Common Places, Part 4 · Chapter 1 · Section 2
Of diuers Miniſteries of the Church.
4 But nowe let vsus obſerue that the Apoſtles were to that ende choſen, In Rom. 1. at the beginning.that they ſhoulde inſtitute the ſeruice of the Goſpell, The difference betweene the Apoſtles and the Byſhops.& ſhoulde publiſh vntounto the beléeuers the things which they had heard of Chriſt: But the Biſhops were ordeined to this purpoſe, yt they ſhold defend thoſe things which are cōteined in the Goſpel and the holie ſcriptures: Looke in the Treatiſe againſt Gardiner p. 152which they ſhould ſo receiue to be defended, as they muſt not ad vntounto them anie new things, and forge traditions at their owne will. Further the holie fathers which were Biſhops, when they take in hand to write, doe confeſſe themſelues to be handlers of the holie ſcriptures, and woulde not, that thoſe things which they write ſhoulde be accounted of ſo great authoritie as we attribute vntounto the Cannon of the Scriptures. Nay rather they forbid that anie credite ſhoulde be giuen vntounto them, if they ſpeake anie thing againſt the holie Scriptures. Thirdlie, to the Apoſtolical doctrine were adioyned manie miracles, whereby their authoritie is confirmed: which we ſée was not doon in ye traditions of the Elders. Againe we are ſure that the Apoſtles wrote by the inſpiration of the holie Ghoſt: which we dare not affirme of our Biſhoppes. Whereupon we conclude, that the Apoſtles could not erre in thoſe things which they wrote: but we ſée that the Biſhoppes hauehave oftentimes decréeed amiſſe as concerning the rules of Religion: as it appeareth in the Councell of Ariminum, and alſo in the ſecond Synode of Epheſus, and alſo in manie other: yea and they erred verie much alſo in their Actions. At Chalcedone and Conſtantinople were Synods gathered together, in which Chryſoſtome was condemned and depoſed, Chriſoſtom condemned and depoſed.which alſo was doone in the name of thoſe Biſhops which were accompted Catholike. And there might be alleadged manie examples of this ſort. 1. Tim. 1. 14.Alſo Paul writing vntounto Timothie prayeth him to ſaue that which was giuen him to kéepe, declaring that hée ought neither to ad nor diminiſh any thing of the doctrine of the Goſpell receiued: This is to preſerue the thing giuen him to kéepe. Adde hereunto that the Apoſtles be ſo vntounto Biſhops and ordinarie Paſtors, The Apoſtles are to the Byſhops as the Prophets were to the high Prieſtes.as in old time the Prophets were vntounto the high Biſhoppes and Prieſts. For the Prophets might bring bookes and mixe them with the Canonical Scriptures: For Samuel added his bookes vntounto the Scripture: Eſay, Ieremie, and the other Prophets added their monumentes vntounto the Scripture, which the Scribes, high Prieſts and Biſhops might not hauehave done. The Apoſtles called the Gentiles, abrogated the Ceremonies of the lawe, which was beyond the compaſſe of the high Biſhops and Prieſts. Therefore the Apoſtle ſetteth foorth himſelfe by ſundrie titles, that when wée reade him, or heare him, wée may thinke that we heare not the wordes of a man, but oracles powred out of heauen.
