Common Places, Part 4 · Chapter 1 · Section 6
Of the Efficacie of the Miniſterie.
34 And firſt of all whereas the Corinthians are by Paul reproued bicauſe they made men their Authors, In 1. Cor. 3. verſe. 4.let the faithfull Miniſters of Chriſt learne not to make diſciples or followers vntounto themſelues but vntounto Chriſt, vntounto whom onlie ye Church doth belong. This did the Ethnicke Philoſophers ſéeke: namelie, to diſtinguiſh the ſcholers which they had by their owne names: ſo that ſome were called Platonians, The arrogancie of Phyloſophers. The modeſtie of Socrates.others Pythagorians, others Epicureans. But Socrates ſéemed more modeſt than the reſt, bicauſe he made not himſelfe Author of the doctrine that he taught: as he that affirmed himſelfe to be like a midwife, which ſhoulde bring helpe vntounto parents: ſo he thought good to be preſent at his queſtions among young men, to the intent he might bring to light the ſciences which they had in their minde. Much rather doeth this take place in Chriſts affaires. For although that a man teach cunninglie, vnleſſe that the holie Ghoſt doe inwardlie ſtirre vp the hearers, he looſeth his labour. It is the ſpirit which truelie maketh the mindes fruitfull. Wherefore it is ſaide there: Who is Paul, and who is Apollo? 1. Cor. 3. An example of Iohn Baptiſt.Iohn Baptiſt verie well declared this, when being demanded of himſelfe what he was, ſaid that he was not Chriſt, nor Elias, nor yet a Prophet, but onelie, Iohn. 1. 20.A voice of a crier in the wilderneſſe, prepare the waie of the Lord. The miniſters of God hauehave verie ample giftes, which like faithfull ſeruantes, they ought to vſe to the commoditie of other ſeruants, and to ye glorie of their Lord: neither muſt they bend them either vntounto gaine or vntounto preferments.
35 And although Paul ſéeme after a ſort to abaſe the miniſterie, yet if thou diligentlie obſerue what he ſaieth, thou wilt confeſſe that there is nothing taken from the worthineſſe thereof. For in déede he leaueth vntounto it a notable commendation, when he ſaith, The worthines of ye miniſterie. 1. Cor. 3. 5that they be Miniſters, by whom they beleeued. Faith, Remiſſion of ſinnes, reconciliation with God, and the right of eternall life are knit together: of which things they be called miniſters which hauehave the gouernment of the Church. If that they be appointed as Organs and Inſtruments of our faith, who will not hauehave them in honour and eſtimation? duplicate page duplicate page The Anabaptiſtes reiect and deſpiſe Miniſters, The Anabaptiſts.therefore hitherto they hauehave had no true Church. For it cannot continue, neither can the diuine worſhipping be openlie retained, if ſo be that conſideration of miniſters be not had. We muſt take heede that we attribute not too much vntounto miniſters. Iere 17. 5. Ambroſe.Neuertheleſſe take thou héede that neither thou attribute ouer much vntounto them, nor yet put ouer much truſt in them. For it is written: Curſed is he that truſteth in man, and that maketh fleſh his arme. For (as Ambroſe writeth) they doe notable contumelie vntounto God, which giuegive vntounto them being but creatures, the honours due vntounto God: which litle differeth from the wickedneſſe of the Gentiles, whereby they gaue diuine honours vntounto things created. The verie which thing muſt be taken heede of, We muſt take ye ſame héede as touching ye Saincts.that it be not done towardes the Saints, whom we rob of their owne good reputation, while we adorne them with diuine Titles. For then when as we with our ornaments and dignities cannot make them equall vntounto God, we depriue them as much as lieth in vsus, of the miniſterie of God which is moſt agréeable to their nature. How ſhall we excuſe them who commonlie call the bleſſed Virgin the mother of merciemercy, Certain tytles giuen to our Lady reprooued.which is proper to God, who in the holie ſcriptures is called The father of merciemercy? 1. Cor. 1. 3.And they name her to be their life, whereas Chriſt vntounto the Coloſſians is called Our life: Col. 3. 3.and he himſelf ſaid of himſelfe: Iohn. 14. 