Common Places, Part 4 · Chapter 1 · Section 3
Of calling, and especiallie vntounto the Miniſterie.
13 Verie ill doe they gather, In 2. Sam. 2 v. 8. A calling muſt not be condemned by a hard ſucceſſe.which thus ſaie: Things happen not to this or that man according to his minde: therefore his calling is not of God. For who ſuffered either more or more gréeuous things, than did our Sauiour Chriſt? And yet was his calling moſt lawfull. Wherefore a great comfort is héere offered to the miniſters of the Church, and to lawfull magiſtrates, that although they ſée manie troubles laid before them, yet that they ſhould not deſpaire; for thoſe things procéed of the Diuell: Hée verilie hateth all lawfull calling. For hée ſéeth, that God wil bleſſe it, and that his ſtrength ſhall bée diminiſhed by the ſame. Hinderances to our callinges layd in our way by the Diuel.And ſéeing ſuch maner of impediments be of two ſorts, ſome in the mindes of men, and ſome which happen outwardlie, both kindes are laide in our waie by the Diuell. For in the minds hée worketh that men maie deſpaire and become of faint courage, and thinke that they ſhall not bée able to beare ſo great a charge & ſo to become negligent. But if hée proſper not this waie, hée from elſewhere offereth enmities, hatreds, ſeditions & troubles. But & if there be ſome which are neither lawfullie called, nor yet doe their duetie, the Diuell doth nothing at all diſquiet thē, for he ſuffereth thē ſafelie and ſoundlie to ſléepe on both ſides. But God putteth himſelfe among theſe troubles, and manie waies comforteth them that bée his. Firſt by his word: Helpe againſt theſe impedimentes.For hée foreſheweth that they are to ſuffer manie things. Secondlie alſo he layeth before thē the examples of ſuch as ſuffered manie things in the following of their vocation. Furthermore againſt the firſt impediment he giueth ſtrength and ſtableneſſe of mindes. And if anie man do withſtande him, he diſcourageth him and maketh him féeble. Thus the kingdome of Chriſt ſtandeth and ſhall ſtande for euer. Thus the kingdome of Dauid, though it bée ſhaken with manie violences, yet it ſhall ſtand. Wherefore euerie man ought to abide in his calling, and not to deſpaire and become afraid of aduerſities.
14 Firſt ye muſt vnderſtande, that God doth oftentimes immediatly (as they ſpeake) by his owne ſelfe chooſe and call ſome men, and that ſometime he doth the ſame by men. And that immediate calling of God, Two maner of callings.is either generall; as vntounto iuſtification, life, ſaluation; or elſe particular, as to teach, to marrie a wife, to beare an office. But whatſoeuer it bée, wée ought ſtreight waies to obaie, after wée vnderſtande that we be called of GOD. Howbeit euerie man muſt bée aſſured of his calling. For oftentimes the Diuell ſhifteth in himſelfe, and deceiueth men vnderunder the ſhew of God. But in that other calling which is doone by men, manie things muſt be diligentlie conſidered. The cauſes of that calling which is done by men.And eſpeciallie theſe foure cauſes: the Matter, the Forme, the Efficient cauſe, and the End. The matter is, the nature it ſelfe of the function, the ſame muſt be iuſt and honeſt, and agréeing to the worde of God. And therefore mercenarie ſouldiers and bawdes cannot bée ſaide to hauehave a lawfull calling. In the forme muſt be taken héed, that monie, ambition, or affection of the fleſh be no meane therein. In the efficient we are to ſée, that it bée doone by them to whom it belongeth: to wit, by the magiſtrate, or people, or elders of the Church. But by force nothing at all muſt bée attempted. And as touching the ende, becauſe it is a voluntarie taking on him, it doth behooue that the will hauehave reſpect to ſome good thing: Namelie, that the kingdome of God be holpen, that no man ſéeke his owne gaines or commodities, or other meanes againſt iuſtice and goodnes and the woorde of God. What they muſt regard which chuſeThey which chooſe muſt regarde, not onelie that hée which is choſen be willing, but alſo that hée hauehave ſkil and bée able. For what ſhall he doe, if he bée ignorant? And he muſt not onelie hauehave ſkill, but alſo hauehave ſtrength to bée able. And theſe thinges doubtles ought men hauehave a reſpect vntounto. But God when he calleth anie man inquireth not after theſe things, for hée can bring them al to paſſe and giuegive them. But he which is choſen muſt not iudge of his owne ſtrength. For manie being moſt vnméete, thinke themſelues fit, and many on the other ſide when