we maye see and mollifie our stony hartes that we may loue our fellow-members and serue them in tender compassion for euer For alasse this is a miserie and a great vexation of spirite that manye churches haue neither eyes nor handes nor feete some haue blind eyes and maymed handes and yet no man lamenteth no man weepeth for the misery of Sion no man goeth about to restore her to her perfect proportion and comely beauty Thus you see this generall lawe what it is the two declarations thereof the contrary and similitudes how excellent how worthy how profitable how certain cōstant vnchangeable for as it is in y e bodi so in y e church keep all preserue all keepe some preserue some keepe none preserue none chaunge one some or all then you breake y e Lordes decree and ordinaunces established in his Church Wherefore to make an ende of this part it appertaineth to their HH as they will aunsweere before God at the dreadfull day of iudgement to root out all proud insolent and ambitious members from the Church and common-wealth wysely and diligently to plant wise modest sober and sound gouernours in both to prouide that euery one according to the grace receiued occupy his talent that in the Churche they shred of all such superfluous members and supply the wantes out of the word that they auoyde confusion and preserue it from destruction that they seeke for vnity in one onely head Iesus Christ and in the continuall practize of his lawes finally that they banish all idle persons from the Citie of God compell euerye member by loue to serue the whole body If they do this then they shal see the Church of Christ to appeare to be such a one as Christ describeth her to be in the Song of songes and as shee was in her yong and tender age in the time of the Apostles if not I am to conclude thus O England England y t thou knewest those thinges which belong vnto thy peace but now they are hidden frō thine eyes Thus much of y e general law appertaining to al. Now followeth the speciall law appertayning to some Seeing then we haue gifts that are diuers according to the grace that is giuen vnto vs whether we haue prophesie let vs prophesie according to the proportion of faith or an office let vs wait vpon the office This speciall law concerneth only such as be publique persons in y e church whereas the former touched all in generall And as by the former all men were charged to content them selues with their seuerall callinges and giftes so by this publique persons are charged to abide in their seuerall callinges as in their seuerall standing places without breaking vppon the functiōs of others or enuying their gifts and therefore he doth not mention any extraordinary but onely ordinarye gyftes wherein men must abide to the comming of Christ and which we must only desire Where he sayth Seeing then c we note that the Apostle taketh it for a certaine and an infallible rule that the lord had established and already giuen these diuers giftes vnto his Church For he saith According to the grace which is giuen vnto vs. And when he saith That whether we haue prophesie or an office let vs abide therein he giueth a plaine cōmandement and a perpetuall law vnto the Church to retaine and keepe them for euer to publique persons or officers to serue y e church in them to priuate mē to make their profit of thē That God gaue them it is manifest also in other places Ephes. 4. chap. the 11. 12. verses Christ ascending gaue some to be Apostles some Prophetes some Euangelistes to plant the Church some Pastours and Doctours to keepe in for euer Againe 1. Cor. 12. 28. verse God hath ordayned in the Church first Apostles secondly Prophetes both for a time thirdly Teachers Helpers and Gouernours to rule the Church vnto the end Againe Paule witnesseth that for the adding of that which was wanting and namely for ordaining of Elders in euery Citie he left Titus in Creta as he also desired Timothie to abyde at Ephesus that he might be a means to bring in Pastors Doctors Elders Deacons Widowes for else to what purpose should he wryte of their offices Therefore the Apostle maye well take it for a receiued ground wherof no man then doubted that God had giuen diuers giftes for the continuall and perfect gouernement of his Church for here he sayth they had receiued thē by grace so that vpon this groūd he buildeth his generall commandement which he applyeth seuerally to euery particular calling here mencioned Where he saith According to the grace giuen me obserue two things first that euery ecclesiasticall calling must haue ioyned with it some singular grace of God secondarily that euery of these functions here named are the seuerall giftes of the mercye of God as the word signifieth most bountifully bestowed vpō the Church Wherfore if any abuse these he abuseth the liberality and bounty of God if anye take these offices vppon him not adorned with that grace which God hath annexed to them he dishonoureth the giuer and bringeth the giuer into contempt If any be an enemie to these is he not an enemye to the grace of God Behold then I beseech you what we do when we speake of Pastors Doctors Elders Deacons and widowes Uerily verily we in the person of God in y e name of Christ besech you whereas we haue authoritie to command you to receiue these giftes If you consider the giftes they be very necessary and profitable for you yea they be the sweet graces of God if you respect the giuer he it is that hath gyuen him selfe for you it is therefore no wisedome to refuse so good giftes of so louing a friend