The institution of Christian religion, vvrytten in Latine by maister Ihon Caluin, and translated into Englysh according to the authors last edition. Seen and allowed according to the order appointed in the Quenes maiesties iniunctions

¶ The .iii. Chapter. ¶Of the teachers and ministers of the Chirche, and of theyr election and office.

NOwe it is mete that we speake of the order, by which it was the Lordes will to haue his Chirche gouerned. For although in his Chirche he onely muste rule and reigne, yea and beare preeminence or excelle in it, and this gouernement to bee vsed or executed by his onely word:* 1.1 yet because he dwelleth not among vs in visible presence, so that he can presently with his owne mouth declare his will vnto vs, we haue saied that in this he vseth the mini∣sterie of men, and as it were the trauaile of deputies, not in transfer∣ryng his right and honour vnto them, but onely that by their mouthe he might do hys owne worke, like as a workeman to doo his worke v∣seth hys instrument. I am compelled to repete agayne those thynges that I haue already declared. He might in dede do it eyther by hymselfe without any other helpe or instrumente, or also by meane of Angelles: but there are many causes why he had rather doo it by men. For by this meane first he declareth hys good wyll toward vs, when he taketh out of men them that shall doo his message in the world, that shalbe the in∣terpreters of hys secrete wyll, finally that shall represent his owne per∣son. And so by experience he proueth that it is not vayne that common∣lye he calleth vs hys temples, when out of the mouthes of men, as oute of his sanctuarye, he geueth answeres to men. Secondly, thys is the best and most profitable exercise to humilitie, when he accustometh vs to obey hys worde,* 1.2 howsoeuer it be preached by men like vnto vs, yea sometime our inferiors in dignitie. If he him selfe spake from heauen, it were no maruell if his holy Oracles were without delaye reuerently receiued wyth the eares and myndes of all men. For who woulde not drede his power beyng in presence? who woulde not be throwen downe at the first sight of so great maiesty? who would not be confounded with y^e infinite brightnesse? But when some silly man risen out of y^e dust spea∣keth in the name of God, here with very good testimony we declare our godlinesse and reuerent obedience toward God hymselfe, if to his mini∣ster we yelde our selues willyng to learne, whiche yet in nothyng excel∣leth vs.* 1.3 Therfore for this cause also he hath hidden the treasure of hys heauenly wisedome in brickle and earthen vessels, that he mighte haue the certainer profe how much he is estemed of vs. Moreouer there was nothyng fitter for the cherishyng of mutual charitie, than that mē shold be bounde together one to an other with this bonde, when one is made a pastor to teache the rest, and they that are commaunded to be scholars receiue al one doctrine at one mouth. For if euery mā were able enough to serue himselfe, and neded not the helpe of an other: suche is the pride of mans nature, that euery one would despise other, and should againe be despised of them. Therfore the Lorde hath bounde his Chirch with that knotte, whiche he forsawe to be the strongest knotte to holde vnitie togither, when he hath lefte with men the doctrine of saluation, and of eternall life, that by their handes he might communicate it to the reste. Herunto Paul had respect when he wrote to the Ephesians,* 1.4 One body one spirite, as also ye be called in one hope of your callyng. One Lorde, one Faith, one Baptisme. One God, and the Father of all, whiche is aboue all, and by all, & in vs al. But vnto euery one of vs grace is geuē accordyng to the measure of the gift of Christ. Wherfore he saith: Whē

he was gone vp on hye, he ledde captiuitie captiue, he gaue giftes to men. He that wente downe is the selfe same hee that wente vp, that he might fulfill all thynges. And the same hath geuen some to be Apostles, and some Prophetes, and some Euangelistes, and other some Pastors and teachers, vnto the restoryng of the holy ones, to the worke of mini∣stration, to the edifying of the body of Christ, vntill we com all into the vnitie of Faithe, and of the knowledge of the Sonne of God, into a perfect man, into the measure of full growen age: that we bee no more children that may be caried about with euery wynde of doctrine: but fo∣lowyng truthe in charitie, let vs in all thynges growe into him that is the hed, euen Christ, in whom the whole body conioyned and compac∣ted together by all the ioynt of subministration, accordyng to the wor∣kyng in measure of euery parte, maketh encrease of the body, vnto the edifiyng of it selfe by charitie.