they be ſufficientlie furniſhed and apt, What they are to doe which are choſen.yet béeing led by ſome ſhamefaſtneſſe or modeſtie, do thinke themſelues vnfit. Wherfore the iudgement ought to reſt in the common weale or in the Church. Howbeit if hée perceiue himſelfe to bée altogether vnfit for that function, hée muſt make proteſtation what hée iudgeth of himſelfe. But yet at the laſt, if they will not chaunge their minde, hée ought to giuegive place. In. 1. Cor. 16. verſ. 15.Wherupon there ariſeth a doubt, howe in the firſt to the Cor. the 16. Chapter, Howe they which were of the houſhold of Steuen ordayned themſelues.they which were of the familie of Stephana, can be ſaid to hauehave ordained them ſelues, ſéeing the ſame maketh a ſhewe of Ambition and diſorder. For by this meanes perhappes ordinarie meanes woulde be contemned, and each one at his owne pleaſure might vſurpe eccleſiaſtical offices. Of which opinion are the Anabaptiſtes. The Anabaptiſts.And this place amōg others they cite. Howbeit if we weigh thoſe wordes which be written vntounto Timothie, theſe men are ſoone diſcharged from the ſuſpect of ambition. 1. Tim. 3. 1.He that deſireth a Biſhopricke, deſireth a good worke. But whatſoeuer he be that deſireth a Biſhopricke, let him throughlie weie whether he ſéeke for riches and honours, rather than for the functions and labors of a Biſhop. Chryſoſt.Neither doth Chryſoſtome otherwiſe vnderſtand it (when it is ſaid that theſe men ordeined themſelues) but that they choſe this kinde of life & wholie addicted themſelues to the miniſterie of the Saints. But againſt the furie of the Anabaptiſts, we are confirmed by manie places taken out of the Scriptures, That in the Church ſhould be ordinary callings.that wee ſhould obſerue an order in Eccleſiaſticall callings, and that euerie man at his owne pleaſure ſhoulde not breake out and make the offices of the Church common vntounto all men. Paul béeing deſirous to hauehave credite giuen to his Apoſtleſhip, The 1. reaſon.confirmeth the ſame by his vocation, In the beginning of eueryevery epiſtleand mentioneth euerie where that hée is called to bée an Apoſtle. And what néed had it béene for him in the Epiſtles vntounto Timothie and vntounto Titus to hauehave reckened vp with ſo great diligence the properties of a Biſhop, Elder, and Deacon, The 2. & 3. reaſon. 1. Tim. 3. 2. Tit. 2. 6.if euerie man might obtrude himſelfe at his owne will? Thoſe things declare, The 4 reaſon. 1. Tim. 5. 22.that there ought in any wiſe to be had ſome choiſe of men. Yea and the Apoſtle writeth vntounto Timothie, That he ſhould not ſoudenlie laie hands on anie man. Where thou ſéeſt that to the ordeining of a miniſter, is required to hauehave handes laide on. Which becauſe he woulde not hauehave to bée doone raſhlie, he teacheth that there bée ſome which maie bée choſen before others. Neither will it eaſilie ſtande, which we read vntounto the Epheſians, Eph. 4. 11.that God placed in the Church ſome to be Apoſtles, ſome Prophets, ſome Euangeliſts &c. Of which thing there is mention made both in the Epiſtle to the Romanes, Rom. 12. 6.and in the Epiſtle to the Corinthians. For if a man intrude himſelf and vſurpe Eccleſiaſticall offices, hée is not appointed by GOD, but he appointeth himſelfe to bée both Paſtor and teacher. Furthermore, the Apoſtles hauehave lefte vntounto vsus a forme and example. Matthias was choſen. The 5 reaſon.Paul and Barnabas by the commaundement of the holie Ghoſt were put apart to bee ſent vntounto the Gentiles. Acts. 1. 23.Acts. 13. 2.And when they had trauelled ouer diuers Cities and Regions, as we be taught in the Actes, that they ordeined Elders in the Churches. The 6. reaſon.And alſo we reade of Aaron in the Epiſtle to the Hebrewes, that hée did not intrude himſelfe, but was called by GOD, whom others alſo ſhould imitate. At length the Church would fall to ruine and be ouercharged with expenſes. The 7. reaſon.For ſuch is the ambition and temeritie of men, as an innumerable ſort would take the miniſterie vppon them. The 8. reaſon.And whereas by the lawe of God ſuſtenance is due vntounto them that labour in the word, it were not poſſible to hauehave ſufficiencie for all that ſhould labour. And whereas all thinges, according to the commaundement of the Apoſtle, ought to bée doone in order, theſe men would mingle and confound all thinges, which is the onelie indeuour of the Diuell, who miſliketh not anie thing ſo much (eſpeciallie in diuine things) as a right and wel ordered inſtitution.