6.I am the waie, the trueth, and the life. Alſo in that ſong ſhe is called our ſwéeteneſſe, as though in her were laid vp the conſolation of the godlie. Howbeit God is the father of our conſolation and comfort. 2. Cor. 1. 3.Finallie they call her their hope, as if they woulde put hope in a creature. Shewe vntounto vsus (ſay they) Ieſus Chriſt thy ſonne. But this pertaineth onelie vntounto the father, according as it is written, Iohn. 6. 44.None commeth vntounto me vnleſſe the father drawe him. Much doubtleſſe is attributed vntounto miniſters, when they be accounted the miniſters and ſeruants of God. For euen Chriſt himſelfe as touching men, tooke vponupon him this name of a Miniſter. VntoUnto the Romans we reade: Rom. 15. 8.I ſaie that Ieſus Chriſt was a Miniſter of the circumciſion. Alſo in the Epiſtle to the Romans, Rom. 13. 4. Magiſtrates and rulers of the Church hauehave their functions ioyned togither. He… 1. 5. 1. The definition of a high Prieſt out of the Epiſtle to ye Hebrues.a Magiſtrate is called the Miniſter of God. Wherefore we muſt not paſſe ouer that Magiſtrats and Prelates of the Church are defined much in like ſort: I woulde to God their mindes were aſwell vnited as their offices and charges doe in a maner concerne one another. In the Epiſtle to the Hebrewes a high Prieſt is defined, that he is taken from among men, and for men is appointed in thoſe things which pertaine vntounto God, that he maie offer giftes and ſacrifices for ſinnes. And if thou wilt define a Magiſtrate, thou ſhalt perceiue how néere he commeth vntounto the nature of a high Prieſt. He alſo is taken from among men, The definition of a magiſtrate:and for men is ordained vntounto thoſe things which pertaine vntounto ciuill good, that is to ſaie, that we maie liue vnderunder them a peaceable and quiet life vntounto godlineſſe and temperance: as is gathered out of the Epiſtle vntounto Timothie. 1. Tim. 2. 2Then ſeeing the Magiſtrate alſo is accounted the miniſter of God, we owe great honour vntounto him: but yet ſo, as we attribute not thoſe things which be of God vntounto him: and that when he ſhal command thoſe things which be againſt God, let him not be hearkened vntounto.
36 But to returne vntounto Paul: In the firſt to the Corinthians the 3. Chapter, In 1. Cor. 3. 3. 1. Cor. 3. 6. Aſimilitudein the two wordes of planting and watring he comprehendeth all the workes of huſband men. God giueth the increaſe ſo as that which hath bin planted and watred maie liue. And that vnderunder the name of increaſing, he meaneth life, hereof I ſuppoſe it maie be gathered, ſéeing plants hauehave no life, except that, which they commonlie call Vegetatiue, bicauſe they be mooued vntounto nouriſhments whereby commeth greater increaſings. For although they ſeeme to change place, or to varie in qualities, all theſe things happen vntounto them bicauſe they receiue increaſe or nouriſhment. The ſimilitude of the Apoſtle doth verie well concurre. The increaſe & ſucceſſe of the fields muſt be expected from God.Bicauſe although the husbandmen doe diligently imploie their labour, yet the increaſe is to be expected from heauen. But and if ſo be it ſhall not come to paſſe after their mind, they hauehave loſt their labour. Albeit we muſt aſcribe the whole matter not vntounto heauen, but rather vntounto God himſelf. He it is that maketh his ſunne to riſe both vponupon the good and bad: Matt. 5. 45.and raineth vponupon the iuſt & vniuſt. And that he doth rule and moderate theſe things after his owne pleaſure, it appeareth out of Leuiticus: Leui. 26. 19where he threateneth the Iſraelits when they grieuouſlie ſinned, that he would giuegive them a heauen of Iron and an earth of braſſe. In like manner we reade in Deuteronomie: where he addeth alſo a promiſe, Deut 28. 