1. CHAP. I. Of the Church, and of the Functions, Calling, Office, Dignity and efficacy of the Ministry and Ministers in

1. CHAP. I. Of the Church, and of the Functions, Calling, Office, Dignity and efficacy of the Ministry and Ministers in

CHAP. I. Of the Church, and of the Functions, Calling, Office, Dignity and efficacy of the Ministry and Ministers in the same Church.

T he name of a Church is derived of the Greek Verb, καλεῖν, that is, to call. For none can be partakers thereof, which come not thereunto by the calling of God. And to define it, we say, that it is a company of believers, and regenerate persons, whom God gathereth together in Christ, by the word and the holy Ghost, and by his Ministers governeth the same with pureness of doctrine, with lawful use of the Sacraments, and with discipline. And it is everywhere called the body of Christ, because all the members thereof have him for their head, of whom by the joints and sinews they take their growing, and attain unto life by the inspiration of the holy

Ghost. And these members are so thoroughly joined unto the head, as they are called flesh of his flesh, and bone of his bones. It is the soul of Christ, and we confess the same in the Creed, when we say: I believe in the holy

Church. And we add straight way by exposition: The Communion of Saints.

For they alone truly and before God are of the Church: the which otherwise hath mingled therewith very many which be strangers from Christ: and these in show only, not in deed do belong unto the Church. Wherefore of

them John said: They went out from us, but they were not of us. And it is in the Gospel that when the goodman of the house and his servants were asleep, the devil sowed tares upon the good seed. And Paul in the first to the Corinthians the first Chapter, after he had saluted the Church of God, added by exposition: Unto them that are sanctified by Christ Jesus, being called

Saints, that we may understand that the wicked appertain not in very deed unto the Church, although they be always conversant therein: and that (as we said a little before) we may confess that to be the Church which we call the Communion of Saints. But and if thou wilt conclude hereby that the Church shall be unknown, we will deny it to be a firm conclusion; because there be proper marks assigned, by which the same may be very well known, and be discerned from profane conventicles. For wheresoever the pureness of doctrine flourisheth, the Sacraments are purely ministered, and discipline exercised, thou hast a congregation whereunto thou mayest safely join thyself, although the honesty of every particular man is not sufficiently known unto thee. Neither is it of necessity required, that the godly should be discerned of men what manner of persons they be while they live here.

Christ, while he lived here among mortal men was not known. And we (as the Apostle hath declared unto the Colossians, the third Chapter) have our life hidden in God: and when Christ which is our life shall appear, then we also shall be made manifest with him in glory. Again we read in the first of Samuel: It is God that looketh into the heart: but men only know those things which are apparent. I know there is a fable spread abroad, that the wicked be members of Christ, howbeit dead members, which nevertheless may be quickened. But this is even as true as if thou shalt say that a dead man is a man. We will confess in deed, that by Christ and by the holy

Ghost, they may be restored unto life, but in the meantime, while that is not

done we will not grant them to be the members of Christ, unless we shall judge according to the form and outward show. Neither do we for this cause say, that evil men at every man's judgment should be separated or excluded from the Church, when they have secretly sinned and have not been as yet cut off by excommunication from the body of Christ. Nay rather while they be permitted, if so be they administer the word of God or Sacraments unto the people, divine things are not polluted by their wickedness: but this only we affirm now, that such manner of men in very deed and before God are not members of the Church. Thou mayest perhaps doubt how Paul might truly call the Church of the Corinthians, the Church of God, the which was infected with so many vices. But it must be understood, that all they which were there, were not utterly corrupted, many good men remained. Further they were as yet instructed with pure doctrine, and they retained the Sacraments whole and perfect, neither were they altogether without discipline, and those things that were wanting, were not laid aside without regard: nay rather, the godly labored much about the correcting of them. For we know, that Paul was admonished by them which were at Cloas, that he should prevent the evils that were breaking forth. Besides this, Paul had a respect to the testimony of God, who had said unto him, that in the same city he had much people. Over this thou must understand, that the Church of God doth not so fall away for every blemish, as that it should no more be called the Church of God. It is not presently without spot or wrinkle, but in the day of Jesus Christ it shall be.

2. But they exceedingly err which account only the Romish Church for the Church. We deny not but that there is an order among Churches, but we grant it not to be the same which dependeth of the wealth and dignities of this world. Wherefore among Churches, that must be taken for the better,

which doeth most flourish in spirit, doctrine, and holiness. But at this day only successions and Cathedral seats are had in great estimation; whereas notwithstanding Christ hath not tied his grace unto these things. And if so be that at Rome or Constantinople doctrine be polluted, the Sacraments mangled, and discipline corrupted, how can we ask counsel of those

Churches as more excellent than the rest? Verily this should be nothing else but to seek grapes of thorns, and figs of thistles. In ancient time the Apostolical Churches were, Jerusalem, Antioch, Alexandria, Ephesus,

Corinth, and other such like: but what is there at this day? Alas there be many errors and superstitions: and there is little wanting but that they degenerate into Turkish wickedness. Let the Church be Catholic, for places do not separate believers; even as the place in like manner, (as saith

Chrysostom) although it be one, doth not join them together. For if in one and the same place there be two Lord's which command things repugnant, doubtless their servants will be divided: for as Christ hath taught, We cannot in one and the self-same work serve two.

3. But it is perpetually objected against us by Hosius and Staphylus, and other persecutors of the Gospel, that we agree not among ourselves as touching the matter of the Sacrament, Free will, and other things. We cannot deny it: but shall we therefore say, that the reformed Church is no Church?

Indeed the spirit of the Lord is the spirit of peace. It would possess us all wholly if we were wholly regenerate: howbeit as yet we are not so. The Church is instituted, that it may be without wrinkle hereafter: now it is not, one day it shall be, when Christ shall have overcome all his enemies. I think there be none but do like of a consenting together, but yet, saving the truth, otherwhile it cannot be had. Dissensions in the Church are never forthwith rooted out. These men when they declare these things, do seem to set forth

mere wonders, as though that there hath never been dissensions in the Church. But (I beseech you) let them consider the beginnings. The people of Israel, which was the Church of God, would often times have killed

Moses in the wilderness. Core, Dathan, and Abiram raised a tumult, and contended for the Priesthood, which by the express word of God was assigned to Aaron. What turmoils were there between David and Saul? Yet was there an express word of God as touching the kingdom. The house of Judah had the kingdom at the hands of God, and yet there became a schism under Rehoboam. After that age, the Prophets succeeded: on the one side they were true, on the other side they were false: they spake things that were repugnant. That which one affirmed, the other denied. The Israelites being returned out of captivity, were rent into sundry sorts: into the sects of the Essei, Pharisees and Sadducees. Who will say that a church was not there? And so it is no new thing; where the Church of God is, there dissensions to be. If they shall deny this to be done in the New Testament, I know not whether they err wittingly or unwittingly. What happened between Peter and Paul in the time of the Apostles? Peter followed the Jewish custom to the hinderance of the Ethnics which were converted. Paul reproved him. Paul and Barnabas (whom the holy Ghost had joined together in the ministry) so disagreed, as they departed one from another. The time of contention for the retaining or not retaining of Judaism continued a long time. The contention was passed over unto Augustine and Jerome. The one would, that even in the holy Scriptures certainties might be grounded by dispensation, the other earnestly denied it. In the time of the Apostles and a little after, the Christians had many sectaries among them: namely the Cerinthians, the Marcionites, the Gnostics, the Carpocratians. Admit that the Ethnics had taken our Argument and had said: You cannot agree as

touching your Christ: We have holy ordinances of our God's. Which shall I believe, these or those? They all say that they be Christians. I beseech you let us consider of the Church among the Corinthians, the which is very much commended by Paul, saying: that they were instructed in all wisdom and in the word. Were they quiet among themselves? There were Schisms among them: They said, I hold of Peter, I of Paul, I of Apollo. But thou wilt say they disagreed not as touching matters of weight. Many were at that point, that they thought simple fornication no sin: So as it behooved Paul to instruct them concerning the same. Of the resurrection itself, they judged amiss. If there be errors in the Anabaptists or in others, we agree not with them. In the latter age the Arians did shake the Church for the space of 150 years: and there were Ethnics which were aggrieved thereat. For Themistius wrote of this matter unto the Emperor Constantius. Grant me that the Ethnics which then were, reasoned against the Church: How are ye

Christians divided among yourselves? In one Church was a Catholic Bishop, in another a Novatian: as at Constantinople was Chrysostom and Agelius. In Africa also well near throughout every Church were two

Bishops, a Catholic and a Donatist. A part would have Images: Epiphanius counted it as a thing detestable. What shall we say as touching the Supremacy of the Pope? They would have it to be an article of necessity unto salvation: but have they all received the same? Gregory 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 Roman

Bishop: and yet they said that it was the Church. They say that they have the Popedom joined thereunto: God he knoweth. But to deal frankly with them, let us grant them this: It is a token that they are wholly carried unto

lewdness, and it is rather a conspiracy than a verity. David had the kingdom of God, yet was it not quiet: Such is the Church.

Of diverse Ministries of the Church.

4. But now let us observe that the Apostles were to that end chosen, that they should institute the service of the Gospel, and should publish unto the believers the things which they had heard of Christ: But the Bishops were ordained to this purpose, that they should defend those things which are contained in the Gospel and the holy scriptures: which they should so receive to be defended, as they must not ad unto them any new things, and forge traditions at their own will. Further the holy fathers which were

Bishops, when they take in hand to write, do confess themselves to be handlers of the holy scriptures, and would not, that those things which they write should be accounted of so great authority as we attribute unto the Cannon of the Scriptures. Nay rather they forbid that any credit should be given unto them, if they speak anything against the holy Scriptures. Thirdly, to the Apostolical doctrine were adjoined many miracles, whereby their authority is confirmed: which we see was not done in the traditions of the Elders. Again we are sure that the Apostles wrote by the inspiration of the holy Ghost: which we dare not affirm of our Bishops. Whereupon we conclude, that the Apostles could not err in those things which they wrote: but we see that the Bishops have oftentimes decreed amiss as concerning the rules of Religion: as it appeareth in the Council of Ariminum, and also in the second Synod of Ephesus, and also in many other: yea and they erred very much also in their Actions. At Chalcedon and Constantinople were

Synods gathered together, in which Chrysostom was condemned and deposed, which also was done in the name of those Bishops which were accounted Catholic. And there might be alleged many examples of this sort.

Also Paul writing unto Timothy prayeth him to save that which was given him to keep, declaring that he ought neither to ad nor diminish anything of the doctrine of the Gospel received: This is to preserve the thing given him to keep. Add hereunto that the Apostles be so unto Bishops and ordinary

Pastors, as in old time the Prophets were unto the high Bishops and Priests.

For the Prophets might bring books and mix them with the Canonical Scriptures: For Samuel added his books unto the Scripture: Isaiah,

Jeremiah, and the other Prophets added their monuments unto the Scripture, which the Scribes, high Priests and Bishops might not have done. The Apostles called the Gentiles, abrogated the Ceremonies of the law, which was beyond the compass of the high Bishops and Priests. Therefore the Apostle setteth forth himself by sundry titles, that when we read him, or hear him, we may think that we hear not the words of a man, but oracles poured out of heaven.

5. But in the Scriptures there be many places by which it may be proved that the doctrine of the Gospel should be published throughout the whole world by the ministry of the Apostles. As in Isaiah the 24th and 59th chapters, and in Malachi, and almost everywhere in the Prophets. And if so be, the Gospel were published throughout the world, then could not the Jews cavil that they had not heard of it: especially when as Preaching began at them, according to that saying: Out of Zion shall go the law, and the word of the Lord out of Jerusalem. Neither did the Apostles turn unto the Gentiles until they had now seen the obstinacy of the unbelieving Jews. For then they went unto the Gentiles, who nevertheless also had Ministers of the word of God before, although not in such plenty, and ordinary succession as the Jews had. Among the Gentiles lived Melchizedek, Balaam, Job, and the Sibils, whose testimonies as touching Christ are revealed of old writers.

Joseph lived in Egypt: Jonah was sent unto the Ninevites: Daniel and his companions preached in Babylon: Nehemiah's and Esdras lived among the Persians: all which men kindled some light of true godliness amongst the Gentiles, but at length the doctrine was made fully complete by the Apostles. The Jews therefore are confuted by an argument taken a minori

[that is, of the less.] If the Gentiles being far off, and at the ends of the world did hear, how have you Jews not heard? And this manner of exposition doeth Chrysostom follow. Neither is it any marvel that Paul in the tenth Chapter to the Romans writeth, that the Gospel is published everywhere, for he testifieth the self-same thing unto the Colossians the first Chapter, and that twice. First he saith: In the truth of the Gospel, which being preached throughout the world bringeth forth fruit. And towards the end of the same Chapter he saith: The Gospel which is preached unto every creature under heaven. Also in the fifteenth Chapter of the Epistle to the Romans, he declareth with how great endeavor he labored to publish abroad the Gospel in all places. From Jerusalem (saith he) unto Illyricum have I filled all the countries round about with the Gospel. And now seeing I have no more place in these quarters, as I go into Spain I will come unto you. If one Apostle did so much, what do we think that the rest of the Apostles and Evangelists did? Matthew preached unto the Ethiopians which were in the furthermost parts, and Thomas unto the Indians, which even they themselves at this day testify. And in the first Chapter of the Epistle to the Romans, it is written, that the faith of the Romans was spoken of through the whole world. And this diligence of the Apostles ought to stir up men of our time, by continual preaching to restore Religion now decayed.