[ 2] By these wordes he sheweth, that that ministerie of men, which God vseth in gouernyng his Chirche is the chiefe synew, wherby the faith∣full cleaue together in one body: and also he sheweth that the Chirche can not otherwise be preserued safe, but if it be vpholden by these stays, in whyche it pleased the LORDE to repose the saluation of it. CHRIST (saieth he) is gone vp on hye, that he myght fulfill all thin∣ges. This is the maner of fulfillyng, that by his ministers, to whom he hath committed that office,* 1.5 and hath geuen the grace to execute that woorke, he disposeth and distributeth his giftes to the Chirche, yea and after a certayne maner geueth hym selfe present, with extendyng the power of his spirite in this institution, that it should not be vain or idle. So is the restoryng of the holy ones performed: so is the body of Christ edified: so doo we by all thinges growe into hym that is the hed, and doo growe together among our selues: so are we all brought into the vnitie of Christ, if prophecie flourishe among vs, if we receyue the Apostles,* 1.6 if we refuse not the doctrine ministred vnto vs. Therfore he goeth about the dissipation, or rather the ruine and destruction of the Chirche, whosoeuer he be that either endeuoureth to abolishe this Or∣der of whom we speake, and this kynde of gouernement, or minisheth the estimation of it as a thyng not so necessary. For neither the lighte and heate of the sunne, nor meate and drynke are so necessary to nou∣rishe and susteine this present life, as the office of Apostles and pastors is necessarie to preserue the Chirche in earthe.

[ 3] Therefore I haue aboue admonished, that God hath oftentymes with suche titles as he coulde commended the dignitie thereof vnto vs, that we should haue it in moste hye honour and price, as the moste ex∣cellent thyng of all. He testifieth that he geueth to men a singular be∣nefite, in raisyng them vp teachers, where he commaundeth the Pro∣phete to crye oute that faire are the feete,* 1.7 and blessed is the commyng of them that bring tidyngs of peace: and when he calleth the Apostles the lyght of the worlde, and salte of the earthe. Neither coulde this of∣fice bee more honourably aduaunced, than it was when he sayde: He that heareth you, heareth me. He that despiseth you, despiseth me. But there is no place more playne, than in Paule in his seconde Epistle to the Corinthians, where he as it were of purpose entreateth of this matter. He affirmeth therefore, that there is nothyng in the Chirche

more excellent or glorious than the ministerie of the Gospell, foras∣muche as it is the administration of the Spirite,* 1.8 and of righteous∣nesse, and of eternal life. These and like sayenges serue to this purpose, that that order of gouerning and preseruing the Chirch by ministers, which the Lord hath stablished for euer, should not growe oute of esti∣mation among vs, and so at length by very contempt grow out of vse. And howe greate is the necessitie therof, he hath declared not onely by wordes, but also by examples. When his wil was to shine more fully to Cornelius with the light of his trueth,* 1.9 he sente an Angell from hea∣uen to sende Peter vnto him. When his will was to call Paule to the knowlege of himselfe, and to engraffe him into the Chirch, he spake not to him with his own voice, but sente him to a man, of whom he shoulde receiue both the doctrine of saluation, and the sanctification of Baptis∣me. If it be not done without cause, that an Angell, which is the inter∣preter of God, doe himselfe absteine from declaring the wil of God, but commaundeth that a man be sente for, to declare it: and not withoute cause that Christ the onely scholemaister of the faithfull commytteth Paule to the schooling of a man, yea euen that same Paule whom he had determined to take vp into the thirde heauen,* 1.10 and to vouchsaue to graunt him miraculous reuelation of thinges vnspeakable: whoe is there now that dare despise that ministerie, or passe it ouer as a thyng superfluous, the vse wherof it hath pleased God to make approued by such examples?

They that haue rule of the gouernement of y^e Chirche according to [ 4] the institution of Christ,* 1.11 are named of Paule first Apostles, then Pro∣phetes, thirdly Euangelistes, fourthly Pastors, laste of all Teachers. Of which, the twoo last alone haue ordinarie office in the Chirche: the other three the Lord raised vp at the beginning of hys kingdome, and sometime yet also rayseth vp, as the necessitie of times requireth. What is the Apostles office,* 1.12 appeareth by that commaundemente: go, preache the Gospell to euery creature. There are not certaine boundes ap∣pointed vnto them: but y^e whole worlde is assigned them, to be brought into the obedience of Christe: that in spreading the Gospell among all nations whersoeuer they shall be able, they maye eche where raise vp his kingdome.* 1.13 Therefore Paule, when he wente aboute to proue his Apostleship, rehearseth that he hath gotten to Christ not some one citie, but hath farre and wide spred abrode the Gospell: and that he hath not layed his handes to an other mans fundation, but planted Chirches where the name of the Lorde had neuer ben heard of. Ther∣fore the Apostles were sente to bring backe the world from falling a∣waye,* 1.14 vnto true obedience of God, and eche where to stablish his king∣dome by preaching of the Gospell: or (if you like that better) as the first bilders of the Chirche, to laye the fundations therof in all the worlde. Prophetes he calleth, not all expositors of Gods will whatsoeuer they be, but those that by singular reuelation excelled, suche as at this tyme either be none, or are lesse notable. By Euangelistes I vnder∣stande those, whiche when in dignitie they were lesse than the Apostles, yet in office were nexte vnto them, yea and occupied their roomes. Suche were Luke,* 1.15 Timothee, Titus and other lyke: and paraduenture also the seuentie Disciples, whom Christ