In Rom. 10.5 But in the Scriptures there be manie places by which it may be prooued that the doctrine of the Goſpell ſhoulde be publiſhed throughout the whole world by the miniſterie of the Apoſtles. Eſay. 24. 16. & 59. 19. Mal. 1. 11.As in Eſay the 24. and 59. Chapters, and in Malachie, and almoſt euerie where in the Prophets. And if ſo be, the Goſpell were publiſhed throughout the worlde, then coulde not the Iewes cauel that they had not hearde of it: eſpeciallie when as Preaching began at them, according to that ſaying: Out of Sion ſhall go the lawe, Eſay. 2. 3. Actes 13. 46.and the word of the Lorde out of Ieruſalem. Neither did the Apoſtles turne vntounto the Gentiles vntill they had nowe ſéene the obſtinacy of the vnbeléeuing Iewes. For then they went vntounto the Gentiles, who neuertheles alſo had Miniſters of the word of God before, although not in ſuch plentie, That the Gentiles had ſome miniſters of the word before the Apoſtles.and ordinary ſucceſſion as the Iewes had. Among the Gentils liued Melchizedeck, Balam, Job, and the Sibils, whoſe teſtimonies as touching Chriſt are reueiled of olde writers. Ioſeph liued in Egypt: Ionas was ſent vntounto the Nineuites: Daniel and his companions preached in Babylon: Nehemias & Eſdras liued among the Perſians: all which men kindled ſome light of true godlineſſe amongſt the Gentils, but at length the doctrine was made fullie compleate by the Apoſtles. The Iewes therefore are confuted by an argument taken a minori [that is, of the leſſe.] If the Gentiles being farre off, and at the ends of the world did heare, howe hauehave you Iewes not heard? And this manner of expoſition doeth Chryſoſtome follow. Neither is it anie maruell that Paul in the tenth Chapter to the Romanes writeth, Verſe. 18.that the Goſpel is publiſhed euerie where, for he teſtifieth the ſelfe ſame thing vntounto the Coloſſians the firſt Chapter, and that twiſe. Col. 1. 6. & 23.Firſt he ſaith: In the trueth of the Goſpel, which being preached throughout the world bringeth foorth fruite. In the Apoſtles time the Goſpel was very farre ſpread ouer the world. Rom. 15. 19.And towardes the ende of the ſame Chapter he ſaith: The Goſpel which is preached vntounto euerie creature vnderunder heauen. Alſo in the fiftéenth Chapter of the Epiſtle to the Romanes, he declareth with howe great endeuour he labored to publiſh abroad the Goſpel in all places. From Ieruſalem (ſaith he) vntounto Illyricum hauehave I filled all the countries round about with the Goſpel. And now ſeeing I hauehave no more place in theſe quarters, as I goe into Spaine I will come vntounto you. If one Apoſtle did ſo much, what doe we think that the reſt of the Apoſtles and Euangeliſts did? Matthew preached vntounto the Ethiopians which were in the furthermoſt parts, and Thomas vntounto the Indians, which euen they themſelues at this day teſtifie. And in the firſt Chapter of the Epiſtle to the Romans, Rom. 1. 8.it is written, that the faith of the Romans was ſpoken of through the whole world. And this diligence of the Apoſtles ought to ſtirre vp men of our time, by continuall preaching to reſtore Religion nowe decaied. Wherefore that commaundement of the Lord which he gaue vntounto the Apoſtles, to go into the whole worlde and preach the Goſpel to euerie creature, ought alſo to be of force in our time, that euerie man in his place which he is appointed vntounto, ſhould by preaching not ſuffer ſound doctrine to be aboliſhed.
6 That the Goſpel in the Apoſtles time was caried abroade into all the parts of the world, ſome expound it by the figure Synecdoche, namelie that it was now preached in the moſt principall Prouinces and Dominions: and that at the leaſtwiſe the fame and renowne of this doctrine went from thence vntounto the Nations adioyning. And of this minde was Ambroſe, who ſaith: Where the perſon of the preacher wanted, there the fame was preſent. And this he proueth by a ſimilitude. A ſimilitudeThe wonderfull workes, which GOD had wrought in Egypt to preſerue the Iſraelites, were by fame knowen in Ierico, as Rahab teſtified to thoſe meſſengers or ſpies whom Ioſua ſent. Ioſua. 2. 