Wherefore that commandment of the Lord which he gave unto the Apostles, to go into the whole world and preach the Gospel to every creature, ought

also to be of force in our time, that every man in his place which he is appointed unto, should by preaching not suffer sound doctrine to be abolished.

6. That the Gospel in the Apostles time was carried abroad into all the parts of the world, some expound it by the figure Synecdoche, namely that it was now preached in the most principal Provinces and Dominions: and that at the leastwise the fame and renown of this doctrine went from thence unto the Nations adjoining. And of this mind was Ambrose, who saith:

Where the person of the preacher wanted, there the fame was present. And this he proveth by a similitude. The wonderful works, which God had wrought in Egypt to preserve the Israelites, were by fame known in Jericho, as Rahab testified to those messengers or spies whom Joshua sent. No nation as yet in the Apostles time by public authority of the magistrates professed Christ. For this came to pass only in the times of Constantine and Theodosius. And hereby is easily perceived, what they meant which wrote that certain nations were newly converted unto the gospel: which doubtless they affirm of English men, as though in Gregory's time they came unto

Christ by means of Augustine his legate, and Bishop of Canterbury: and also of the Saxons, that they in the time of Charles the great, received the faith of the Gospel. This indeed might be as touching the public profession of Cities and Regions, when nevertheless, Christ was long time before preached in those places. And as touching England, it had preachers of the Gospel even from the beginning, namely in the time of Eleutherius the first, and had them in such sort as those Bishops continued unto the time of that Augustine which was sent by Gregory. And that Island as touching the feast of Easter, observed the old manner of the East Church, and specially of the Church of Ephesus, for they did celebrate it the 14th day of March.

Wherefore the same Augustine (as I think) rather brought in a Tyrannical subjection under the Pope, than pure Christian Religion: And thus must we judge of the Saxons and such other like nations. Augustine in his book de natura & Gratia, the 2nd chapter, affirmeth, that in his time there were some countries far off, although very few, unto whom the Gospel was not as yet preached: which I thus understand; that the word of God was not publicly received and believed. He writeth also of this matter in an Epistle to Hesychius, which is in number the 80th. But Chrysostom most manifestly maketh on my side in his 10th Homily upon Matthew, and also upon the 24th chapter of Matthew, when he interpreteth these words: This

Gospel of the kingdom shall be preached throughout the whole world for a witness, and then shall be the end. No doubt but the Gospel was preached before the destruction of Jerusalem: for the end in that place must be referred unto the public government of the Jews, which was destroyed in the time of the Apostles: for John lived even unto the time of Trajan. The Gospel then was in that first time preached almost everywhere, but not everywhere received: nay rather the Preachers were in every place grievously persecuted, as Christ had foreshowed. For They shall deliver you

(saith he) and shall scourge you in Councils and Synagogues, and ye shall be brought before Kings and Rulers.

7. So as there were very few or in a manner none, which either heard not the preaching of the Gospel, or at the leastwise heard not of the noble and excellent fame of Christ: And yet it may be, that in process of time the name of Christ was by negligence and incredulity abolished: as the Portingales report of places found out by them in their journey, wherein they sailed from the Gades into India. Whereupon some are wont to move a curious question: what is to be thought of those which are born either in

wild woods out of the company of men, or in those places where Christ is not preached, and his name not heard of? Unto whom we may answer, that those men (if any such be found) are indeed somewhat excused, neither shall their damnation be so grievous, as shall theirs be which have heard the Gospel and contemned it: yet nevertheless they obtain not the benefit of salvation, seeing they have in themselves the cause of their damnation, namely, original sin and many other sins the which undoubtedly have been added of them. That God without the outward ministry can reveal Christ unto them we doubt not, and perhaps he sometimes of his mercy doeth so (but not of desert as wicked Sophisters affirm, if so be they do what lieth in them: as though they were able to merit it (as they say) of congruity.) But of this, thus much by the way. Howbeit that must be attentively considered, that it was no light miracle, yea rather it was wonderful, that in so short a space of time, the doctrine of Christ could be spread abroad throughout the world, when as it had so many adversaries; the devil, wicked persons, and also tyrants, the high Bishops and Priests, and the wise men, both of the Jews and also of the Gentiles, and when as otherwise, as touching human arts, the simplicity and rudeness of the preachers was great. Within the space of 20 or 30 years, the preaching of Christ was in a manner everywhere heard, as Chrysostom writeth: but it was very long before the wise and learned Philosophers could spread abroad their doctrines further than Greece. And in such sort were they at the length published in some places, that very few understood them or gave credit to them. The doctrine of Mahomet perhaps may seem to have been published with wonderful expedition: but we must consider that those things which he preached as touching the effect, were no new opinions. For he denieth not the Creator of heaven and of earth; he believeth that the souls be immortal: he

commendeth Christ as a Prophet: he affirmeth the resurrection of the dead; he setteth forth also eternal punishments and eternal felicity, and very many other things which are contained in the Old and New Testament. Wherefore it may justly be called a heresy. And in deed they be fragments of the Arians. For he commendeth Christ but yet as a creature, he built therefore upon another man's foundation. But Christ and the Apostles when they began to preach the Gospel, found all things utterly strange from their doctrine: so that it was an incredible miracle that the heavenly doctrine could be published abroad in so short a time, and that in some part it remained of long time well near in all places. For there came unto Christ some families of believers almost throughout all provinces and Cities.

8. But prophesy is a power given from God through the inspiration of the holy Ghost, whereby the secrets and counsels of God may be known and expounded unto others for the edifying of the church, whether those things be present or past or to come. And God revealeth his counsels for the commodity of the Church. Therefore saith Solomon in the 29th of Proverbs:

Where there is no prophesy the people shall be scattered; for prophesy is of great force to keep men in their duty. They prophesied in Musical instruments. For in the first book of Chronicles the 25th chapter, they are appointed which should prophesy in Cymbals and Harps. Paul in the 14th chapter of the first Epistle to the Corinthians, teacheth that Prophesy must be done to edifying, he that prophesieth speaketh to men to edifying, to exhortation, and comfort. And if so be that all do prophesy and there come in one that believeth not, or is unlearned, he is rebuked of all men, and is judged of all, and so the secrets of his heart are made manifest, and so falling down upon his face he will worship God, confessing that God of a truth is in you. The devil also as he is an Ape of God would have also his

divine worshippers and fantastical Priests of Sibil, who did fret and fume in their ceremonies, not to edification, but to destruction. God in Deuteronomy doth earnestly forbid, that none should ask counsel of a Magician,

Soothsayer, or Diviner. I (saith he) will raise unto you a Prophet, him ye shall hear. And by two signs he saith ye shall know him to be the Prophet of God, both if the things come to pass which he hath foreshowed, and also if he lead not the people to Idolatry. I know that place of St. Peter in the Acts of the Apostles, is most truly applied unto Christ, yet also it may be understood not amiss, as touching the Prophets, of whom the people should ask counsel: yea and in the Psalm, the people complain that prophesy ceased. We see not say they our signs. At this day also the Jews are miserably destitute of all kind of prophesy. But in the Primitive Church, when prophesy flourished, what difference was there between a Prophet and a Doctor? I answer, that although the office of them both were all one, yet Doctors were instructed by Masters: but Prophets spake upon the sudden, being moved by the inspiration of the holy Ghost without any help of man.

9. But yet it is to be thought that Prophets in old time were of the tribe of Levi, for all administration and care of holy services pertained unto that tribe. Wherefore they that were chosen out of that tribe, were brought that after they had been well and godly instructed, they should afterward offer sacrifice and teach the people. And they were taught even from their childhood, that godliness being planted betimes, it might fasten with the more continuance and steadfastness. They were exercised unto no other trade of life, than to teach the law, to offer sacrifice, and to pray for the people. But thou wilt say: these be the gifts of God, why then should they be learned of a Master? In deed I grant they are the gifts of God, yet there is no let but that young men may adorn their minds with good arts, the which

afterward, the holy Ghost may use. They were called the children of the Prophets, because they held and reverenced instead of fathers the elder

Prophets, of whom they were taught. Also disciples and hearers in the holy scriptures are oftentimes called children. Paul to the Galatians, My little children (saith he) of whom I now travel in birth. And unto the Corinthians:

Children lay not up for parents, but parents for children. Also in John Christ oftentimes calleth his Disciples, Children. And John in his Epistles, Little children (saith he) beware of Idols. Isaiah in the 8th chapter saith: Seal the law in my Disciples. And straight way he addeth: I and the children which the Lord hath given me. Unto these children of the Prophets the Nazarites of other tribes did oftentimes sort themselves, those were utterly severed from the common people, and they carried some show of our Monks, who also might have been suffered, if all things among them had not been contaminated with superstitions. For they had vows, invocations of the dead, Masses and whatsoever else rather than that which behooved.

Undoubtedly godly Kings erected Schools and Colleges, that in them young men should be brought up to good learning and godliness. Neither was there any Cathedral Church, but a School was joined thereunto. At Alexandria and Antioch did Pantenus, Clemens, Origen, and other most learned men, publicly profess. At this day also among the Canonists a place is assigned for the Schoolmaster: but he doeth nothing less than teach the youth. And hereof cometh so great darkness everywhere in the Popes government, either because the youth are not taught at all, or else because they are taught wicked things. Samuel was president of this College. Before his time there is no mention made in the holy scriptures of any such fellowship of Prophets.

Of taking a spiritual charge, look the Oration that beginneth: Those causes.

10. But when as God chose Deborah unto the Ministry of judging, being weak in Sex, he straight way made her very famous, and honorable through the gift of prophesying. By which grace, and perhaps many other miracles more, she was constituted by God, and confirmed by miracles, as a woman chosen to so great an office. Neither was only this woman endued with the spirit of prophesy: for in the holy scripture we read of other women also which were in such sort instructed by the holy Ghost. Mary the sister of Moses, Hanna the mother of Samuel, Holda in the time of Josiah the king were Prophetesses. And in the New Testament (to speak nothing of Mary the virgin, of Elizabeth the mother of John, and of Anna the daughter of Phanuel:) the daughters of Phillip the Deacon, (as it is written in the Acts of the Apostles) were Prophetesses. Neither think I it ought to be denied, that some of those women, endued with the gift of prophesy, did openly teach the people, in declaring of those things unto them which had been showed them of God: seeing the gifts of God are not therefore given that they should lie hidden, but to the intent they should further the common edifying of the Church. And yet hereby it followeth not, that what God doeth by some peculiar privilege, we should forthwith draw it into an example unto us: because according to the rule of the Apostle, we are bound unto an ordinary law, whereby both in the Epistle to Timothy, and in the first Epistle to the Corinthians, he commandeth that a woman should keep silence in the Church. And of the silence commanded, he assigneth causes, namely, for that they ought to be subject to their husbands: but the office of a teacher doeth declare a certain authority over those which are taught, which must not be attributed unto a woman over men. For she was made for man,

whom to obey she ought always to have a respect, which thing is also appointed her by the judgment of God, whereby he said unto the woman after sin was committed, Thy disposition shall be towards thy husband.

Further the Apostle derived a reason from the first fault, wherein he saith that Eve was seduced, and not Adam. So as if women should ordinarily be admitted to the holy ministry in the Church, men might easily suspect that the devil by his accustomed instrument would deceive the people, and for that cause they would the less esteem the Ecclesiastical function if it should be committed unto women, wherefore by the ordinary right, and by the Apostolical rule, it ought to be appointed unto men. Howbeit if God do otherwise sometime, yet can he not be justly accused, for so much as all laws are in his power. If then sometime he send a Prophetess, and adorn her with heavenly gifts, the same woman speaking in the Church, must undoubtedly be hearkened unto, but yet so, as her state be not forgotten.