appointed in the seconde place after the Apostles.* 1.16 According to this exposition (which semeth to me agreable both with the woordes and meaning of Paule) those three offices were not ordeined in the Chirche to this ende that they should be perpetuall, but onely to serue for that tyme wherein Chirches were to be erected, where were none before, or at least to be remoued from Moses to Chryst. Albeit I denie not, but y^e afterwarde also the Lord hath somtyme raysed vp Apostles, or at least in their places Euangelistes, as it hath ben done in our time. For it was nedefull to haue such, to bryng backe the Chirche from the falling away of Antichrist. Yet the office it selfe I do neuerthelesse call extraordinarie, because it hath no place in the Chirches already well set in order. Next after these are Pastors and Teachers, whom the Chirche may neuer lacke: betwene whom I thynke that there is thys difference, that the Teachers are not appoynted to beare rule of disci∣pline, nor for the ministration of Sacramentes, nor admonishmentes or exhortations, but onely to expounde the Scripture, that pure and sounde doctrine may be kept among the faithfull. But the office of Pa∣stor conteineth al these thynges within it.

[ 5] Now we haue, which were those ministeries in the Chirch that con∣tinued but for a tyme, and which were those that were ordeined to en∣dure perpetually. If we ioyne the Euangelistes with the Apostles, we shall haue remayning two couples after a certayne maner answe∣ryng the one to the other. For as oure Teachers are lyke to the olde Prophetes, in such sort are our Pastors lyke to the Apostles. The office of Prophetes was more excellent, by reson of the singular gifte y^t they had of reuelation: but the office of Teachers hath in a manner lyke or∣der, and altogether the same ende.* 1.17 So those .xii. whom the Lorde dyd choose, that they should publish abrode to the world the new preaching of the Gospel, in degre and dignitie went before the rest. For although by the meanyng and propertie of the worde, all the ministers of the Chirche maye be ryghtly called Apostles, because they are sente of the Lorde, and are hys messengers: yet because it was muche behouefull, y^t there should be a certayne knowledge had of the sendyng of them that should bring a thing new and vnheard of, it was necessarie that those xii. (to whoes number Paule was afterwarde added) should be garni∣shed with some peculiar title aboue the rest. Paule hymselfe in dede in ••••e place geueth thys name to Andronicus and Iunias, whom he sai∣eth to haue been notable among the Apostles:* 1.18 but when he meaneth to speake properly, he referreth it to none other but to that principal de∣gree. And this is the common vse of the Scripture.* 1.19 Yet the Pastors (sauing that eche of them do gouerne seueral Chirches appointed to them) haue al one charge with the Apostles. Now what maner of thing that is, let vs yet heare it more playnly.

[ 6] The Lord, when he sent the Apostles, gaue them commaundemente (as we sayd euen now) to preache the Gospell,* 1.20 and to baptise them that beleue vnto forgeuenesse of synnes. He had before commaunded, that they should distribute the holy signes of his body and bloud, as he had done. Loe here is a holy, inuiolable and perpetual law laied vpon them that succede in the Apostles place, wherby they receiue commaundemēt

