Sermon 25: Upon Ephesians Chapter 4

11. And the very same has given, some Apostles, and some Prophets, and some Evangelists, and some Shepherds and Teachers. 12. For the reparation of the Saints, to the work of administration, and for the edifying of the body of Christ.

We have seen previously how our Lord Jesus Christ has not withdrawn his power far from us, though he be exalted above the heavens. There is a great distance between him and us, as in respect of the absence of his body out of the world: but yet do we find him always present by the power of his holy Spirit, and by that means does he fill all things. And now Saint Paul shows, that this manner of filling, is to the intent that every faithful man, should with all lowliness serve his own turn, with the gifts and grace which it has pleased our Lord to bestow upon those whom he has set in his Church to govern it: and that on the other side, they that have received the larger measure, should not advance themselves for all that, nor draw alone by themselves, but endeavor to do service to the common benefit, salvation, and welfare of all God's children. The sum therefore of that which Saint Paul was minded to say, is, that Jesus Christ having all riches in him, has not dealt thereof to every one of us part and parcel, at least so as we should all be thoroughly perfect: (for he meant it not) but that he has distributed them by measure. And in very deed, the order which he has set in his Church shows it. For all are not Prophets, all are not Teachers, all are not Evangelists. Then does it follow, that Christ intends to distribute his gifts by certain measure. And thereupon we have to conclude, that he which presumes of himself, and surmises that he has all that is requisite: does foully deceive himself two ways. For there is not that man which has received such perfection, but that he has need to profit still with his brethren. That is one point. Again, he that is the most excellent of all others, is most bound to do good with the things that God has committed to his charge, or to his trust as a [illegible]. On the contrary part, the meaner and the ignorant sort, must not envy them that go before them in learning and wisdom, because it is Jesus Christ's will, to have it so, and so must it be, seeing he will have his Church governed by the means of men. Now then we see what the Prophet aimed at: namely that we should so suffer ourselves to be filled with the spiritual gifts that belong to our salvation, as none of us refuse to be taught by the means of men. Let us not be like these fantastical persons, who would have God to send them some revelation from heaven, and that they might have no need of preaching or reading. Let us not be carried away with such foolish overweening: but let all of us both great and small, submit ourselves soberly to the order that our Lord Jesus Christ has set: which is, that such as have great skill, and are well seen in the holy Scriptures, and have the gift of teaching, should strive themselves to serve the whole Church as they be bound to do: for to that end has God advanced them above others. And that the meaner sort and the ignorant, be not envious for that they see not themselves to have like portion: but consider that it is enough for them that God forgot them not, but that the dealing of his gracious gifts (after that manner,) was to their profit and salvation. It was God's will that all things should be made common, and that every member of the body should have his part of them, at least so the order be always kept.

Now Saint Paul in saying, that our Lord Jesus Christ gave Apostles, and Prophets, and Evangelists, and Shepherds, and Teachers, does make us to understand, that the preaching of the Gospel, and the meeting of men together to hear the holy Scripture expounded, is not a thing invented by men: but that God has so ordained it, and our Lord Jesus has set it down for a law, and we must keep it without breaking of it. For in good sooth, were it not set down by the sovereign authority of the son of God, men are so high minded, that many of them would shake off that yoke. What have I to do (would every man say) to be taught by my fellow? Seeing we have the holy Scripture among us, ought we not to fetch from there whatever is appropriate for us to know? Why then should any one man be preferred before the rest of the company? Thus would there be a horrible disorder in the Church, so as no man would submit himself to be taught. No man would be a learner, to have a master or teacher over him, unless we were fully persuaded and resolved, that that order was not of man's device, but that it is a government set down for all the faithful by the son of God, who will have them heard, which have the charge of teaching, as men sent by him, telling men that they despise him, and do him wrong, and rebel against him and his father, if they receive not his doctrine with all humbleness, and that whoever will be taken for a Christian, must also be a child of the Church. And so you see in effect what we have to remember, when Saint Paul imputes the having of Prophets, Teachers, and [illegible], to the person of Jesus Christ.