12that if they ſhall abide in his commandements, he woulde open his treaſures vntounto them, giuing raine in due ſeaſon. Wherefore that the Metaphor of the Apoſtle is moſt profitable, The metaphor of pu… ting and water … profitable two maner of wayes.thereby it is declared in that he not onlie teacheth the thing which he hath in hand, but alſo with fruite expoundeth that nature from whence it is deriued. For it is no leſſe profitable to knowe that the ſucceſſes of humane labours in all arts and enterpriſes, and in like maner in the increaſe of naturall things, muſt be expected to come from God, than ſo to vnderſtand that by the miniſterie of the Church nothing is brought to paſſe, but ſo much as the power and goodneſſe of God ſhall further. Therefore in the Actes of the Apoſtles the 16. Act. 16. 14.Chapter, we reade that the woman which ſolde Purple heard the Apoſtolike doctrine, Of the woman which ſold purple.whoſe heart the Lord opened, that ſhe might vnderſtande thoſe things which were ſpoken by Paul. Apollo, Apollo ſucceeded Paul in ye Church of Corinth.of whom there is mention there, ſuccéeded Paul in the Church of the Corinthians: therefore he is ſaide to water thoſe things which Paul had planted. The word of planting anſwereth vntounto milke, but the worde of watering anſwereth vntounto ſtronger meate. Albeit Ambroſe vnderſtādeth planting to be the firſt doctrine of the Apoſtle, Ambroſe.& watering to be Baptiſme: perhaps alluding vntounto this, becauſe it is miniſtred by water. Finallie the increaſe that is ſaid to come he referreth vntounto the holie Ghoſt. Howbeit the firſt interpretation is the more plaine.
Man of thē …s are we willing to receiue this miniſterie. Matt. 20. 6.37 And how ſtrange of themſelues the huſband men of Churches be from theſe labours, it is ſufficientlie declared in the Goſpell: where thoſe which be negligent to labour in the vineyard, are thruſt forth by the goodman of the houſe. Exod. 3. 10.Neither is it to be doubted, Ierem. 1. 6.but that Moſes, Ieremie, and Ionas, withſtanding after a ſort, Ionas. 1. 3.were drawen vntounto it. Which thing we maie beléeue hath happened vntounto manie others, ſeeing that in this vocation, labours onelie, grieuous dangers, hatred and perſecutions are to be expected, the which things our fleſh doeth marueilouſlie abhorre. Plato ſaith that for thrée maner of cauſes men were led to take officesYea and Plato in his firſt booke of a common weale ſaieth, that men were wont to be inuited to take offices vponupon them, partlie with money, partlie with honours, and partlie with puniſhments. But they which be honeſt are not mooued for money ſake, ſéeing they are not infected with couetouſneſſe. And the ſame men are not led for honours ſake, becauſe they be not ambitious. Onelie they maie be allured through puniſhment, leaſt they being called to the gouernment of the common weale and would not come, they themſelues alſo together with others ſhould be ſubiected to the gouernment of wicked men, who woulde intrude themſelues into the offices: & the common weale falling to ruine, neither might they themſelues be ſafe. So alſo muſt a Chriſtian man doe that ſhall perceiue himſelfe to be furniſhed by God with giftes profitable for the Church. When he ſhall be called to the gouernment or miniſterie thereof, let him beware that he obſtinatlie refuſe not the charge that is laid vponupon him. The miniſterie muſt not be obſtinatelie refuſed.In déede it is lawfull for him to giuegive vntounto that Church a teſtimonie of his weakeneſſe, and to admoniſh them to ſéeke for one that ſhoulde be more fit: but he ought not to contend with an obſtinate minde, leaſt afterward by the ſeuere iudgement of God, he together with the whole Church be committed to the pernitious gouernment and charge of naughtie rulers which ſhall thruſt in themſelues. But at this daie there is no daunger imminent on this behalfe, ſéeing we ſée that benefices and dignities Eccleſiaſtiall are procured with great ambition: which therefore commeth to paſſe becauſe theſe ambitious men doe not laie before their eies the worke which they doe in the Church, but the riches and honours which they abuſe at their pleaſure. Thereof it is gathered by Plato, that if the Common weale conſiſted of good men, the ſtrife and contention would no leſſe be betwéene the Citizens for the not taking of offices, than now the labour is to obtaine them.