Therefore the two testimonies of Paul, which seem to be repugnant one to another, may easily be reconciled. In the first Epistle to Timothy he writeth,

That a woman ought to be silent in the Church. Which toward the end of the first Epistle to the Corinthians, he most manifestly confirmeth. Howbeit in the same Epistle he commandeth that a man prophesying or praying, should have his head uncovered, but the woman while the prophesieth, should have it covered: whereby doubtless he teacheth, that it is lawful for a woman, both to speak, and also to prophesy in the Church. For it would not seem, that so doing she should have been commanded to cover her head, if she were utterly to keep silence in the holy assembly. After this sort the matter must be expounded, namely, that the precept of silence is a general precept, but the other, which is for covering of the head when they pray or prophesy, pertained only to those which were Prophetesses. They verily are not

forbidden to prophesy, for the common edifying of the Church: but least they forgetting the property of their own state (by reason of the extraordinary office committed unto them) should wax proud, they are commanded to have their head covered: whereby they might understand that they have yet the power of man above them. Moreover where in the 2nd chapter to Titus, it is commanded that the elder women should admonish the younger women of temperance, and that they should love their husbands and children, and should likewise be diligent housewives in their family: this must not be understood as touching public doctrine or Ecclesiastical Sermons, but of private exhortations, which are meet to be used by the elder sort unto the younger.

11. When Paul saith in the 12th to the Romans, He that distributeth let him do it with sincerity: 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 poor the Alms and oblations of the faithful. Let them do their office

(saith he) with simplicity, let them withhold nothing by craft and ill practice. For naughty and deceitful men, when they have dealing in public receipts, do nothing sincerely, but use wonderful guiles and subtleties.

These things would Paul have to be removed from this kind of ministry.

Others think that In giving with simplicity, he meaneth; without any respect unto worldly praise, which some seek for in the bestowing of other men's

Alms. But the first interpretation in my judgment seemeth most fit. And whereas he addeth: He that ruleth let him do it with carefulness: although I doubt not but that there were many kind of governments in the Church, yet to confess the truth, this me thinketh is most fitly to be understood of Elders: not in very deed of them which had the charge of the word and of doctrine; but of those which were appointed as assistants unto the Pastors.

They, as being the discreter sort, and endued with a greater zeal and godliness, were chosen out from among the laity. Their office was chiefly to attend unto discipline, and to take heed what every man did, and in every house and family to see what need everyone had, as touching that which belonged to the soul or to the body. For the Church had her ancients; or, if I may so say, her Senate, which according to the time provided for profitable things. Paul describeth this kind of Ministry, not only in this place, but also in the first to Timothy. For thus he writeth, The Elders are worthy of double honor, especially they which labor in the word and doctrine. In which words he seemeth to signify, that there be some Elders, which teach and set forth the word of God: and there are others, which although they do not this, yet as ancients and Elders they do govern in the Church. This did not Ambrose leave untouched, when he did expound that place. Yea he complaineth, that even then, either through pride, or through the slothfulness of the Priests, they were in a manner worn away. For while they, which have the government of the Church seek to draw all things unto themselves, they provide as diligently as they can, that they may have no fellow officers joined with them in that room. Wherefore Paul willeth that they which have this charge, should do their endeavor, and remove sloth and sluggishness.

Further he addeth: He that showeth mercy, let him do it with cheerfulness.

And this seemeth to have been the office of widows and of old men, which were to that end maintained by the Church, that they should take care of strangers and of them that were sick. For good cause he commandeth these to have cheerfulness. For men that be weak and afflicted, are much relieved, if they see their necessities are ministered unto with cheerfulness. For they, which with a frowning countenance and heavy cheer do these things, seem to add sorrow unto them that be sorrowful: for thereby they misdoubt that

they be chargeable and troublesome to their brethren. By means whereof, they are oftentimes brought to that point, as they count death much better than such a life. Thus much spake Paul concerning the public ministries of the Church, which he upon just cause calleth χαρίσματα, to wit, free gifts.

For all these things, although it seemeth that they may be gotten by human art and industry, yet shall we never bring to pass anything in that kind by our own labor, unless we be holpen by the grace of God, whereby those things which we do are made profitable and effectual. For they which are occupied in these offices, may indeed without the help of God, obtain the praise of men and well liking of the people, but they cannot further the salvation of souls and commodity of the Church. And as touching this matter, they oftentimes have God favorable and gracious unto them, which nevertheless obey him not with a sincere will. But this is to be exceedingly lamented, that this governance of the Church is so miserably decayed, that at this day, not so much as the names of these functions are anywhere extant. In the stead of these they have put Taper Bearers, and I know not what Acoluthes and Subdeacons, which serve for trifling and vain actions, about that superstitious Altar of theirs.

12. And in the first Epistle to the Corinthians the 16 Chapter, we have a notable place as concerning the visitation of Churches. For Paul for the same cause would return to the Corinthians, and first survey the Churches of Macedonia: and because he could not straight way travel to Corinth, he devised to send thither Timothy. And how necessary the visitation of Churches is, the state of human things doeth declare: by the which we easily perceive that things do oftentimes decay and fall to ruin, unless they be now and then revoked to their first order and institution. Wherefore we are not to doubt that this is no human but an apostolical invention. But it

behooveth, that they which visit, should be men of great authority, of honest and godly life, and also well instructed in the holy Scriptures. For if so be they shall not by the word of God perceive those things to be perverse which they would amend, they shall bring nothing to pass. Peradventure thou wilt say: seeing all Churches have their own Pastors, what need is there that other men should come unto them to visit? We answer, that it oftentimes happeneth, that the men of any Church do not so greatly esteem their own Pastors, being otherwise good men, because through continual conversation they grow in contempt: but when they shall come before three or four which be of other Churches, being men of great name and authority, they may be a great deal more easily corrected, and the ordinances of the Pastors, if they be good ordinances, may be maintained by the authority of these men: if they be not good, they may be amended. Now it is grown to a use, that this office of visiting is assigned unto Primates and Archbishops: because those men which were endued with the more ample gifts of God and which did excel others in learning and holiness, were wont to be preferred to the higher places, to the chief seas, and more notable Cities.

But forasmuch as we see, that in the most places at this day such high degrees are by the favor of princes and by perverse election, commended unto unmeet men, what profit can these men bring by their visitation?

Verily not a whit, but oftentimes no small inconvenience.

Of calling, and especially unto the Ministry.

13. Very ill do they gather, which thus say: Things happen not to this or that man according to his mind: therefore his calling is not of God. For who suffered either more or more grievous things, than did our Savior Christ?

And yet was his calling most lawful. Wherefore a great comfort is here offered to the ministers of the Church, and to lawful magistrates, that

although they see many troubles laid before them, yet that they should not despair; for those things proceed of the Devil: He verily hateth all lawful calling. For he seeth, that God will bless it, and that his strength shall be diminished by the same. And seeing such manner of impediments be of two sorts, some in the minds of men, and some which happen outwardly, both kinds are laid in our way by the Devil. For in the minds he worketh that men may despair and become of faint courage, and think that they shall not be able to bear so great a charge and so to become negligent. But if he prosper not this way, he from elsewhere offereth enmities, hatreds, seditions and troubles. But and if there be some which are neither lawfully called, nor yet do their duty, the Devil doth nothing at all disquiet them, for he suffereth them safely and soundly to sleep on both sides. But God putteth himself among these troubles, and many ways comforteth them that be his.

First by his word: For he foreshoweth that they are to suffer many things.

Secondly also he layeth before them the examples of such as suffered many things in the following of their vocation. Furthermore against the first impediment he giveth strength and stableness of minds. And if any man do withstand him, he discourageth him and maketh him feeble. Thus the kingdom of Christ standeth and shall stand forever. Thus the kingdom of David, though it be shaken with many violences, yet it shall stand.

Wherefore every man ought to abide in his calling, and not to despair and become afraid of adversities.

14. First ye must understand, that God doth oftentimes immediately (as they speak) by his own self choose and call some men, and that sometime he doth the same by men. And that immediate calling of God, is either general; as unto justification, life, salvation; or else particular, as to teach, to marry a wife, to bear an office. But whatsoever it be, we ought straight

ways to obey, after we understand that we be called of God. Howbeit every man must be assured of his calling. For oftentimes the Devil shifteth in himself, and deceiveth men under the show of God. But in that other calling which is done by men, many things must be diligently considered. And especially these four causes: the Matter, the Form, the Efficient cause, and the End. The matter is, the nature itself of the function, the same must be just and honest, and agreeing to the word of God. And therefore mercenary soldiers and bauds cannot be said to have a lawful calling. In the form must be taken heed, that money, ambition, or affection of the flesh be no mean therein. In the efficient we are to see, that it be done 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 be attempted. And as touching the end, because it is a voluntary taking on him, it doth behoove that the will have respect to some good thing: Namely, that the kingdom of God be holpen, that no man seek his own gains or commodities, or other means against justice and goodness and the word of God. They which choose must regard, not only that he which is chosen be willing, but also that he have skill and be able.

For what shall he do, if he be ignorant? And he must not only have skill, but also have strength to be able. And these things doubtless ought men have a respect unto. But God when he calleth any man inquireth not after these things, for he can bring them all to pass and give them. But he which is chosen must not judge of his own strength. For many being most unmeet, think themselves fit, and many on the other side when they be sufficiently furnished and apt, yet being led by some shamefastness or modesty, do think themselves unfit. Wherefore the judgment ought to rest in the commonwealth or in the Church. Howbeit if he perceive himself to be altogether unfit for that function, he must make protestation what he

judgeth of himself. But yet at the last, if they will not change their mind, he ought to give place. Whereupon there ariseth a doubt, how in the first to the Cor. the 16th chapter, they which were of the family of Stephana, can be said to have ordained themselves, seeing the same maketh a show of Ambition and disorder. For by this means perhaps ordinary means would be contemned, and each one at his own pleasure might usurp ecclesiastical offices. Of which opinion are the Anabaptists. And this place among others they cite. Howbeit if we weigh those words which be written unto Timothy, these men are soon discharged from the suspect of ambition. He that desireth a Bishopric, desireth a good work. But whatsoever he be that desireth a Bishopric, let him thoroughly weigh whether he seek for riches and honors, rather than for the functions and labors of a Bishop. Neither doth Chrysostom otherwise understand it (when it is said that these men ordained themselves) but that they chose this kind of life and wholly addicted themselves to the ministry of the Saints. But against the fury of the Anabaptists, we are confirmed by many places taken out of the Scriptures, that we should observe an order in Ecclesiastical callings, and that every man at his own pleasure should not break out and make the offices of the Church common unto all men. Paul being desirous to have credit given to his Apostleship, confirmeth the same by his vocation, and mentioneth everywhere that he is called to be an Apostle. And what need had it been for him in the Epistles unto Timothy and unto Titus to have reckoned up with so great diligence the properties of a Bishop, Elder, and Deacon, if every man might obtrude himself at his own will? Those things declare, that there ought in any wise to be had some choice of men. Yea and the Apostle writeth unto Timothy, That he should not suddenly lay hands on any man.

Where thou seest that to the ordaining of a minister, is required to have

hands laid on. Which because he would not have to be done rashly, he teacheth that there be some which may be chosen before others. Neither will it easily stand, which we read unto the Ephesians, that God placed in the Church some to be Apostles, some Prophets, some Evangelists &c. Of which thing there is mention made both in the Epistle to the Romans, and in the Epistle to the Corinthians. For if a man intrude himself and usurp

Ecclesiastical offices, he is not appointed by God, but he appointeth himself to be both Pastor and teacher. Furthermore, the Apostles have left unto us a form and example. Matthias was chosen. Paul and Barnabas by the commandment of the holy Ghost were put apart to be sent unto the Gentiles. And when they had traveled over diverse Cities and Regions, as we be taught in the Acts, that they ordained Elders in the Churches. And also we read of Aaron in the Epistle to the Hebrews, that he did not intrude himself, but was called by God, whom others also should imitate. At length the Church would fall to ruin and be overcharged with expenses. For such is the ambition and temerity of men, as an innumerable sort would take the ministry upon them. And whereas by the law of God sustenance is due unto them that labor in the word, it were not possible to have sufficiency for all that should labor. And whereas all things, according to the commandment of the Apostle, ought to be done in order, these men would mingle and confound all things, which is the only endeavor of the Devil, who misliketh not anything so much (especially in divine things) as a right and wellordered institution.

15. But let us see now what reasons they bring for themselves. First of all is that place which we have cited. Secondly they allege out of the first

Epistle of Peter, namely, that we are now a kingdom and priesthood, to set forth the virtues of God. Furthermore they say, that the keys are not given

unto one or to another, but unto the whole Church, and so each one may use them. Besides, they lay blame unto us, as though we observe not the commandment of Christ in preferring pastors to the government of the Church: because Christ for bad, that we should be called masters, chief rulers, or Rabbi. And it appeareth plainly enough, that brotherly correction belongeth unto all men, which is not done without the administration of the word of God. Moreover Parents and householders are bound to instruct their Children and household servants in the fear of the Lord: which is nothing else but to preach and publish the Gospel. Nor doth it make any matter whether this be done within the walls of a private house, or else openly abroad. For the Apostles did not always preach in the streets, but they did it also in private houses. The lame, the blind, and lepers obtained health of Christ: they went their ways publishing his name without expecting to be appointed by order. Also women have otherwhile exercised the holy ministry of preaching, and yet were they not instructed before. And Magdalene declared the resurrection of Christ unto the Apostles. And the woman of Samaria preached him unto her Citizens. The Daughters of Philip were Prophetesses. And in the Old Testament Deborah, Mary the sister of Moses, and Anna the mother of Samuel openly sang thanks unto God.