1. Cor. 15. 16. Arguments of them which confound orders & vocations in the Church The 1. reaſon The 2. reaſon. 1. Pet. 2. 9. The 3. reaſon Ioh. 10. 23. Mat. 16. 19. The 4 reaſon. Matt. 23. 8 The 5. reaſon. Matt. 18. 5.15 But let vsus ſée now what reaſons they bring for themſelues. Firſt of all is that place which we hauehave cited. Secondlie they alledge out of the firſt Epiſtle of Peter, namelie, that we are now a kingdome and prieſthoode, to ſet foorth the vertues of God. Furthermore they ſaie, that the keies are not giuē vntounto one or to an other, but vntounto the whole Church, and ſo each one maie vſe them. Beſides, they laie blame vntounto vsus, as though we obſerue not the commandement of Chriſt in preferring paſtors to the gouernment of the Church: becauſe Chriſt for bad, that wée ſhould be called maſters, chief rulers, or Rabbi. And it appeareth plainlie enough, that brotherlie correction belongeth vntounto al men, which is not doone without the adminiſtration of the word of God. The 6. reaſon. Tit. 2. Deut. 6. 7.Moreouer Parents and houſeholders are bound to inſtruct their Children and houſeholde ſeruauntes in the feare of the Lord: which is nothing elſe but to preach and publiſh the Goſpell. Nor doth it make anie matter whether this bée doone within the walles of a priuate houſe, The 7. reaſon.or elſe openlie abroade. For the Apoſtles did not alwaies preach in the ſtréetes, Act. 20. 20but they did it alſo in priuate houſes. The lame, the blind, and léepors obteined health of Chriſt: The 8. reaſon.they went their waies publiſhing his name without expecting to bée appointed by order. Alſo women hauehave otherwhile exerciſed the holie miniſterie of preaching, The 9. reaſon.and yet were they not inſtructed before. Mark. 1. 45. Matt. 28. 7. Mar. 16. 10 Iohn 4. 29.And Magdalen declared the reſurrection of Chriſt vntounto the Apoſtles. And the woman of Samaria preached him vntounto her Citizens. The Daughters of Philip were Prophetiſſes. Exo. …5. 20.And in the old Teſtament Debora, Marie the ſiſter of Moſes, and Anna the mother of Samuel openlie ſang thankes vntounto God. 1. Sam. 2. 1.Martyrs being called vntounto the Tribunall ſeate, openlie confeſſed Chriſt, and ſet him foorth with all the power they had. The 10. reaſon. 1. Cor. 14. 29.Ouer this Paul in the firſt Epiſtle to the Corinthians ſaide, that two or three ſhould Propheſie, ſo as if it were reueiled to anie one that ſtoode by, he that ſpake ſhould holde his peace and giuegive place to the other. Where it appeareth, that it ſufficeth to receiue a reuelation to exerciſe the office of preaching. The 11. reaſon. 2. Cor. 14. 29.And finallie Paul woulde That while anie doeth propheſie, the ſtanders by ſhoulde iudge, vntounto whom ſéeing iudgement is attributed, there ſéemeth alſo power to bée giuen, that they them ſelues in like maner maie preach, ſéeing, to iudge, is more than to ſpeake.