9.No nation as yet in the Apoſtles time by publike authoritie of the magiſtrates profeſſed Chriſt. No nation did publikely receiue the Goſpell t…ll the time of Conſtantine.For this came to paſſe onlie in the times of Conſtantine and Theodoſius. And hereby is eaſilie perceiued, what they meant which wrote that certaine nations were newly conuerted vntounto the goſpel: which doubtleſſe they affirme of Engliſh men, as though in Gregories time they came vntounto Chriſt by meanes of Auguſtine his legate, and Biſhop of Canterburie: and alſo of the Saxons, that they in the time of Charles the great, receiued the faith of the Goſpell. This indéede might be as touching the publike profeſſion of Cities and Regions, when neuertheleſſe, Chriſt was long time before preached in thoſe places. And as touching Englande, England had preachers of the Goſpell from the beginning.it had preachers of the Goſpell euen from the beginning, namely in the time of Eleutherius the firſt, and had them in ſuch ſort as thoſe Biſhoppes continued vntounto the time of that Auguſtine which was ſent by Gregorie. And that Ilande as touching the feaſt of Eaſter, obſerued the old maner of the Eaſt Church, and ſpecially of the Church of Epheſus, for they did celebrate it the 14. day of March. Auguſtine Biſhop of Canterbury brought tyrannicall ſubiection in to EnglandWherefore the ſame Auguſtine (as I thinke) rather brought in a Tyrannicall ſubiection vnderunder y• Pope, than pure Chriſtian Religion: And thus muſt wée iudge of the Saxons and ſuch other like nations. Auguſtine in his booke de natura & Gratia, the 2. Chapter, affirmeth, that in his time there were ſome countries far off, although verie few, vntounto whom the Goſpel was not as yet preached: which I thus vnderſtand; that the word of God was not publiklie receiued and beléeued. Hée writeth alſo of this matter in an Epiſtle to Heſychius, which is in number the 80. But Chryſoſtome moſt manifeſtlie maketh on my ſide in his 10. Homilie vponupon Matthew, and alſo vponupon the 24. Chapter of Matthew, when he interpreteth theſe words: Mat. 24. 14.This Goſpell of the kingdome ſhall be preached throughout the whole world for a witneſſe, and then ſhal bee the ende. The conſummation that Chriſt ſpake of, concerned the publike weale of the Iewes.No doubt but the Goſpell was preached before the deſtruction of Ieruſalem: for the ende in that place muſt bée referred vntounto the publike gouernment of the Iewes, which was deſtroyed in the time of the Apoſtles: for Iohn liued euen vntounto the time of Traian. The Goſpell was preached eueryevery where-but not eueryevery where receiued.The Goſpell then was in that firſt time preached almoſt euerie where, but not euerie where receiued: nay rather y• Preachers were in euerie place gréeuouſly perſecuted, as Chriſt had foreſhewed. Mat. 10. 17.For They ſhal deliuer you (ſaith hée) and ſhall ſcourge you in Councels and Synagogues, and ye ſhall be brought before Kings and Rulers.
7 So as there were verie fewe or in a manner none, which either heard not the preaching of the Goſpell, or at the leaſtwiſe heard not of the noble and excellent fame of Chriſt: And yet it may be, that in proceſſe of time the name of Chriſt was by negligence and incredulitie aboliſhed: as the Portingales report of places found out by them in their iourney, wherein they ſailed from the Gades into India. Whereupon ſome are woont to moue a curious queſtion: what is to be thought of thoſe which are borne either in wilde woods out of the companie of men, or in thoſe places where Chriſt is not preached, and his name not heard of? What ſhall become of the people which hauehave not heard of Chriſt.VntoUnto whom we may anſwere, that thoſe men (if any ſuch be found) are in déede ſomewhat excuſed, neither ſhall their damnation be ſo grieuous, as ſhall theirs be which hauehave heard the Goſpell and contemned it: yet neuertheleſſe they obtaine not the benefit of ſaluation, ſéeing they hauehave in themſelues the cauſe of their damnation, namelie, originall ſinne and manie other ſinnes the which vndoubtedly hauehave bin added of them. That God without the outward miniſterie can reueale Chriſt vntounto them we doubt not, and perhappes he ſometimes of his merciemercy doeth ſo (but not of deſert as wicked Sophiſters affirme, if ſo be they doe what lyeth in them: as though they were able to merit it (as they ſaie) of congruitie.) But of this, thus much by the waie. Howbeit that muſt be attentiuelie conſidered, that it was no light myracle, A myracle that Chriſts preaching was ſo ſoon ſpread.yea rather it was woonderfull, that in ſo ſhort a ſpace of time, the doctrine of Chriſt could be ſpread abrode throughout the world, when as it had ſo many aduerſaries; the diuell, wicked perſons, and alſo tyrants, the high Biſhops