such as our Apostle meaneth in his Epistles often I say for such as haue an especiall gift in interpreting the Scripture whether in vnfolding the deepe mysteries thereof vnto the learned or in expounding the plaine sense thereof vnto the people then it must of necessity be granted that they be perpetuall officers in the Church as Pastors and Doctors Saint Ambrose therefore construeth our text thus Apostles are Bishops Prophets are Interpretours of the Scriptures Euangelists are Deacons And Hyperius saith that God will alwayes haue these degrees in the Church and Peter Martyr in his Commentaries vpon the 12. to the Romanes is of opinion that our Apostle describeth in that place such gifts as are necessarie for the Church at all times among which hee mentioneth as a chiefe one prophesying To be short Bullinger vpon this text obserues that the words Apostle Prophet Euangelist are confounded and the Pastors of Zurich in the latter confession of Heluetia chap. 18. write thus the mâ—nisters of the new testament are termed by diuerse names for they be called Apostles Prophets Euangelists Bishops Elders Pastors and Doctors And here Protestant Diuines haue well obserued against the Church of Rome that Paul among all these degrees of the ministry names not the Popes office the which he would not haue forgotten if it had bin so necessary for the deciding of controuersies and preseruation of vnity in truth as our aduersaries pretend And whereas the Rhemists reply that Bishops Elders Deacons are not mentioned in this catalogue Answere is made that the functions of Bishops and Priests as they respect the externall gouernment and policie of the Church are named elsewhere generally and particularlie but in respect of teaching which is intended here more principally they are contained vnder Pastors and Doctors If the Pope will be reputed an Apostle then as Cardinall Caietane notes he must also be both a Prophet and an Euangelist and a Pastor and a Teacher for as he saith an Apostleship eminently comprehendeth all these graces it may be granted as I conceiue which Anselme collecteth here that Archbishops and Primates haue the roomes of Apostles in the Church but yet I see not how the Pope can be crouded into the text for if this absolute supremacie were necessary then assuredly Paul would not haue said Christ made some Apostles some Prophets some Euangelists c. But rather Christ gaue to the Church one Apostle some Prophets and many teachers The fourth and last obserueable point in our text is for what end Christ ascending vp on high gaue gifts vnto men and that is threefold Namely the Perfecting of the Saints the Worke of the Ministry the Edifying of the body of Christ. The first concernes such as are called already Saints The second such as are to cal exercising the worke of the ministry to wit Apostles Prophets Euangelists c. The third such as are yet to be called and to bee built vpon the foundation of the Prophets and Apostles Or the first concernes the people the second the Pastour and the third both For the edifying of the Saints I finde diuerse readings of this clause Some reade ad constitutionem or ad condendos sanctos agreeable to the present text of our Communion book here The Saints are of Gods houshold and the Church is Gods house Hebr. 3.6 The chiefe builders where of vnder Christ are Apostles Prophets Pastours and Teachers as I haue shewed Epist. on Saint Thomas day Other reade ad instaurationem for the repairing of such as are decayed in Gods building The iust man falleth seuen times in many things we sinne all eum dicimus optimum qui peccat minimum And therefore that we may not fall from grace finally wee need daily to be repaired and vnderpropt in Gods house by the powerfull exhortations of Pastors and teachers Our new translation herein agreeing with the Syriae and vulgar Latine reades for the perfecting of the Saints And it may be so construed in two respects first in regard of their daily growing from strength to strength vntill they bee perfect men in Christ for the word is profitable to teach improue correct and to instruct in righteousnesse that the man of God may bee perfected throughly furnished vnto all good works 2. For that their number is fully perfected and accomplished by the preaching of Apostles Prophets Euangelists Pastors Teachers According to this exposition the Geneua bible hath it for the gathering together of the Saints All of vs are by nature like sheepe which haue gone astray wherefore Christ as being the chiefe sheepheard gaue some Apostles some Prophets some Euangelists to gather vs together from East and West and to bring vs vnto his flocke that there may bee but one sheepfold and one sheepheard His sheepe heare his voice Pastors and teachers vttering his words are his voice he made therefore for the gathering together of his elect some Apostles some Prophets some Euangelists