Martyrs being called unto the Tribunal seat, openly confessed Christ, and set him forth with all the power they had. Over this Paul in the first Epistle to the Corinthians said, that two or three should Prophesy, so as if it were revealed to any one that stood by, he that spake should hold his peace and give place to the other. Where it appeareth, that it sufficeth to receive a revelation to exercise the office of preaching. And finally Paul would That while any doeth prophesy, the standers by should judge, unto whom seeing judgment is attributed, there seemeth also power to be given, that they

themselves in like manner may preach, seeing, to judge, is more than to speak.

16. For answer unto these things, first consider we that it is one thing when a Church is not yet settled, and another when the same is now ordained and planted. For when it is not as yet built, and that men be ignorant of Christian religion, whosoever by chance and fortune shall be there, which know Christ, they are bound to set him forth, and to win men unto 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 voices of them which do come and consent. Nor is he uncalled of God, seeing he is bound by commandment to do that which he doeth, so that (as we have said) he well understand Christ and his religion. Which must be understood; If he can in no wise attain unto them which should ordain him. For if he may have access unto any which may ordain him after the usual manner by laying on of hands, he ought not to neglect that ordinance. But where the Church is now instituted (because all things by the admonition of the holy Ghost must be done in order) therefore express and manifest voices of election and laying on of hands, are required for the avoiding of disorder and confusion of things. Besides these, we affirm that there is a certain ordinary function, and a certain function extraordinary.

Elias, Elisha, Isaiah, Jeremiah, and those kind of Prophets, were extraordinarily sent of God. They neither were of the stock of Levi nor yet Priests: wherefore they should never have been put into the ministry by the high Priests: nevertheless they were sent from God when all things were corrupted and marred, and might not be restored by the ordinary Ministers.

And of these vocations God was sometimes author by himself, as it came to pass in Moses and in many of the Prophets: sometimes they were called by

man, as Elisha was anointed by Elias. And we at this present deal not otherwise than by ordinary function of the ministry. For those things that be done extraordinarily by God, we are to wonder at them, but not always to follow them. For there be laws prescribed unto us which we ought to obey.

Lastly, we would have it testified and confirmed, that there is a certain general vocation which is common unto all, and hath place in all those things whereof there be commandments extant in the law of God. But there is another vocation private, whereby every one of the faithful is appointed to his own proper degree, office, state, and function. For there is none found in the Church of Christ, that is not placed in some particular calling.

17. These things being now determined, let us confute their Arguments.

First as touching Stephana and his fellows, we therefore say that they ordained themselves, because they offered themselves to the holy ministry of their own accord, and chose to themselves this kind of life, the which is both troublesome and laborious. And this exposition doeth Chrysostom follow. Neither do we so understand those things that be spoken, as though they despised the laying on of hands and the custom of right due ordering.

Nor do I doubt but that either Paul or Apollo did lawfully ordain these men, and admitted them unto the holy ministry. That which Peter saith is true, that we by Christ are made both a kingdom and priesthood. And the same sentence we read in Exodus uttered according to this sense unto the Israelites: that God of his bountifulness promoted the Nation of the Jews unto excellent honors, that in their commonwealth they might have kingly honor and Priesthood, whereby their affairs both in Religion and civil state might be in good case. The very which thing Christ hath bestowed upon us

Christians, seeing we have even himself in the Church, to be both King and Priest. But hereof we must not conclude, that each one private man, either

then among the Hebrews, or now among us, might use these functions at his own pleasure: but it sufficeth that everyone be partaker of those functions: because although these things be not exercised by all men, yet do they profit all men. We might also understand, that we are all spiritually both kings and Priests. For they which be regenerated by Christ, do as Priests offer unto God Prayers and giving of thanks, Alms, mortification of the flesh, and other sacrifices of this kind. They be also kings, because they are not subjected unto naughty affections, but do reign over them. Wherefore this place nothing at all serveth the Anabaptists. Further we grant, that the keys are given unto the whole Church: but yet least a confusion should happen, it is meet that some should be chosen among all, which should use the keys, the use of which may redound unto all that believe in Christ. That there should be Rulers of the Church, Paul hath admonished more than once, and Christ hath not forbidden it: who when he gave commandment that we should not be called Masters and Rabbi, he repressed ambition, and would that none of us should hunt after these things: but he forbad not that we should have in honor and honorably count them whom the Lord hath set over us: Nay rather Paul wrote unto Timothy that he was appointed to be the Master of the Gentiles.

18. As to brotherly correction, and householders which instruct their family, and also of them which were restored unto health by Christ, and finally of Martyrs which confessed Christ before the tribunal seats of the Judges, we think it must be answered all after one manner, because these things pertain unto the general vocation which consisteth in the commandments of God. For the Lord commanded, That we should correct our brother, that parents should instruct their family, and that those which had received benefit should be of a thankful mind unto their benefactors,

and that they should not suffer the benefits which they have received of God to lie hidden, but should publish them, whereby the Author may be the more glorified. Moreover we are commanded not only To believe, but also to confess with the mouth. So as the Martyrs were bound by duty when they were examined by the Judges, to confess Christ openly, otherwise they had denied him. As touching the holy women and other Prophets which exercised the ministry without attending till they were called, those we say had extraordinary vocations, the Church either being as yet not planted, or else so fallen to decay as it might not otherwise be repaired. And as concerning Paul, when he saith, that he that prophesieth ought to give place if it shall be revealed unto another. We have spoken at large before, and now we briefly answer, that then the gifts of the holy Ghost flourished by miracle, neither ought it to have been extinguished or hindered, but rightly ordered. But now the matter is otherwise. There is someone man which preacheth, and he cometh instructed and prepared to teach: Wherefore he must not rashly be interrupted by others. Howbeit if there shall be any among the number of the faithful, to whom it may seem otherwise, and that hath better perceived the matter, whereof the other entreated (if we will conform the Church unto the decree of the Apostle as much as our state wherein we have no miracles will suffer) he shall not be despised, in respect that he is a lay man, or unlearned, but ought to be had in convenient manner, place, and time: Nor shall this be to attribute unto him the public function of the ministry. Furthermore, that which they last of all affirm earnestly, that to judge is more than to speak, is not true. For there be few that can speak very well, of which talkers nevertheless there be infinite that can judge: especially as touching the principal and general pointes of Religion. Again, we affirm not, that all which stand by can judge aught of

those things that be spoken, when as notwithstanding they do all judge.

Besides this, the judgment is not pronounced according to the opinion of all but according to them which determine most soundly.

19. But the election of Paul and such other ought not to move us, but that in choosing the Ministers of the Church, we must follow the doctrine of the same Apostle taught us in the Epistle unto Timothy, where he will that those which be novices in religion should not be chosen, but they which have a good testimony. But it must be considered that the rules described unto

Timothy, were given unto men, from whom seeing other men's minds be hidden, and that they be utterly ignorant what is in them, it behooveth that they use the cautions described by the Apostle, least they err in their elections. But God rightly chooseth his without those rules. For he trieth the reins and the hearts, and changeth the wills of men at his own pleasure.

Albeit some have said, that Paul in Judaism was of very honest conversation, as he himself testifieth unto the Philippians. And in the latter

Epistle to Timothy he writeth, that he had served 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 greatly after a sort reproach himself with the same. Wherefore when I allow of the solution now brought, this cometh to mind that the Canons which the Apostle delivered unto Timothy are not always kept even as touching men.

For Ambrose the Bishop of Millaine, when he was yet a Novice, and youngling in the faith, was placed in the Sea of the Church. For he was sent from the Emperor to execute the office of Praetor. Here the adversaries vaunt against us, that it is lawful sometimes to deal against the holy

Scriptures, and that the words of God are not most steadfast. But we must note, that the precepts of God sometime have not their own strength, neither

in very deed be precepts. For when two precepts meet together, so as they cross one another, whereof the one is more excellent than the other, and God would have that chiefly to be done: then the other which is of less excellency, and as touching the will of God, inferior, giveth place unto the first and hath not the authority of a commandment: because God would not have it to be done in that place and at that time. Even as Christ taught as touching the drawing of an Ox and an ass out of a pit on the Sabbath day.

By which means he excused his Disciples who had plucked off the ears of the corn on the Sabbath day, and had rubbed out the grain. And he often times testified that he would have mercy and not sacrifice. The Church of Millaine therefore was greatly molested by the Arians: it had need of a Bishop, and specially of a teacher that should be of great authority. These things were perceived to be in Ambrose. Neither was there any other fit man presented. Whereby that Church was quit from the other precept which was of less excellency, wherein it was commanded to beware of Novices, or those which were not fully instructed. And of this matter it seemeth to be enough to have spoken somewhat by the way.

20. Moreover the rite of the old consecration is set forth in the book of Numbers. It behooved that the Levite should change his garment and wash his body, and shave all his hair. Further that he should come into the Tabernacle unto Aaron, and by him to be consecrated before God the Lord.

After the same manner also it behooved the Priests to be consecrated, namely that they should put on new garments, that they should be sprinkled with holy oil and blood. This outward means was to this purpose effectual, that the people might understand, that they were now ministers assigned unto them by God. But these shadows being taken away, there is nothing left unto us but the laying on of hands. But the Papists, as I suppose to the

intent they might be of more solemnity, have transferred all those rites and Ceremonies of Moses unto themselves. They are clipped, they are shaven, they are washed, they are anointed, they have garments put on them: And I marvel not a little why they be not also circumcised. But they add that these things of theirs are endued with much greater virtue than those rites of Moses: For that they imprint a mark which cannot be raced out: and that it consisteth not only in the flesh, but that it pierceth also even unto the soul.

Paul saith that he beareth the marks of the Lord upon his body. But these good men would lay up those things in their mind. For what they do in their body, all men see.

21. Moreover oil in the old time was an outward ceremony appointed by God, and therefore it was not destitute of the word of God. And it signified the gift of the holy Ghost, whereby God instructed them whom he would promote, either unto ecclesiastical or public offices. Moreover by that sign, they which were promoted, were advertised of their duty: Wherefore it was a sacrament, but not general, because all the believers in God were not anointed, but only the men of that order which we have mentioned before.

But some man will say: we read not that Elisa was anointed by Elias with outward oil, for as the holy History saith, he only cast his cloak unto him.

Neither was Azael consecrated by Elisa with outward unction. Some answer that indeed the same was used, although the holy scriptures make no mention thereof. Certainly many things have happened which the holy

History otherwhile speaketh not of. But I would say, that seeing it cometh to pass many times in the Sacraments, that outward signs take their name of the things: as bread and wine in the holy Supper are called the body and blood of Christ, because they be the signs and Sacraments of those things.

In like manner the very body of Christ, as we read in the 6th chapter of John

is called bread: that even so Elias, although he had not the outward ointment, yet it may be said, that he did anoint, because by his ministry

(God working the same) he bestowed the grace and free gifts of Prophesy, the which are signified by the outward unction. The very which form of speaking David used when in the Psalm under the person of God he said:

Touch not mine anointed. And he spake of Abraham, Isaac and Jacob, whom he calleth anointed, whenas notwithstanding they had not the outward unction. But so they be called, because they were replenished with the spirit and with graces, the which were signified by the oil. Yea and our

Savior Jesus himself is called Christ, that is anointed, because he hath had the grace of God, and that indeed beyond the measure of other men. And John in the first Epistle, the 2nd chapter, speaketh of the ointment of Christians: And he addeth: The ointment shall teach you all things.

Furthermore we are to consider that the word of anointing is metaphorical, and signifieth the institution or promoting unto the functions already rehearsed. Wherefore it is said that Elias anointed Elisa, because he instituted him a Prophet. And it is said that Azael was anointed by Elisa, because in the name of God he foreshowed that he should be King, although he used not the outward anointing.

22. But seeing we speak now of such anointings whereunto the word of God was peculiarly applied, I cannot marvel enough why the same have been translated unto the Kings and Emperors of Christians. I know that some say that the same thing is political, and therefore may be retained. But they which thus answer, both are deceived themselves and do deceive others. For it is counted for a religious ceremony, and therefore it is done in the temple: and is exercised by no other, but by Bishops and Cardinals.