and Prieſtes, & the wiſe men, both of the Iewes and alſo of the Gentils, and when as otherwiſe, as touching humane artes, the ſimplicitie and rudenes of the preachers was great. Within the ſpace of xx. or xxx. yéeres, the preaching of Chriſt was in a maner euerie where heard, Long before the Philoſophers doctrine could be ſpread.as Chryſoſtome writeth: but it was verie long before the wiſe and learned Philoſophers could ſpread abroade their doctrines further than Greece. And in ſuch ſort were they at the length publiſhed in ſome places, that verie fewe vnderſtoode them or gaue credite to them. Why Mahomets doctrine was ſo ſoone ſpread.The doctrine of Mahomet perhappes may ſéeme to hauehave bin publiſhed with woonderfull expedition: but we muſt conſider that thoſe thinges which he preached as touching the effect, were no new opinions. For he denieth not the Creator of heauen and of earth; he beléeueth that the ſoules be immortall: he commendeth Chriſt as a Prophet: he affirmeth the reſurrection of the dead; he ſetteth forth alſo eternall puniſhmentes and eternall felicitie, and verie manie other things which are contained in the old and new Teſtament. Mahomets doctrine may be called an hereſie.Wherefore it maie iuſtlie be called an hereſie. And in déede they be fragments of the Arrians. For he commendeth Chriſt but yet as a creature, he builded therefore vppon another mans foundation. But Chriſt and the Apoſtles when they began to preache the Goſpell, found all things vtterly ſtrange from their doctrine: ſo that it was an incredible miracle that the heauenlie doctrine could be publiſhed abroade in ſo ſhort a time, and that in ſome part it remained of long time welnéere in all places. For there came vntounto Chriſt ſome families of beléeuers almoſt throughout all prouinces and Cities.
In 1. Sam. 10. v. 9. Looke part 1. place. 3. A definition of propheſie.8 But propheſie is a power giuen from God through the inſpiration of the holie Ghoſt, whereby the ſecrets and counſels of God may be knowen and expounded vntounto others for the edifying of the church, whether thoſe things be preſent or paſt or to come. And God reuealeth his counſels for the commoditie of the Church. Prou. 29. 18.Therefore ſaieth Salomon in the 29. of Prouerbes: Where there is no propheſie the people ſhall be ſcattered; for propheſie is of great force to kéepe men in their duetie. They propheſied in Muſicall inſtrumentes. Verſe 1.For in the firſt booke of Chronicles ye 25. Chapter, they are appointed which ſhould propheſie in Cimbals and Harpes. Paul in the 14. Chapter of the firſt Epiſtle to the Corinthians, 1. Cor. 14. 3. & 5.teacheth that Propheſie muſt be done to edifying, he that propheſieth ſpeaketh to men to edifying, to exhortation, and comfort. And if ſo be that all doe propheſie and there come in one that beleeueth not, or is vnlearned, he is rebuked of all men, and is iudged of all, and ſo the ſecrets of his heart are made manifeſt, and ſo falling downe vponupon his face he will worſhip God, confeſſing that God of a trueth is in you. The diuell alſo as he is an Ape of God would hauehave alſo his diuine worſhippers and phantaſticall Prieſts of Sibill, The Diuels Prophets.who did fret and fume in their ceremonies, not to edification, but to deſtruction. Deut. 18. 10. & 18. & 21.God in Deuteronomie doth earneſtly forbid, that none ſhould aſke counſell of a Magitian, Soothſayer, or Diuinour. I (ſaieth he) will raiſe vntounto you a Prophet, him ye ſhall heare. And by two ſignes he ſaieth ye ſhall knowe him to be the Prophet of God, both if the things come to paſſe which he hath foreſhewed, and alſo if he leade not the people to Idolatrie. I know that place of S. Peter in the Actes of the Apoſtles, Actes 3. 22.is moſt truely applied vntounto Chriſt, yet alſo it may be vnderſtoode not amiſſe, as touching the Prophets, of whom the people ſhould aſke counſell: yea and in the Pſalme, Pſal. 74. 9.the people complaine that propheſie ceaſed. We ſee not ſay they our ſignes. At this day alſo the Iewes are miſerablie deſtitute of all kinde of propheſie. But in the Primatiue Church, when propheſie floriſhed, The difference betwéene doctors and Prophets.what differēce was there betwéene a Prophet and a Doctor? I anſwere, that although the office of them both were all one, yet Doctors were inſtructed by Maiſters: but Prophets ſpake vponupon the ſuddaine, being moued by the inſpiration of the holy Ghoſt without any helpe of man.
