Commentary on Romans, Treatise · Chapter 12 · Dialogue 5
DIAL. V.
Verses 4, 5, 6, 7, 8. For as we hauehave many members in one body, and all members hauehave not one office, so we being many, are one body in Christ, and eueryevery one members of another. Hauing then guifts, &c.
Tim.
HOw doth the Apostle Paul goe forwards, and how doth this text hang vponupon the former?
Sil.
Now he btingeth a new argument from the communionCoherence. of the faithfull, to prooue his last exhortation, to wit, that eueryevery one without pride ought to content himselfe with his measure of guifts, and to vse them to common edification in all humility and charity; and this hee doth by a comparison of a naturall body, which comparisonSimilitude. our Apostle vseth also in 1. Cor. 12. 12. and Ephes. 4, 4, 16. It is very fit and of great force to drawe men from curiosity and arrogancy, vntounto humility and vnity; for as in a body naturall, albeit it be one, and the members many, distinct the one from another, in place, order, vse, office, & guifts; yet one member doth not inuade the roome, or vsurpe the duty of another, but each member keeping in his owne place and ranke, confers his owne proper gift and doth his owne office to the safety and good of the whole body in all peace and concord, without disdaning or enuying one another: So in the Church (which is Christs mysticall body) it is meete that each member endeauour it selfe with quietnesse and modesty, to serue and benefite others, without intruding one into anothers calling. What efficacy to holde men in concorde this similitude hath, may be perceiued by the example of Menenius Agrippa in Liuye, when the people in a faction and discontent, were tenting themselues from their Senators and Rulers, he reduced them to good agreement by this comparison: also the Holy-Ghost hath often vsed this similitude to perswade vnion amongst Christians, as especially in 1. Corinth. 12. and Ephesians 4, 4. and in our present text.
Tim.
What be the parts or things chiefely to bee considered in this similitude contained in verses 4, 5?
Silas.
The first thing to be considered heere is, that the vnion or society of beleeuers is called a body: a matter vsuall to giuegive the name of a body to a fellowship in all languages: thus a Colledge is tearmed a body Scholasticall, a Citty, a body politicall: so the Congregation of Christian professors, both 1. Cor. 10, 17. Ephe. 1, 22, 23. for resemblance and likenesse sake which is betweene a society and a bodye: for first in a naturall bodye, the body is but one, and the heade is but one; likewise the bodye of the Church which is but one, hath but one head, and that is Christ, Ephe. 1, 22. Col. 1, 18. Should therefore the Pope be a head to the Church? it would bee a monstrous bodyThe Pope no head of the Church. hauing two heads at once, either principall or subordinate, yea foure heads at once, when besides Christ there wereChrist gaue some Apostles some Prophets, &c. three Anti-Popes actually, one at Auinion, another at Rauenna, a thirde at Rome: also Peter himselfe was but a member of the Church (as other beleeuers were) how thē can the Pope (suppose hee were Peters successour) bee anEphes 4, 11. but he gaue no head. head? for thirty eight years together from Pope Euaristus vntounto Pope Pius the sea of Rome had no Pope, therefore so long was a bodye without a head; yea were the Pope head, so often as the Pope dyeth, the Church also should dye. But what can a Pope doe, which an head ought to doe, eyther for externall direction (being an hereticke,) or for internall viuification and motion (being but a creature) and therefore no head of the Church, which is the body and spouse of Christ; therfore the Pope no husband, no head of it, no not so much as a sound member, but hee is head rather of the Antichristian body, and Captaine of that apostacy from the faith, 2. Thes. 2.
The second thing to bee considered in this comparison, is, that although the body of the Church bee one, and the head one, yet the members be many, all knit to Christ their head, and among themselues, by the inward glue of Faith and Christian charity, and by the outward band of the word and Sacraments; as our fleshlie members by sinnewes and arteries are ioyned to our head, & one to another: and this is that communion which is among the Saints. VntoUnto which, nothing is more repugnant then pride and strife. Let nothing (saith Paul) be done through contention or vaineglory, if there bee any communion of the Spirit, or comfort of louelove, Phil. 2, 1. Where we learne, that contention and arrogancy cannot stand with Christian communion.
