Equal. Whence and How the Pre-rogative of Ministers Sprang, and of the Supremacy of the Bishop of Rome, the Third Sermon
THE exposition touching the church of God shall be trulier understood, brethren, by those things which remain to be spoken out of the word of the Lord concerning the ministry and ministers of the church. For I said, the church of God is builded and preserved by the word of God; and that, through ministers appointed for that purpose by the Lord: so that now it followeth to speak of the ministers of the church, and of their ministry, that is, of that order wherewith God governeth his church.
And truly, the ecclesiastical ministry is extended both to stir up, and also to maintain, public prayers and the administration of the sacraments, and especially it is occupied in preaching of the word of God. Of the two former I will speak in place and time convenient: of the ministry of the word I will entreat at this present.
In consideration whereof, first it is expedient to view, wherefore God in instructing men useth the aid or ministry of men; and what men perfect? or work in the ministry itself, and what God. He verily, for his exceeding goodness and mercy toward us, coveteth to pour himself wholly into us, (which I think good to repeat often, that it may be the deeper rooted in our hearts, and that we also may bethink ourselves what we owe unto God,) that we may both be strengthened and blessed in him; and may perfectly understand his will to us-ward, and finally our duty whereby we be bound unto him. As he therefore furthereth our salvation very diligently in all things, so, lest there should be anything wanting to true doctrine, he himself cometh forth to instruct
[2 preestent, Lat.: supply.]]
men. But such is our weakness and corruption through sin, we cannot abide the meeting of his eternal and wonderfull majesty: which is apparent by much communication? of God had with our fathers, but especially at his meeting with the whole church of Israel in mount Sina. For when he came down on the mount, not without glory and heavenly? majesty, and uttered with his own mouth a brief sum of his whole religion and of all the laws, (which sum we call the decalogue, or ten commandments,) the people, being astonied with his divine majesty, sald unto Moses: Talk thou with us, and we will hear: but let not God talk with us, lest we die.” And God, receiving this offer, said: ‘I have heard the voice of the words of this people, which they have spoken unto thee: they have well said all that they have spoken. Oh that there were such a heart in them, that they would fear me, ὅσο. Insomuch that this manner of teaching by men, which men themselves have chosen for themselves, God will have to be perpetual, and never to be broken: so as when he sent his Son into the world, he clothed him with flesh, that he might after that manner speak unto us by him. mi- God indeed might by the secret illumination of his Spirit, without man’s ministry (as his power is tied to no creature), in nis regenerate the whole world, and govern the church itself: but as he despiseth not his creatures, nor destroyeth the work of his own hands, and doeth all things in order; even so from the first beginning he forthwith spake to the world by patriarchs, then by prophets, afterward by apostles; neither at this day ceaseth he to give unto the world doctors and pastors: so that it becometh us not to tempt God, that is, not to look for a secret inspiration with the heretics Enthusiaste; but to acknowledge a just order, and that God himself speaketh unto us by men, of whom he would have us to learn religion. The eunuch of Candace, queen of Kthiopia, did read the holy scriptures, and the Lord could have taught him by secret
[1 immense, Lat.] [2 ex multis colloquiis, Lat.] [3 divina, Lat.] [1 Deus quoque, Lat.] [> Rather, and after that manner spake, &ec.] 6 So the Messalians or Euchites were called.—Mosheim, Eccles.]
[Hist. Book 11. Cent. 4. Part 2. chap. v. ὃ 24. ed. Soames. note 5. Vol.”]
[I. p. 409. But Bullinger probably referred to a sect of the Anabap-]
[tists, called Enthusiasts. See Bulling. adv. Anabapt. Lib. 11. cap. 1.]]
inspiration the mystery? of faith; but he giveth him Philip to be a teacher and an interpreter. Likewise Paul, the doctor of the Gentiles, taken up into the third heaven, and instructed by Christ himself, not by men, of all the principles of our religion, is nevertheless referred over unto a man called Ananias. The angel of God is sent to Cornelius, captain of the Italian band, being at Caesarea, which might have instructed him in all points of true religion; but he willeth him to call for Peter the apostle: “He (saith the angel) will tell thee what thou must do.” For this cause ministers are called saviours: they are said to convert men: their word is called, not the word of man, but the word of God; he which despiseth them, seemeth to despise God himself. It is also said, that they themselves do bind and loose, and retain and forgive sins. For Abdias the prophet saith, that saviours shall ascend into the mount Sion; which many? interpret of the apostles. Paul, pleading before king Agrippa, and rehearsing the words of God which came unto him in a vision, saith: “1 send thee unto the Gentiles, to open their eyes, that they may be turned from darkness to light, &c.” And! Gabriel the archangel said before that, speaking of John, “He shall go before the Lord with the spirit and power of Elias!}, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just men.” Moreover, the apostle to the Thessalonians, “We thank God (saith he), because when ye had received of us the word of the preaching of God!?, ye received it not as the word of men, but as it is indeed, the word of God, which worketh also in you that believe.” Again: “He therefore that despiseth these things 3, despiseth not man, but God, who hath even given you! his Holy Spirit.” For the Lord saith in the gospel: “He that heareth you, heareth me; and he that despiseth you, despiseth me.” And again: “Whatsoever ye shall loose on earth, shall be loosed in heaven; and whatsoever ye shall bind on earth, shall be bound in heaven.” And again: “Whose