The common places of the most famous and renowmed diuine Doctor Peter Martyr diuided into foure principall parts: with a large addition of manie theologicall and necessarie discourses, some neuer extant before. Translated and partlie gathered by Anthonie Marten, one of the sewers of hir Maiesties most honourable chamber.

Of calling, and especiallie vnto the Ministerie.

13 Verie ill doe they gather, * 1.1 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 Sa∣uiour 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 dimi∣nished by the same. * 1.2 And séeing such maner of impediments be of two sorts, some in the mindes of men, and some which happen out∣wardlie, 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 a∣ble to beare so great a charge & so to become negligent. But if hée prosper not this waie, hée from elsewhere offereth enmities, ha∣treds, 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: * 1.3 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 sta∣blenesse of mindes. And if anie man do with∣stande 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, * 1.4 is either generall; as vnto iustification, life, saluati∣on; or else particular, as to teach, to marrie a wife, to beare an office. But whatsoeuer it bée, wée ought streight waies to obaie, after wée vnderstande that we be called of GOD. Howbeit euerie man must bée assured of his calling. For oftentimes the Diuell shifteth in himselfe, and deceiueth men vnder the shew of God. But in that other calling which is doone by men, manie things must be dili∣gentlie considered. * 1.5 And especiallie these foure causes: the Matter, the Forme, the Effici∣ent cause, and the End. The matter is, the nature it selfe of the function, the same must be iust and honest, and agréeing to the worde of God. And therefore mercenarie souldiers and bawdes cannot bée saide to haue a law∣full 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 peo∣ple, or elders of the Church. But by force nothing at all must bée attempted. And as touching the ende, because it is a voluntarie taking on him, it doth behooue that the will haue respect to some good thing: Namelie, that the kingdome of God be holpen, that no man séeke his owne gaines or commodities, or other meanes against iustice and goodnes and the woorde of God. * 1.6 They which choose must regarde, not onelie that hée which is chosen be willing, but also that hée haue skil and bée able. For what shall he doe, if he bée ignorant? And he must not onelie haue skill, but also haue strength to bée able. And these thinges doubtles ought men haue a respect vnto. But God when he calleth anie man inquireth not after these things, for hée can bring them al to passe and giue them. But he which is chosen must not iudge of his owne strength. For manie being most vnméete, thinke themselues fit, and many on the other side when they be sufficientlie furnished and apt, * 1.7 yet béeing led by some shamefastnesse or modestie, do thinke themselues vnfit. Wher∣fore the iudgement ought to rest in the com∣mon weale or in the Church. Howbeit if hée perceiue himselfe to bée altogether vnfit for that function, hée must make protestation what hée iudgeth of himselfe. But yet at the last, if they will not chaunge their minde, hée ought to giue place. * 1.8 Wherupon there ariseth a doubt, howe in the first to the Cor. the 16. Chapter, * 1.9 they which were of the familie of Stephana, can be said to haue ordained them selues, séeing the same maketh a shewe of Ambition and disorder. For by this meanes perhappes ordinarie meanes woulde be con∣temned, and each one at his owne pleasure might vsurpe ecclesiastical offices. Of which opinion are the Anabaptistes. * 1.10 And this place amōg others they cite. Howbeit if we weigh those wordes which be written vnto Timo∣thie, these men are soone discharged from the suspect of ambition. * 1.11 He that desireth a Bisho∣pricke, desireth a good worke. But whatsoe∣uer 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. * 1.12 Neither doth Chry∣sostome otherwise vnderstand it (when it is said that these men ordeined themselues) but that they chose this kinde of life & who∣lie addicted themselues to the ministerie of the Saints. But against the furie of the A∣nabaptists, we are confirmed by manie places taken out of the Scriptures, * 1.13 that wee should obserue an order in Ecclesiasticall callings, and that euerie man at his owne pleasure shoulde not breake out and make the offices of the Church common vnto all men. Paul béeing desirous to haue credite giuen to his Apostleship, * 1.14 confirmeth the same by his vo∣cation, * 1.15 and mentioneth euerie where that hée is called to bée an Apostle. And what néed had it béene for him in the Epistles vnto Ti∣mothie and vnto Titus to haue reckened vp with so great diligence the properties of a Bishop, Elder, and Deacon, * 1.16 if euerie man might obtrude himselfe at his owne will? Those things declare, * 1.17 that there ought in a∣ny wise to be had some choise of men. Yea and the Apostle writeth vnto Timothie, That he should not soudenlie laie hands on anie man. Where thou séest that to the ordeining of a minister, is required to haue handes laide on. Which because he woulde not haue to bée doone rashlie, he teacheth that there bée some which maie bée chosen before others. Neither will it easilie stande, which we read vnto the Ephesians, * 1.18 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, * 1.19 and in the Epistle to the Corinthi∣ans. For if a man intrude himself and vsurpe Ecclesiasticall offices, hée is not appointed by GOD, but he appointeth himselfe to bée both Pastor and teacher. Furthermore, the Apostles haue lefte vnto vs a forme and ex∣ample. Matthias was chosen. * 1.20 Paul and Bar∣nabas by the commaundement of the holie Ghost were put apart to bee sent vnto the Gentiles. * 1.21 * 1.22 And when they had trauelled ouer