he giueth cheerefully and plentifully powreth his benefites vppon vs if we refuse them that shall be such vnkindnesse as I am not able to expresse It followeth Whether we haue prophesie let vs prophesie c. First he reduceth al the ordinary functions which were ordained in the Church which are perpetually to be retayned for the happy successe and preseruation thereof vnto two generall heads that is to saye vnto Prophetes and Officers diuiding either of them into their seuerall braunches as shall appeare more plainely in the particular discourse In that he saith Whether we haue prophesie by it he meaneth not any singular gift to foretell that which is to come but an ordinary gift of interpreting the writinges of the Prophetes and other Scripture to the edification of the hearer The Greeke Preposition Pro beeing sometimes in the place of Vpo the worde doth well admit that signification wherin it is vsed diuers times in the new Testament I would that ye all spake strange languages but rather that ye prophesied And againe We know in part and we prophesie in part Now that here it is so to be taken in that signification it appeareth first in
prophesie according to the proportiō of faith 7 Or an office let vs wait on the office then hee that teacheth on teaching 8 Or he that exhorteth on exhortion he that distributeth let him do it with simplicitie he that ruleth with diligence he that sheweth mercy with chearefulnesse THese sixe verses necessarily inferred of the former containe a perpetuall Lawe touching the gouernement of Christes Church the continuall keeping whereof as it is the safety of the bodie so the breache of it is the destruction thereof The same is either generall appertaining to all the members of the Church declared by two familiar argumentes One of the contrarie vnto the law for the cleerer vnderstanding therof verse 3. ioyned in the same sentence with the law The other of a similitude wherin as in a glasse we may see the trueth necessitie of this law taken from the natural disposition of the bodye verse 4. 5. Or it is speciall belonging onely to publique persons that is to Prophetes the disposers of the word and Secreates of God whom he deuideth either into Doctors as in the latter ende of the 7. Uers. Pastors as in the beginning of the 8. verse officers occupied about other necessarie duties diuided into Deacons Rulers Attenders on the poore This generall law thus inferred necessarily vpon y e former exhortation as a most readie way and ordinarie meane whereby to haue certaine experience and triall what the good acceptable and perfect wil of God is teacheth the duetie and way of all Christians wherin they ought to walk continually without wearinesse The giuer whereof is not man but God For albeit Paule writ those wordes and this Epistle to the Christian sainctes at Rome yet he was but onely the pen man of the Lordes inditement or as Moses was the writer of the Lordes lawe and commaundement For he saith not I by mine owne authoritie or by any gift and grace in me but I saye thorough the grace that is giuen to me meaning no doubt that grace of his Apostolical authoritie which he being a blasphemer had receiued of God to publish by word and writing his will and counsel to the Gentiles that their faith religion might not be groūded builded vpon the weake sand of humaine traditions but vpon y e commandemēt of Christ the strong rocke and euerlasting foundation Where it is said I say it is all one in effect as if he should say I commaund For this Uerbe Lego in Greeke as also the Hebrue verb equiualent to the same especially beeing ioyned to the infinitiue Mood without an article is often vsed in that sense importing not a bare saying or affirmation but as here of necessitie it must seeing the Apostle sheweth not what hath beene is or shall be but what ought to be a flat law and commaundement So that for a more plaine demonstration of the truth it maye be thus expounded and resolued for I Paule by the authoritie of my Apostleship beeing a singular grace receiued by the free gift of God giue vnto euery one of you this generall lawe in the name of him whose Apostle I am inuiolablie and perpetually to be kept euen to the comming of Christ. Thus the Apostle maketh his enterance vnto the law with great wisdome and singular discretion for in that he sheweth his law not to proceede from himselfe or any other mortal man but onely from the lord of hostes whose apostle he was it doth not onely purchase great reuerence credite vnto it but also remoueth al iust occasion of enuy wherof he might haue bin suspected of vsurped authority wherwith the enemies of y e gospell might haue charged him if he shold not thus haue dō But now considering this law is his who only is the lawgiuer which is able to saue destroy no man can iustly contemne it or think it of small importance Also seeing the minister heereof was called and commaunded of this lawgiuer to write and preach it no man can safely enuy and contemne him or suspect him arrogantly to haue vsurped any vnlawful authority ouer the Romans or the Church of God Nowe then if Paul who was not in any spirituall gifts necessary for his calling inferior to the cheefe Apostles thought it a necessary point of wisdome and Christian duety both in respect of him selfe and of the Church here else where plainly to declare as wel who was this lawgiuer as the authour of his function and Apostleship how much more necessary deare brethren ought you to thinke it is for the Ministers in our time whose giftes