9 But yet it is to be thought that Prophetes in olde time were of the tribe of Leuie, In 1. Sam. 19. v. 18. Prophets of the tribe of Leui.for all adminiſtration and care of holie ſeruices pertained vntounto that tribe. Wherefore they that were choſen out of that tribe, were brought that after they had bin well and godlie inſtructed, they ſhould afterward offer ſacrifice and teach the people. And they were taught euen from their childhood, that godlineſſe being planted betimes, it might faſten with the more continuance and ſtedfaſtneſſe. They were exerciſed vntounto no other trade of life, than to teach the lawe, to offer ſacrifice, and to pray for the people. But thou wilt ſaie: theſe be the giftes of God, why then ſhould they be learned of a Maiſter? In déede I graunt they are the giftes of God, yet there is no let but that young men may adorne their mindes with good arts, the which afterward, the holie Ghoſt may vſe. Children of the Prophets and why they were ſo called 1. Kings. 2. v. 3. 5. 7. &c. Gal. 3. 19.They were called the children of the Prophets, bicauſe they held and reuerenced inſtead of fathers the elder Prophets, of whom they were taught. Alſo diſciples and hearers in the holie ſcriptures are oftentimes called children. Paul to the Galathians, My little children (ſaieth he) of whom I now trauell in birth. And vntounto the Corinthians: Children lay not vp for parents, 2. Cor. 12. 14. Iohn. 1. 12. & 8. 35. & 11. 52. 1. Iohn. 5. Eſay. 8. 16. & 18.but parents for children. Alſo in Iohn Chriſt oftentimes calleth his Diſciples, Children. And Iohn in his Epiſtles, Little children (ſaieth he) beware of Idols. Eſaie in the 8. Chapter ſaieth: Seale the law in my Diſciples. And ſtraight way he addeth: I and the children which the Lord hath giuen mee. VntoUnto theſe children of the Prophetes the Nazarites of other tribes did oftentimes ſort themſelues, thoſe were vtterlie ſeuered from the common people, and they caried ſome ſhew of our Moonkes, who alſo might hauehave bin ſuffered, VnderUnder what conditions our Mōkes might hauehave bin ſuffered.if all things among them had not bin contaminated with ſuperſtitions. For they had vowes, inuocations of the dead, Maſſes and whatſoeuer elſe rather than that which behooued. Vndoubtedlie godlie Kings erected Schooles & Colledges, that in them yong men ſhould be brought vp to good learning and godlineſſe. Neither was there any Cathedrall Church, but a Schoole was ioined thereunto. At Alexandria and Antioch did Pantenus, Clemens, Origen, and other moſt learned men, publikelie profeſſe. At this day alſo among the Canoniſtes a place is aſſigned for the Schoolemaiſter: but he doeth nothing leſſe than teach the youth. And hereof commeth ſo great darkeneſſe euerie where in the Popes gouernment, 1. Sam. 10. 5.either bicauſe the youth are not taught at all, or elſe bicauſe they are taught wicked things. Samuel was preſident of this Colledge. Before his time there is no mention made in the holie ſcriptures of anie ſuch fellowſhip of Prophets.
Of taking a ſpirituall charge, looke the Oration that beginneth: Thoſe cauſes.