diuers Cities and Regions, as we be taught in the Actes, that they ordeined Elders in the Churches. * 1.23 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. * 1.24 For such is the ambition and temeritie of men, as an innu∣merable sort would take the ministerie vp∣pon them. * 1.25 And whereas by the lawe of God sustenance is due vnto them that labour in the word, it were not possible to haue suffici∣encie for all that should labour. And where∣as all thinges, according to the commaun∣dement 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.

* 1.26 15 But let vs sée now what reasons they bring for themselues. First of all is that place which we haue cited. Secondlie they alledge out of the first Epistle of Peter, name∣lie, that we are now a kingdome and priest∣hoode, to set foorth the vertues of God. Fur∣thermore they saie, that the keies are not giuē vnto one or to an other, but vnto the whole Church, and so each one maie vse them. Be∣sides, they laie blame vnto vs, as though we obserue not the commandement of Christ in preferring pastors to the gouernment of the Church: because Christ for bad, that wée should be called masters, chief rulers, or Rab∣bi. And it appeareth plainlie enough, that brotherlie correction belongeth vnto al men, which is not doone without the administra∣tion of the word of God. * 1.27 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, * 1.28 or else openlie abroade. For the Apostles did not al∣waies preach in the stréetes, * 1.29 but they did it also in priuate houses. The lame, the blind, and léepors obteined health of Christ: * 1.30 they went their waies publishing his name with∣out expecting to bée appointed by order. Also women haue otherwhile exercised the holie ministerie of preaching, * 1.31 and yet were they not instructed before. * 1.32 And Magdalen decla∣red the resurrection of Christ vnto the Apo∣stles. And the woman of Samaria preached him vnto her Citizens. The Daughters of Philip were Prophetisses. * 1.33 And in the old Te∣stament Debora, Marie the sister of Moses, and Anna the mother of Samuel openlie sang thankes vnto God. * 1.34 Martyrs being called vnto the Tribunall seate, openlie confessed Christ, and set him foorth with all the power they had. * 1.35 Ouer this Paul in the first Epistle to the Corinthians saide, that two or three should Prophesie, so as if it were reueiled to anie one that stoode by, he that spake should holde his peace and giue place to the other. Where it appeareth, that it sufficeth to re∣ceiue a reuelation to exercise the office of preaching. * 1.36 And finallie Paul woulde That while anie doeth prophesie, the standers by shoulde iudge, vnto whom séeing iudge∣ment is attributed, there séemeth also power to bée giuen, that they them selues in like maner maie preach, séeing, to iudge, is more than to speake.