38 But Paul teacheth that it is God that giueth the increaſe: and certainelie it behooueth that God doe proſper the worke. Yet neuertheleſſe ye miniſters hauehave their workes alſo which ſhould not be contemned of any man, ſéeing by thoſe God worketh in vsus the things which belong vntounto ſaluation. Why God would not gouerne his Church without miniſters.He could eaſilie by himſelfe without his miniſters hauehave wrought the verie ſame things: which he would not doe, to the intent that a greater coniunction might happen among the faithfull. So as thoſe wordes which Paul addeth: I hauehave planted, &c. are not ſaide as though the Miniſters without God either plant or water: But theſe two things are attributed vntounto them, becauſe in theſe things they be workers together with God, and hauehave their parts. To quicken, is ſaide to come of God, becauſe he doeth that onelie by himſelfe. And if perhaps it ſhall come to thy minde that the holie Ghoſt is alſo giuen through godlie Sermons, Act. 10. 44.(For while Peter yet ſpake, the holie Ghoſt fell vponupon them: and the ſame ſéemeth to be giuen at the laying on of handes: Acts. 8. 17.for when the Apoſtles had laide their hands vponupon certaine perſons, the holie Ghoſt came downe vponupon them) giuegive eare vntounto Ambroſe, who ſaieth, Ambroſe.that this comes not alwaies to paſſe. The impoſition of hands, and work of the miniſterie, be not the perfect and whole cauſe that the holy Ghoſt is giuen.For becauſe neither were handes put vponupon Paul: neither did he heare the preaching of man, when he was conuerted vntounto Chriſt by the waie: neither doe all they which heare the holie doctrine, nor they vponupon whomſoeuer handes are laide, receiue the holie Ghoſt, which in anie wiſe ſhould be if theſe were the true and proper cauſes why the ſpirit ſhould be giuen. Sometime the Scripture attributeth to the miniſters that which belongeth to God. 1. Cor. 4. 15 Gal. 4. 19.Howbeit we muſt vnderſtand, that the holie Scripture doeth ſometimes attribute vntounto Miniſters thoſe things which pertaine vntounto God. As when Paul ſaith, I hauehave begotten you through the Goſpell: As alſo, I am againe in trauell of you. And the ſame Apoſtle wrote vntounto Timothie: And thou ſhalt ſaue thy ſelfe and thoſe that heare thee. And Peter in maruailous wiſe ioined the holie miniſterie with God: Acts. 5. 3.who ſaid vntounto Ananias: How hath the Diuell tempted thee, that thou ſhouldeſt lie vntounto the holie Ghoſt? for thou haſt not lied vntounto men but vntounto God. Yea and Chriſt himſelfe ſaide, Mat. 16. 19.Whoſe ſinnes ye ſhall looſe they are looſed, and whoſe ſinnes ye retaine they are retained.