16 For anſwere vntounto theſe things, The conſideration is diuerſe of the Church not yet placed, & when it is planted.firſt conſider we that it is one thing when a Church is not yet ſetled, and another when the ſame is now ordained and planted. For when it is not as yet builded, and that men be ignorant of Chriſtian religion, whoſoeuer by chaunce and fortune ſhall be there, which knowe Chriſt, they are bound to ſet him forth, and to winne men vntounto him. Neither muſt ordaining be expected when as it cannot be had. For then he which is heard and doeth preach Chriſt, hath, of his election, the ſecret voyces of them which doe come and conſent. Nor is hee vncalled of God, ſéeing he is bound by commandement to doe that which he doeth, ſo that (as we hauehave ſaid) he well vnderſtand Chriſt and his religion. Which muſt be vnderſtoode; If he can in no wiſe attaine vntounto them which ſhould ordaine him. For if he maie hauehave acceſſe vntounto anie which maie ordaine him after the vſuall maner by laying on of handes, he ought not to neglect that ordinance. But where the Church is now inſtituted (bicauſe all things by the admonition of the holy Ghoſt muſt be done in order) therefore expreſſe and manifeſt voices of election and laying on of handes, are required for the auoiding of diſorder and confuſion of things. Beſides theſe, we affirme that there is a certaine ordinarie function, Function extraordinary and ordinary.and a certaine function extraordinarie. Elias, Elizeus, Eſaie, Ieremie, and thoſe kinde of Prophetes, were extraordinarilie ſent of God. They neither were of the ſtocke of Leui nor yet Prieſtes: wherefore they ſhould neuer hauehave bin put into the miniſterie by the high Prieſtes: neuertheleſſe they were ſent from God when all things were corrupted and marred, and might not be reſtored by the ordinarie Miniſters. And of theſe vocations God was ſometimes author by him ſelfe, as it came to paſſe in Moſes and in manie of the Prophets: Exod 3. 20. 1. Kings. 19 19.ſometimes they were called by man, as Elizeus was annointed by Elias. And we at this preſent deale not otherwiſe than by ordinarie function of the miniſterie. For thoſe things that be done extraordinarilie by God, we are to woonder at them, but not alwaies to followe them. For there be lawes preſcribed vntounto vsus which we ought to obey. Laſtly, we would hauehave it teſtified and and confirmed, that there is a certaine generall vocation which is common vntounto all, A generall vocation and a priuate vocation.and hath place in all thoſe things whereof there be commaundements extant in the lawe of God. But there is another vocation priuate, whereby euerie one of the faithful is appointed to his owne proper degrée, EueryEvery man in the Church hath ſome priuate function.office, ſtate, and function. For there is none founde in the Church of Chriſt, that is not placed in ſome particular calling.
To the firſt. 1. Cor. 16. 15.17 Theſe things being now determined, let vsus confute their Argumentes. Firſt as touching Stephana and his fellowes, wée therefore ſaie that they ordained themſelues, bicauſe they offered themſelues to the holie miniſterie of their owne accord, and choſe to themſelues this kinde of life, the which is both troubleſome and laborious. And this expoſition doeth Chryſoſtome followe. Neither doe we ſo vnderſtande thoſe things that be ſpoken, as though they deſpiſed the laying on of handes and the cuſtome of right due ordering. Nor doe I doubt but that either Paul or Apollo did lawfullie ordaine theſe men, and admitted them vntounto the holie miniſterie. That which Peter ſaieth is true, To the ſecond. 1. Pet. 2. 9. Exod. 19. 6that we by Chriſt are made both a kingdome and prieſthood. And the ſame ſentence we reade in Exodus vttered according to this ſenſe vntounto the Iſraelites: that God of his bountifulneſſe promoted the Nation of the Iewes vntounto excellent honours, that in their common weale they might hauehave kinglie honour and Prieſthood, In what maner we be all partakers of the kingdome and prieſthood.whereby their affaires both in Religion and ciuill ſtate might be in good caſe. The verie which thing Chriſt hath beſtowed vponupon vsus Chriſtians, ſéeing we hauehave euen himſelfe in the Church, to be both King and Prieſt. But hereof we muſt not conclude, that eche one priuate man, either then among the Hebrewes, or nowe among vsus, might vſe theſe functions at his owne pleaſure: but it ſufficeth that euerie one be partaker of thoſe functions: bicauſe although theſe things be not exerciſed by all men, yet doe they profite all men. We might alſo vnderſtand, that we are all ſpirituallie both kings and Prieſts. For they which be regenerated by Chriſt, doe as Prieſts offer vntounto God Praiers and giuing of thankes, Almes, mortification of the fleſh, and other ſacrifices of this kinde. They be alſo kings, bicauſe they are not ſubiected vntounto naughtie affections, but doe raigne ouer them. Wherefore this place nothing at all ſerueth the Anabaptiſtes. Further we graunt, To the third. Iohn 20. 23. Mat. 16. 19.that the keies are giuen vntounto the whole Church: but yet leaſt a confuſion ſhould happen, it is méete that ſome ſhould be choſen among all, which ſhould vſe the keies, the vſe of which maie redound vntounto all that beléeue in Chriſt. To the fourth. Rom. 12. 6. 1. Cor. 12. 4. Ephe. 4. 11.That there ſhould be Rulers of the Church, Paul hath admoniſhed more than once, and Chriſt hath not forbidden it: who when he gaue commandement that we ſhould not be called Maiſters and Rabbi, he repreſſed ambition, Math. 23. 8and would that none of vsus ſhould hunt after theſe things: but he forbad not that wée ſhould hauehave in honour and honorablie count them whom the Lord hath ſet ouer vsus: Nay rather Paul wrote vntounto Timothie that he was appointed to be the Maiſter of the Gentils.