16 For answere vnto these things, * 1.37 first con∣sider we that it is one thing when a Church is not yet setled, and another when the same is now ordained and planted. For when it is not as yet builded, and that men be ignorant of Christian religion, whosoeuer by chaunce and fortune shall be there, which knowe Christ, they are bound to set him forth, and to winne men vnto him. Neither must or∣daining be expected when as it cannot be had. For then he which is heard and doeth preach Christ, hath, of his election, the secret voyces of them which doe come and consent. Nor is hee vncalled of God, séeing he is bound by commandement to doe that which he doeth, so that (as we haue said) he well vn∣derstand Christ and his religion. Which must be vnderstoode; If he can in no wise at∣taine vnto them which should ordaine him. For if he maie haue accesse vnto anie which maie ordaine him after the vsuall maner by laying on of handes, he ought not to neglect that ordinance. But where the Church is now instituted (bicause all things by the ad∣monition of the holy Ghost must be done in order) therefore expresse and manifest voices of election and laying on of handes, are re∣quired for the auoiding of disorder and con∣fusion of things. Besides these, we affirme that there is a certaine ordinarie function, * 1.38 and a certaine function extraordinarie. Eli∣as, 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 ne∣uer haue bin put into the ministerie by the high Priestes: neuerthelesse they were sent from God when all things were corrupted and marred, and might not be restored by the ordinarie Ministers. And of these vocations God was sometimes author by him selfe, as

it came to passe in Moses and in manie of the Prophets: * 1.39 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 extraordinari∣lie by God, we are to woonder at them, but not alwaies to followe them. For there be lawes prescribed vnto vs which we ought to obey. Lastly, we would haue it testified and and confirmed, that there is a certaine gene∣rall vocation which is common vnto all, * 1.40 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 appoin∣ted to his owne proper degrée, * 1.41 office, state, and function. For there is none founde in the Church of Christ, that is not placed in some particular calling.

* 1.42 17 These things being now determined, let vs confute their Argumentes. First as touching Stephana and his fellowes, wée therefore saie that they ordained themselues, bicause they offered themselues to the holie ministerie of their owne accord, and chose to themselues this kinde of life, the which is both troublesome and laborious. And this ex∣position 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 orde∣ring. Nor doe I doubt but that either Paul or Apollo did lawfullie ordaine these men, and admitted them vnto the holie ministerie. That which Peter saieth is true, * 1.43 that we by Christ are made both a kingdome and priest∣hood. And the same sentence we reade in Ex∣odus vttered according to this sense vnto the Israelites: that God of his bountifulnesse promoted the Nation of the Iewes vnto ex∣cellent honours, that in their common weale they might haue kinglie honour and Priest∣hood, * 1.44 whereby their affaires both in Religi∣on and ciuill state might be in good case. The verie which thing Christ hath bestowed vp∣on vs Christians, séeing we haue euen him∣selfe in the Church, to be both King and Priest. But hereof we must not conclude, that eche one priuate man, either then a∣mong the Hebrewes, or nowe among vs, might vse these functions at his owne plea∣sure: but it sufficeth that euerie one be par∣taker of those functions: bicause although these things be not exercised by all men, yet doe they profite all men. We might also vn∣derstand, that we are all spirituallie both kings and Priests. For they which be rege∣nerated by Christ, doe as Priests offer vnto God Praiers and giuing of thankes, Almes, mortification of the flesh, and other sacrifices of this kinde. They be also kings, bicause they are not subiected vnto naughtie affecti∣ons, but doe raigne ouer them. Wherefore this place nothing at all serueth the Ana∣baptistes. Further we graunt, * 1.45 that the keies are giuen vnto the whole Church: but yet least a confusion should happen, it is méete that some should be chosen among all, which should vse the keies, the vse of which maie re∣dound vnto all that beléeue in Christ. * 1.46 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, * 1.47 and would that none of vs should hunt after these things: but he forbad not that wée should haue in honour and honorablie count them whom the Lord hath set ouer vs: Nay rather Paul wrote vnto Timothie that he was appointed to be the Maister of the Gen∣tils.

18 As to brotherlie correction, and hous∣holders which instruct their familie, and al∣so of them which were restored vnto health by Christ, and finallie of Martyrs which con∣fessed Christ before the tribunall seats of the Iudges, * 1.48 we thinke it must be answered all after one manner, bicause these things per∣taine vnto the generall vocation which con∣sisteth in the commaundements of God. For the Lord commaunded, * 1.49 That we should cor∣rect our brother, that parents should instruct their familie, and that those which had recei∣ued benefite should be of a thankefull minde vnto their benefactors, and that they shoulde not suffer the benefites which they haue re∣ceiued of God to lie hidden, but should pub∣lish them, whereby the Author maie be the more glorified. Moreouer we are comman∣ded not onelie To beleeue, * 1.50 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, o∣therwise they had denied him. * 1.51 As touching the holie women and other Prophets which exercised the ministerie without attending till they were called, those wée saie had extra∣ordinarie vocations, the Church either bée∣ing as yet not planted, or else so fallen to de∣caie as it might not otherwise be repaired. And as concerning Paul, when he saith, * 1.52 that hee that prophesieth ought to giue place if it shal be reueiled vnto an other. We haue spo∣ken at large before, and nowe we brieflie answere, that then the giftes of the holie Ghost flourished by myracle, neither ought