to preache the Gospell, and minister the Sacramentes. Wherupon we gather, that they which neglect both these thinges, do fasly saye y^t they beare the person of the Apostles. But what of the Pastors? Paule spea∣keth not of hymselfe onely, but of them all, when he sayeth:* 1.21 lette a man so esteme vs as the ministers of Christ, and distributers of y^e misteries of God. Againe in an other place: a Bishop must be a fast holder of that faithful worde which is according to doctrine: that he may be able to ex∣horte by sounde doctrine, and to conuince the gainesaiers. Out of those and lyke places, which are echwhere to be founde, we may gather, that also in the office of the Apostles these be the two principall partes, to preach the Gospel, and to minister the Sacramentes. As for the order of teachyng, it consisteth not onely in publike Sermons, but belongeth also to priuate admonitions.* 1.22 So Paule calleth the Ephesians to wit∣nesse that he hath not fled from doing of any of those thinges that wer for their profyt, but that he preached and taught them both openly and in euery house, testifying both to the Iewes and Grecians, repentance and fayth in Christ.* 1.23 Againe a little after: that he hath not ceassed wyth teares to admonishe euery one of them. Neither yet belongeth it to my purpose at thys present to expresse al the qualities of a good Pastor, but onely to point out what they professe that call themselues Pastors: that is, that they are so made rulers of the Chirch, not that they should haue an idle dignitie, but that they should with y^e doctryne of Christ instruct the people to true godlynesse, minister the holy misteries, and preserue and exercise vpryght discipline.* 1.24 For whosoeuer be set to be watchemen in the Chirche, the Lord declareth vnto them, that if any by their neg∣ligence peryshe through ignorance, he wyll require the bloud at their handes. That also pertayneth to them all, whych Paule sayeth of hym∣selfe: woe to me vnlesse I preache the Gospel, forasmuch as the distri∣buting therof is cōmitted to me. Finally what the Apostles performed to the whole worlde,* 1.25 the same oughte euery Pastor to performe to hys flocke to which he is appoynted.

Albeit when we assigne to euery one their seuerall Chirches, yet [ 7] in the meane while we do not denye but that he which is bonde to one Chirche may helpe other Chirches, if any troublesome thing doe hap∣pen that requireth his presence, or if he be asked counsell of any darke matter. But forasmuch as for the keping of the peace of the Chirche, thys police is necessarie, that there be sette forth to euery man what he shoulde doe, least all shoulde be confusely disordered, runne aboute without callyng, or rashly runne altogether into one place, and leaste suche as are more carefull for their owne commoditie than for the edi∣fication of the Chirche, shoulde at theyr own wyl leaue their Chirches vacante: thys orderyng ought commonly to be kept so nere as may be, that euery man contented with hys owne bondes shoulde not breake into an other mans charge. And thys is no inuention of man, but the ordinance of God hymselfe. For we reade that Paule and Barnabas ••reated Priestes in all the seuerall Chirches of Listria, Antioche▪ Ico∣nium: and Paule hymselfe commaundeth Titus that he shoulde ap∣poynte Priestes in euery towne.* 1.26 So in one place he speaketh of the Bishoppes of Philippes, and in an other place of Archippus

Bishop of the Colossians.* 1.27 And there remaineth a notable Sermon of his in Luke, to the Priestes of the Chirche of Ephesus. Whosoeuer therfore shal take vpon him the gouernement & charge of one Chirche, let him know that he is bound to this law of Gods callyng: not that as bounde to the soile (as the lawiers terme it) that is, made bonde and fastened vnto it, he may not ones moue his foo••e from thense, if the cō∣mon profit do so require, so that it be done wel and orderly: but he that is called into one place ought not himselfe to thinke of remouing, nor seke to be deliuered as he shal thinke to be good for his commoditie. Then, if it be expedient that any be remoued to an other place, yet he ought not to attempt it of his own priuate aduise, but to tarry for pub∣like authoritie.

[ 8] But whereas I haue without difference called them Bishops, and Priestes, and Pastors, and Ministers, that rule Chirches: I did that according to the vsage of the Scripture, which indifferently vseth these wordes. For whosoeuer doe execute the ministery of the worde, to them he geueth the title of Bishops. So in Paul, where Titus is cōmaūded to appoint Priestes in euery towne, it is immediatly added. For a Bi∣shop must be vnreprouable. &c. So in an other place he saluteth many Bishops in one Chirche.* 1.28 And in the actes it is rehearsed, that he called together the Priestes of Ephesus, whom he himselfe in hys own Ser∣mō calleth Bishops. Here now it is to be noted, that hetherto we haue recited none but those offices that stande in the ministerie of the word: neither doeth Paul make mention of any other in that fourth chapter which we haue alleged. But in the Epistle to the Romaines, and in the first Epistle to the Corinthians, he reckeneth vp other offices, as po∣wers, the gift of healing, interpretation, gouernemente, caring for the poore. Of the which I omitted those y^t endured but for a tyme, because it is to no profytable purpose to tarry vpon them. But there are twoo that do perpetually abyde, that is to say, gouernemente and care of the poore. Gouernoures I thinke wer the Elders chosen out of the people, that should together with the Bishops, haue rule of the iudgemente of maners, & the vsing o•• discipline. For a man cannot otherwyse expound that which he sayeth: let hym that ruleth do it with carefulnesse. Ther∣fore at the beginning euery Chirch had their Senate,* 1.29 gathered of god∣ly, graue and holy men: which had that same iurisdiction in correcting of vices, wherof we shal speake hereafter. And that this was the order of more than one age, experience it selfe declareth. Therfore thys office of gouernement is also necessarye for all ages.