The third thing to be obserued in this similitude, is, that the faithfull which are as many members, hauehave eueryevery one a seuerall function, and a particular guift for ordering and doing their function. As in our naturall body, there is no member but hath his owne office peculiar to it selfe, the eye to see, the eare to heare, the mouth to speake, the feete to walke, &c. and to eueryevery one belongeth his owne gift and faculty, as of seeing to the eye, &c. So amongst the faithfull, some hauehave one function, some another, one was a Doctor, another a Pastor, oneEphes. 4, 11. an Elder, another was a Deacon; one a superiour & ruled,Phil. 1. 1. another obeyeth as an inferiour; and euerie one of1 Tim. 3, 8. these hauehave singular and special gifts for the performance of their worke. Heere is moreouer to be obserued, that as in our naturall body, no one member incroacheth vponupon the gift or office of another, so in the church of God, one Christian shoulde not vsurpe the office of another, each is bound peaceably to doe his owne dutie without hinderance vntounto, or disturbance of others, by proud curiosity and busie medling.
Lastly, as the head, or eye, or eare, do not proudly insult ouer meaner members which hauehave lesse graces and offices in the body, so a man of great gifts may not contemne one of a lesser; but eueryevery Christian with humblenesse turne his gifts vntounto the common good. As all the members in the body labour together ioyntly for the preseruation and good plight of the whole. The want of this hath brought such Schismes and factions as wee now see with much griefe, to bee too rife both in Common wealth and Church of God.
Tim.
What doth the Apostle performe in Verses 6, 7, 8?
Silas.
He amplifieth that part of the comparison touching diuers members, and different gifts and functions. As in a naturall body there be many members, and these hauehave sundry faculties and operations; so amongst the faithfull, they hauehave gifts and duties one diuers from another, (Seeing we hauehave gifts which are diuers) that is; We Christians (which be as many members) hauehave diuers gifts. Some the gift to teach, some the gifte to exhort, some to rule, some to distribute, some to shewe merciemercy, each hauehave their proper worke, and proper gift. Let eueryevery one in the vse of his gift be wise vntounto sobrietie, (for this must be added to supply the sence) and not, let vsus be conuetsant (as Beza woulde hauehave it) or, let vsus attend and waite, as the Syrian Interpreters, and Gwalter doe thinke: but the words in the third verse [Let vsus soberlie thinke, or Bew se to sobriety] must in common be applied to all these parts and branches following, which do all depend vponupon that precept, and serue to expound it by the particulars.
Tim.
But what are those giftes spoken of in Verse seuenth? And what is meant by [Grace giuen,] and by the [proportion of Faith?]
Silas.
Paul speaketh not of myraculous and extraordinary gifts, such as he reckoned vp, 1 Cor. 12, 6 8, 9, 10. for then this exhortation should not bee perpetuall and pertaine to the present Churches which lacke those myraculous gifts. Secondly, the functions and giftes heere mentioned, bee ordinary, such as the Church of Christ hath neede of to the end of the world. As man consisteth of soule (which hath vnderstanding and will) and a bodie: God willing to hauehave the whole man saued, appointed for the vnderstanding part, Doctrines to teach it, and for the will exhortations to quicken it, and for the body certaine other officers, to looke to the welfare & carriage of it before men.
The word [Grace,] leadeth vsus vntounto the fountaine of these gifts and callings, the free fauour of God: and by (Analogie of faith) is vnderstood not as Faith hath deserued; but as eueryevery one hath the measure of Faith. The holy Scriptures, which bee a certaine rule of Doctrines and Canons of all sauing verity, are heere vnderstood by Analogie of faith, as some thinke, (or heads of Faith) gathered by the Apostles from out of the Scriptures; according to which, the teaching and exhortations of doctors and Pastors ought to be examined, and to bee allowed, being consonant to that forme or proportion, or refused if it be found dissonant and disagreeing from it. The Papists wickedly dote, and dreame foolishly of a certaine vnwritten rule by Traditions, deliuered to the Church to try and proue by it, euen the writings and Bookes of the Apostles & Euangelists which yet themselues wil be the Canon whereby to iudge of all that which is taught in the Church.