it to haue bin extinguished or hindered, but rightlie ordered. But now the matter is o∣therwise. 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 con∣forme the Church vnto the decrée of the Apo∣stle as much as our state wherein we haue no myracles wil suffer) hée shal not bée despi∣sed, in respect that he is a laie man, or vn∣learned, but ought to be had in conuenient maner, place, and time: Nor shall this bée to attribute vnto him the publike function of the ministerie. * 1.53 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 prin∣cipall and generall pointes of Religion. A∣gaine, wée affirme not, that all which stand by can iudge aught of those things that be spoken, when as notwithstanding they do al iudge. Besides this, y^e iudgement is not pro∣noūced according to the opinion of all but ac∣cording to thē which determin most soundly.

* 1.54 19 But the election of Paul and such o∣ther ought not to moue vs, but that in choo∣sing the Ministers of the Church, we must followe the doctrine of the same Apostle taught vs in the Epistle vnto Tymothie, where he wil that those which bée nouices in religion shoulde not bée chosen, but they which haue a good testimonie. But it must be considered that the rules discribed vnto Timothie, were giuen vnto men, from whō seeing other mens minds be hidden, and that they bée vtterlie ignorant what is in them, it behoueth that they vse the cautions discri∣bed by the Apostle, least they erre in their elections. But God rightly chooseth his with out those rules. * 1.55 For hee trieth the raines and the heartes, and chaungeth the wils of men at his owne pleasure. Albeit some haue saide, that Paul in Iudaisme was of verie honest conuersation, as hée himselfe testifieth vnto the Philippians. * 1.56 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. Wher∣fore when I allowe of the solution nowe brought, this commeth to mind that the Ca∣nons which y^e Apostle deliuered vnto Timo∣thie are not alwaies kept euen as touching men. For Ambrose the Bishop of Millaine, * 1.57 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 Empe∣rour to execute the office of Praetor. Here the aduersaries vaunt against vs, that it is lawfull sometimes to deale against the holie Scriptures, and that the woordes of God are not most stedfast. But we must note, that the preceptes of God sometime haue not their owne strength, neither in verie déede be pre∣ceptes. For when two preceptes méete to∣gether, so as they crosse one another, * 1.58 wherof y^e one is more excellent than the other, & God wold haue that chiefly to be done: then y^e other which is of lesse excellencie, and as touching the will of God, inferiour, giueth place vn∣to the first and hath not the authoritie of a commaundement: because God woulde not haue it to bée doone in that place and at that time. Euen as Christ taught as touching the drawing of an Oxe and an asse out of a pit on the Sabboth daie. * 1.59 By which meanes he excused his Disciples who had plucked off the eares of the corne on the Sabboth daie, * 1.60 and had rubbed out the graine. And he often times testified that hee woulde haue mercie and not sacrifice. * 1.61 The Church of Millaine therefore was greatlie molested by the Arri∣ans: it had néede of a Bishop, * 1.62 and speciallie of a teacher that shoulde bée of great autho∣ritie. 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 comman∣ded to beware of Nouices, or those which were not fullie instructed. And of this matter it séemeth to be enough to haue spoken some∣what by the waie.