[ 9] The care of the poore was committed to the Deacons. Howbeit to y^e Romaines there are set twoo kyndes. Let hym y^t geueth (sayeth Paule in that place) do it in simplicitie: let hym that hath mercye, do it in chere∣fulnesse.* 1.30 Forasmuche as it is certayne that he speaketh of the publyke offices of the Chirch, it must nedes be that there were twoo seueral de∣grees. Unlesse my iudgement deceyue me, in the first point he meaneth Deacons, y^t distributed y^e almes: in the other he speaketh of them that had geuen themselues to loking to y^e poore & sicke: of which sort wer the wydowes of whō he maketh mention to Timothe.* 1.31 For women coulde execute no other publike office, but to geue themselues to the seruice of the poore. If we graunt thys, (as we must nedes graunt it) then there

shalbe twoo sortes of Deacons: of which one sort shall serue in distribu∣ting the thinges of the poore, the other in loking to the poore of the Chirche themselues. But although the very worde Diaconia Deaco∣nrie extendeth further: yet the Scripture specially calleth them Dea∣cons, to whom the Chirche hath geuen the charge to distribute the al∣mes, and to take care of the poore, and hath appointed them as it were stewardes of the common treasurie of the poore: whoes beginning, in∣stitution and office,* 1.32 is described of Luke in the Actes. For when a mur∣muring was raysed by the Grecians, for that in the ministerie of the poore their wydowes wer neglected, the Apostles excusyng themselues wyth saying that they could not serue both offices, both the preachyng of the worde and the ministring at tables, required of the multitude, y^t there might be chosen .vii. honest men, to whom they mighte committe that doing. Loe what manner of Deacons the Apostolike Chirch had, and what Deacons it were mete for vs to haue according to their ex∣ample.

Now wheras in the holy assemblie all thynges are to be done in or∣der [ 01] and comly, there is nothyng wherin that ought to be more diligēt∣ly obserued, than in stablishing the order of gouernmēt: because there is no where greater peril if any thing be done vnorderly. Therfore to the ende that vnquiet and troublesome men (which otherwyse woulde happen) should rashly thrust in themselues to teache or to rule, it is ex∣presly prouyded, that no man should without calling take vpon hym a publike office in the Chirche. Therfore that a mā may be iudged a true minister of the Chirche, first he must be orderly called: then he must an∣swere his vocation, that is to say, take vpon him and execute the duties enioyned hym. This we may oftentymes marke in Paule: which whē he meaneth to approue hys Apostleship, in a manner alway wyth hys faythfulnesse in executing his office he allegeth hys callyng. If so great a minister of Christe dare not take vpon himselfe the authoritie that he should be heard in the Chirch, but because he both is appointed therunto by the commaundement of the Lord, and also faithfully per∣formeth that whych is committed vnto hym: how greate shamefulnesse shal it be, if any man wātyng both or either of these, shal chalenge such honor to himselfe? But because we haue aboue touched the necessitie of executing the office, now let vs entreate onely of the callyng.

The discourse therof standeth in foure poyntes: that we shoulde [ 11] knowe, what manner of ministers, how, and by whom ministers ought to be institute, and wyth what vsage or what Ceremonie they are to be admytted. I speake of the outwarde and solemne callyng, whyche belongeth to publike order of the Chirche: as for that secrete callyng, wherof euery minister is priuy in hys own conscience before God, and hath not the Chirche witnesse of it, I omitt it. It is a good witnesse of our hart, that not by any ambitiō, nor couetousnesse, nor any other gre∣dy desire, but with pure feare of God, and zele to edefye to the Chirche, we receiue the office offered vnto vs. That in dede is (as I haue sayed) necessarye for euery one of vs, if we wyll approue oure ministerie allowable before GOD. Neuerthelesse he is ryghtly called in pre∣sence of the Chirche, that commeth vnto it with an euil conscience, so

that his wickednesse be not open. They are wont also to say that euest priuate men are called to the ministerie, whom they see to be me••e and able to execute it: because verily learning ioined with godlinesse & with the other qualities of a good Pastor, is a certaine preparation to the very office. For whom the Lord hath appointed to so great an office▪ he first furnisheth them with those armures that are required to fulfill it, that they should not come empty and vnprepared vnto it. Whereupō Paule also to the Corinthians, when he meante to dispute of the very offices,* 1.33 firste rehearsed the giftes whiche they ought to haue that execute the offices. But because this is the firste of those fower poyntes that I haue propounded, let vs now goe forwarde vnto it.