39 VntoUnto all theſe things on this wiſe confirme thy ſelfe. The miniſters of the Church, if thou accept them as they be of themſelues, vndoubtedlie they can doe none of all theſe things. The miniſters muſt be conſidered of two maner of wayes. 1. Cor. 3. 3.They are onelie meanes and inſtruments the which God vſeth, and is preſent with while he planteth and watereth. And ſo muſt it be vnderſtoode which the Apoſtle addeth in that place: Neither is he that planteth any thing, neither he that watereth, but God which giueth the increaſe. But if thou conſider them as they be ioyned vntounto God, and as he is of efficacie in them; and as the action of the holie Ghoſt is coupled with the action of the Miniſters, ſo that after ſome ſort one is made of thoſe two, that which belongeth vntounto the one part is by the figure Synecdoche attributed vntounto another. And after this manner the miniſters of the Church are ſaid to worke thoſe things which we hauehave declared. That which we hauehave ſpoken as touching the miniſters is alſo to be vnderſtoode of the ſacramentsAnd that which we hauehave ſet downe touching the Miniſters, muſt alſo be iudged of the Sacraments: for if thou wilt regard them as ſimple and bare figures, thou ſhalt verie much erre if thou aſcribe either the forgiueneſſe of ſinnes or thy ſaluation vntounto them. But if in thy minde thou referre theſe things vntounto that which they ſignifie, and the ſame imbrace by faith as thou oughteſt to doe, aſſuredlie thou ſhalt drawe from thence both ſaluation and remiſſion of ſinnes, and thou ſhalt receiue and reuerence them as excellent giftes of God. Wherefore let Miniſters take héede that they continuallie pray vntounto God, What praier the miniſters ſhould daily make.and beſéech him that his miniſterie through the holie Ghoſt, maie be of efficacie towards them which be committed vntounto their truſt, and let them to their power applie themſelues vntounto God, that they maie be his apt and méete inſtruments. Nor let them ambitiouſlie goe about to wreſt great honours of the people. They muſt not ſéeke for honours.Chriſt ſo humbled himſelf, Phil. 2. 6that when he was in the forme of God tooke vponupon him the forme of a ſeruant: and he acknowledging the weakenes of humane nature ſaid, Ioh. 14. 28. Mat. 24. 36.The father is greater than I. Of that daie and houre none knoweth, neither the Angels, nor the ſonne himſelfe. Peter forbad the Centurion that he ſhoulde not worſhip him. Act. 10. 26.Act. 14. 14.The ſame did Paul and Barnabas when the Ethnickes were minded to doe diuine honour vntounto them. Yea and the Angel (as it is in the Apocalips) forbad Iohn that he ſhould not worſhip him. Apo. 19. 10The Pope adored of men.At this daie the Pope is moſt ſhamefullie adored of all men. And howe the world doteth vponupon the Miniſters of the Church, hereby it is eaſilie gathered, that it hath beſtowed ſuch honors vponupon them as God hath not required to be giuen them. I meane Kingdomes, Dukedomes, Earldomes, Marqueſſhippes, The worde giueth vntounto miniſters that honor which it ſhould not, and denyeth it yt which it ſhould.and other ſuch like, which was no hard matter to giuegive when Monarchies abounded in them more than ynough. But on the other ſide is denied them the obedience and ſubiection due vntounto them by the will of God, to wit, that place ſhould be giuen vntounto Eccleſiaſtical diſcipline, and to be obeyed when they command vsus out of the word of God to reforme our life, to repent and to auoide them whom the church hath pronounced excommunicate, and whatſoeuer things elſe be of this ſort. But becauſe in theſe things the alteration of life and ſincere holineſſe is furthered, the diuell prouideth with great care and diligence that with deafe eares they maie be hearde: whereby it falleth out that al goeth to wrack becauſe the Prelates of Churches are come to that paſſe, Note a great ab….that not being content to hauehave immoderate riches & principalities, do altogether buſie themſelues in the affaires of this worlde, neglecting the charge which they hauehave to féede the people of God. And the people in like manner, thinke, that they hauehave very well performed their dutie, if they heape vp vppon their Paſtors the goods of this worlde, being nothing carefull in the meane time to be nouriſhed with doctrine and the word of God. The ſentence of the Apoſtle when he ſaith, that Neither he that planteth, neither hee that watereth is anie thing, maie be vnderſtoode by Hyperbole or exceſſiue ſpéech, namelie that they are ſaide to be nothing, if they be compared vntounto the diuine Action.