In Iud. 4. v. 4.10 But when as God choſe Debora vntounto the Miniſterie of iudging, being weake in Sex, he ſtraight waie made hir very famous, and honourable through the gift of propheſying. By which grace, and perhappes many other miracles more, ſhe was conſtituted by God, and confirmed by miracles, as a womā choſen to ſo great an office. Neither was onelie this woman indued with the ſpirit of propheſie: for in the holie ſcripture we reade of other women alſo which were in ſuch ſort inſtructed by the holie Ghoſt. Marie the ſiſter of Moſes, Exod. 15. 20. 1. Sam. 2. 1. 2. Kings. 22. 14. Luke 1. v. 42. & 46. & 2. 36.Hanna the mother of Samuel, Holda in the time of Ioſias the king were Prophetiſſes. And in the newe Teſtament (to ſpeake nothing of Marie the virgin, of Elizabeth the mother of Iohn, and of Anna the daughter of Phanuel:) the daughters of Phillip the Deacon, That womē Prophets did openly teach the people.(as it is written in the Actes of the Apoſtles) were Prophetiſſes. Neither thinke I it ought to be denied, that ſome of thoſe women, indued with the gift of propheſie, did openlie teach the people, in declaring of thoſe things vntounto them which had bin ſhewed them of God: ſéeing the gifts of God are not therefore giuen that they ſhould lie hidden, but to ye intent they ſhould further the common edifying of the Church. And yet hereby it followeth not, that what God doeth by ſome peculiar priuiledge, we ſhould forthwith drawe it into an example vntounto vsus: bicauſe according to the rule of the Apoſtle, we are bounde vntounto an ordinarie lawe, 1. Tim. 2. 12. 1. Cor. 14. 34. Why womā were commaunded to be ſilent in the Church.whereby both in the Epiſtle to Timothie, and in the firſt Epiſtle to the Corinthians, he commandeth that a woman ſhoulde kéepe ſilence in the Church. And of the ſilence commanded, he aſſigneth cauſes, namely, for that they ought to be ſubiect to their huſbandes: but the office of a teacher doeth declare a certaine authoritie ouer thoſe which are taught, which muſt not be attributed vntounto a woman ouer men. For ſhe was made for man, whom to obey ſhe ought alwaies to hauehave a reſpect, which thing is alſo appointed hir by the iudgement of God, whereby he ſaid vntounto the woman after ſin was committed, Gen. 3. 16.Thy diſpoſition ſhall be towardes thy husband. Further the Apoſtle deriued a reaſon from the firſt fault, 1. Tim. 2. 14.wherein he ſaith that Eue was ſeduced, and not Adam. So as if women ſhould ordinarilie be admitted to the holie miniſterie in the Church, men might eaſilie ſuſpect that the diuell by his accuſtomed inſtrument would deceiue the people, and for that cauſe they would the leſſe eſtéeme the Eccleſiaſticall function if it ſhould be committed vntounto women, wherefore by the ordinarie right, and by the Apoſtolicall rule, it ought to be appointed vntounto men. Howbeit if God doe otherwiſe ſometime, yet can he not be iuſtly accuſed, for ſo much as all lawes are in his power. If then ſometime he ſend a Prophetiſſe, and adorne hir with heauenly gifts, the ſame woman ſpeaking in the Church, muſt vndoubtedlie be hearkened vntounto, but yet ſo, as hir ſtate be not forgotten. Therefore the two teſtimonies of Paule, Two places of Paul are reconciled.which ſéeme to be repugnant one to another, may eaſilie be reconciled. In the firſt Epiſtle to Timothie he writeth, That a woman ought to be ſilent in the Church. Which towarde the ende of the firſt Epiſtle to the Corinthians, 1. Cor. 11. 5.he moſt manifeſtlie confirmeth. Howbeit in the ſame Epiſtle he commandeth that a man propheſying or praying, ſhould hauehave his head vncouered, but the woman while the propheſieth, ſhould hauehave it couered: whereby doubtleſſe he teacheth, that it is lawfull for a woman, both to ſpeake, and alſo to propheſie in the Church. For it would not ſéeme, that ſo doing ſhe ſhould hauehave bin commanded to couer hir head, if ſhe were vtterly to kéepe ſilence in the holie aſſemblie. After this ſort the matter muſt be expounded, namely, that the precept of ſilence is a generall precept, Why the women that propheſie are cōmanded to be couered on their head.but the other, which is for couering of the head when they pray or propheſie, pertained onelie to thoſe which were Propheteſſes. They verilie are not forbidden to propheſie, for the common edifying of the Church: but leaſt they forgetting the propertie of their owne ſtate (by reaſon of the extraordinarie office committed vntounto them) ſhoulde waxe proude, they are commanded to hauehave their head couered: whereby they might vnderſtand that they hauehave yet the power of man aboue them. Moreouer where in the 2. Chapter to Titus, Tit. 2. 3.it is commanded that the elder women ſhould admoniſh the yonger women of temperance, & that they ſhould louelove their huſbands and children, and ſhould likewiſe be diligent houſewiues in their familie: this muſt not be vnderſtoode as touching publike doctrine or Eccleſiaſticall Sermons, but of priuate exhortations, which are méete to be vſed by the elder ſort vntounto the yonger.