What maner of Bishops it is mete to choose, Paule doeth largely [ 12] declare in two places, but the summe commeth to this effect, that none are to be chosen, but they that are of sounde doctrine, and of holy lyfe, and not notable in any vice,* 1.34 whiche mighte both take awaie credite from them, and procure slaunder to their ministery. Of Deacons and Elders there is altogether like consideration. It is alway to be loked vnto, that they be not vnable or vnfit to beare the burden that is layed vppon them,* 1.35 that is to say, that they may be furnished with those powers that are necessarie to the fulfilling of their office. So when Christ was about to sende his Apostles, he garnished them with those weapons and instrumentes whiche they could not wante. And Paule when he had painted out the image of a good and true Bishop, war∣neth Timothee, that he should not defile himselfe with choosing any man that differeth from it. I referre this worde How, not to the Ce∣remonie of choosing, but to the reuerente feare that is to be kept in the choosing. Hereupon come the fastinges and prayers, which Luke re∣citeth that the faithful vsed when they made Priestes. For wheras they vnderstode that they meddled with a most earnest matter, they durste attempt nothyng, but with greate reuerence and carefulnesse. But they ch••fely applied thēselues to prayers, wherby they myght craue of God the Spirite of counsell and discretion.

[ 13] The thirde thing that we haue set in our diuision was, by whom ministers are to be chosen. Of this thing no certayne rule can be gathered out of the institution of Apostles, which had some difference from the cōmon callyng of the rest. For, because it was an extraordina∣ry ministerie, that it might be made discernable by some more notable marke, it behoued that they whiche shoulde execute it, shoulde be called and appoynted by the Lordes owne mouth. They therefore tooke in hande their doyng, being furnished by no mans election, but by the onely commaundemente of God and of Christe. Hereupon commeth that when the Apostles would put an other in the place of Iudas,* 1.36 they durst not certainly name any one man, but they brought fourth twoo, that the LORDE shoulde declare by lotte, whether of them he would have to succede. After this manner also it is mete to take thys, that Paule denyeth that he was create Apostle of men or by man,* 1.37 but by Christe and GOD the Father. That firste poynte, that is to saye of men, he had common wyth all the Godly ministers of the woorde. For no man could rightly take vppon hym that execution,

but he that wer called of God. But the other point was proper and sin∣gular to himselfe. Therfore when he glorieth of this, he doth not onely bost that he hath that which belongeth to a true and lawful Pastor, but also bryngeth fourth the signes of his Apostleship. For whē there were some among the Galathians, which trauailing to diminishe his autho∣ritie, made him some meane disciple, put in office vnder them by y^e prin∣cipal Apostles: he, to defende in safetie the dignitie of hys preaching, which he knew to be shot at by those suttle deuises, neded to shewe him∣selfe in al pointes nothing inferior to the other Apostles. Therefore he affirmeth that he was chosen, not by the iudgement of men, lyke some common Byshop, but by the mouth and manifest Oracle of the Lorde himselfe.

But no man that is sober wil deny, y^t it is according to the order of [ 14] lawful calling, that Bishops should be appointed by men: forasmuch as there are so many testimonies of the Scripture for profe therof.* 1.38 Nei∣ther doth that saying of Paul make to the contrary, as it is said, that he was not sent of men, nor by men: forasmuch as he speaketh not there of the ordinary choosing of ministers, but chalengeth to hymselfe y^t which was special to the Apostles. Howbeit God also so appointed Paule by hymselfe by singular prerogatiue, that in the meane tyme he vsed the discipline of Ecclesiastical calling. For Luke reporteth it thus, whē the Apostles were fastyng and praying, the Holy ghost said: Seperate vn∣to me Paule and Barnabas to the worke to whiche I haue seuerally chosen them.* 1.39 To what purpose serued that seperatiō and putting on of handes, sith the Holy ghost hath testified his own election, but that the discipline of the Chirche in appointing ministers by men, might be pre∣serued? Therfore the Lord could by no playner example approue suche order, than he dyd when hauing firste declared that he had ordeyned Paul Apostle for the Gentiles, yet he willeth him to be appointed by y^e Chirch.* 1.40 Which thing we may see in the choosyng of Mathias. For, be∣cause the office of Apostleship was of so greate importance, that they durst not by their own iudgement choose any one mā into that degree, they did set two men in the middes, vpō the one of whom the lot should fall: that so both the election might haue an open testimonie from hea∣uen, and yet the policie of the Chirch should not be passed ouer.