18 As to brotherlie correction, and houſholders which inſtruct their familie, and alſo of them which were reſtored vntounto health by Chriſt, and finallie of Martyrs which confeſſed Chriſt before the tribunall ſeats of the Iudges, To the fifth ſixth ſeuēth and eight.we thinke it muſt be anſwered all after one manner, bicauſe theſe things pertaine vntounto the generall vocation which conſiſteth in the commaundements of God. For the Lord commaunded, Math. 18. 15. Deut. 67. Titus. 2.That we ſhould correct our brother, that parents ſhould inſtruct their familie, and that thoſe which had receiued benefite ſhould be of a thankefull minde vntounto their benefactors, and that they ſhoulde not ſuffer the benefites which they hauehave receiued of God to lie hidden, but ſhould publiſh them, whereby the Author maie be the more glorified. Moreouer we are commanded not onelie To beleeue, Rom. 10. 10.but alſo to confeſſe with the mouth. So as the Martyrs were bounde by duetie when they were examined by the Iudges, to confeſſe Chriſt openlie, otherwiſe they had denied him. To the ninth. Iud. 4. 4. Exod. 15. 20. 2. Kings. 22. 14.As touching the holie women and other Prophets which exerciſed the miniſterie without attending till they were called, thoſe wée ſaie had extraordinarie vocations, the Church either béeing as yet not planted, or elſe ſo fallen to decaie as it might not otherwiſe be repaired. And as concerning Paul, when he ſaith, To the tenth. 1. Cor. 14. 30.that hee that propheſieth ought to giuegive place if it ſhal be reueiled vntounto an other. We hauehave ſpoken at large before, and nowe we brieflie anſwere, that then the giftes of the holie Ghoſt flouriſhed by myracle, neither ought it to hauehave bin extinguiſhed or hindered, but rightlie ordered. But now the matter is otherwiſe. There is ſome one man which preacheth, and he commeth inſtructed and prepared to teach: Wherefore he muſt not raſhlie be interrupted by others. Howbeit if there ſhall be anie among the number of the faithfull, to whom it maie ſéeme otherwiſe, and that hath better perceiued the matter, whereof the other intreated (if we will conforme the Church vntounto the decrée of the Apoſtle as much as our ſtate wherein we hauehave no myracles wil ſuffer) hée ſhal not bée deſpiſed, in reſpect that he is a laie man, or vnlearned, but ought to be had in conuenient maner, place, and time: Nor ſhall this bée to attribute vntounto him the publike function of the miniſterie. To the ele…th.Furthermore, that which they laſt of al affirme earneſtly, that to iudge is more than to ſpeake, is not true. For there be fewe that can ſpeake verie well, of which talkers neuertheleſſe there bée infinite that can iudge: eſpeciallie as touching the principall and generall pointes of Religion. Againe, wée affirme not, that all which ſtand by can iudge aught of thoſe things that be ſpoken, when as notwithſtanding they do al iudge. Beſides this, ye iudgement is not pronoūced according to the opinion of all but according to thē which determin moſt ſoundly.