in comparison of Paules are very fewe and small to let vs see both the authour of their doctrin and laws and also of their particuler function For if they commaund vs any thing hauing not receiued it from this Law-giuer by whose spirite wee must liue in all obedience of his will why shoulde we obey Nay why may we not cast it from vs as a vayne and fond tradition of man Againe if they cannot shew vs the authour of their Ministery and the grace they haue receiued for the godly and acceptable discharge thereof why may we not iustly iudge them to be either prowd vsurpers of vnlawful functions inuented of man or couetous intruders of them selues into the lawfull callings for the which they are vnmeete I would all those which haue any publique place in the Churche of England seeing they will not voluntarily follow this wisdome of Paul might be compelled by the godly wise Magistrates to shew the proof of their ministerie out of y e word and the gifts which God hath giuen them meete for the discharge of their calling For thē I assuredly perswade my selfe that the Lord iniustice and mercy would so direct their sword that it would cut off not onely the head shoulders armes legges and all the rotten members of popish religion but also shred of from the true Church of God and the beloued spouse of Christe all ignoraunt idle wicked and hurtfull hirelings with all the reliques of Antichristian vsurped power which nowe to the greate and present perill of the Lordes Uineyarde do occupy the place and roome of most faithfull and painfull work-men But a fitter place for this matter shall be offered hereafter It is not to be omitted that Paule tearmeth his Apostolical function A grace giuen of God For herein he giueth the Romans vs in them to vnderstand that if they shall reiect or lightly regard his function and the precepts he giueth to euery one of them by the vertue thereof That then they openly shew thēselues reiectors or light esteemers not onely of him his word but also of the grace and gift of God which after this manner appeareth in him for their saluation The which cogitation might breede in them a reuerent opinion of his person being the Ambassadour of Christ a godly care diligently to receiue and louingly imbrace the grace of God giuen him and by him offered vnto them
loue such like ther are no Doctours to teach nor Pastors to exhort Nowe commeth it to passe that in a Christian Church professing newnesse of life and the doctrine of regeneration ther should be such a huge masse of old and detestable workes of coniuring witchcraft sorcery charming blaspheming the holy name of God swearing and forswearing prophaning of the Lords sabboths disobedience to superiors contempt of inferiors murther manslaughter robberies adultery fornication couenaunt-breakers false-witnesse bearing lyars w t all other kindes of vnmercifull dealing one with another Is not the cause euident we lack Elders and Gouernors of euery congregation to admonish correct suspende and excommunicate such noisome hurtfull monstrous beastes out of the house of God without respect of persons Why haue we so many poore so many feeble and weake ready to die amongst vs we want Deacons and mercifull men which should faithfully distribute to the necessity of the Saints and willingly and cheerefully attend vpon the impotent which are vnable to helpe them selues O what fruite might be reaped by these seuerall vocations if they were set vp and established in euery congregation Without all controuersies the benefites that would redound to vs and this land hereby are innumerable no tongue can expresse them For hereby her gratious Maiestie and her honourable Counsell might truely knowe within a short time by name who howe many enimies there are a very few subtile hipocrites excepted to religion the common-wealth How many obstinate malitious and traiterous Papists how many Annabaptists Libertines how many of the Family of loue how many Atheists how many vnruly inordinate walkers which thē might bee punished according to their faultes wheras now Archbyshops Bishops Archdeacons Commissaries Officialls hauing contrarie to y e word of God pulled y e rains of gouernment from y e Elders ruine destruction is feared but not auoyded Not one enimy of an hundreth is known of y e greater part yet there be moe secret enimies then y e wisest most prouident can thinck of Hereby al the secrete mischieuous deuises against her Maiesties royall person against religion the whole state might easily be tried searched out by the diligent wise search of y e Elders in euery Church whereas now did not y e Lord somtimes most wonderfully for the singular care he hath ouer her Counsel bring thē to light we should haue bene often eare now swalowed vp by these secret vnderminings of the common peace and state Hereby we should knowe certainly who be those y t so prodigally maintain suche as haue beene blouddy butchers murtherers of Gods people remaining as yet enemies to the Gospell and false harted to her Maiestie where as nowe some of them haue securely boasted as I am able to iustifie iudge you of the rest that they haue had greater reuenews being Prisoners in the Tower and other places then when they were Abbots and riche Prelates in the lande and yet no man knoweth howe they come by them nor of whome they receyue them Howe muche then thinke you is all that is bestowed this waye in one yeare you maye gesse by this annuall receypte of some one man Hereby might easily in time be preuented all secret conspiracies For whatsoeuer