20 Moreouer the rite of the olde conse∣cration is set foorth in the booke of Numbers. * 1.63 It behooued that the Leuite should chaunge his garment and wash his bodie, and shaue all his haire. * 1.64 Further that he should come in∣to the Tabernacle vnto Aaron, and by him to be consecrated before God the Lorde. After the same maner also it behooued the Priestes to be consecrated, namelie that they shoulde put on newe garmentes, that they should be sprinkled with holie oyle and bloude. This outwarde meanes was to this purpose effec∣tuall, that the people might vnderstand, that they were nowe ministers assigned vnto them by God. But these shadowes being taken awaie, there is nothing left vnto vs but the laying on of hands. But the Papists, * 1.65

as I suppose to the intent they might bée of more solemnitie, * 1.66 haue transferred all those rites and Ceremonies of Moses vnto them∣selues. They are clipped, they are shauen, they are washed, they are annointed, they haue garmentes put on them: And I maruel not a little why they be not also circumcised. But they adde that these things of theirs are indued with much greater vertue than those rites of Moses: For that they imprint a marke which cannot be raced out: and that it consisteth not onely in the flesh, but that it pearceth also euen vnto the soule. Paul saith that he beareth the markes of the Lord vpon his bodie. * 1.67 But these good men would laie vp those thinges in their minde. For what they doe in their bodie, all men sée.

* 1.68 21 Moreouer oile in the olde time was an outwarde ceremonie appointed by God, and therefore it was not destitute of the worde of God. And it signified the gift of the holie Ghost, whereby God instructed them whom hee woulde promote, either vnto ec∣clesiasticall or publike offices. Moreouer by that signe, they which were promoted, were aduertised of their duetie: Wherefore it was a sacrament, but not generall, because al the beléeuers in God were not annointed, but onelie the men of that order which we haue mentioned before. * 1.69 But some man wil saie: we reade not that Elisa was annointed by Elias with outwarde oile, for as the holie Historie saith, he onelie cast his cloake vnto him. Nei∣ther was Azael consecrated by Elisa with outward vnction. * 1.70 Some aunswere y^t indéede the same was vsed, although the holie scrip∣tures make no mention thereof. Certeinlie manie things haue happened which the holie Historie otherwhile speaketh not of. But I woulde saie, that séeing it commeth to passe manie times in the Sacramentes, that out∣ward signes take their name of the things: as breade and wine in the holie Supper are called the bodie and bloude of Christ, * 1.71 because they be the signes and Sacraments of those thinges. In like manner the verie bodie of Christ, * 1.72 as we reade in the 6. Chapter of Iohn is called breade: that euen so Elias, although he had not the outward ointment, yet it may be saide, that he did annoint, because by his ministerie (God working y^e same) he bestow∣ed the grace and frée gifts of Prophesie, the which are signified by the outward vnction. The verie which forme of speaking Dauid vsed when in the Psalme vnder the person of God he said: * 1.73 Touch not mine annointed. And he spake of Abraham, Isaac and Iacob, whom he calleth annointed, whenas notwithstan∣ding they had not the outward vnction. But so they be called, because they were repleni∣shed 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. * 1.74 And Iohn in the first Epistle the 2. Chapter, speaketh of the oynt∣ment of Christians: And hée addeth: The ointment shall teach you all things. * 1.75 Further∣more we are to consider that the word of an∣nointing is metaphorical, and signifieth the institution or promoting vnto the functions alreadie rehearsed. Wherefore it is said that Elias annointed Elisa, because hée instituted him a Prophet. And it is said that Azael was annointed by Elisa, because in the name of God he foreshewed that hée shoulde be King, although he vsed not y^e outward annointing.

22 But séeing we speake nowe of such annointings whereunto the word of GOD was peculiarlie applied, * 1.76 I cannot maruell enough why the same haue béene translated vnto the Kings and Emperours of Christi∣ans. 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 ce∣remonie, and therefore it is doone in the tem∣ple: and is exercised by no other, but by Bi∣shops and Cardinals. Indéede I allow that Kings and Emperours shoulde bée consecra∣ted 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 Bi∣shops are annointed. * 1.77 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 Bracha∣rensis the Bishop came vnto him, whom hée perceiued not to bée annointed when he was created Bishop: and he addeth a cause, name∣lie that in your Regions Bishoppes were not accustomed to bée annointed. If then vn∣till 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 hun∣dreth yeares was destitute of the same throughout those Regions. Which neuer∣thelesse the same Innocentius thought to bée so necessarie, as he caused the same Bracha∣rensis