Furthermore, to the intent we should be the more gentle and tractable, and make no sticking to receive the doctrine that has been preached to us, and to be always learners in the school of our Lord Jesus Christ: Saint Paul tells us also, that when we have good and faithful teachers, and others that labor to show us the way of salvation: it is a sign that our Lord Jesus Christ has not left us, nor forgotten us, but that he is present with us [illegible] watches for our salvation and welfare. Therefore let us not [illegible] men can put themselves forth of their own head: for [illegible] to speak one word to the glory of Jesus Christ, except it [illegible] given him (from above) and that the Holy Ghost governs his tongue. And in very deed it is for the same cause that it is said, that the Holy [illegible] is a wisdom which surpasses all wit of man, and that the [illegible] man understands no part of it, but that God must be compelled to reveal the things to us which else are too high and hidden from us. Now then, when we see the holy scripture truly expounded, and applied rightly to our use: let us assure ourselves that God's spirit gives us record that he abides among us. Therefore let us learn to receive so excellent a gift, assuring ourselves that it is the homage which our Lord Jesus demands at our hands. And that is a cause also why the Gospel is called the kingdom of heaven. For we plainly show that we take not God for our king, nor are willing to honor our Lord Jesus Christ when he is sent to us, if we suffer not ourselves to be governed by the means that he commands and allows, which is, the preaching of the Gospel, to which we must yield such obedience, as to receive the doctrine of it without contradiction, so that he which has the charge of teaching acquit himself faithfully, and the rest be not so high-minded, as to say, tush, I may forbear it well enough, but receive the things willingly which are spoken to them, and suffer themselves to be taught, for fear lest they should resist the Son of God, that we may continue in them all the time of our life, as shall be declared more at length again soon.

Now besides this, Saint Paul by the diversity of the offices which he sets down, expresses yet better how greatly foreseeing our Lord Jesus Christ has showed himself for the salvation of those that are his, in that he has left nothing behind, which was requisite and convenient to bring them to the heritage of salvation. We must note here concerning these offices which Saint Paul rehearses, that some of them served but for a time, as the office of Apostleship. For they were not chosen on purpose to continue to the world's end, but only to publish abroad the doctrine of the Gospel, until it was received through the whole world (I mean in all kingdoms and countries) though every man showed not himself obedient to it. Then was there that special reason why our Lord Jesus Christ ordained the twelve Apostles, to whom Saint Paul was joined afterward to preach among the Gentiles: and it was as an entering into the possession of his kingdom. But after that the Gospel was once authorized after that manner, the office of Apostleship ceased. Yet notwithstanding, they had companions and helpers, who were not of equal degree [illegible] in commission with them, to sow abroad the seed of [illegible] them does Saint Paul name Evangelists or Gospellers. According to which, writing to Timothy he says: Go through diligently with the work of an Evangelist. Those two offices then served but for that time.

Now as touching the office of Prophets: we have it not so excellent nowadays (as it was then,) as men see. For God has abated his gifts, because of the ingratitude of the world. Not that he shows not himself as liberal as is requisite for our salvation: but because that however the world go, we be unworthy to have his treasures so largely poured out, as they had them at the first upspring of the Gospel: therefore does he give us but a small portion of them. However we fare, the Prophets served to be as it were expounders of God's will, and had a much higher understanding in the scriptures, than the common teachers had, whose office was to instruct.

As for the Shepherds which Saint Paul speaks of, they be the ministers of the word, which have ordinary charge to teach in some place. As much is to be said of the Teachers, as we see by example of the Church of Antioch, in the thirteenth of the Acts. True it is, that none can be a Shepherd except he teach: but yet for all that, the Teachers have a several charge by themselves: which is to expound the scripture, that there may be always a good and sound understanding of them, and that the same may have his [illegible] in the Church, so as heresies and false opinions [illegible] that the faith may abide [illegible] and sure above all things. [illegible] the Teachers.