conspiracie were begun in any Towne or Citie it would easily in the beginning long before the flame therof bee espied of such wise and graue men as now in some congregations may and after teaching and exhorting might in many moe bee appointed and such attemptes either by ecclesiasticall censure or ciuil correction of the Magistrate bee altogether quenched so that our gracious Prince her honorable Counsel the whol land might liue in much more safety and security then now they do and haue greater assuraunce of the mercifull protection of the almighty then nowe they haue Hereby all godly lawes ecclesiastical and ciuill should either vniuersally be kept of all or else the breakers come vnder such ciuill and Ecclesiasticall punishments as they should deserue which were a singuler meane to breede in the harts of the Subiectes a pure feare loue to their Prince and other Magistrates Whereas now good lawes are transgressed and no man accused the Lorde is not truely worshipped the Prince of some not in vnfained simplicie reuerenced nor with good will from the hart beloued of them Finallye heereby the Pastours and Doctors shoulde hauing a true relation from their Seniors touching y e estate of their flocke be much more fruitfully occupied in teaching and exhorting for they might with al knowledge and wisedome deliuer vnto euery one that which were fit most to draw him to God his eternal saluation Seeing therfore that the establishing of this gratious gouernment of God will bannishe chase a way all noysome beasts out of the Lords vineyearde seeing it wil be such a singular meane to preserue and maintaine the peace and securitie of the Common-wealth all estates therin finally seeing it maketh very much both for religion and godly pollicie is a most deare friend to both for the loue of your Common-wealth and the Church I beseech you all to enterteine this Christian gouernment of y e church of Christ wherof he himselfe is the authour and no man Two things remaine which I purpose to determine First that this gouernement is perpetuall secondly that it is only sufficient wherin I cannot for lack of time be long and therfore wil briefly set down the reasons of both For the first I proue thus First this speciall commaundement touching the practize exercise of these giftes besides that it is the commaundement of God drawne out of the generall law it chargeth al these officers to abide in their offices therefore they are perpetuall Secondly all these officers are called here the true members of the body of the Church therefore the Church beeing to endure to the comming of Christ these also must be of the same continuance except you will say y t Christe is pleased better with a maimed body then a perfect one Thirdly Paule commaundeth Timothie to keepe this gouernment vnto the comming of Christ. 1. Tim. 6. Fourthly all the thinges where-about they are occupied as the ignorances and errours of the minde the corruptions of the heart the vnrulinesse of men the pouertie of the saints and impotency of the poore are alwayes to be looked vnto and cared for Therfore the offices of God appointed and ordained for these purposes are perpetuall Fiftly Christe the King and gouernour of his Church must rule it till the comming of him selfe by his owne offices and lawes therefore this is perpetuall For the second First we are commaunded here to content our selues with these and to rest in them therefore these are only sufficient Secondly these doe make the man and church of God perfect to euery good work as it is in y e 4. to y e Ephesians else where therefore these onely are sufficient Thirdly if these bee insufficient then Christ can not be glorified as perfect gouernour of his Church neither his worde is such but that something may be added both which are absurd therefore they onely are sufficient if not who dare adde a member to that body which hee neither made nor can make Fourthly these functions onely are sufficient which haue all the gifts needefull for the ministery of the word and Sacramentes and for the gouernment of the Church but all these functions are sufficient for these ends therefore onely these are sufficient Fiftly if any erect new ministeries hee must either giue new gifts or assure men that they shall haue newe giftes of God but none can do thus therefore these only are sufficient Sixthly if men may adde they may detract but y e second is false therfore y e first Seeing then these things are so as hath bin set forth out of y e Word of God y t this is his order to which al ought to vow their backs euery one keeping his proper place none intruding vpon the right interest of another seing superfluous things ought to be cut off such offices as are frō Antichrist ought to be abandoned let vs euery one in our places pray to our good God that he wil pitty this his poore Church y t trueth and righteousnesse may kisse eche other that his scepter may flourish that the stiff-necks of the obstinate and the Iron siniews of the rebellious may be bowed and broken to the end these confusions that appeare euery where this pompous pride and curssed ambition enimy to all sincerity good order true religion may cease and onely the glory and victory of Christe our onely King Prophet and Priest may be established to whom with the Father and the holy ghost three persons and one eternall God be all prayse glory and honor now and for euer Amen Acts. 9. Num. 3. 38. Num. 3. 32. 4. 16. 1. Cron. 13. 9. Num. 16. 2. 1. Cor. 12. 3. Iohn 9. 1. Cor. 12. 12. 1. Cor. 12. 14. Cant. 5. 6. 1. Cor. 12. 4. 5 1. Cor. 12. 8. Ephe. 4. 11. 1. Cor. 13. 5. 1. Cor. 14. 5.