to bée annointed at Rome. But wée read not in anie place, that the first Christian Emperours were anointed. I read that Leo the first, successor vnto Martianus was crow∣ned by the Patriarch of Constantinople; yet not that hée was annointed. Certainlie he re∣ceiued not the Empire of the Patriarch, but by that rite confessed himselfe to belong vnto the Church, and to agrée vnto the sound and receiued doctrine. But at what time the an∣nointing of Princes first began within the Christian dominion, I cannot for a certain∣tie 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, * 1.78 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: * 1.79 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 Chris∣ma, and it consisteth of common oyle and of Balme: the which Balme being not had at this daie otherwise than supposed and coun∣terfeit, they are founde to lie and deceiue the simple people. With this oyle they an∣noint Bishops vppon the heade and handes. Of which rite hée rendereth a reason, * 1.80 name∣lie, that by annointing of the head they sig∣nifie the authoritie and honour of a Bishop: and by that which is doone vppon the hands, they note the office and ministerie of a bi∣shop. Further he addeth: After the comming of Iesus Christ, * 1.81 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 resem∣ble Christ so much as bishoppes doe. But, as they bée ambitious, they woulde haue Bi∣shops to be preferred aboue Princes and ma∣gistrats: * 1.82 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 one∣lie annoint with their blessed oyle, because they wil haue a great differēce to be betwéen themselues and these. In the same rescript of Innocentius we read withall that all Christi∣ans are twise annointed: namelie, before baptisme they annoint with the oyle which they call blessed, * 1.83 the brest and the shoulders of the Infant that shall be baptised: but after baptisme is taken, they annoint the crowne of the heade and the forehead with ointment: Which thing is also doone in Confirmation. They transferred also these their oyles vnto men at the point of death: * 1.84 then also vnto walles, altars and bels: in like maner vnto Challices and such other thinges: the which we perceiuing to procéede from a superstiti∣ous zeale, are to be disallowed being taken from the old Iudaisme. That same Innocen∣tius excuseth the Church that in this doing they vse not the Iewish rites, because these things in the newe Testament doe signifie other things than in the old Testament: As who shoulde saie, it were in their power to ordaine Sacraments, and to make a certain newe signification of them. And these things haue I said by the waie as concerning vnc∣tions.

Notes

• * 1.1

  In 2. Sam. 2 v. 8. A calling must not be condemned by a hard successe.
• * 1.2

  Hinderan∣ces to our callinges layd in our way by the Diuel.
• * 1.3

  Helpe a∣gainst these impedi∣mentes.
• * 1.4

  Two maner of callings.
• * 1.5

  The causes of that cal∣ling which is done by men.
• * 1.6

  What they must regard which chuse
• * 1.7

  What they are to doe which are chosen.
• * 1.8

  In. 1. Cor. 16. vers. 15.
• * 1.9

  Howe they which were of the hous∣hold of Ste∣uen orday∣ned them∣selues.
• * 1.10

  The Ana∣baptists.
• * 1.11

  1. Tim. 3. 1.
• * 1.12

  Chrysost.
• * 1.13

  That in the Church should be or∣dinary cal∣lings.
• * 1.14

  The 1. rea∣son.
• * 1.15

  In the be∣ginning of euery epistle
• * 1.16

  The 2. & 3. reason. 1. Tim. 3. 2. Tit. 2. 6.
• * 1.17

  The 4 rea∣son. 1. Tim. 5. 22.
• * 1.18

  Eph. 4. 11.
• * 1.19

  Rom. 12. 6.
• * 1.20

  The 5 rea∣son.
• * 1.21

  Acts. 1. 23.
• * 1.22

  Acts. 13. 2.
• * 1.23

  The 6. rea∣son.
• * 1.24

  The 7. rea∣son.
• * 1.25

  The 8. rea∣son.
• * 1.26

  1. Cor. 15. 16. Arguments of them which con∣found or∣ders & vo∣cations in the Church The 1. rea∣son The 2. rea∣son. 1. Pet. 2. 9. The 3. rea∣son Ioh. 10. 23. Mat. 16. 19. The 4 rea∣son. Matt. 23. 8 The 5. rea∣son. Matt. 18. 5.
• * 1.27