In Rom. 1211 When Paul ſaieth in the xii. to the Romans, He that diſtributeth let him doe it with ſynceritie: The office of Deaconshe touched the office of Deacons as they were at that time, and ought alſo to be in our time. Their office was to diſtribute to the poore the Almes and oblations of the faithfull. Let them doe their office (ſaieth he) with ſimplicitie, let them withhold nothing by craft and ill practiſe. For naughtie and deceitful men, when they hauehave dealing in publike receites, doe nothing ſyncerelie, but vſe woonderfull guiles and ſubtilties. Theſe things would Paul hauehave to be remoued from this kind of miniſterie. Others think that In giuing with ſimplicitie, he meaneth; without any reſpect vntounto worldlie praiſe, which ſome ſéeke for in the beſtowing of other mens Almes. But the firſt interpretation in my iudgement ſéemeth moſt fit. And whereas he addeth: He that ruleth let him doe it with carefulneſſe: although I doubt not but that there were many kinde of gouernments in the Church, yet to confeſſe the truth, this me thinketh is moſt fitlie to be vnderſtoode of Elders: not in verie deede of them which had the charge of the word and of doctrine; but of thoſe which were appointed as aſſiſtantes vntounto the Paſtors. They, as being the diſcréeter ſort, and indued with a greater zeale and godlineſſe, were choſen out from among the laitie. The office of the Elders.Their office was chiefelie to attend vntounto diſcipline, and to take héede what euerie man did, and in euerie houſe and familie to ſée what néede euerie one had, as touching that which belonged to the ſoule or to the bodie. For the Church had hir ancients; or, if I may ſo ſaie, hir Senate, which according to the time prouided for profitable things. Paul deſcribeth this kinde of Miniſterie, not onelie in this place, but alſo in the firſt to Timothie. For thus he writeth, The Elders are worthie of double honour, 1. Tim. 5. 17.eſpecially they which labour in the worde and doctrine. In which wordes he ſéemeth to ſignifie, that there be ſome Elders, which teach and ſet forth the word of God: Two ſortes of Elders.and there are others, which although they doe not this, yet as ancients and Elders they doe gouerne in the Church. This did not Ambroſe leaue vntouched, when he did expound that place. Yea he complaineth, that euen then, either through pride, or through the ſlouthfulneſſe of the Prieſtes, they were in a maner worne awaie. For while they, which hauehave the gouernment of the Church ſéeke to drawe all things vntounto themſelues, they prouide as diligentlie as they can, that they maie hauehave no fellowe officers ioyned with them in that roome. Rom. 12. 8Wherefore Paul willeth that they which hauehave this charge, ſhould doe their indeuour, and remoue ſlouth and ſluggiſhneſſe. Further he addeth: He that ſheweth merciemercy, let him doe it with cheerefulneſſe. The office of widowes and of old men.And this ſéemeth to hauehave bin the office of widowes and of olde men, which were to that ende maintained by the Church, that they ſhoulde take care of ſtrangers and of them that were ſicke. For good cauſe he commandeth theſe to hauehave chéerefulneſſe. For men that be weake and afflicted, are much reléeued, if they ſée their neceſſities are miniſtred vntounto with chéerefulneſſe. For they, which with a frowning countenance and heauie chéere do theſe things, ſéeme to adde ſorow vntounto them that be ſorowfull: for thereby they miſdoubt that they be chargeable and troubleſome to their brethren. By meanes whereof, they are oftentimes brought to that point, as they count