Indeed I allow that Kings and Emperors should be consecrated openly, by

the voices and acclamations of the people, and especially godly prayers to be used therein: but I do not think that anointing should be called back from the Jewish Ceremonies. And much less do I commend that whereby the Priests and Bishops are anointed. And verily the Church of Christ of long time was ignorant of these anointings as by a sure argument may be confirmed by a certain rescript or letter of the Roman Bishop in the decretals, in the title De sacra unctione. Innocentius the third answereth the Patriarch of Constantinople, and among other things saith that Bracharensis the Bishop came unto him, whom he perceived not to be anointed when he was created Bishop: and he addeth a cause, namely that in your Regions

Bishops were not accustomed to be anointed. If then until that age this unction was not used in Greece and in the East, the Church of Christ above the space of a thousand and two hundredth years was destitute of the same throughout those Regions. Which nevertheless the same Innocentius thought to be so necessary, as he caused the same Bracharensis to be anointed at Rome. But we read not in any place, that the first Christian

Emperors were anointed. I read that Leo the first, successor unto Martianus was crowned by the Patriarch of Constantinople; yet not that he was anointed. Certainly he received not the Empire of the Patriarch, but by that rite confessed himself to belong unto the Church, and to agree unto the sound and received doctrine. But at what time the anointing of Princes first began within the Christian dominion, I cannot for a certainty perceive, but I think it to be a new thing. I am not ignorant of the fable that is carried about of the holy oil of Remigius, wherewith the kings of France are sacred: but thereof we must not take a firm and sure testimony. But I return to the decree of Innocentius: according as he there teacheth, they observe two sorts of oil in Popery. One they call the oil of the Cathecumeni, and of the

sick: which is pure and mere oil. Whereunto they put nothing but that which they commonly call blessing. And this they call the oil of the Cathecumeni or of the sick. There is another oil which they call Chrisma, and it consisteth of common oil and of Balm: the which Balm being not had at this day otherwise than supposed and counterfeit, they are found to lie and deceive the simple people. With this oil they anoint Bishops upon the head and hands. Of which rite he rendereth a reason, namely, that by anointing of the head they signify the authority and honor of a Bishop: and by that which is done upon the hands, they note the office and ministry of a bishop. Further he addeth: After the coming of Jesus Christ, who was anointed above his fellows, the anointing of a king was translated to the Arm or shoulder, but that in bishops the anointing of the head was still retained as though kings cannot resemble Christ so much as bishops do. But, as they be ambitious, they would have Bishops to be preferred above Princes and magistrates: whereas the Scriptures testify, that they be the Vicars of God. Yea and they use their Chrism oil for the anointing of Bishops and not for Kings, whom they only anoint with their blessed oil, because they will have a great difference to be between themselves and these. In the same rescript of Innocentius we read withal that all Christians are twice anointed: namely, before baptism they anoint with the oil which they call blessed, the breast and the shoulders of the Infant that shall be baptized: but after baptism is taken, they anoint the crown of the head and the forehead with ointment:

Which thing is also done in Confirmation. They transferred also these their oils unto men at the point of death: then also unto walls, altars and bells: in like manner unto Chalices and such other things: the which we perceiving to proceed from a superstitious zeal, are to be disallowed being taken from the old Judaism. That same Innocentius excuseth the Church that in this

doing they use not the Jewish rites, because these things in the New Testament do signify other things than in the Old Testament: As who should say, it were in their power to ordain Sacraments, and to make a certain new signification of them. And these things have I said by the way as concerning unction's.

Of the authority or contempt of Ministers.

23. But how grievous a thing it is to contemn Prophesy, and to deride the ministers of God, it may be declared by many Arguments. First of all two points of the law are violated, to wit, that, wherein it is said: Honor thy father and thy mother. For the ministers of God are instead of parents. For Paul said, that he was in travel again of the Galatians, and that he begat the Corinthians by the Gospel. Another law is broken, whereby God commanded that honor should be done unto Elders. And Elisha was not only an Elder, but he was also of that sort which labored in the word: And therefore according to the doctrine of the Apostle, They be worthy of double honor. And Christ said unto the Apostles, He that heareth you heareth me, and he that despiseth you, contemneth me. And the Lord answered unto Samuel: They have not contemned thee, but me. Wherefore ministers are not to be weighed of as they be in their own nature, but God through them is to be beholden, who speaketh and dealeth in them, and whose Embassy they execute. So that if their Lord see them to be contemned and to have injury done unto them, he is present and revengeth their contumelies. He destroyed Core, Dathan and Abiram, he revenged the false craftiness of Ananias and Sapphira, neither did he suffer that they should mock Peter. Again, he punished Elimas the Sorcerer, who both hindered and scorned the Preaching of Paul. By reason whereof, seeing the children which did outrage against Elisha grievously sinned, it must be no

marvel if they suffered due punishment. No doubt but they were instructed by the il education of their parents. And no marvel, seeing they were

Idolaters. Whereby we may perceive, that the Parents by the ill bringing up of their Children do procure death unto them. Nor is there want of expositors which think that the children were provoked by their Parents to mock the Prophets of God whom they hated. Furthermore it should be the part of the Magistrate, to take care that the ministers of the word of God should not be afflicted with contumelies, which thing these men did not seeing they were strangers from sound religion. But Princes, when they had embraced Christ, sinned on the other part: For to the intent that the Prelates of the Gospel might be had in estimation and honor, they bestowed principalities upon them: They ordained Bishops to be Earls, Marquises,

Dukes, yea and Kings also. And by this means they plucked them away from ministering the word of God, from studying of the holy Scriptures: and entangled them with the affairs of this world. Now they being adorned with wealth and temporal renown, addicted themselves wholly unto pride, riot, pleasures and voluptuousness. The children's mocking was the reproach of baldness, which was no sin, but only a light imperfection of the body. But the world so hateth evermore the ministers of the truth, as men have been accustomed for the most part to take exceptions even to the smallest blemishes.

24. And as the children of Bethel railed at Elisha, so at this day the Papistical people do mock godly men, and especially the ministers of the Gospel. But we may not a little rejoice that even as they could not reprove

Elisha of just crimes and very sins, but only they objected baldness: even so the Papists are not able to lay any grievous sins to the charge of our

Preachers which truly bend themselves to their office, but only they object

certain matters of small weight, I will not say, that may be laughed at. They say that our Pastors have not the laying on of hands: and thereof they endeavor to conclude, that they are not to be counted for just governors of the Church, and that the congregations which be taught and ruled by them, be not true churches but conventicles of Runagates. And these things they speak, as though the laying on of hands were so necessary, as without the same there can be no ministry in the church. Whereas Moses notwithstanding consecrated Aaron his brother and his children, offering diverse kinds of sacrifices: upon which men there was no hands laid before by any. Also John the Baptist brought in a new Rite of Baptism, and gave the same unto the Hebrews, when nevertheless there was no hands laid on him, and he did minister baptism, when he himself was not baptized by any.

Paul also being long called in his journey by Christ, went not immediately unto the Apostles that they might lay their hands upon him, but taught throughout Arabia by the space of three years, and ministered unto the Churches before that he went unto his predecessors the Apostles, as it is testified in the Epistle to the Galatians. We despise not the laying on of hands, but we retain the same in many Churches: Which if we have not of their Bishops, it must not be imputed a fault unto us; for they would not vouchsafe this unto us, unless we should depart from sound doctrine, and therewithal to bind ourselves by oath unto the Roman Antichrist. But we for conscience sake cannot submit our ministry to the power of them, from whom we further disagree than heaven from the earth. Further whereas they say that we want a just succession, that is the smallest matter of all, seeing it ought to suffice that we have most manifestly succeeded that Apostolic doctrine which is truest and hath been received of the godly fathers in the best times. They also object against us, that in the holy service we use

profane garments, and after the common use do not put on graver apparel.

We in very deed confess, that we imitate Christ and his Apostles, who used not apparel differing from other men. We have no garments wholly of silk, no broidered or purple garments. What then? Are we not therefore the ministers of Christ? These things which they lay against us, are no grievous crimes or sins. But they cavil against us even as did the Children of Bethel: they say, Go up thou bald pate, go up thou bald pate. Howbeit even as the baldness did not pollute the mind of Elisha: so also these slender objections hinder not our ministry.

Of the office of Pastors.

25. But a mean must be observed, that neither we attribute too much or too little unto Pastors, least that either they should grow too proud, and tyrannically oppress the people, and by their precepts, and inventions obscure the commandments of God: or else if they should be over much dejected, not only themselves should be contemned, but also the word of God and Sacraments ministered by them might lie neglected. They are appointed governors of Churches between Christ and the people. They be the ministers of Christ, because he useth their labor: They are our ministers also, because as stewards and disposers of the Lord, they distribute unto us those things which of him they have received. Wherefore they ought to receive those things which they set forth unto us from no other place than from the words of Christ and the holy Scripture. This did Moses: first he ascended unto the mount, and there spake with God: and afterward when he was come down unto the people, he showed them what he had heard of God. The very which thing Christ seemed to do: not as though this was necessary for him, but because he might give an example unto ministers. In the night season he gave himself to prayers upon the mount and was

conversant with his father: and descending from them in the morning unto the Temple, taught those things which he had heard of his Father. And Paul wrote unto Timothy, that he should attend unto reading: not for any other cause than for that he should draw out of the holy Scriptures those things which he was to preach: and by that means save both himself and also them which should hear him. And if they be the ministers of Christ, they ought to submit themselves altogether unto him, Not to bear dominion over the Clergy or people of God: which thing Peter did expressly forbid. For they are showed to be stewards and disposers not over-rulers or Tyrants. And Peter declared that they ought rather to be patterns to the flock, which is to be understood as touching the soundness of doctrine and example of life.

And when they hear themselves to be the ministers of Christ, let them consider that they do not their own work, but the work of the Lord. So that it behooveth that they show themselves to be more attentive in those affairs than if they should deal in their own.

26. Furthermore they be called disposers of the mysteries of God. And a mystery we distribute into the word of God, and sacraments. Oeconomy [or household government] as appeareth by Aristotle's Politics hath three societies: namely of a husband and Wife, of a Parent and children, of a Lord and Servants: Which degrees are also found in the Church which is the household of Christ. And whereas the governor of a house hath certain instruments which be without soul and be void of reason: as be fields, pastures, vineyards, herds of cattle, and flocks, of the which it behooveth him to have a care: he hath also instruments which both have life and are capable of reason; of which kind be servants, in the instructing of whom (as the learned governors of households have taught) a great deal of diligence must be bestowed. Crassus said in Plutarch, that other things may be

governed by other men, but the master himself must take heed unto the Servants that they be rightly instructed: Wherefore Crassus himself would be present when they should be taught. But our governors of household, which be rulers of the family of Christ, are to care for living instruments, to wit, the servants of Christ, [which] not only be reasonable creatures, but are also citizens of the kingdom of heaven, being redeemed by the blood of the Lord. So as it appertaineth to them to deal both very warily and diligently.

And their actions may thus be described. First come they which are to be adopted together into the family of Christ. It is the part of the governor of the household to chastise and instruct them in the faith. Further he baptizeth them which is the cognizance of the household. Afterward he instructeth them of their vocation, and teacheth that according to their state and degree, they should endeavor to be beneficial to their brethren: And he commandeth that they should do some certain work least they be idle. And because wars and temptations be imminent, he ministereth armor: namely, the word of God; and with the meat of the communion he confirmeth and strengtheneth them to the battle. Whereupon Cyprian in his first book the second Epistle, judged that unto them which were fallen, and had repented them when as persecution was now at hand, the communion should be restored, that so they might be the stronger to make war: And he saith: how can we think them meet for the cup of Martyrs, whom we shall not admit to drink the cup of the Lord's blood? Also the ministers of Christ shall minister livelihood unto them that be poor, of the Church goods and of the store of oblations which the faithful do give. The Elders in times past had near unto the Temples many Hospitals, where the poor were nourished, not unto idleness, but that they should serve to good and godly occupations, and that if their

strength would serve, They should labor with their hands, according to the doctrine of Paul.