c. Other reade ad coagmentationem sanctorum for the ioyning and ioynting of the Saints He speaketh of the Church as of a body consisting of Gods elect as of many members a body coupled and knit together by euery ioynt vers 16. And therfore whereas the Saints through Adams originall transgression and their owne actuall offences are many times out of ioynt disunited from their head Christ and diuided also from his members it pleased the Lord out of his infinite wisedome and goodnes to giue some Apostles Prophets and Euangelists c. As Chirurgions and Physitians of the soule who might by the preaching of faith vnite them againe to their head and by the preaching of good workes knit them together among themselues in the bond of peace And here you may note the true cause why the worst men and members of a parish euermore regard a good Pastor least It is because they bee feet and legs and thighs and hands out of ioynt so cannot endure the touch of the Chirurgions hand whose chiefe care is to worke their cure He that is sicke of a lethargie desires to sleepe although he die for it and hee that is lulled asleepe in sinne cannot away with the watchman of God If a Minister shall either out of weaknesse suffer his drowsie people to snore stil in their vncleannesse or out of wickednesse sleepe with them a little himselfe then hee may peraduenture for a while bee reputed a good shepheard among those scabbie sheepe but if he shall once rouze them and raise them out of their security saying with Paul awake thou that sleepest and stand vp from the dead then instantly the wit-foundred drunkard cryeth out â—way with such a fellow from the earth it is not meet hee should liue for hee subuerts the state of the world and troubleth our city Then the couetous oppressor
considered especially 1. An iniurie done to God and that is for giuen 2. An inordinate act the which once being done cannot be vndone but is a blot or staine whereby the soule is defiled and that is laid here to be couered and elsewhere to be washed away 3. The guilt of eternall death and that is not imputed Whosoeuer then is in Christ hath all his sinne and euery thing in all his sinne for giuen couered not imputed for these three signifie the same because that which is couered is not seene and that which is not seene is not imputed and that which is not imputed is forgiuen All his sin is put out of Gods remembrance cast as it were behinde his backe so couered with Christs grace so buried in Christs graue that not so much as the print of one little fault appeares in the words of Augustine Sitexit peccat a Deus noluit aduertire si noluit aduertere noluit animaduertere sinoluit animaduertere noluit punire neliâ—t agnoscere malutt ignoscere so that the saying of the Prophet Blessed is the man whose vnrighteousnesse is forgiuen and whose sinne is couered containeth a definition of iustification It is Gods free pardon in remitting our iniquities for the Publican is said expresly to be instified in that God was mercifull to him a sinner Luke 18.13.14 This makes against Osianders deified righteousnesse as also the Popiâ—h inherent iustice for God is our righteousnesse and Christ our holinesse 1. Cor. 1.30 Being iustified freely by grace through faith in him who iustifieth the vngodly Imputat ' Dâ—us homini iustitiâ—m vt compatiâ—ns vt dissensans vt beneuâ—lens Dimissio etenim ad compassion â— obiectio ad dispersionâ—m non imputarâ— ad beneâ—â—lenttâ—m pertinet See Epistle 25 Sund. after Trinitie Whereas it is obiected that the blessed man is iustised by workes in part because in his spirit there is no guile as the text runnes in Dauid how soeuer omitted here by Paul Augustine answereth aptly that the blessed man hath in his heart no guile for that he doth not disseâ—nble his sinne but humbly confesse his faults I said I will acknowledge my sinnes vnto the Lord and so thou for gauest the wickednesse of my sinnes Euery Christian may â—â—y with our Apostle When I am weake then am I strong And God also saith vnto such as feele their infirmities as hee did vnto Paul My grace is sufficient for thee for my power is made perfect through weaknesse 2 Cor. 12.9 And therefore the true penitent bragges not or his vertueâ— as the Pharisie but of his infirmities as Paul acknowledging ingeniously that his happinesse consists in the remission of his sinnes Heâ— omnibus solâ— perfectio si se mueriur imperfectos And whereas some further obiect how Dauid saith elsewhere Blessed is the man that hath not walked in the counsell of the ungodly c. And blessed is he that considereth the poore c. And blessed are they that are vndefiled c. Our Diuines answer that those place and the like presuppose faith a waies according to that Apostolicall axioâ—e Whatsoeuer is not of faith is sinne Faith is the neâ—t of 〈◊〉 albeit our birds be neuer so faire yet they will bee lost except they bee brought forth in