In 1. Cor. 25. verſ. 9. The example of Paul muſt not teach vsus to choſe …l men to be miniſters in the Church. 1. Tim. 3. 5 & 6. Rules in elections ſet downe vntounto Timothie to be kept.19 But the election of Paul and ſuch other ought not to moue vsus, but that in chooſing the Miniſters of the Church, we muſt followe the doctrine of the ſame Apoſtle taught vsus in the Epiſtle vntounto Tymothie, where he wil that thoſe which bée nouices in religion ſhoulde not bée choſen, but they which hauehave a good teſtimonie. But it muſt be conſidered that the rules diſcribed vntounto Timothie, were giuen vntounto men, from whō ſeeing other mens minds be hidden, and that they bée vtterlie ignorant what is in them, it behoueth that they vſe the cautions diſcribed by the Apoſtle, leaſt they erre in their elections. But God rightly chooſeth his with out thoſe rules. Pſal. 7. 11. Ier. 11. 20. Apo. 2. 23.For hee trieth the raines and the heartes, and chaungeth the wils of men at his owne pleaſure. Albeit ſome hauehave ſaide, that Paul in Iudaiſme was of verie honeſt conuerſation, as hée himſelfe teſtifieth vntounto the Philippians. Phil. 2. 6.And in the latter Epiſtle to Timothie he writeth, that he had ſerued God from his forefathers with a pure conſcience. But I hold not with theſe men. For I will not diminiſh his fault in perſecuting of the Church, ſeeing Paul did ſo greatlie after a ſort reproch himſelfe with the ſame. Wherfore when I allowe of the ſolution nowe brought, this commeth to mind that the Canons which ye Apoſtle deliuered vntounto Timothie are not alwaies kept euen as touching men. For Ambroſe the Biſhop of Millaine, Ambroſe was choſen he being yet a Nouice.when hée was yet a Nouice, and youngling in the faith, was placed in the Sea of the Church. For he was ſent from the Emperour to execute the office of Praetor. Here the aduerſaries vaunt againſt vsus, that it is lawfull ſometimes to deale againſt the holie Scriptures, and that the woordes of God are not moſt ſtedfaſt. But we muſt note, that the preceptes of God ſometime hauehave not their owne ſtrength, neither in verie déede be preceptes. For when two preceptes méete together, ſo as they croſſe one another, The commandemēts of God ſo fare, as ſometime one giueth place to another.wherof ye one is more excellent than the other, & God wold hauehave that chiefly to be done: then ye other which is of leſſe excellencie, and as touching the will of God, inferiour, giueth place vntounto the firſt and hath not the authoritie of a commaundement: becauſe God woulde not hauehave it to bée doone in that place and at that time. Euen as Chriſt taught as touching the drawing of an Oxe and an aſſe out of a pit on the Sabboth daie. Luk. 14. 5.By which meanes he excuſed his Diſciples who had plucked off the eares of the corne on the Sabboth daie, Matt. 12. 1.and had rubbed out the graine. And he often times teſtified that hee woulde hauehave merciemercy and not ſacrifice. Ibid. ver. 7.The Church of Millaine therefore was greatlie moleſted by the Arrians: it had néede of a Biſhop, An examination of ye chuſing of Ambroſe.and ſpeciallie of a teacher that ſhoulde bée of great authoritie. Theſe thinges were perceiued to bée in Ambroſe. Neither was there anie other fit man preſented. Whereby that Church was quit from the other precept which was of leſſe excellencie, wherein it was commanded to beware of Nouices, or thoſe which were not fullie inſtructed. And of this matter it ſéemeth to be enough to hauehave ſpoken ſomewhat by the waie.
20 Moreouer the rite of the olde conſecration is ſet foorth in the booke of Numbers. In 1. Sam. 7 at the beginning.It behooued that the Leuite ſhould chaunge his garment and waſh his bodie, and ſhaue all his haire. The conſecration of the Leuites & Prieſtes.Further that he ſhould come into the Tabernacle vntounto Aaron, and by him to be conſecrated before God the Lorde. After the ſame maner alſo it behooued the Prieſtes to be conſecrated, namelie that they ſhoulde put on newe garmentes, that they ſhould be ſprinkled with holie oyle and bloude. This outwarde meanes was to this purpoſe effectuall, that the people might vnderſtand, that they were nowe miniſters aſſigned vntounto them by God. But theſe ſhadowes being taken awaie, there is nothing left vntounto vsus but the laying on of hands. But the Papiſts, The laying on of handsas I ſuppoſe to the intent they might bée of more ſolemnitie, The conſe…ation and mark of the Papiſts.hauehave tranſferred all thoſe rites and Ceremonies of Moſes vntounto themſelues. They are clipped, they are ſhauen, they are waſhed, they are annointed, they hauehave garmentes put on them: And I maruel not a little why they be not alſo circumciſed. But they adde that theſe things of theirs are indued with much greater vertue than thoſe rites of Moſes: For that they imprint a marke which cannot be raced out: and that it conſiſteth not onelyonly in the fleſh, but that it pearceth alſo euen vntounto the ſoule. Paul ſaith that he beareth the markes of the Lord vponupon his bodie. Gal. 6. 17.But theſe good men would laie vp thoſe thinges in their minde. For what they doe in their bodie, all men ſée.