Nowe it is demaunded whether the minister ought to be chosen of [ 15] the whole Chirche, or onely of the other of the same office, and of the Elders that haue the rule of discipline, or whether he may be made by the authoritie of one man. They that geue thys authorytie to one mā, allege that whiche Paule sayeth to Titus:* 1.41 Therefore I haue lefte thee in Creta, that thou shouldest appoynte in euery towne Priestes. Again to Timothee: laye not handes quicklye vppon any manne. But they are deceiued if they thinke,* 1.42 that either Timothee at Ephesus, or Titus in Creta, vsed a kingly power, that either of them shoulde dispose all thinges at his owne will. For they were aboue the reste, onelye to goe before the people with good and holsome counsells: not that they onely, excludyng all other, shoulde doe what they lysted. And that I may not seme to faine any thing, I will make it playne by a lyke example. For Luke rehearseth that Paule and Barnabas appoynted Pryestes in dyuerse Chirches: but he also expresseth

the order or manner how,* 1.43 when he sayeth that it was done by voices▪ ordeining Priestes (sayeth he) by lifting vp of handes in euery Chirche▪ Therefore they two did create them: but the whole multitude, as the Grecians maner was in elections, did by holding vp their handes de∣clare whom they would haue. Euen in lyke maner the Romaine hy∣stories do oftentimes say, y^t the Consul which kept the assemblies, cre∣ated newe officers, for none other cause but for that he receiued the voices and gouerned the people in the election. Truely it is not likely that Paule graūted more to Timothe and Titus than he toke to him∣selfe. But we see that he was wonte to create Byshops by voices of the people. Therefore the places aboue are so to be vnderstanded, y^t they minishe nothing of the common ryght and libertie of the Chirch. Ther∣fore Ciprian sayeth well, when he affirmeth that it commeth from the authoritie of God, that the Priest should be chosē in presence of the peo∣ple before the eyes of all men, and should by publike iudgement and te∣stimonie be allowed for worthy and mete. For we see that thys was by the commaundement of the Lord obserued in the Leuiticall Priestes,* 1.44 that before theyr consecration they should be broughte into the sight of the people. And no otherwise is Mathias added to the felowship of the Apostles: and no otherwyse the seuen Deacons were created: but the people seing and allowing it. These examples (saieth Ciprian) do shew, that the ordring of a Priest ought not to be done, but in the knowledge of the people standyng by: that the orderyng may be iuste and lawfull, which hath been examined by the witnesse of all. We are therfore come thus farre, that this is by the worde of God a lawfull callyng of a mi∣nister, when they that seme mete are created by the consent and allow∣aunce of the people. And that other Pastors ought to beare rule of the election, that nothing be done amisse of the multitude eyther by lighte∣nesse, or by euil affections, or by disorder.

[ 16] Now remaineth the forme of ordering, to which we assigned the laste place in the callyng. It is euident that the Apostles vsed no other Ce∣remonie, when they admitted any man to ministerie, but the laying on of handes. And I thynke that thys vsage came from the maner of the Hebrues, which did as it were presente vnto God by laying on of hāds that which they would haue blessed & hallowed. So when Iacob was about to blesse Ephraim and Manasse,* 1.45 he layed hys handes vpon their heds. Which thyng our Lorde folowed, when he prayed ouer the in∣fantes. In the same meaning (as I thynke) the Iewes, by the ordināce of the law, layed handes vpon the Sacryfices. Wherefore the Apostles by layeng on of handes did signifie that they offered hym to God, whō they admitted into the ministerie. Albeit they vsed it also vppon them, to whom they applyed the visible graces of the Spirite. Howsoeuer it bee, thys was the solemne vsage, so ofte as they called any man to the ministerie of the Chirche. So they consecrated Pastors and teachers, and so also Deacons. But although there be no certayne commaunde∣mente concernyng the laying on of handes, yet because we see that it was continually vsed among the Apostles, their so diligente obseruing of it ought to be to vs in stede of a commaundemente. And truely it is profitable, that by suche a signe, both the dignitie of y^e ministerie should be commēded to the people, and also that he which is ordered should be