27. The end of this household government is appointed, that in them which belong unto the family should be restored the Image of God well near clean defaced through sin. For which cause the Apostle wrote unto the Ephesians, that they should lay away the old man, which is corrupted according to the concupiscence's, and should be renewed in the spirit of the mind, putting on the new man, which is created according to God in righteousness and holiness of truth. Neither is it otherwise which is written to the Colossians: and the wise governor of a household will use his endeavor that all things may be ordered according to the receivers capacity: so as they which have need of milk may have it distributed unto them, and they which shall have need of strong meat, he will set the same before them. Finally, he will be careful that they which live unpurely and naughtily shall be excluded from his household, and that if they repent themselves, he may again receive them. And all things that we have spoken of he will do, not at his own pleasure, but according to the will of the Lord, who would have nothing to be changed of those things that he hath prescribed. Nadab and Abiu which offered strange fire, were consumed by the same. Core,

Dathan, and Abiron would otherwise have done than was appointed by God: and they perished miserably. And King Ozias who against the law would administer the holy function, was taken with the leprosy. He also that entereth into this office must take heed that he hinder not himself with other cares and business, as Paul saith unto Timothy. No man being in the warfare of God troubleth himself with the business of this life. This function is of so great moment, as it requireth the whole man. Neither shall he do a little that shall be able to perform this as he ought to do. Aristotle in his first book of

Politics saith, that everyone instrument is meet for one only work:

Wherefore it is not meet for the ministers of Christ to play the part of soldiers, huntsmen, Merchants, or Mariners. Further it is to be noted, that seeing they be called the ministers of Christ, they ought in any wise to be distinct from others. Which thing John the Baptist very well distinguished when he said: Myself baptize you with water, but he standeth in the midst of you whom ye know not, he shall baptize you with the spirit and fire. And John the Evangelist wisely did put a difference between Christ and his forerunner, when he said: He was not the light, but that he might bear witness of the light. Neither is it the part of ministers to live idly: for they be hired to labor in the vineyard, to the end that they may afterward have their reward, which they should the oftener have respect unto seeing they exercise a work, both troublesome to the flesh and full of labor. But in the meantime, while we live here, there is no cause why they should dream of a better estate than either the Apostles or Christ himself had experience of in their ministry. The Apostles were accompted as the offscourings of the world. Paul boasted that he was reviled as a babbler, and was reported of the Jews to be unworthy to live, as though he were an offscouring and heinous offender. And was not Christ derided in every place? There was no want of contumelies and reproaches. They rose against him with stones.

They endeavored to cast him down headlong from the mount. Oftentimes they would have laid hold upon him, whom at the last when they had taken, they crucified with great ignominy. The same lotte must they look for: because it is enough for the scholar to be like his Master, and the servant if he be as his Lord.

28. They be called the dispensers of the gifts of God, but not sacrificers or sacrificing Priests: not that all kind of sacrifices be taken away from them.

For praises and confessions (by the which the goodness and mercy of God is declared) are an acceptable sacrifice of God. No less are prayers, confession of sins, offering of Alms, and repentance (by which the heart is made contrite and humble) and finally the sacrifice of our own bodies, which we offer up unto God as a lively and reasonable sacrifice: we deny not but that these things are done by the ministers of the Church. And last of all it is a sacrifice, whereby unbelieving people are brought unto Christ, as it is plainly showed in the 15th chapter of the Epistle to the Romans: in the which Evangelical ministration the Ministers of Christ are most of all busied. But the favorers of superstitions brag that they sacrifice the son of God, which is most absurd: because Christ offered up himself, nor needed he another Priest. By one oblation did he finish and make perfect whatsoever was to be done for our redemption. Nor meet it is that man should be had as a sacrificer in so great an oblation. For it behooveth always that he which offereth, be either equal or more excellent than the thing that is offered: which we to imagine of ourselves, being compared unto Christ, is plain sacrilege. Further how can we offer the son of God, seeing he is perpetually in the sight of his father, where he is our propitiation and our Advocate? But if by sacrifice, they understand thanksgiving for his death, and because he would give his body to be crucified and his blood to be shed for our salvation, such a sacrifice we will not deny to be offered to God in the Lord's Supper as well by the Minister of the Church, as also by all them that stand by. And happily the Fathers after this manner understood this word To Sacrifice, which in their writings they often use: albeit I may not commend their advise, seeing thereof is grown an intolerable abuse. Neither must we forget that offerings were accustomed to be done by the faithful when they approached to the Supper

of the Lord, as Cyprian most plainly witnesseth. And of these oblations, there is mention made in the Collects which are read after the Offertory in the Mass. But of these things elsewhere. Only this warning we would give, least it should be thought that they are called the Ministers of Christ, because in the Mass they sacrifice his body and blood unto God the father.

29. As to the rest. It is required in Stewards That everyone be found faithful: The Apostle requireth not the eloquence of the world, Nobility,

Favor, the power of Kings, but a faithful administration only. Unto this Christ added, Wisdom: when he said in Matthew: A faithful servant and a wise whom the Lord hath set over his family. Howbeit these two qualities be so joined in themselves, as the one of necessity followeth the other.

Neither shall the servant escape free, if he behave himself otherwise than is prescribed unto him, seeing in the Gospel we read, that If the servant when his Lord shall delay his coming, wax cruel to his fellow servants, so as he striketh them and oppress them with tyranny, the Lord shall come at a time unlooked for, and shall destroy and slay him, and appoint his part with Hypocrites, there shall be weeping and gnashing of teeth. Also of the wise and prudent householder, we have heard that he bringeth out of his treasury things both new and old. Even so he that maketh a banquet for the flock of Christ, setteth before them both the New and Old Testament, that he may daintily and plentifully feed them. The goodman of the house hath both new fruits, and layeth up also in store for many years.

30. And it very much furthereth the wise and faithful governing of the Lord's business, if the Minister have always circumstances before his eyes.

Let him first of all consider what himself is. He is not a private man.

Wherefore let him set apart his own proper affections. The Minister of Christ is a public person, whereby it is convenient that in the Church he

should do the business of God with singular gravity. Again let him take heed what he hath taken in hand to deal in, namely the word of God and Sacraments of Christ, which to have corrupted or falsely to have taught is a grievous sin. And let him no less consider, who they be which are committed unto him: for they be no vulgar men, but the sons of God, the sheep of Christ redeemed by his blood. It behooveth also that he have consideration of the time, and that he observe the opportunity of time, in which he judgeth that he may the more conveniently attain his purpose. And although he ought to deal as the Apostle hath commanded in season and out of season, yet nevertheless he must endeavor with great diligence, that he over-slip not occasion. Also he must thoroughly weigh and consider with himself for what cause he hath entered into or doeth sustain the charge which he hath, and beware that he serve not in the Church in respect of gain: but rather follow that which Paul said in the latter Epistle to the Corinthians, We seek not the things which be yours, but you: for children must not lay-up treasure for their parents, but the parents for their children.

Therefore (saith he) I will offer myself and will be offered for your souls.

Over this, respect must be had unto the manner and form wherein he shall do it, which may not otherwise be taken in hand, then of this purpose, that provision should chiefly be made for all those that come unto his Church.

31. And those things which we have now spoken as touching the word of God, our meaning is that they should be understood in the same manner of the Sacraments. First concerning himself, let him repent for his sins without which this life is not led: and let him so refrain from those grosser sort of vices for the which the holy scripture commandeth That we should not once communicate in common bread, much less in the Sacraments with such as shall be guilty of these vices, least he should procure destruction to himself

and offense to others. And let him weigh with himself the nature and dignity of mysteries, least he should think that he giveth the Bread, Wine, or Water as bare elements of the world. Neither let him delay to search out and thoroughly to know them unto whom he must distribute the Sacraments: that if so be he shall perceive them to be dogs, he may remove them from him; but if they be godly and such as fear God, let him invite them and persuade them thereunto. As touching the time also, let him take such order as he suffer not his flock to want their food of the Communion during the whole year: as though it were lawful for them to communicate at Easter only: And let him take heed that he be not constrained to the administration of the sacraments either of a custom, or that he do it not only for avoiding of accusation, or for filthy lucre sake. And finally let him retain and keep the form which he knoweth to be taught him by the Lord out of the Scriptures. Which is not observed by them, who, whereas Christ hath instituted, that we should take, eat and drink, they have been more diligent to hang up 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 up, and bearings about, make a show of the same, worthy to be laughed at. Christ said of the Cup, Take and drink you all thereof: but they drive the laity from the Cup. Christ said: This do: but they besides have added many things which do make to superstition.

So as they neither faithfully nor yet wisely administer the holy Sacraments.

32. If at this day under the kingdom of Antichrist, some godly man should come unto a sacrificing Priest, and say unto him: I pray thee say a Mass for me, but so as I may plainly understand the confession of sins and absolution: Expound unto me the praises of God which thou hast at the entrance of the Mass, and the Himme, and Gloria in excelsis, in such sort as

I may together with thee both magnify God and give him thanks: neither hide thou from me the meaning of thy prayers, so that I may answer Amen.

Teach me the Epistle and the Gospel, that thereby I may learn wholesome doctrine and admonition of thee: let us pronounce together the Creed of the Catholic faith: and when thou comest to the blessing or consecration of the mysteries, put me not back, for because those words do also pertain unto me, and even in the breaking of the bread, and drinking of the Cup, communicate thou with me, that finally we may give thanks together unto our God: and for as much as thou hast no want neither of wealth nor food, all this as thou hast freely received; so bestow thou freely upon me. He that shall crave these and the like things of a Massing Priest, I beseech you after what sort shall he be entertained of him? He shall be excluded with taunts of Lutheranism, and shall be uncourteously railed upon with the reproach of heresy. But let there come in like manner another man, which would say:

Go to, I must hunt today, but because this being the Lord's Day, I will not be without the Sacrament, take this money to thee, and now betimes in the morning say Mass for me, and dispatch thou forthwith and with all speed: believe me there will be no delay made by the Massing Priest. Doest thou think, that this is to do the faithful part of a Minister in such sort as the Apostle hath now commanded? I think not. On the other side hear what example of faithfulness the Ministers of our time have. Some one of them hath three or four 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 year as long as he can from them all. In the meantime if a man reprove him, he saith, that he hath appointed another there in his place. But this so faithful a Minister considereth not that Christ, when he was by his coming and death to redeem mankind, did send none in his place, nor substitute

another unto the Cross in his stead. He himself came, he himself labored, he himself died for us. Might we have God, and cannot have his vicars to attend upon the office committed unto them? They say it is lawful for them, so that they live within any university or School, whereby they may procure unto themselves good arts and learning. But Christ when he said unto Peter,

Feed my sheep, excepted no such thing. But and if they shall not be as yet meet and sufficiently learned, they ought not to take the charge of a pastor in the Church. Perhaps they think it sufficient for them if they have the vocation, title, and possession. But this is to play masking and counterfeit parts. For it behooveth, as the Apostle teacheth that the Rulers of Churches should both minister faithfully and faithfully dispense the mysteries of God, that is, the sacraments.

33. There be three things then required unto the lawful minister of a Church. The first is, that the Pastor should be justly called: secondly, that he should feed in very deed: last of all, that he should do it faithfully and with great discretion. I speak not of the sincerity of life (which is required to be more than ordinary) both because it ought to be common unto all

Christians, and also that all men understand how necessary it is. I pass over also of how small faithfulness they be of, which hide the gifts that God hath bestowed upon them, and will not communicate them with others: for because these men are sufficiently condemned in the parable of Christ under the person of that servant which buried in the ground the Talent that was committed unto him. Neither doeth he less unfaithfully deal, who hath made the graces which he hath obtained of God so proper unto himself, as he ascribeth them not unto God: and he that is such a one, is by Chrysostom compared unto him that receiving a purple robe of the king to be kept, nevertheless was bold to wear the same as his own garment. Doubtless such

a one shall be accounted guilty of treason. So that if we will be faithful unto God, we must ascribe all good things unto him. In the Acts, Peter said of the lame man which was already healed by him. Ye marvel as though we of our own power have healed this man, when as the God of Abraham, Isaac and Jacob would glorify his son Jesus. Unto this faith also it belongeth that A good Pastor even as Christ did, should give his life for his sheep, which in peril must not be forsaken, unless perhaps the persecution shall be of a particular Pastor: for which cause it was lawful for Athanasius to fly because of the cruelty of the wicked prince, for so much as in the Church of Alexandria there were very many which could minister in his place.

Augustine unto Honoratus in his 180th Epistle disputeth at large of flying away. And furthermore many things hard enough hath Tertullian, the which are not at this time in this place to be recited. The duty of a Pastor is, so faithfully to behave himself, that through his default he may not suffer the least silly sheep (though it be an abject) to perish in the Church. He rather ought to follow Christ, who said, that He came to seek that which was lost, and to save that which had perished. And in these excellent actions, Christ forsaketh not good Pastors, he defendeth them, and oftentimes revengeth for their sakes with great severity. We know how displeasingly he took it that Samuel was rejected, he revenged that injury, and in his fury gave the people a king, under whom they lived in small felicity. And he that shall peruse the Histories [shall find] that they were sore afflicted under the greatest part of the kings. And when as Saul in the City of Noba had slain many of the Priests, he also with his son Jonathan upon Mount Gilboa lamentably perished. God revenged Moses and Aaron, and executed unaccustomed punishments upon them that conspired against him. So we

see likewise that the Jews which sieve Christ the high Priest, and did ill entreat his Apostles, were thrown headlong into destruction.

Of the Efficacy of the Ministry.

34. And first of all whereas the Corinthians are by Paul reproved because they made men their Authors, let the faithful Ministers of Christ learn not to make disciples or followers unto themselves but unto Christ, unto whom only the Church doth belong. This did the Ethnic Philosophers seek: namely, to distinguish the scholars which they had by their own names: so that some were called Platonians, others Pythagorians, others Epicureans.