  The 6. rea∣son. Tit. 2. Deut. 6. 7.
• * 1.28

  The 7. rea∣son.
• * 1.29

  Act. 20. 20
• * 1.30

  The 8. rea∣son.
• * 1.31

  The 9. rea∣son.
• * 1.32

  Mark. 1. 45. Matt. 28. 7. Mar. 16. 10 Iohn 4. 29.
• * 1.33

  Exo. ••5. 20.
• * 1.34

  1. Sam. 2. 1.
• * 1.35

  The 10. reason. 1. Cor. 14. 29.
• * 1.36

  The 11. rea∣son. 2. Cor. 14. 29.
• * 1.37

  The consi∣deration is diuerse of the Church not yet pla∣ced, & when it is plan∣ted.
• * 1.38

  Function extraordi∣nary and ordinary.
• * 1.39

  Exod 3. 20. 1. Kings. 19 19.
• * 1.40

  A generall vocation and a pri∣uate voca∣tion.
• * 1.41

  Euery man in the Church hath some priuate function.
• * 1.42

  To the first. 1. Cor. 16. 15.
• * 1.43

  To the se∣cond. 1. Pet. 2. 9. Exod. 19. 6
• * 1.44

  In what maner we be all par∣takers of the king∣dome and priesthood.
• * 1.45

  To the third. Iohn 20. 23. Mat. 16. 19.
• * 1.46

  To the fourth. Rom. 12. 6. 1. Cor. 12. 4. Ephe. 4. 11.
• * 1.47

  Math. 23. 8
• * 1.48

  To the fifth sixth seuēth and eight.
• * 1.49

  Math. 18. 15. Deut. 67. Titus. 2.
• * 1.50

  Rom. 10. 10.
• * 1.51

  To the ninth. Iud. 4. 4. Exod. 15. 20. 2. Kings. 22. 14.
• * 1.52

  To the tenth. 1. Cor. 14. 30.
• * 1.53

  To the ele∣•…•…th.
• * 1.54

  In 1. Cor. 25. vers. 9. The exam∣ple of Paul must not teach vs to chose ••l men to be mini∣sters in the Church. 1. Tim. 3. 5 & 6. Rules in e∣lections set downe vnto Timothie to be kept.
• * 1.55

  Psal. 7. 11. Ier. 11. 20. Apo. 2. 23.
• * 1.56

  Phil. 2. 6.
• * 1.57

  Ambrose was chosen he being yet a Nouice.
• * 1.58

  The com∣mandemēts of God so fare, as sometime one giueth place to an¦other.
• * 1.59

  Luk. 14. 5.
• * 1.60

  Matt. 12. 1.
• * 1.61

  Ibid. ver. 7.
• * 1.62

  An exami∣nation of y^e chusing of Ambrose.
• * 1.63

  In 1. Sam. 7 at the be∣ginning.
• * 1.64

  The conse∣cration of the Leuites & Priestes.
• * 1.65

  The laying on of hands
• * 1.66

  The conse∣••ation and mark of the Papists.
• * 1.67

  Gal. 6. 17.
• * 1.68

  In 1. kin. 19 The signe of outward vnction.
• * 1.69

  1. Kings. 19. 19.
• * 1.70

  2. Kings. 8. 11.
• * 1.71

  The nature of sacra∣ments in y^e transferring of names.
• * 1.72

  Iohn. 6. 51.
• * 1.73

  Psal. 105. 15
• * 1.74

  1. Ioh. 2. 27
• * 1.75

  What the word of a∣nointing signifieth.
• * 1.76

  Whether vnction be rightlie transferred vnto Christi¦an Princes. Looke part 2. p 17. Art. 12.
• * 1.77

  The rite of vnction hath not bin long in the Christian Church.
• * 1.78

  The oyle of S. Remi∣gius.
• * 1.79

  Two sorts of oyle in the Popish Religion.
• * 1.80

  What is signified by annointing of the By∣shops head.
• * 1.81

  Psal. 45. 8.
• * 1.82

  Rom. 13. 1.
• * 1.83

  The anoin∣ting of all other Chri∣stians.
• * 1.84

  The anoin∣ting of men ready to die, of Wals, & such like. Vnder what pre∣tence vncti∣on was brought in∣to y^e Church