Tim.
What be the kinds of offices and functions vntounto which these ordinary gifts belong?
Silas.
They be summarily these two: First, Prophesying:Prophesy or Ministry. Secondly, Ministery. Whereof one containeth instruction, which he calleth heere Prophesying, not in a special for prediction of things to come, but in a general sence, in which the word prophesying is vsed, in 1. Cor. 14, 13. This is named first, as the most noble and excellentSo Origen and M. Peter Martyr take it generally for Doctrine and exhortation: also …. function; the other, pertaineth to discipline and manners, and is heere called [Ministring,] not in a particular sense, as agreeing to Deacons, but in a generall meaning, as comprehending other kinds vnderunder it, which were to bee conuersant about the body, and temporall things. VntoUnto prophesying there be two Offices belong: First [teaching] which is the office of the Doctor: and secondly,Prophesying subdiuided. [exhortation] which is the office of the Pastor; forThus Peter Martyr, Oleuian, and M. these two offices are diuided, (though sometime their guifts may and do meete in one, Ephes. 4, 11.) and hauehave their seuerall guifts; the one hath the guift of knowledge,Doctor Willet do distinguish them. the other of wisedome, 1. Cor. 12, 8. and seuerall operations or workes, for the one teacheth and interpretethDiffering guists verse 6. Scripture, layeth out the sence and doctrine soundly, consuting errors, which is the Doctors part; whereof we hauehave a practise in our Vniuersity professors which reade diuinity Lectures in the Schooles, as also in our Cathedrall Churches, to exhorte the hearers vntounto godlinesse, and to comforte and strengthen the infirmities of faith in the Saints, as also to minister Sacraments, this is the parte of the Pastor or exhorter.
Now-[ministring] which is the second generall head, hathMinistry subdiuided. three guifts, or is subdiuided into three functions, one, of such persons as are set apart to distribute the treasury orActs 6, 3, 5. Church goods to the poore, as eueryevery one had need. These goods came first by free sale, Acts 4, 34, 35. then by collection, 1. Cor. 16, 1, 2. And for the right disposing of the publike almes, there were appointed Officers, Acts 6, 5. whose guift was (simplicity) without fraud, vaine-glory, couetousnesse, or frowardnesse to giuegive out the almes. TheThus Martyr Olcuian, Orinaus, and Paraeus do iudge: Piscator also. Like to our Church-wardens and Side men. second Ministers were they which were ioyned as assisstants and helpers to the Pastors, for good gouernement of the flocke, to preuent scandals and offences, 1. Cor. 12. 28. 1. Tim. 5, 17. These Mc Caluine calleth Seniors, Osiander censors of manners, Tertullian presidents, which obserued and attended manners and outward behauior only; there guift is diligence, which containeth both a resolute purpose and great endeauour, with delight to do the businesse and charge committed to them. The third and lastThus Faius, and Gualter, and Paraeus expound it. Ministers (bee mercy-shewers,) not such as be spoken of Mat. 25, 35, 36. for these workes be common to all Christians; but such mercifull workes as be mentioned 1. Tim. 5, 10. Their guist is (cheerefulnesse,) which containeth in it three things, first alacrity of heart, secondly, gentlenesse in words, thirdly, pleasantnes in countenance: they which were to be implyed in this seruice of mercy shewing vntounto sicke, aged, impotent, strangers, exiles, orphanes, as their worke was such as might breede lothsoinnesse to attend sicke and feeble; so they were to bee olde widdowes and aged men, whoe naturally are sowre and testy, therefore needed this precept of cheerefulnesse.