Therefore we see by the report of Saint Luke, that the Apostles were not tied to any one certain place, nor did Jesus Christ ordain them to that end. Preach you the Gospel (says he) to all creatures. And for that cause, according as occasion was given them, and as gaps were opened to them for the preaching of the Gospel, they employed themselves about it, and were not tied to any certain place. And why? For their commission reached further. You see then that the Apostles had charge to go to and fro, and had no resting place: that is to say, they had not the charge of any several church committed to them, so as they might say, here will I abide. As much is to be said of the Evangelists: for they went about the world too, except when they were called particularly to some place. After that manner had Timothy been chosen for a time: howbeit, forasmuch as he could ill be spared in the office of an Evangelist, he was obliged to shift his place, now in one place, and now in another. Titus was allotted to the Isle of Crete. True it is that he was not yet altogether settled there: but yet was he obliged to hold to that church, howbeit that he was removed to and fro, according as the present opportunity and need required. And herein we see how these lewd folk, which would pervert all order of government, and seek nothing but confusion, do spite God, in saying that a man must not stay always in one place, but follow the example of the Apostles. But that is a flat mocking of Jesus Christ, as we see by this text. You see then how we have to note, that the Apostles were as trumpets to proclaim the Gospel everywhere, and that they had Evangelists in like charge with them, to bear them company. But yet in the meantime there were Prophets also, which were conversant more in one place than in another, after as it pleased God to distribute his grace. Yet nevertheless there were of them in every church, according as we see that in the Epistle to the Corinthians, that Saint Paul stands mightily upon that point, showing that the gift of prophesying ought to be preferred before all other gifts, because it is more profitable, and serves more to the edifying of the church. As touching Shepherds, we see how Saint Paul and his companion Barnabas ordained them everywhere, and also how he commands Titus and Timothy to cause the churches to be so provided, as they might always have some Shepherd to guide them: for otherwise there would be nothing but disorder. Now then since we see that the choice of ministers and Shepherds was made by the authority of Jesus Christ, and they had as it were their place appointed them — to say, you must look about you here, as if a man were set in a bulwark or in some tower to keep it, when it were in any danger — it becomes every man to keep his place, and not to desire to wander here and there, but to hold himself bound to the place where he is. This (say I) is the thing which we have to note, when Saint Paul speaks of such a variety.

To be short, let us learn that our Lord Jesus knew whatever was profitable for the welfare of his church, and that he showed it in having a care that the faithful might not want any thing, but that they might have sufficient and convenient means to draw them to the kingdom of heaven. Now a days we have no more the office of Apostleship (as I told you before): nor have we any ordinary Evangelists: but yet for all that, God does nevertheless draw us to him, and give us all helps that are fitting for us. Indeed he chastises our unthankfulness, and because he sees his word despised, he gives us the things with a wet finger (as they say,) which we should have more fully, if we had such zeal to them as were requisite. Yet notwithstanding let us not think our state to be the worse, because we have no Apostles now a days: for it were more than needful. It was right necessary, considering the confusion and disorder of the popedom, that God should stir up men which were not chosen according to the order of the Church: but yet he gave them grace, and they served his turn. But now that there is order set both here and elsewhere where the Gospel is preached: we must come back to the thing before alleged, namely that when God gives us such Shepherds as labor to guide us faithfully, and to that we have Teachers also, which are able to maintain the purity of the doctrine among us, and to strengthen us in the pure truth of the Gospel, and to withstand all sects and errors: we must understand that that grace ought to be so esteemed, we must not grudge against God. Moreover it is very certain, that if the Gospel were received with such reverence and earnestness, as it deserves: God also would be more bountiful on his side. Whereas we see now so few good Preachers, indeed and that there step up a sort of dirtdaubers worse than naught, and far lewder than the Monks in the popedom, which are as ready to preach Mahomet's Alcoran, as Christ's Gospel, so they may keep their livings still: and when besides those, we see also a sort of drunkards that have no more zeal than swine, but are as mastiffs that bark not, nor never open their lips but to confound light and darkness together, that all things might be put out of order: let us understand that God executes just vengeance upon the despising of his Gospel. For let us see a little what the humility and submission is which men yield to God for all their hearing of the sound of this doctrine, and for all his setting up of the scepter of his Gospel, to show that he is minded to reign over us. We see that most men could find in their hearts to have no religion at all. Again, they that make the fairest countenance, would yet full fain that the Gospel were still but a shadowing place of ceremonies. And however the world go, they be loath to bear any yoke, they cannot abide to be rebuked for their vices, but they would have a beastly licentiousness: conditionally that they might do what they list, they would be contented that the Gospel should be preached, as who should say, they would grant it to Jesus Christ by composition and covenant. But in the mean while, all is but hypocrisy, and they cannot so conceal their counterfeiting, but that the world does well see that they be as shameless as harlots. For doubtless, a man shall find more religion and fear of God in the popedom, than among those that are in the places where the Gospel is preached. But the mischief of all mischiefs is, that a sort of these naughty packs step up into the chair of truth, of whom some are drunkards, some whoremongers, and some blasphemers: and to be short, there is such wickedness among them, as is horrible to see. Since we know this, let us cast down our eyes, and condemn the unthankfulness and rebelliousness that is in us, as the cause of all the disorder that we see. But however the world go with us, yet if our Lord be so beneficial to us still, as to have his doctrine preached to us: therein we have a sure and infallible token, that he is near at hand with us, and that he seeks our salvation, by calling us to him, as though he spoke with open mouth, and that we saw him personally before us. Then can we not fail nor be deceived, in assuring ourselves that Jesus Christ calls us to him, and that he holds out his arms open to receive us, as often as the Gospel is preached to us. And we need not to seek revelations from heaven, nor to wander abroad: for seeing that the word is in our heart and mouth, what would we more? Who shall fly up above the clouds? Who shall go down into the depths? Let us assure ourselves that God offers himself to us in the person of his only son, when he sends us preachers and teachers.