But Socrates seemed more modest than the rest, because he made not himself Author of the doctrine that he taught: as he that affirmed himself to be like a midwife, which should bring help unto 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 mind. Much rather doeth this take place in Christ's affairs. For although that a man teach cunningly, unless that the holy Ghost do inwardly stir up the hearers, he looseth his labor. It is the spirit which truly maketh the minds fruitful. Wherefore it is said there: Who is Paul, and who is Apollo? John the Baptist very well declared this, when being demanded of himself what he was, said that he was not Christ, nor Elias, nor yet a Prophet, but only, A voice of a crier in the wilderness, prepare the way of the Lord. The ministers of God have very ample gifts, which like faithful servants, they ought to use to the commodity of other servants, and to the glory of their Lord: neither must they bend them either unto gain or unto preferments.

35. And although Paul seem after a sort to abase the ministry, yet if thou diligently observe what he saith, thou wilt confess that there is nothing taken from the worthiness thereof. For indeed he leaveth unto it a notable

commendation, when he saith, that they be Ministers, by whom they believed. Faith, Remission of sins, reconciliation with God, and the right of eternal life are knit together: of which things they be called ministers which have the government of the Church. If that they be appointed as Organs and Instruments of our faith, who will not have them in honor and estimation?

The Anabaptists reject and despise Ministers, therefore hitherto they have had no true Church. For it cannot continue, neither can the divine worshipping be openly retained, if so be that consideration of ministers be not had. Nevertheless take thou heed that neither thou attribute over much unto them, nor yet put over much trust in them. For it is written: Cursed is he that trusteth in man, and that maketh flesh his arm. For (as Ambrose writeth) they do notable contumely unto God, which give unto them being but creatures, the honors due unto God: which little differeth from the wickedness of the Gentiles, whereby they gave divine honors unto things created. The very which thing must be taken heed of, that it be not done towards the Saints, whom we rob of their own good reputation, while we adorn them with divine Titles. For then when as we with our ornaments and dignities cannot make them equal unto God, we deprive them as much as lieth in us, of the ministry of God which is most agreeable to their nature.

How shall we excuse them who commonly call the blessed Virgin the mother of mercy, which is proper to God, who in the holy scriptures is called The father of mercy? And they name her to be their life, whereas

Christ unto the Colossians is called Our life: and he himself said of himself:

I am the way, the truth, and the life. Also in that song she is called our sweetness, as though in her were laid up the consolation of the godly.

Howbeit God is the father of our consolation and comfort. Finally they call her their hope, as if they would put hope in a creature. Show unto us (say

they) Jesus Christ thy son. But this pertaineth only unto the father, according as it is written, None cometh unto me unless the father draw him.

Much doubtless is attributed unto ministers, when they be accounted the ministers and servants of God. For even Christ himself as touching men, took upon him this name of a Minister. Unto the Romans we read: I say that Jesus Christ was a Minister of the circumcision. Also in the Epistle to the Romans, a Magistrate is called the Minister of God. Wherefore we must not pass over that Magistrates and Prelates of the Church are defined much in like sort: I would to God their minds were as well united as their offices and charges do in a manner concern one another. In the Epistle to the Hebrews a high Priest is defined, that he is taken from among men, and for men is appointed in those things which pertain unto God, that he may offer gifts and sacrifices for sins. And if thou wilt define a Magistrate, thou shalt perceive how near he cometh unto the nature of a high Priest. He also is taken from among men, and for men is ordained unto those things which pertain unto civil good, that is to say, that we may live under them a peaceable and quiet life unto godliness and temperance: as is gathered out of the Epistle unto Timothy. Then seeing the Magistrate also is accounted the minister of God, we owe great honor unto him: but yet so, as we attribute not those things which be of God unto him: and that when he shall command those things which be against God, let him not be hearkened unto.

36. But to return unto Paul: In the first to the Corinthians the 3rd chapter, in the two words of planting and watering he comprehendeth all the works of husband men. God giveth the increase so as that which hath been planted and watered may live. And that under the name of increasing, he meaneth life, hereof I suppose it may be gathered, seeing plants have no life, except

that, which they commonly call Vegetative, because they be moved unto nourishments whereby cometh greater increasing's. For although they seem to change place, or to vary in qualities, all these things happen unto them because they receive increase or nourishment. The similitude of the Apostle doth very well concur. Because although the husbandmen do diligently employ their labor, yet the increase is to be expected from heaven. But and if so be it shall not come to pass after their mind, they have lost their labor.

Albeit we must ascribe the whole matter not unto heaven, but rather unto God himself. He it is that maketh his sun to rise both upon the good and bad: and raineth upon the just and unjust. And that he doth rule and moderate these things after his own pleasure, it appeareth out of Leviticus: where he threateneth the Israelites when they grievously sinned, that he would give them a heaven of Iron and an earth of brass. In like manner we read in Deuteronomy: where he addeth also a promise, that if they shall abide in his commandments, he would open his treasures unto them, giving rain in due season. Wherefore that the Metaphor of the Apostle is most profitable, thereby it is declared in that he not only teacheth the thing which he hath in hand, but also with fruit expoundeth that nature from whence it is derived. For it is no less profitable to know that the successes of human labors in all arts and enterprises, and in like manner in the increase of natural things, must be expected to come from God, than so to understand that by the ministry of the Church nothing is brought to pass, but so much as the power and goodness of God shall further. Therefore in the Acts of the Apostles the 16th chapter, we read that the woman which sold Purple heard the Apostolic doctrine, whose heart the Lord opened, that she might understand those things which were spoken by Paul. Apollo, of whom there is mention there, succeeded Paul in the Church of the Corinthians: therefore

he is said to water those things which Paul had planted. The word of planting answereth unto milk, but the word of watering answereth unto stronger meat. Albeit Ambrose understandeth planting to be the first doctrine of the Apostle, and watering to be Baptism: perhaps alluding unto this, because it is ministered by water. Finally the increase that is said to come he referreth unto the holy Ghost. Howbeit the first interpretation is the more plain.

37. And how strange of themselves the husband men of Churches be from these labors, it is sufficiently declared in the Gospel: where those which be negligent to labor in the vineyard, are thrust forth by the goodman of the house. Neither is it to be doubted, but that Moses, Jeremiah, and Jonah, withstanding after a sort, were drawn unto it. Which thing we may believe hath happened unto many others, seeing that in this vocation, labors only, grievous dangers, hatred and persecutions are to be expected, the which things our flesh doeth marvelously abhor. Yea and Plato in his first book of a commonwealth saith, that men were wont to be invited to take offices upon them, partly with money, partly with honors, and partly with punishments. But they which be honest are not moved for money sake, seeing they are not infected with covetousness. And the same men are not led for honors sake, because they be not ambitious. Only they may be allured through punishment, least they being called to the government of the commonwealth and would not come, they themselves also together with others should be subjected to the government of wicked men, who would intrude themselves into the offices: and the commonwealth falling to ruin, neither might they themselves be safe. So also must a Christian man do that shall perceive himself to be furnished by God with gifts profitable for the Church. When he shall be called to the government or ministry thereof, let

him beware that he obstinately refuse not the charge that is laid upon him.

In deed it is lawful for him to give unto that Church a testimony of his weakness, and to admonish them to seek for one that should be more fit: but he ought not to contend with an obstinate mind, least afterward by the severe judgment of God, he together with the whole Church be committed to the pernicious government and charge of naughty rulers which shall thrust in themselves. But at this day there is no danger imminent on this behalf, seeing we see that benefices and dignities Ecclesiastical are procured with great ambition: which therefore cometh to pass because these ambitious men do not lay before their eyes the work which they do in the Church, but the riches and honors which they abuse at their pleasure.

Thereof it is gathered by Plato, that if the Commonwealth consisted of good men, the strife and contention would no less be between the Citizens for the not taking of offices, than now the labor is to obtain them.

38. But Paul teacheth that it is God that giveth the increase: and certainly it behooveth that God do prosper the work. Yet nevertheless the ministers have their works also which should not be contemned of any man, seeing by those God worketh in us the things which belong unto salvation. He could easily by himself without his ministers have wrought the very same things: which he would not do, to the intent that a greater conjunction might happen among the faithful. So as those words which Paul addeth: I have planted, &c. are not said as though the Ministers without God either plant or water: But these two things are attributed unto them, because in these things they be workers together with God, and have their parts. To quicken, is said to come of God, because he doeth that only by himself. And if perhaps it shall come to thy mind that the holy Ghost is also given through godly

Sermons, (For while Peter yet spake, the holy Ghost fell upon them: and the

same seemeth to be given at the laying on of hands: for when the Apostles had laid their hands upon certain persons, the holy Ghost came down upon them) give ear unto Ambrose, who saith, that this comes not always to pass.

For because neither were hands put upon Paul: neither did he hear the preaching of man, when he was converted unto Christ by the way: neither do all they which hear the holy doctrine, nor they upon whomsoever hands are laid, receive the holy Ghost, which in any wise should be if these were the true and proper causes why the spirit should be given. Howbeit we must understand, that the holy Scripture doeth sometimes attribute unto Ministers those things which pertain unto God. As when Paul saith, I have begotten you through the Gospel: As also, I am again in travel of you. And the same

Apostle wrote unto Timothy: And thou shalt save thyself and those that hear thee. And Peter in marvelous wise joined the holy ministry with God: who said unto Ananias: How hath the Devil tempted thee, that thou shouldest lie unto the holy Ghost? For thou hast not lied unto men but unto God. Yea and Christ himself said, Whose sins ye shall loose they are loosed, and whose sins ye retain they are retained.

39. Unto all these things on this wise confirm thyself. The ministers of the Church, if thou accept them as they be of themselves, undoubtedly they can do none of all these things. They are only means and instruments the which God useth, and is present with while he planteth and watereth. And so must it be understood which the Apostle addeth in that place: Neither is he that planteth anything, neither he that watereth, but God which giveth the increase. But if thou consider them as they be joined unto God, and as he is of efficacy in them; and as the action of the holy Ghost is coupled with the action of the Ministers, so that after some sort one is made of those two, that which belongeth unto the one part is by the figure Synecdoche

attributed unto another. And after this manner the ministers of the Church are said to work those things which we have declared. And that which we have set down touching the Ministers, must also be judged of the Sacraments: for if thou wilt regard them as simple and bare figures, thou shalt very much err if thou ascribe either the forgiveness of sins or thy salvation unto them. But if in thy mind thou refer these things unto that which they signify, and the same embrace by faith as thou oughtest to do, assuredly thou shalt draw from thence both salvation and remission of sins, and thou shalt receive and reverence them as excellent gifts of God.

Wherefore let Ministers take heed that they continually pray unto God, and beseech him that his ministry through the holy Ghost, may be of efficacy towards them which be committed unto their trust, and let them to their power apply themselves unto God, that they may be his apt and meet instruments. Nor let them ambitiously go about to wrest great honors of the people. Christ so humbled himself, that when he was in the form of God took upon him the form of a servant: and he acknowledging the weakness of human nature said, The father is greater than I. Of that day and hour none knoweth, neither the Angels, nor the son himself. Peter forbad the Centurion that he should not worship him. The same did Paul and Barnabas when the Ethnics were minded to do divine honor unto them. Yea and the Angel (as it is in the Apocalypse) forbad John that he should not worship him. At this day the Pope is most shamefully adored of all men. And how the world doteth upon the Ministers of the Church, hereby it is easily gathered, that it hath bestowed such honors upon them as God hath not required to be given them. I mean Kingdoms, Dukedoms, Earldoms,

Marquesships, and other such like, which was no hard matter to give when Monarchies abounded in them more than enough. But on the other side is

denied them the obedience and subjection due unto them by the will of God, to wit, that place should be given unto Ecclesiastical discipline, and to be obeyed when they command us out of the word of God to reform our life, to repent and to avoid them whom the church hath pronounced excommunicate, and whatsoever things else be of this sort. But because in these things the alteration of life and sincere holiness is furthered, the devil provideth with great care and diligence that with deaf ears they may be heard: whereby it falleth out that all goeth to wrack because the Prelates of Churches are come to that pass, that not being content to have immoderate riches and principalities, do altogether busy themselves in the affairs of this world, neglecting the charge which they have to feed the people of God.

And the people in like manner, think, that they have very well performed their duty, if they heap up upon their Pastors the goods of this world, being nothing careful in the meantime to be nourished with doctrine and the word of God. The sentence of the Apostle when he saith, that Neither he that planteth, neither he that watereth is anything, may be understood by Hyperbole or excessive speech, namely that they are said to be nothing, if they be compared unto the divine Action.