Here then we learn what to iudge of those functions with their gifts which Christe hath giuen for the perfect building vp of his Church to wit as of the excellent and singular graces of God For the office of the Pastor and Doctor and Elder the Deacon the attender vpon the poore and impotent togeather with this of the Apostle are all Streames flowing from one spring or head by the which the manifold graces of God and waters of eternall life are conuayed into his Church that euery member drinking thereof shoulde neuer thirste againe but haue full fountaines issuing out of him to eternall life Wherefore let all men of what calling or authority soeuer they be take heed least by them selues by others or by any other meane they stop and damme vp these heauenlye streames of waters which should run into the Lords vineyard to water it or else least they defile and corrupt these waters with casting into them mingling with them the dregs and filthy puddle waters of mans inuentions popish traditions For assuredly all the ordinarye graces of God giuen to vs are such so y t they cannot abide either addition detraction or change Such also is the giuer hereof y t as he is ielous ouer them so he will moste seuerely reuēge him selfe of all those y t shall add detract or any manner of way corrupt his gifts against his will written word Thus we see what profitable instruction may be gathered out of this former part touching the person of Paule the minister or publisher of this generall Law as also of that special which followeth Now let vs heare to whom this generall Law was giuen To euery one of what estate vocation soeuer that was among the christians at Rome and in them to all that then were or are now of the houshould of God For hee saith To euerye one that is among you Which is as if hee shoulde say whether you be pastors or Teachers Elders Deacons or prouiders for the impotent and sicke Fathers Children Masters Seruants bond free Iewes Gretians publique or priuate persons I giue vnto all in generall and to euery one in particuler this general law rule of life charging euery one in the sight of God to keepe it vndefiled to the comming of the Lord Sauiour Christ. Hereby it is manifest that the law or Precept following is generall not speciall appertaining to al not only to some necessary profitable for all times not onely conuenient for that present estate of the christian church at Rome and therefore perpetually to hee taught and practized of Gods Ministers learned and obeyed of his people vrged and established by the power and authoritie of the Magistrate his heauenly ordinaunce And in so doing the Magistrate the Minister and the people shall by their humble seruice and subiection vnto God both approoue their pure consciences their sound and vnfained faith to all that feare God and also stoppe the mouth of the aduersarie which speaketh euill of the truth because manye which outwardly professe it either haue not learned or will not obey this commandement of the Lorde Now seeing we know the commaundement is from God and that the Minister hereof is the chiefest Apostle that euer was and that as it concerned the Romanes so now they beeing a sleep in the Lorde it appertaineth to all and euery one of vs which are here assembled let vs mark first what this generall Law is then according to the Apostles order what is the speciall deriued out of the generall and to whom it is giuen The Law is this Phronein eis to Sophronein that is as if he shoulde saye I command in the person of God euery one that is among you to the wise or to vnderstand according to sobreity as it is translated As for the wordes that goe before these and that follow in this vers they are no part in this law but rather a more full and familiar declaratiō therof For wheras it is saide That no man presume to vnderstand aboue that which is meete to vnderstand it is a manifest prohibition by a negation of that which is commanded by an affirmation Againe where it is sayde As God hath dealt to euery one the measure of faith it is certaine the purpose of the holy Ghoste is more playnely to declare and expresse the meaning of his Lawe and generall commaundement But first of the Lawe it selfe then of those which serue for the farther declaration thereof The Greeke Uerb which is heere translated vnderstand doth properly signify to bee indued with a reasonable minde or Soule wherein because Wisedome and knowledge is and because shee hath as it were her mansion house in it it signifieth also to bee wise in which signification it is vsed in this place and for so much as Wisedome principally consisteth in a discreet moderation and comelye order of all actions and workes I take it heere to signify by a trope of the cause for the effect the moderate and sober exercise of Wisdome and true vnderstanding The worde translated sobrietie properlye signifieth to haue a sounde minde not troubled with anye diseaze in which signification it is here vsed So that the whole commaundement expressed in these two wordes appearethe playnlye to bee this I commaunde euerye one which is amonge you truely to vnderstande soberlye to esteeme soundlye to iudge and modestlye to vse the giftes hee hath receiued of GOD being fullye contented and satisfied therewith Wherefore let vs consider I beseech you the excellencye the dignitye the profite and vse of this generall Law For what can be more excellent then for euery member of the misticall body