And with that let us still have an eye to that which I said before: which is, that they to whom God gives most of his grace, must consider that by that means they are the more bound to employ themselves in the place that our Lord has assigned them to, and where to it is his pleasure to appropriate them. He then that has knowledge, must not exalt himself for it, but consider that he is a debtor to the whole body, and (thereupon) examine well how he may serve to the glory of God, with the things that he has put him in trust with, and make the gift which he has received profitable, assuring himself that the use of it is common to all men, and that although God has committed it to his custody, and will have him to be the keeper of it: yet must he not hold it as a treasure, locked up in a chest: but impart it abroad to such as want it, and have need of it. With that also let us keep ourselves from envying of those whom it is God's will to honor after that fashion, that there be no spitefulness in us to say, Why, and is it fitting that such a one should be preferred before me? For in so doing we spite God. And therefore let every one of us know his own state and degree, and not stand in contention with our God, assuring ourselves that the things which he has ordained in his Church, are done by irrevocable judgment. Therefore let us abhor these madbrains, that would take away the order which we see to be grounded upon the authority of the Son of God. There are those that think the preaching of the Gospel to be a needless thing, and that it serves as it were but for little children, and that they themselves have the Holy Spirit (at command,) to reveal things to them from heaven every minute of an hour. But it is certain that the Devil blinds them in that overweening, and men know that he had won the goal, if the means of our salvation were abolished and taken away. For just as Saint Paul says, that the preaching of the Gospel must serve to make the Church perfect, that we may be brought to the kingdom of heaven: so on the contrary part, when there is no more any doctrine or Shepherd, the devil must needs so overmaster us, as we shall be scattered asunder, and nothing shall remain but ruin and destruction. Seeing then that this order is not of men, let us learn to submit ourselves to it, and let all of us both great and small without gainsaying, suffer God to guide us [reconstructed: by] that means, seeing it has pleased him to appoint it. Also we see how God's children are called the children of the Church. And Saint Paul shows that our Lord Jesus will reign over us, with condition that his word be always in men's mouths. He says not, that the Angels shall come to reveal to us the things that God will have us to know: but he says, that we must understand God's will by their means which have the charge and office to tell it us. For just as in the time of the Law, it was said, that the Priests were God's Angels, and that men ought to inquire at their mouth: so now also God will not have us to flutter in the air after our own fancies, but to go to the fountain which is open for us when we wish to drink. If a man would go seek the head and wellspring of a fountain (I mean as it is hidden in the earth) and would hold scorn to drink until he had found it: would not men take him for stark mad and beside himself? Yes, that would they. But behold, God has provided for our infirmity, in that he will not have us to make too long detours to be taught his word faithfully. For he makes the wellspring to come home to us, which was hidden and far off from us, I say, he makes it to come home to us as it were by conduits, so as we need do no more but open our mouths to receive it. Just as when there are fair conduits that run with continual water abundantly, men will come to draw at them for their needs: so was it our Lord's will that his word should be set forth to us, by his ordaining of men to be the instruments of his Holy Spirit. Then seeing it is so, let us learn to hold ourselves to it: and if we will be taught of God, let us receive the doctrine that is preached