death much better than ſuch a life. Thus much ſpake Paul concerning the publike miniſteries of the Church, which he vponupon iuſt cauſe calleth foreign, to wit, frée gifts. For al theſe things, Why theſe miniſteres be called free gifts.although it ſéemeth that they maie be gotten by humane arte and induſtrie, yet ſhall we neuer bring to paſſe any thing in that kinde by our owne labour, vnleſſe we be holpen by the grace of God, wherby thoſe things which we doe are made profitable and effectuall. For they which are occupied in theſe offices, maie in déede without the helpe of God, obtaine the praiſe of men and well liking of the people, but they cannot further the ſaluation of ſoules & commoditie of the Church. And as touching this matter, they oftentimes hauehave God fauourable and gratious vntounto them, which neuertheleſſe obey him not with a ſyncere wil. But this is to be excéedingly lamented, that this gouernance of the Church is ſo miſerablie decaied, that at this daie, not ſo much as the names of theſe functions are anie where extant. In the ſtead of theſe they hauehave put Taperbearers, and I knowe not what Acoluthes and Subdeacons, which ſerue for trifling and vaine actions, about that ſuperſtitious Aultar of theirs.
In 1. Cor. 16. verſe. 5.12 And in the firſt Epiſtle to the Corinthiās the 16 Chapter, we hauehave a notable place as concerning the viſitation of Churches. For Paul for the ſame cauſe would returne to the Corinthians, & firſt ſuruey the Churches of Macedonia: & becauſe he could not ſtraight waie trauell to Corinth, he deuiſed to ſend thither Timothie. Of the viſitation of Churches.And howe neceſſarie the viſitation of Churches is, the ſtate of humane things doeth declare: by the which we eaſilie perceiue that things do oftentimes decaie and fall to ruine, vnleſſe they be nowe and then reuoked to their firſt order and inſtitution. Wherefore wée are not to doubt that this is no humane but an apoſtolicall inuention. What maner of men the viſitors of Churches ſhould be.But it behooueth, that they which viſite, ſhoulde be men of great authoritie, of honeſt and godlie life, and alſo wel inſtructed in the holie Scriptures. For if ſo bée they ſhall not by the worde of GOD perceiue thoſe things to be peruerſe which they woulde amende, they ſhall bring nothing to paſſe. Peraduenture thou wilt ſaie: ſéeing al Churches hauehave their owne Paſtors, what néede is there that other men ſhoulde come vntounto them to viſite? Wée aunſwere, that it oftentimes happeneth, that the men of anie Church do not ſo greatlie eſtéeme their owne Paſtors, being otherwiſe good men, becauſe through continuall conuerſation they grow in contempt: but when they ſhall come before thrée or foure which bée of other Churches, beeing men of great name and authoritie, they may be a great deale more eaſilie corrected, and the ordinances of the Paſtors, if they bée good ordinances, maie bée maintained by the authoritie of theſe men: if they bée not good, they maie bée amended. Now it is growne to an vſe, that this office of viſiting is aſſigned vntounto Primates and Archbiſhops: becauſe thoſe men which were indued with the more ample giftes of God and which did excel others in learning & holines, were woont to bée preferred to the higher places, to the chéefe ſeas, and more notable Cities. But foraſmuch as we ſée, that in the moſt places at this daie ſuch high degrées are by the fauour of princes and by peruerſe election, commended vntounto vnméete men, what profite can theſe men bring by their viſitation? Verilie not a whit, but oftentimes no ſmall inconuenience.