of Christ truely to knowe his proper gifts and wisely and soberly to esteeme and vse them What can bee of greater dignity and worthinesse then for all the people of God scattered thorough the Face of the Worlde hauing so dyuerse gyftes and offices being so farre distaunt in place by an humble sober and discreet iudging of their giftes abilitie and callinges to serue and worship in the vnitie of spirit and truth and in the bond of peace one true and immortal King of glory Finally what can be more profitable for the Church of Christ our mother then that all her Children according to their age strength giftes place and callinges shoulde without hatred enuie or anie neglect of dutie loue relieue maintaine euery one an other as becommeth the dearly beloued children of God This law wel learned and diligently practized bringeth with it all these and many mow commodities Therefore it is not onelie in this place but in many other places of the scripture most faithfully registred In the booke of Numbers chap. 3. we maye read and see plainely how that the Lorde did not onely by precept distinguishe between the calling of the Leuites and people but threatneth the transgressours and inordinate walkers with death For the Leuites were either called Priestes or by the common name
of Leuites If Priests then either the high Priest as Aaron and Eleazar after him or such as were vnder him ouer the rest as Eliazaph the ouerseer of the Gershonites or Elizaphan the ouerseer of the Coathites and Zuriel of the Merarites Their office was publikely to teach to praye to offer sacrifice to keepe the vessels of the sanctuary The office of the other Leuites was to minister and serue the Priestes in all thinges belonging to the discharge of their necessarie duties And this is the distinction betweene the office of Priest and the office of the Leuite Hereby therefore it appeareth that the Lord allotted vnto euery one his seueral office to be as it were his standing place out of the which he should not step one foote either to the left hande or to the right neither dislike his place but fullye content him selfe therewith without enuying of anye that were in more excellent roomes And as the Lorde knew this order of distinguishing offices to be verie expedient and good for his Church so he hath reuenged himselfe most seuerely vpon the breakers hereof of what calling soeuer they were or with what affection or intent soeuer they did transgresse this established order of gouernment King Azaria as we reade in the seconde of the Chronicles the 26. Chapiter otherwise called Vzzia was striken with an vncurable leprosie because lifting vp his hart he vsurped the office of the Priest went into the Temple to burne incense vppon the Altar Vzza for supporting the Arke which was the only office of the Leuites notwithstanding his good intent for the Oren did shake the Arke was strikē with sudden death Corah Dathan Abiram because they presumed aboue their vocation went down aliue into the pit for the earth opened her mouth and swallowed them vp with all that they had All which ought to teach vs how acceptable this order of seuerall callinges is to God and to breed in our hartes both a care and conscience to keep it and a feare and terrour to breake it But least any should imagin this distinction of vocations to serue onelie for the law hauing no vse or profit vnder the Gospell let vs search the new Testament Was there no difference I pray you betweene Iohn Baptist and his Disciples and the Disciples of Christ None betweene them and other Christians that were Baptized and followed Christ None betweene the Prophet and Apostle betweene the Pastour and the Deacon What were all Apostles Were all Prophetes Had all the giftes of healing Were all Teachers Or did all interpret What was the bodie one member No no the Lord hath ordained in his church many members yet but one body Whereby it is certaine that as it pleased God vnder the lawe to establishe this distinction of callinges in Israel So hath he done now vnder the Gospell in the new Ierusalem For our Apostle in the 12. to the Corinth the first Epistle straightly chargeth euery one to walke in that calling wherin he is His words are these Let euery man abide in that same vocation wherin he was called Againe a little after Let euery man wherein he was called therin abide with God In which words he teacheth that the most excellent gifts of a Christian which we by faith receiue of Christ the eternall feed of regeneration can not neither ought to mooue vs to loath our former calling be it neuer so lowe or base neither to desire to step into any other till it please God to offer vnto vs some iust necessary cause of change to ad vnto y e cōmon giftes of a Christian some speciall which are proper and peculier for that lawfull calling whereunto our desires are wholly and onely carried and the Lorde effectually calleth vs. But least any should obiect that this generall law is not so straightly to be kept of all besides that the wordes of this text will confute him he may read the 17. verse of the 7. Chapiter to the Corinthians Or if he proceede and say it is no ordinance established or not in all Churches the very wordes of the Text there will ouerthrowe him But as God hath distributed to euery man as the Lord hath called euery one so let him walke and so ordaine I in all Churches Then wee see in effect what this generall Lawe is Namely that as Souldiers in Warre haue and keepe euery one his standing place in the sight of their Captaine so euerye