to us by the mouths of men. This say I, is the thing that we have to remember upon this text, to the intent we be not so foolish as to say, Why has not God given me such grace or gift? Why is it his will to use such means? Let us content ourselves with this, namely, that his ordinance ought to suffice us, and that if we will needs fall to reasoning of the matter, we shall ever be put to shame, because there is no wisdom but only his good will. Also let us mark that which is said immediately in this text: namely that it is God's will that there should be an order of ministry or service. As if it were said, God could well bring us to perfection by himself, without any other means or help: However, for as much as he will be served by men, and he applies them to such use, as he makes them ministers, so as men perceive that the praise of our salvation is always due to him, and that all goodness comes of him: it behooves men to submit themselves thereto. But here it might be thought strange why Saint Paul instead of speaking of the gifts of the Holy Spirit, brings us to offices. For he began with this matter, namely that our Lord Jesus Christ gave gifts according to the measure which he knows to be fit for us, and that in diverse manners, by means whereof he fills all things. Now to confirm this he says, that there are Apostles, Shepherds, Teachers and Evangelists. It would seem that Saint Paul does not well continue [reconstructed: the] process of the matter that he treated of. But here we have to note, (as we see also more largely in the first to the Corinthians, that for as much as our Lord Jesus has established the order that we have spoken of already, and continues the same still in his Church, so as it is his will that there should be Shepherds, Prophets, and Teachers: he does also furnish them out of hand with the things that are requisite for the executing of their office. For he deals not after the manner of men. We for our part may choose one man to be in office of Magistrate, and another to be a Preacher: but in the mean while we cannot give them that which is requisite for them. For we cannot make a new man of him that is advanced to honor: but he must abide still the same that he was for all us. Also when it comes to the election, every man gives his voice. Very well, he that is chosen shall be officer: but yet in the mean while, he shall continue still the same he was before. In like case is it with Shepherds. We may well choose a man, and he shall perhaps prove a beast. For we cannot cause him to be qualified as he ought to be. But when men are of God's own choosing, so as he bears the whole sway: then are the gifts joined inseparably with their charge. When our Lord Jesus chose his Apostles, he chose simple fishermen, and such as were unlearned, and yet did he serve his purpose with them for the publishing of his Gospel: however not to teach as yet, but to go abroad as his heralds, to give warning that the King was come. But when he intended to send them forth to their office for action, he sent them the Holy Spirit, showing thereby (as is said in many other texts,) that all things requisite for the welfare of the Church, must needs come of his free gift, because it is well [reconstructed: known] that all things proceed of him, to the end that all praise should be given to him. Then is it no marvel that Saint Paul speaking here of the diversity of gifts, and of the measure that it has pleased God to deal to every man, does send us purposely to the offices. As if he should say, It is not without cause that God distributes not his gifts alike to all. For he will not have all men Shepherds, or Prophets, or Teachers, or Apostles, or Evangelists: but he calls whom he thinks good, and therein tries our humility, and therefore if we be willing to be subject to him, let us not hesitate to take all authority in good worth, which is grounded in him, and upon his ordinance. Now it is so, God lets many men alone in private state, and in the mean while chooses whom he thinks good to preach his word. Therefore men must hold themselves there.