In 1. kin. 19 The ſigne of outward vnction.21 Moreouer oile in the olde time was an outwarde ceremonie appointed by God, and therefore it was not deſtitute of the worde of God. And it ſignified the gift of the holie Ghoſt, whereby God inſtructed them whom hee woulde promote, either vntounto eccleſiaſticall or publike offices. Moreouer by that ſigne, they which were promoted, were aduertiſed of their duetie: Wherefore it was a ſacrament, but not generall, becauſe al the beléeuers in God were not annointed, but onelie the men of that order which we hauehave mentioned before. 1. Kings. 19. 19.But ſome man wil ſaie: we reade not that Eliſa was annointed by Elias with outwarde oile, for as the holie Hiſtorie ſaith, he onelie caſt his cloake vntounto him. Neither was Azael conſecrated by Eliſa with outward vnction. 2. Kings. 8. 11.Some aunſwere yt indéede the ſame was vſed, although the holie ſcriptures make no mention thereof. Certeinlie manie things hauehave happened which the holie Hiſtorie otherwhile ſpeaketh not of. But I woulde ſaie, that ſéeing it commeth to paſſe manie times in the Sacramentes, that outward ſignes take their name of the things: as breade and wine in the holie Supper are called the bodie and bloude of Chriſt, The nature of ſacraments in ye tranſferring of names.becauſe they be the ſignes and Sacraments of thoſe thinges. In like manner the verie bodie of Chriſt, Iohn. 6. 51.as we reade in the 6. Chapter of Iohn is called breade: that euen ſo Elias, although he had not the outward ointment, yet it may be ſaide, that he did annoint, becauſe by his miniſterie (God working ye ſame) he beſtowed the grace and frée gifts of Propheſie, the which are ſignified by the outward vnction. The verie which forme of ſpeaking Dauid vſed when in the Pſalme vnderunder the perſon of God he ſaid: Pſal. 105. 15Touch not mine annointed. And he ſpake of Abraham, Iſaac and Iacob, whom he calleth annointed, whenas notwithſtanding they had not the outward vnction. But ſo they be called, becauſe they were repleniſhed with the ſpirite and with graces, the which were ſignified by the oyle. Yea and our Sauiour Ieſus himſelfe is called Chriſt, that is annointed, becauſe he hath had the grace of God, and that indéede beyonde the meaſure of other men. 1. Ioh. 2. 27And Iohn in the firſt Epiſtle the 2. Chapter, ſpeaketh of the oyntment of Chriſtians: And hée addeth: The ointment ſhall teach you all things. What the word of anointing ſignifieth.Furthermore we are to conſider that the word of annointing is metaphorical, and ſignifieth the inſtitution or promoting vntounto the functions alreadie rehearſed. Wherefore it is ſaid that Elias annointed Eliſa, becauſe hée inſtituted him a Prophet. And it is ſaid that Azael was annointed by Eliſa, becauſe in the name of God he foreſhewed that hée ſhoulde be King, although he vſed not ye outward annointing.
