back to the beginning of 54. The first Chapter. Of the Church, and of the Functions, Calling,

Of the office of Pastors.

Of the Efficacie of the Ministerie.

The mightie simplenesse of the Ministerie.

Footnotes