Furthermore let us mark, that if men proceed to their elections with the fear of God, and seek to obey him: surely he also will show by effect, that they whom he has called to teach, and to whom the charge of ruling the flock is committed, shall not be destitute of his power, but that he will furnish them with all things requisite, as experience shows well enough, and it is witnessed to us, that if we meet together in the name of our Lord Jesus Christ, (so it be truly and unfeignedly) he will be in the midst of us. Thus you see what we have to bear in mind. Yet notwithstanding we see that the papacy has so contrived men and framed them to their own lure, as they be utterly gone away from the order of our Lord Jesus Christ, and from the manner of governing the Church, which was known of the apostles.

Let us look back again to the thing that Saint Paul treats of here. His meaning is to bring us to the unity afore mentioned. Therefore he will have us to be of one accord, to link together like brethren, and to shoot all at one mark, as having but one head which knits us all together, so as there be neither envy, nor ill will, nor sects, nor anything else that may divide us. Now to bring us to this, he says, that there is (but) one God, and one Lord, to whom all sovereignty is given, and that there is but one baptism, and one faith, and that we be called all to one inheritance. After the saying of this, he adds that Jesus Christ (for the better ratifying of that unity) would that one man alone should teach the rest, and that the company should give ear to him, and therewith that all of us as well he that speaks, as they that hear him, should have one selfsame faith. For as much then as all of us cannot be Apostles, Teachers, and Prophets: he has chosen some of us to be in that state and office, to the end we might be brought to the said unity, and Jesus Christ be acknowledged for our head, and all of us be gathered together under him. Lo how Saint Paul speaks of it.

But now if there had been any chieftaincy or supremacy, so as it had been God's mind to have assigned a seat in this world, the Bishop whereof should have had superiority over all the Church, and his commission have reached so far, that his sovereignty must have taken place everywhere: surely Saint Paul would not have forgotten it, or else if he had, it had been a very foul fault. Did he speak by the Holy Ghost, and yet left he out the principal and most convenient point of his matter? (No:) and therefore if there were no more but this only text, surely it were enough to confound the shamelessness of the papists, when they say, there must needs be an underhead in this world, and that because Jesus Christ is gone out of this world, therefore he must needs have a Vicar. But it is certain that Saint Paul meant to show the thing which we have seen in other texts: which is, that Saint Peter's apostleship extended not to us. For he was appointed peculiarly to the Jews, as is declared in the second to the Galatians. But however the case stand, we see here the continual order, which we must keep, and to which we must hold us, if we mind to be subject to our Lord Jesus Christ. And that is not to have a Pope: but that every Church have its shepherds and teachers, according to their need, according to the number of the people, and according as the place requires: that when we be so knit into one body of a Church, we may have a lawful government, which it is impossible for us to forbear, by reason of our rawness and the weakness of our faith, in respect of which it behooves us to have the remedy which our Lord Jesus Christ has given us, that men may hold themselves to his saying and authority. That is it in effect which we have to mark upon this strain.

Again, Saint Paul proceeds afterward to show us the inestimable benefit which we have by such order, and the fruit that we reap of it. For (as I have touched before) men are so high-minded, that every one would be a Lord. Therefore there is nothing better than to know that God works our welfare by ordaining this order of government, namely that there should be shepherds to teach us. For it is as a fighting against our own salvation, when we play the stubborn fools, and will not like of the thing that God has ordained for our sovereign welfare. Truly if there were no more but this, namely that God has so willed. Woe to him that dares check against the majesty of his maker. Yet notwithstanding the world sees our naughtiness: and although we grant it to be good reason that we should obey God, yet can we not find in our hearts to do it willingly and with a free heart, except we see immediately before our eyes, that it is for our profit to do so, and that God's intent was not alone to humble us under him, but also to advance us therewith, by willing this order to be kept. And so you see where Saint Paul aimed here. For it is not enough for us to reverence the thing that God commands, or to tremble at it, to the end to do it half perforce, and half of good will: but we must go to it with an earnest desire. And how may that be done? By knowing that it is for our profit. Now since we know it is so, and specially that it stands upon our salvation — we ought well to apply all our wits to it: Or else our unthankfulness will be the less tolerable, when we fall to thrusting away of the thing that God offers us, not so much for any respect of himself, as for our profit. That then is the thing which Saint Paul intended, in saying, that the preaching of the Gospel and the appointing of men expressly to that purpose, is to link us together, that there might be no dissension among us.