40 But becauſe all the Paſtors of the Church do ſerue one and the ſelfe ſame high God, and do appoint vntounto themſelues one & the ſame end, they are al meanes and inſtruments of God for ye ſaluation of men. Which they hauehave in common with all the creatures: for the which in the ſcriptures God is called The God of Hoſtes, 1. Sam. 1. 3. Ibid. 15. 2. Eſa. 1. 24. and in very many places beſides.for that all things doe no leſſe ſerue God, than ſouldiers doe their Captaine. Which compariſon in verie déede Ariſtotle made mention of in his Metaphyſickes. Wherefore as touching thoſe things, the miniſters of the Church are among them ſelues all one: The vnitie of miniſters Degrées of miniſters are not taken away from the Church.and yet would not Paul therfore take awaie from the Church the degrées of miniſters. For in better place is hée which preacheth the Goſpell, than he which baptiſeth: And in ye Church we hauehave knowen ſome to be Paſtors, ſome Teachers, ſome Prophets, Yet more of the vnitie of miniſters.&c. They be all one alſo becauſe they ſerue one an other, becauſe they all conſent in one thing euen as inferiour artes are ioyned with that which is called Architecture. Further they be one becauſe albeit the greater be preferred before the leſſer, that is not doone either in neglecting or contemning of the leſſer. They be one alſo, becauſe of thē ſelues they hauehave no other thing as touching the office wherein they be conuerſaunt, but ſo much as God hath diſtributed vntounto them. So that in this they be equal, that whatſoeuer they hauehave, that hauehave they receiued of him: neither hauehave the things which they vſe in their miniſterie procéeded of nature. And as a liuing creature is ſaide to bée one becauſe the members thereof being diuers are knit together, and are ſtirred vp in their actions, & quickened with one life wherewith they are formed: euen ſo the miniſters of the Church are by the bondes of charitie knit together with the other members of Chriſt, and they alſo are drawen with the ſame ſpirite wherewith the whole Church is moued; that they might further the commoditie of the ſheep of Chriſt. Mark thou the doctrine of the miniſters more than their life. 1. Cor. 5. 11.One of the miniſters indéede is holier than an other, that is nothing to thée, marke then the doctrine, and take thou heede that they be not defiled with thoſe moſt groſſe vices, for the which Paule commaundeth that we ſhould not ſo much as eate with them. Neither perſuade thou with thy ſelfe, The vices of miniſters cannot contaminate ye Sacramēts Ierom. Similitudes 2.that their infirmitie or blemiſhe of vices can hurt thoſe things that are holie. Hierom againſt Iouinian hath two proper ſimilitudes, by the which he excuſeth God that giueth a ſoule vntounto the children begotten in adulterie. For (ſaith he) if corne be ſtolne awaie, Of him that ſtealeth ſede.the ſinne remaineth not in the ſéede, but in him that ſoweth it. And therefore the ſéed ſowen ſpringeth, neither doeth an other mans ſinne hinder it. Of him that ſoweth with polluted hands.Furthermore if the hande of him that ſoweth ſhall be defiled and polluted, the ſéede is not therefore ſo infected, as it cannot growe: Euen ſo holie things cannot be corrupted with the ſinne of them that miniſter. And Auguſtine in an Epiſtle to Hierom: Auguſtine.The corne that is to be purged in the Lords flower is borne by the ſtalke: A ſimilitudeThe ſtalkes and huſks are profitable.& although the huſkes bée vnprofitable, yet they doe the Wheat good; euen ſo the vices of the miniſters doe not ſo hurt the beleeuers in Chriſt, that the Sacraments diſtributed by them, & the word miniſtred by them ſhoulde become of no force.