true bâ—lâ—efe The sparrow hath 〈…〉 an house and tâ—e swallow a rest where â—he may lay her young euen thine Altar O Lord c. Psalm 84.3 Such as are faithfull hauing their 〈…〉 for giuen and their sinne couered are blessed men and all their worker as being laid vpon Christs Altar are most acceptable to God But faith Augustine Heretickes and â—â—â—â—dels in doing glorious acts and honourable deeds haue not where to lay their young and therefore they must of necessitie come to nought as the Fathers of our Common Law speake Meritur actâ— cum personâ— their a lions are damnable with their persons See Gospell on all Saints day Came this blessednesse then vpon the Circumcision It is fit in vrging Abrahams example to reconcile S. Iames affirming in his Epistle cap. 2. vers 21. that Abraham was instified through workes and S. Paul auowing heere that faith was reckoned to Abraham for righteousnesse Our Diuines answer that S. Paul speakes of the causes of his iustifying before God but S. Iames of the signes of his iustifying before men S. Paul of Abrahams iustification expriorâ— S. Iames of Abrahams iustification ex posteriori S. Paul of the iustifying of Abrahams person Saint Iames of the iustifying of a particular act in offering Isaac be sonne Now Paul proues Abraham to be iustified by faith ex ordine canâ—arum in the 9.10.11.12 verses And then ex causa promissionis in the 13.14 The cause preceeds or at the least is alway conioined with his effect but Abraham was iustified when he was yet vncircumcised Ergo Circumcision was not the meritorious cause of his iustification Abraham as Melanâ—thon obserues out of the Scriptures euidence was called out of Haran and iustified when he was seuentie fiue yeeres old Gen 12.4 But circumcised in the ninetie ninth yeere of his age Genesis 17.24 Abraham then was iustified 24. yeere before Circumcision was instituted and as our Apostle theweth elsewhere foure hundred and thirtie yeeres afore the Law was giuen Ergo father Abraham had the pardon of his sinne not by Circumcision or any other worke of the Law but only by faith apprehending and applying Gods holy promise concerning the blessed seed See Epistle 13. Sunday after Trinitie Wherefore then serued Circumcision It was vnto him a signe and a seale of the righteousnesse of faith verse 11. Signum Memoratiuum a signe of commemoration of the Couenant betweene God and Abraham and of the promise which he receiued to wit 1. Of the multiplying of his seed 2. Of inheriting the land of Canaan 3. of the Messias which should be borne of his seed And for this cause the signe was placed in the generatiue part Representatinum a signe representing Abrahams excellent faith as it is afterward called a seale of the righteousnesse of faith Distinctinum a signe whereby the Iewes were distinguished from all other people Demonstratinum a signe shewing the naturall disease of man euen originall â—inne and the cure thereof by Christ. Prafiguratinum a signe prefiguring Baptisme and the spirituall circumciâ—ion of the heart A Seale For that it is a witnesse of faith receiued As being an expresse signe of the thing signified Abraham beleeued his seed should be multiplied ideo congrueuter accep it signum in membro generationis As sealing vp secretly this mysterie that the Sauiour of the world should be borne of the seed of Abraham Because it was a confirmation of Gods promise to father Abraham as the Letters Patent of Kings are sealed for better assurance Vt obsignaret iustitiam fidei to seale
is ready to tell the Prophet as Ahab did Eliah Hast thou found me O mine enemy Then the whole rabble furiously raging together against the Lord against his annointed conclude peremptorily that apeece of a pulpit is enough halfe a benefice too much for such an vnquiet spirit S. Augustine sweetly Quiphreneticum ligat lethargicum excitat ambobus molestus ambos amat For the worke of the ministry The gifts of Christ here mentioned are not theoricall but practicall giuen vnto Pastors for the worke of the ministry the word worke forbids loytering and the word ministry lording I pray misconstrue not this glosse seeing I meane as Paul and speake as B. Latimer did almost in euery sermon Domabis lupos sed non dominaberis ouibus as Bernard told Eugenius For the edifying of the body of Christ The gift of the spirit is giuen to euery man to edifie withall hee therefore that is a non edificant is vnworthie to bee called an Apostle or Prophet or Euangelist Positiestis dispensatores sed in edificationem non in destructionem aliter non fidelis dispensatio sed crudelis dissipâ—tio The Doctors office is to teach and the Pastors calling to feed Our great Lord repeated this iniunction vnto Peter thrice feed my lambes feed my sheep feed my flock that is as Bernard excellently pasce mente pasce ore pasce opere pasce animi oratione verbi exhortatione exempli exhibitione And here the people