And on the contrary part Saint Paul declares also, that all fantastical persons which reject common order, and would be so spiritual, as if they were ravished above the clouds, are separated from the body of the Church, and therewith renounce God, by reason whereof they ought to be even abhorred, and shunned as deadly plagues, because they set dissension in the Church. For be we never so desirous of unity, yet shall all that we can do be in vain, if we hold ourselves not to the thing that Saint Paul speaks here, that is to say, that our Lord Jesus intended to knit the knot fast and sure in his own body. And therefore if any man says he will withdraw himself from the obedience of the Church, it is all one as if he would cut asunder the sinews of a body. I perhaps would love some body, and yet notwithstanding cut asunder the sinews of it everywhere, so as the whole body being disjointed and dismembered, falls into a swoon, and finally rots quite away. Even so stands the case with us. For we should link together, and God has provided very well for it. As how? By giving us Prophets, Teachers, Shepherds, and Evangelists. Now if we reject them, what else is to be said, but that we are minded to break asunder all the unity which our Lord had appointed to be among us? To be short, Saint Paul shows here, that all such as do not submit themselves to the doctrine of the Gospel, and yield reverence to the minister thereof, are deadly enemies of God's people, and seekers of their own confusion, and therefore that men ought to shun them as wolves, because they are utterly intolerable, inasmuch as they procure the overthrow of the Church, despise God in the things that were well ruled, and forsake the perfection of all good things.

To be short, Saint Paul adds immediately after, that it is the edifying, or building up, of the body of Christ. And this serves also to make those yet more abhorred, which will not yield themselves to this spiritual government that our Lord Jesus has allowed of. For the body of our Lord Jesus ought to be precious to us. Indeed it had been enough if he had said, the Church. But by using this honorable title, Saint Paul shows us, that it is too heinous treason for us to seek to rend the body of our Lord Jesus Christ in pieces. Now it is so, that it cannot be built up, that is to say, it cannot be brought to perfection, nor continue in good plight, but by means of the preaching of God's word. So then if we are willing that God should be honored and served, and that our Lord should quietly have his royal seat among us, to reign in the midst of us, if we are willing to be his people, and to live under his protection, if we covet to be built up in him, and to be joined to him, and to continue in him to the end — to be short, if we desire our salvation — we must learn to be humble scholars in receiving the doctrine of the Gospel, and in hearkening to the shepherds that are sent to us, as if Jesus Christ spoke to us himself in his own person, assuring ourselves that he will allow of the obedience and submission of our faith, when we hearken to the mortal men to whom he gives that charge. Therefore let us show the desire which we have that God should be honored, and also the desire and care which we have of our own salvation, and of the common welfare and edifying of the Church, which thing will then come to pass, when all of us both great and small do give our consents, that Jesus Christ shall have his instruments whereby to speak to us, and draw us to him. Which order if we observe, he will so bless us thereby, as we shall have cause to glorify him, for we shall see how it has always been his will to procure the salvation of our souls, and that he is ever at hand with us, and will so work, as we shall not want anything that is for our benefit or profit.

Now let us fall down before the majesty of our good God, with acknowledgment of our faults, praying him to make us so to feel them, as we may be cast down in ourselves, and seek nothing else but to be set up again by him, and that our Lord Jesus may have such preeminence over us, as we may honor him as he deserves, that we being under him in his keeping, may be so guided by his holy Spirit, as his word may profit more and more in us, and show forth his strength, and he so bear with our infirmities, as he may never cease to take us for his own, so long as we live in this world, until we are all gathered up together into his kingdom. That it may please him to grant his grace, not only to us, but also to all.