2. The twelve having the multitude called unto them It is a point [proof] of patience and meekness that the apostles are no more moved. (314) It is a point of prudence and godly carefulness, in that they prevent the evil which began to arise, (315) without deferring the remedy. For after that every dissension and division hath gathered strength, it is a wound hard to be cured. By this assembly it appeareth that the Church was governed by order and reason, so that the apostles had the chiefest authority, and that they did impart their counsels and purposes unto the people. (316) Again, we must note that the faithful, or Christians, are in this place called disciples, in whom that of Isaiah must be fulfilled, “That they were all taught of God.” And again, that of Jeremiah, “They shall all know God, from the least to the greatest.”
It pleaseth not. It is in Greek [ ουκ αρεστον ] By which word, the Grecians do now express every opinion or decree which is better than another, or which is to be preferred as being better. (317) I do rather think that the apostles declare what is profitable, than simply what they have decreed. But if it be not expedient for them to meddle with this business, (318) they seem [now] to acknowledge some fault in that they ministered hitherto. And surely that is true, that use is the father of wisdom. (319) Wherefore there shall be no absurdity if we shall say, that the apostles desire of the Church to be unburdened of that function, after that they have tried [experienced] that it is not meet for them. But if there were any fault, it ought rather to be ascribed unto necessity than unto them; for they took not this burthen upon them greedily, but seeing there was no other way as yet, they had better burthen themselves out of measure than that the poor should be forslowed. (320) And when as they say that it is not meet that they should be occupied in providing for the poor, their meaning is, that are unable to endure both burthens, so that they must needs let the one alone. For it is as if they should say, If thou wilt enjoy our ministry in the preaching of the gospel, deliver us from the charge of the poor, because we are not able to do both. But this seemeth to be spoken out of season by them, because they had not left the charge of teaching before, although they had the oversight of the alms. I answer, forasmuch as the administration was confused, they were so enwrapped, (321) that they could not wholly attend upon doctrine as was meet. Therefore, they refuse that function which draweth them away from the free and perfect (322) charge of teaching. Notwithstanding, we may not think that they had quite cast away all care of the poor, but that they did only seek somewhat to be lightened and eased, that they might attend upon their office. And, in the mean season, they declare that the ministry of the word is so painful (323) that it requireth a whole man, neither will it suffer him to be occupied about any other business; which, if it had been well considered, there had been a far other order taken in the Church.
The Popish bishops did suck (324) up great riches under color of the ministration or deaconship; nevertheless, they entangled themselves in divers businesses, which they were scarce able to overcome, (325) though every one of them had had ten heads. Notwithstanding, such is their wickedness, that they say that there can be no church unless it be drowned in this depth; (326) neither do they cease to brag and boast that they are the successors of the apostles, whereas there is nothing which appeareth to be more contrary. They were careful for this, that they might not be occupied about serving of tables, and so be compelled to leave their own banquets. For whosoever is careful for his own table, he taketh leave to be vacant (327) from other men’s tables.
But omitting these things, let us mark this sentence. We know what a holy thing it is to be careful for the poor. Therefore, forasmuch as the apostles prefer the preaching of the gospel before if we gather thereby that no obedience is more acceptable to God. Notwithstanding, the hardness is also declared, (328) when as they say that they cannot discharge both these duties. Surely we are not better than they. Therefore, let every one of us that is called unto the function of teaching addict himself wholly to order this his estate well. (329) For we are inclined to nothing more than to fall to slothfulness. Again, the flesh ministereth goodly cloaks and colors, so that those men cannot see by and by that they are led away from their calling which enwrap themselves in strange business. Wherefore, to the end ministers may prick forward themselves to do their duty, let them remember this saying of the apostles oftentimes, wherein they declare that, forasmuch as they are called unto the function of teaching, they must not any longer take charge of the poor. Therefore, what excuses have profane affairs (330) (taken in hand even for some private gain) where that is set aside, which is otherwise accounted no small part of the worship of God.
(314) “ Quod non magis excandescunt apostoli,” that the apostles are not more inflamed or offended.
(315) “ Quod mature nascenti malo occurrunt,” that they quickly meet the growing evil.
(316) “ Cum plebe tamencommunicarent sua consilia,” yet did communicate with the people as to their purpose.
(317) “ Quo nominie Graeci nunc quod aliis praestat, et tanquam melius praeferendum est nunc quodvis placitum designant,” by which term the Greeks designate sometimes “whatever is better than, or is to be preferred to, other things;” and at others, “any thing whatever that pleases,” or “any decree.”
(318) “ Hac cura involvi,” to be involved in such business.
(319) “ Prudentiae usum esse patrem,” that use (or experience) is the parent of prudence.
(320) “ Negligi,” neglected.
(321) “ Sic fuisse implicitos,” were so encumbered by it.
(322) “ Solida,” entire.
(323) “ Operosum,” laborious.
(324) “ Ingurgitarunt,” ingulf, swallow up.
(325) “ Quibus vix sufficerent,” for which they could hardly suffice.
(326) “ Abysso,” abyss.
(327) “ Vacationem sibi sumit,” keepeth himself free.
(328) “ Difficultas monstratur,” the difficulty is shown.
(329) “ Spartae suae ornandae, (ut est in proverbio,”) to adorn his own Sparta, (as the proverb expresses it.)
(330) “ Occupationes,” occupation.