likewise may learne to reuerence their Pastors and teachers as the Ministers of Christ sent from aboue to watch for their soules If they must honorare bonum dominum etiam in malo seruo respect euery Prophet and Euangelist and Pastor for his workes sake 1. Thessal 5.13 then vnto such as rule wel and labour in the word and doctrine they must as our Apostle speakes giue double honour The Gospell IOHN 15.1 I am the true vine and my Father is an Husbandman c. AS a kind friend loth to depart with his familiars in giuing a farwel often breakes off his speech and begins a new discourse so Christ heere being now to leaue the world after hee had ended one sermon vnto his Disciples in the chapter going before falleth into another of the like argument in this present wherein hee doth especially two things exhort and comfort He doth exhort all his followers 1. To continue stedfast in the faith and that vnder the parable of the vine intimating that as the branch cannot beare fruit of it selfe except it abide in the Vine so they can doe nothing vnlesse they abide in him Vrging this one point by diuers reasons all which may be reduced vnto the punishment of such as abide not Poena damni they beare no fruite vers 4. Poenasensus they be taken away verse 2. withered gathered cast into the fire burnt v. 6. blessednesse of such as abide being Purged by God the father v. 2. Cleansed by God the sonne v. 3. CoÌ„forted by God the holy Ghost abide in mee and I will abide in you by my spirit vers 4. Relieued in whatsoeuer they shal aske vers 7. 2. To make demonstration hereof in workes of piety glorifying God and louing one another Hee comforts them against the worlds hatred 1. From his owne example vers 18.20 2. From the cause of this hatred ver 19. 3. From the cause of the cause vers 21.22.24 4. For that God and Christ suffer with them vers 23. 5. From the prediction of holy Scripture vers 25. 6. By promising to send the comforter vers 26. I am the true Vine Christ is called heere a Vine as else where a Lion a Sheepe a Lambe a corner Stone a Doore A true Vine by way of difference from the wilde vine or as Rupertus vpon the place to distinguish it from the Vines of Sodome and Gomorrah Whose grapes as Moses speaketh in his song are grapes of gall and their clusters are bitter their wine is the poyson of Dragons and the cruell gall of Aspes A true Vine not simply but in a simile not truly a Vine but like a true Vine Vera faith Augustine per similitudinem non per proprietatem a true Vine as in the first chapter of this Gospell at the ninth verse the true light Now the resemblances betweene Christ and a true Vine are manifold 1. A Vine is not sowne in the ground but planted a young slip of an old tree so Christ is a naturall branch of God the Father euen very God of very God but for vs men and our saluation hee was translated from heauen and planted on earth that is borne of the Virgin Mary of whom it is said Esay 45.8 Let the earth open and let saluation and iustice grow forth let it bring them forth together I the Lord haue created him A blessed earth in whole blessed fruit all the nations of the world are blessed 2. The Vine that it may beare the more fruit is cut and pruned and so Christ although he were conceiued of the holy Ghost and borne without all sinne yet for our sakes he was circumcised on the eight day wounded for our transgressions and broken for our iniquities Againe Christ albeit hee were Lord ouer all things and heire of the whole world yet for our saluation he suffered his glory to be pruned by the knife of ignominie for whereas hee was the King of glory hee made himselfe of no reputation Philip. 2.7 Hee tooke on him the forme of a seruant and was made man as Dauid speakes of him a worme and no man a very scorne of men and outcast of the people Psalm 22.6 His wealth was pruned by the knife of pouerty Pauper in natiuitate pauperior in vita pauperimus in cruce So poore in his birth that hee was borne in another mans stable so poore in his life that he said of himselfe the Foxes haue holes and the birds of the heauen haue nests but the sonne of man hath not whereon to rest his head So poore when he was dead that he was buried in another mans tombe Matth. 27 60. His pleasure was pruned by the knife of sorrow Lament 1.12 Behold and see if there be any sorrow like vnto my sorrow His familiar acquaintance was also cut away from him by the knife of feare Iudaâ— betrayed him Peter denied him other forsooke him all were dispersed He did tread the wine presse alone and of all people there was none to helpe him as Hierome and Bernard apply that of the Prophet Esay chap. 63.3 3. The Vine is dugged and digged as wee reade in the fifth chapter of Esay So Christ was dugged when the soule-mouthed Iewes spit vpon him and he was digged on euery side when as his aduersaries by propounding captious questions had cast a trench round about