22 But ſéeing we ſpeake nowe of ſuch annointings whereunto the word of GOD was peculiarlie applied, Whether vnction be rightlie tranſferred vntounto Chriſtian Princes. Looke part 2. p 17. Art. 12.I cannot maruell enough why the ſame hauehave béene tranſlated vntounto the Kings and Emperours of Chriſtians. I knowe that ſome ſaie that the ſame thing is politicall, and therefore maie bée retained. But they which thus aunſwere, both are deceiued themſelues and doe deceiue others. For it is counted for a religious ceremonie, and therefore it is doone in the temple: and is exerciſed by no other, but by Biſhops and Cardinals. Indéede I allow that Kings and Emperours ſhoulde bée conſecrated openlie, by the voyces and acclamations of the people, and eſpeciallie godlie praiers to bée vſed therein: but I doe not thinke that annointing ſhould be called backe from the Iewiſh Ceremonies. And much leſſe doe I commend that whereby the Prieſts and Biſhops are annointed. The rite of vnction hath not bin long in the Chriſtian Church.And verilie the Church of Chriſt of long time was ignorant of theſe annointings as by a ſure argument maie be confirmed by a certaine reſcript or letter of the Romane Biſhop in the decretals, in the title De ſacra vnctione. Innocentius the third anſwereth the Patriarch of Conſtantinople, and among other thinges ſaith that Bracharenſis the Biſhop came vntounto him, whom hée perceiued not to bée annointed when he was created Biſhop: and he addeth a cauſe, namelie that in your Regions Biſhoppes were not accuſtomed to bée annointed. If then vntill that age this vnction was not vſed in Greece and in the Eaſt, the Church of Chriſt aboue the ſpace of a thouſande and two hundreth yeares was deſtitute of the ſame throughout thoſe Regions. Which neuertheleſſe the ſame Innocentius thought to bée ſo neceſſarie, as he cauſed the ſame Bracharenſis to bée annointed at Rome. But wée read not in anie place, that the firſt Chriſtian Emperours were anointed. I read that Leo the firſt, ſucceſſor vntounto Martianus was crowned by the Patriarch of Conſtantinople; yet not that hée was annointed. Certainlie he receiued not the Empire of the Patriarch, but by that rite confeſſed himſelfe to belong vntounto the Church, and to agrée vntounto the ſound and receiued doctrine. But at what time the annointing of Princes firſt began within the Chriſtian dominion, I cannot for a certaintie perceiue, but I thinke it to bée a newe thing. I am not ignorant of the fable that is caried about of the holie oyle of Remigius, The oyle of S. Remigius.wherewith the kings of France are ſacred: but thereof we muſt not take a firme & ſure teſtimonie. But I returne to the decrée of Innocentius: Two ſorts of oyle in the Popiſh Religion.according as he there teacheth, they obſerue two ſorts of oyle in Poperie. One they call the oyle of the Cathecumeni, & of the ſicke: which is pure and méere oyle. Wherunto they put nothing but that which they commonlie call bleſſing. And this they cal the oyle of the Cathecumeni or of the ſick. There is an other oyle which they cal Chriſma, and it conſiſteth of common oyle and of Balme: the which Balme being not had at this daie otherwiſe than ſuppoſed and counterfeit, they are founde to lie and deceiue the ſimple people. With this oyle they annoint Biſhops vppon the heade and handes. Of which rite hée rendereth a reaſon, What is ſignified by annointing of the Byſhops head.namelie, that by annointing of the head they ſignifie the authoritie and honour of a Biſhop: and by that which is doone vppon the hands, they note the office and miniſterie of a biſhop. Further he addeth: After the comming of Ieſus Chriſt, Pſal. 45. 8.who was annointed aboue his fellowes, the annointing of a king was tranſlated to the Arme or ſhoulder, but that in biſhoppes the annointing of the head was ſtill retained as though kings cannot reſemble Chriſt ſo much as biſhoppes doe. But, as they bée ambitious, they woulde hauehave Biſhops to be preferred aboue Princes and magiſtrats: Rom. 13. 1.whereas the Scriptures teſtifie, that they be the Vicars of God. Yea and they vſe their Chriſme oyle for the annointing of Biſhops and not for Kings, whom they onelie annoint with their bleſſed oyle, becauſe they wil hauehave a great differēce to be betwéen themſelues and theſe. In the ſame reſcript of Innocentius we read withall that all Chriſtians are twiſe annointed: namelie, before baptiſme they annoint with the oyle which they call bleſſed, The anointing of all other Chriſtians.the breſt and the ſhoulders of the Infant that ſhall be baptiſed: but after baptiſme is taken, they annoint the crowne of the heade and the forehead with ointment: Which thing is alſo doone in Confirmation. They tranſferred alſo theſe their oyles vntounto men at the point of death: The anointing of men ready to die, of Wals, & ſuch like. VnderUnder what pretence vnction was brought into ye Churchthen alſo vntounto walles, altars and bels: in like maner vntounto Challices and ſuch other thinges: the which we perceiuing to procéede from a ſuperſtitious zeale, are to be diſallowed being taken from the old Iudaiſme. That ſame Innocentius excuſeth the Church that in this doing they vſe not the Iewiſh rites, becauſe theſe things in the newe Teſtament doe ſignifie other things than in the old Teſtament: As who ſhoulde ſaie, it were in their power to ordaine Sacraments, and to make a certain newe ſignification of them. And theſe things hauehave I ſaid by the waie as concerning vnctions.