40. But because all the Pastors of the Church do serve one and the selfsame high God, and do appoint unto themselves one and the same end, they are all means and instruments of God for the salvation of men. Which they have in common with all the creatures: for the which in the scriptures God is called The God of Hosts, for that all things do no less serve God, than soldiers do their Captain. Which comparison in very deed Aristotle made mention of in his Metaphysics. Wherefore as touching those things, the ministers of the Church are among themselves all one: and yet would not Paul therefore take away from the Church the degrees of ministers. For in

better place is he which preacheth the Gospel, than he which baptizeth: And in the Church we have known some to be Pastors, some Teachers, some

Prophets, &c. They be all one also because they serve one another, because they all consent in one thing even as inferior arts are joined with that which is called Architecture. Further they be one because albeit the greater be preferred before the lesser, that is not done either in neglecting or contemning of the lesser. They be one also, because of themselves they have no other thing as touching the office wherein they be conversant, but so much as God hath distributed unto them. So that in this they be equal, that whatsoever they have, that have they received of him: neither have the things which they use in their ministry proceeded of nature. And as a living creature is said to be one because the members thereof being diverse are knit together, and are stirred up in their actions, and quickened with one life wherewith they are formed: even so the ministers of the Church are by the bonds of charity knit together with the other members of Christ, and they also are drawn with the same spirit wherewith the whole Church is moved; that they might further the commodity of the sheep of Christ. One of the ministers indeed is holier than another, that is nothing to thee, mark then the doctrine, and take thou heed that they be not defiled with those most gross vices, for the which Paul commandeth that we should not so much as eat with them. Neither persuade thou with thyself, that their infirmity or blemish of vices can hurt those things that are holy. Jerome against Jovinian hath two proper similitudes, by the which he excuseth God that giveth a soul unto the children begotten in adultery. For (saith he) if corn be stolen away, the sin remaineth not in the seed, but in him that soweth it. And therefore the seed sown springeth, neither doeth another man's sin hinder it.

Furthermore if the hand of him that soweth shall be defiled and polluted,

the seed is not therefore so infected, as it cannot grow: Even so holy things cannot be corrupted with the sin of them that minister. And Augustine in an Epistle to Jerome: The corn that is to be purged in the Lord's flower is borne by the stalk: and although the husks be unprofitable, yet they do the Wheat good; even so the vices of the ministers do not so hurt the believers in Christ, that the Sacraments distributed by them, and the word ministered by them should become of no force.

The mighty simpleness of the Ministry.

41. And whereas Paul teacheth that our faith is not of the wisdom of men, but of the power of God, this doeth chiefly commend our faith, whose root is not in the earth but in heaven. Whereby thou mayest gather for persuading unto faith, that there is no need of those things which agree with human judgment, our sense and reason: whereas rather the things which men judge likely to be true are not without suspicion. The faith of Christ is not to be taught by man's wisdom. This is very greatly against them which will therefore confirm human traditions and rites invented by men, because our wisdom liketh well of them. Which the Apostle hath manifestly reproved in his Epistle to the Colossians, when he saith: According to the doctrines and traditions of men, which verily in words have a show of wisdom. ἐν ἐθελοθρησκεία that is, in a will worshipping and that is invented of men, the nature whereof he expoundeth a little after as touching the mind under the name of ταπεινοφροσύνης. Often times they speak of their inventions, that they make the mind humble and lowly, and for this cause they commend their clothing and apparel. He also addeth, The not sparing of the body, not in any honor to the satisfying of the flesh. Hitherto belongeth the choice of meats, the sleeping upon the ground, and unprofitable consuming of a man's self under a show of the worshipping of

God: in such sort as neither is honor done unto the body, neither yet is the flesh nourished as it ought to be. The Apostle confesseth in these words that there is a show of wisdom: wherein nevertheless our faith must not rest, although they seem things goodly and godly: It cleaveth fast to the only foundation of the word of God. For as it is unto the Romans: Faith cometh of hearing, and hearing by the word of God. But and if so be that our faith should cleave unto man's wisdom, it might easily be dissolved, seeing that godly things, profitable things, and true things are not evermore accounted all one. And it may oftentimes come to pass that the things which did please be cast away. Wherefore not without a cause did Christ say unto Peter:

Blessed art thou Simon the son of Jonah, because flesh and blood hath not revealed unto thee, but the spirit of the father which is in heaven. And this constancy and steadfastness of faith (as Chrysostom saith in his second

Homily upon Matthew) is that rock, upon the which Christ built his Church.

But if that man's wisdom cannot be the cause of our faith, the very same is not to be expected of our works: seeing that wisdom doth a great deal excel all other works.

42. And this is a cause why the wisdom of God pleaseth perfect men, but unto others it is not acceptable, because it is not of this world. It is called the wisdom of the world which is attained unto by natural power and light, and which is able to govern, defend, and administer the things of the world: as things pertaining to medicine, things civil, Logic, Rhetoric and such like.

These faculties we have need of in this world, the which also shall have an end therewith. For in the world to come there shall be no place for those things. Now do we teach that the wisdom of this world must not be shunned, so it keep it self within her own bounds, for so hath its commodities belonging thereto, Only this is not permitted thereunto, that by

the guiding thereof it should presume to bring man unto Salvation. Also it must be terrified from adventuring to measure divine things with the reasons which it hath. Yea that must be rejected which many do falsely think: namely, that the wisdom of Paul and of the Gospel doth either take away or weaken the wisdom of this world. Many have said, that through the receiving of the Gospel the Roman Empire was after a sort destroyed, and that Christian discipline greatly hindered public affairs. And Augustine in an Epistle unto Marcellinus doth excellently well resist these errors and slanders: and showeth, that these evils (of which these men complain) happened not through fault of the Evangelical wisdom: and he saith, that the Calamities must be ascribed to the fault either of the Emperors, or of them, without whom the Emperors can do nothing. Salust ascribeth the ruin of the Roman Empire unto Ryot and lust: for that the Roman host began to be amorous, to fall to drunkenness, to marvel at miracles, to pill and poule provinces. And the same man writeth: O City set forth to sale and shortly to perish, if it find a chapman! And Juvenal complained, that now riot revenged the conquered world. Wherefore the wisdom of the Gospel bringeth not in these evils, but doeth rather redress them. What doeth more serve to confirm the state of Cities, Provinces, and kingdoms, than peace and concord? The same doeth the Evangelical doctrine both command and preach. A merciful prince is wanting which forgetteth injuries: such a one as Cicero commendeth Caesar to be. But this clemency is nowhere more persuaded than in the Gospel. Also for the preservation of a commonwealth, nothing is more worth than godliness, obedience, chastity, temperance, justice, fortitude, and virtues of this sort, which the Gospel doth not drive out of the world, but doeth rather convey them into the world with the Chariots of the spirit. So that it is manifest, that the wisdom of the Apostle,

whereof we now speak, doeth not take away the wisdom of this world, seeing it rather furthereth the same and maketh it better. For there be no civil virtues, which having godliness added unto them, are not made more profitable, both as touching this life and the life to come. Let there be given unto us soldiers, Emperors, Magistrates, people, and pastors of Churches, such as the Gospel doeth frame, and then if the commonwealths flourish not, let men justly complain. And now the wisdom of the world is not condemned by Paul, unless it be because the false Prophets did so mingle the same with Religion, as they forsake Christ, disturbed the Church, and ascribed unto it the first and principal place of judgment as touching godliness.

43. But now whether eloquence may be convenient for the Gospel, or whether it be altogether repugnant unto the same, I think it best to reason after this manner. The chiefest degree of eloquence is granted unto none, seeing those things which Cicero attributed unto a perfect Orator, he did not therefore write, because that so many or so great things may be found in any one man, but to the intent that such as be studious, might understand whereunto they should direct their mark. There be very few that have but even a mean force of eloquence. Wherefore God chose not to himself so rare, hard, and laborsome an instrument, that he might thereby teach the Gospel unto mankind. For it was needful to have many ministers, who would not easily have been found out, if it had been needful for them to have had so great a furniture. Furthermore, whereas this healthful doctrine, should be set forth unto all men, if it should be handled with so great Art, the vulgar and ignorant men, into whose capacity it might not descend, would not perceive the same. Hereunto add, that so great Art and exquisite diligence in speaking is not without suspicion. Wherefore the excellent

Rhetoricians have wisely taught, that as much as may be, Art must be hidden. Again, so great light is joined with the divine wisdom, as it needeth not be lighted with the candle or torch of man's eloquence. Neither yet do we affirm this, that the holy Scriptures have not their certain eloquence. For to speak of Paul, he useth his proper words, and frameth his speech most effectual of all other, which pierceth even to the most inward parts of the heart. And so that force of eloquence is not wanting in him: which Augustine unto Cresconius the Grammarian defined on this wise:

Eloquence is the power of expressing fitly those things which we perceive.

Neither ought Ecclesiastical men commit under the pretense of an unpolished speech that they should speak rudely of a set purpose, but let them rather take heed that they take to themselves a pure and single kind of speaking.

44. Perhaps thou wilt demand, that seeing the power of speaking, which is corrupted through original sin, even as be the other powers of man, is renewed by eloquence, how it comes to pass, that Paul seemeth so to be against it. We say, that in this respect only it agreeth the less with the Gospel: because God would not that men should seem to be directed unto faith by the force thereof. And as touching the renewing of man's powers which were decayed at the first sinning of man, we condemn it not, but wish that it may be done, yet in a right order, least light matters should prevent things of more weight. For since renewing must be had, first let us restore the mind, to wit, the better part of the soul in adorning the same with faith, but the will with hope and charity. And finally all the other powers of the soul, let us instruct with sound and sincere virtues. Then if the time will serve, let us by Art beautify and reform the powers of speaking, singing, running and wrestling. But we must in no wise commit that the care and

endeavor about those things which we have now last recited, should exceed the diligence which ought to be used in restoring the better and more pleasant powers of the mind. This were to do contrary unto order. We grant that it is the gift of God to speak well and wisely. For it is also written, that it is given by the holy Ghost, Some to have the word of understanding, and others the word of discretion. So that if these things be given by the spirit, they must needs be good, although that the spirit be not wont to inspire these things unto all men after one manner. For this he doth otherwhile upon the sudden, that the thing may be by miracle: As in the day of Pentecost it happened unto the Apostles. But sometime he giveth these things by little and little, we applying our own diligence and endeavor:

Wherefore since we be careful to challenge unto ourselves good Arts, let us remember this, that God hath no need of these Arts for the building of his

Church, but yet that he may use them when it seemeth good unto him.

Therefore when as men come unto the very administration of the word of God, it is not meet that we should be careful about the precepts of Rhetoric, otherwise the whole action would wax cold. Let us rather at that time, suffer ourselves all wholly whatsoever we be, to be ordered by the holy Ghost.

And while we teach the Gospel, although we be furnished with these Arts, yet is it not meet that we should trust to them, seeing the whole power of persuading those things which be divine, must be placed in the power of the word and efficacy of the spirit. And this must be taken heed of, that a man being lawfully called to Preach the Gospel (so he sufficiently understand those things that be necessary) he should not step back from the office committed unto him, although he perceive himself after a sort destitute of these Arts, but shall rather strengthen and confirm his mind with that sentence of God wherein he said unto Moses: Who hath fashioned the

mouth of man? Who hath made the blind, the seeing, the deaf and the dumb? Is it not I? And it was answered to Jeremiah the Prophet when he alleged that he was as a child for that he could not speak I will give my words in thy mouth: fear not, because I am with thee. And Christ thus promised his Apostles: In the same hour it shall be given unto you what you shall speak. So great is the Majesty of the word of God, that no man, although he be eloquent, ought to persuade himself that he is able either to better it or to be equal unto it, much less is able to beautify or deck the same. And as touching those things which are under man's eloquence, it very well agreeth, that they should both be handled and handsomely set forth. And finally they that have the Art of eloquence, let them carefully take heed, that they incur not into those vices whereof ill preachers are accused by Paul, as Ambrose testifieth, because they vaunted of their eloquence, neither sought they the glory of Christ: and further because they did not urge nor enforce those mysteries of religion which were less plausible unto the wisdom of man, yea rather they could scarcely allow of them. The things are these: namely, that the son of God was born in the Virgins womb: also was fastened to the cross, was dead, and buried in the grave. These things did they marvelous cunningly dissemble, and digressed into arguments more likely to be true in man's reason. Erasmus doeth not a little inveigh against them which under pretense of this place, rail against good arts, as though the word of the Cross, as Paul now saith, should be abolished by them. And among other things he warneth these men, that the word of the Cross is no less obscured when contrariwise they pretend that with force, riches, titles, and arms, they would defend religion. But the just complaint of this great learned man I now pass over: whereunto this only I add, that the word of the Cross is no less weakened by superstitious abuses,

most cold Ceremonies, and mere traditions of men, (by which the favorers of the Pope at this day think that Christianity is to be upholden) than now when Paul speaketh against them, who through the wisdom of man and the eloquence of speech, were an exceeding great harm unto the Church of Christ.

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