Christian shoulde haue and keepe his seuerall calling in the presence of the Lorde of life who hath in wisedome and mercy called them thereunto For if they do not as experience teacheth in warre and in peace then they must needes tumble and indanger them selues vere and greeue others hurt and disquiet the church whose peace and felicity all her Children oughte to redeeme euen with the losse of bloud and life O that this Lawe were deepely printed and grauen in the hearts of all Christians and were as easely to bee learned seene in our liues as it may be in this precept then we should see with no smal ioy the Church our mother with cheerefull countenaunce to lift vp her heade which now to the greefe of many hangeth verie low and whose heart lamenteth the loosenesse securitie the aspyring and vnquiet mindes and y e continuall disorder of her children which had rather do any thing then that which principally concerneth them For if it be demanded from whence commeth al this disorder at home abroad in publique and priuate persons in common wealth and in the Church in towns in Uniuersities and in Cities the cause is euident no man can deny it father and childe husband and wife master and seruaunt rich and poore magistrate and subiect Pastor and people haue broken and transgressed this generall Law and commandement of God They know not truely their giftes and callings they haue not humbly and soberly esteemed of them they haue not wisely discreetely and with a single eye iudged themselues they haue not with care and conscience discharged their duetie to God Finallie they haue broken out of their standing places and burst asunder the lists of their callings cannot neither will be bounde to order obedience no not with the bondes of the Lawe of their Creator The causes of all this disorder in all degrees shall appeare and bee declared in their proper places next following as also the remedies wherby it may be remooued and good order the health of both the bodies restored and brought again into the Church and common-wealth It followeth in the text That no man presume to vnderstande aboue that which is meete Paul declareth this generall Law first as you see by the contrary that wee might the better vnderstand see by this negation what he ment by the affirmation and also that we might wisely collect the cause of the former disorder whereof I haue spoken A wise and vsuall order in exhorting obserued of the Prophetes
in the name of Christ from the highest to the lowest to throw down your selues before the maiesty of God crauing earnestly y e grace of his spirit to mortify these euill affections so y t they may haue in them neither poyson to kill the soul nor power to hurt y e Church or common wealth And for you that are y e ministers of God and our gouernors if you wil learne how to establishe this generall lawe and to remedy all the abuses thereof beholde this must be your wisedome First pluck vp by the rootes thorough the ministery of the worde and the authoritie of the swoorde all proude and high lookes arrogant and ambitious persons set before your eyes the Godly zeale of Dauid Him saith Dauid that hath a proud looke and high heart I can not suffer Againe Betimes will I destroy all the wicked in the lande that I may cut off all the workers of iniquitie from the Citie of the Lord. O that all her maiestes counsel and all other Magistrates in this lande had kindled in their brestes suche a zeale of Gods glory such a hatred of all sin namely of pride and ambition and such a loue of his sober and sound iudgement which breedeth humblenesse of hart and a mind fully contented with any estate wherunto the Lord calleth vs. Secondarily aboue all thinges it behooueth you that bee the Lordes seruantes in magistracie to establish euery one within his charge iurisdiction this general law prouiding that euery man haue wherin to occupy himself and his giftes according to the tenor of this law in his owne standing place and vocation and that he do discharge it according to the measure and proportion of his giftes which he hath receiued for that purpose For none in the Church house of God must want his office none must walke inordinately none must be idle in his calling or vnprofitable As therefore you know your enemies and how to vanquish them and also the law of the Lorde how to establish it take heede vnto your selues and dallye not in the Lordes matters For if you shall not betimes by the swoord of iustice cut off all that deserue death by the lawe not suffering your eye to take pittie vpon any and also correct other malefactors according to their desert without partiality know for certaintie that the iuste God will require their bloud at your hands Againe if you shall preferre your owne pollicies and deuises before the establishing of this generall law of God assure your selues that your Lorde and Maister whose person you sustaine will neuer suffer such contempt of him vnpunished Therefore as you hate these vices and all other sinnes as you loue this vndefiled law of the Lorde let your hatred be shewed in abolishing the one and your loue declared in establishing the other It followeth As God hath dealt to euery one the measure of faith This sentence sheweth what it is to be wise according to sobrietie or to haue such vnderstanding that a man may soūdly iudge It is as if he shold say hereby ye shall know what it is to be wise according to sobriety if you mark consider y t God hath giuen to euery one seuerally a certaine proper peculier measure of faith