admonished, that he is not now at his owne libertie, but made bond to God and the Chirche. Moreouer it shall not be a vaine signe, if it be re∣stored to the naturall beginnyng of it. For if the Spirite of God, hath ordeined nothyng in the Chirch in vaine, we must thinke that this Ce∣remonie, sithe it proceded from him, is not vnprofitable, so that it be not tourned into a superstitious abuse. Last of all this is to be holden, that not the whole multitude did laye their handes vpon the ministers, but the Pastors onely. Howbeit it is vncertaine whether many did alway lay on their handes or no.* 1.46 But it is euident that that was done in the Deacons, in Paule and Barnabas, and a fewe other. But Paule him∣selfe in an other place reporteth, that he, and not many other, dyd laye his handes vppon Timothee.* 1.47 I admonishe thee (saieth he) that thou raise vp the grace whiche is in thee by laying on of my handes. For, as for that which in the other Epistle is spoken of the laying on of the han∣des of the degree of Priestes, I doo not so take it, as though Paule did speake of the companie of the Elders,* 1.48 but I vnderstande by that word the very ordinance it selfe: as if he had saied: Make that the Grace, whiche thou haste receiued by laying on of handes when I dyd create thee a priest, may not be voyde.

Notes

• * 1.1

  Mathe. xxvi.xi.
• * 1.2

  Augusti. lib. i. de doctrin. christi.
• * 1.3

  ii. Corin. iiii.vii••
• * 1.4

  Eph. iiii.iiii.
• * 1.5

  Eph. iiii.x.
• * 1.6

  Eph. iiii.xii.
• * 1.7

  Esa. lii.vii. Math. v.xv & xiiii. Luke. x.xvi. ii. Corin. iiii.vi. ii. Cor. iii ••x.
• * 1.8

  ii. Cor. iii ix.
• * 1.9

  Act. x.iii. Act. ix.vi
• * 1.10

  ii. Cor. xii ii.
• * 1.11

  Eph. iiii.xii,
• * 1.12

  Mar. xvi.xv.
• * 1.13

  Rom. xv.xix. &. xx
• * 1.14

  Eph. iiii.xi.
• * 1.15

  Luk. x.i.
• * 1.16

  Luke. xi.
• * 1.17

  Luke. vi.xiii. Gala. i.i.
• * 1.18

  Rom. xvi ••••••.
• * 1.19

  Math. x.i.
• * 1.20

  Math. xxviii.ix.
• * 1.21

  i. Corin. i••••i.i. Tit. i.ix.
• * 1.22

  Ac. xx.xx.
• * 1.23

  Acte. xx.xxxi.
• * 1.24

  Eze. xiii.xvii.
• * 1.25

  i. Cor. ix.xvi.
• * 1.26

  Act. xiiii.xxii. Tit. i.v. Phi. i.i.
• * 1.27

  Colo. iiii xvii. Act. xx.xviii.
• * 1.28

  Tit. i.v. Phi. i.i. Ac. xx.vii Rom. xii.vii. i. Cor. xii.xxviii.
• * 1.29

  Rom. xii.viii.
• * 1.30

  Ro xii.ix.
• * 1.31

  i Tim. v.x.
• * 1.32

  Ac. vi.iii.
• * 1.33

  i. Cor. xli vi••.
• * 1.34

  Tit. i.ix. ii. Timo. iii▪i.
• * 1.35

  Luk. xxi.xv. &, xxiiii xl.x. Mar. xvi.xv. Ac. i.viii, i. Tim. v.xxii.
• * 1.36

  Ac. i.xiii.
• * 1.37

  Ca. i.xii.
• * 1.38

  Gal. i.i.
• * 1.39

  Ac. xiii.ii.
• * 1.40

  Acte. i.xxiii.
• * 1.41

  Tit. i.v.
• * 1.42

  i. Tim. v.xxii.
• * 1.43

  Act. xiiii.xxiii.
• * 1.44

  ••ru. viii.vi. Num. xx.xxvi. Act. i.xv. &, vi.ii.
• * 1.45

  Ge. xlviii xiiii. Mat. xix.xv. Ac. xix.vi.
• * 1.46

  Act. v••▪v•• & xiii.••ii.
• * 1.47

  ii. Tim. i.vi.
• * 1.48

  i. Ti. ••iii.xiiii.