that is of any heauenly gift diuers frō y e gift of regeneratiō which ought to be employed to the increase of your mutuall faith For here the Apostle giueth no preceptes how those Christians shoulde best prouide for their owne safety for that he hath done and doth hereafter more particularly but how they may best prouide for the safety of the church euery member thereof which is done by keeping our selues within the compasse of the gifte which God hath giuen neither esteeming it of greater value then it is neither desiring to stretch it farther and to a more excellent high calling then it is giuen for neither yet by not seeing or too abiectly thinking of that gift which we haue or else enuying others which haue the same gift in greater measure Then the proper sence is this looke what certaine and proper gift of grace God hath giuen to anye of you not for your priuate profite but for the publique good and benefite of the body in humble iudgement discreet wisedome and soundnes of mind consider and thinke vpon it be thankfull for it let that be your sober wisedome let that content and satisfie your hartes not extending it further then it can reach not ouerpressing it nor thinking too basely of it not enuying others which haue either other greater giftes or the same gift in greater measure For seeing God in his excellent and incomprehensible wisdom hath disposed both diuers gifts to diuers men and the same giftes in a diuers measure to the profit peace and preseruation of his people as the misliking of this heauenly and wyse dispensation proceedeth of great folly insolencie want of iudgement so the disordering confounding and corrupting these giftes must needs tende to the ruine and vtter ouerthrowe of the Churche For consider I beseeche you deare brethren if euerye member of our body shoulde either stretch his giftes farther then they can reach as if the hande would needes see and direct the body if it would speake c or if the head would go againe if the hand should thinke it selfe of greater excellencie then the heade or if through enuie of the greater giftes of the eyes which are more excellent it woulde denie to doe the office of the hand or finallye if the left hande hauing the same gift which the right hath woulde enuy it because it is more apt quicke and ready in the vse of the same would we not cry out of this confusion as most vnnaturall and monstrous and such as without all doubt would vtterly destroye the whole bodye Neuerthelesse we see it in the Churches of England which professe them selues partes of the whol and are not astonished We haue seen it a long time yet we cānot be vnfaynedly greeued we cannot be perswaded to feare tremble at the present peril which hangeth ouer our heads For alasse must we not looke for the heauy hande of the Lorde when we see many ignorant men not only voyd of all skil in the Hebrue Greeke Latin tongues in Logicke Rhetorick and other Artes but also which I am ashamed to speake both voyde of the knowledge of the doctrine of repentance and also wicked and lewde in life who are yet so bold so impudent of so harde faces that they dare present themselues to the learned Bishops and so extend and stretch out I will not saye their gifts which they haue not nor the shadow of a gift to take vppon them the high embassage of their God to carry to his people the glad tidinges of saluation which Christ hath purchased for them with his most pretious bloud O shamelesse impudencie Shall he take vpon him to holde the helme that is scarce worthy to sit in the sincke
O damnable boldnesse O couetous Patrons that for gaine present such vnworthy men to the Bishops O foolish men that will commend thē whom they ought to dispraise O miserable Bishops that by laying on of their handes lift vp those into Moses chaire who ought rather to bee thruste to the tayle of the plow What doth more dishonour God discredite the Gospell confirme the aduersaries of the truth and incourage the rebell in his treason then this ignorance and impietie of the Ministers For I beseech you tell me can the honour and praise of Gods wysdome be commended by the folly and ignoraunce of his Minister Can the inestimable treasure and riches of the gratious Prince be seene in the beggerly nakednesse of an vngratious and base Ambassador Can the aduersaries of the grace of Christe by looking vppon an idoll which hath nothing but a shew of that it is not bee diswaded from the worshippe of Idolles Can hee bring men from errour which can teach no truth Can hee that is trayterously affected to Magistracie become a loyall subiect and neuer heare his Pastour prooue by the word of God that all must be subiect not onely for feare but for conscience sake Finally can the carnal minded man and the blasphemouse Atheist be perswaded that Christe is the redeemer of the worlde whose Ministers these be Therefore as all Christians are priuately to looke vnto them selues their giftes and callinges that they tye and bind their iudgement and affection to the measure of that faithfull grace they haue receiued so all Magistrates are by the swoord of their authoritie which they beare not in vaine to keepe and hold their Christian subiectes within the compasse of their limittes Now followeth the last reason of the generall law For as we haue many members in one bodye and all members haue not one office so we beeing many are but one body in Christ euery one one anothers members This last reason taken from the mutuall disposition of the body is by the Apostle applyed not onely to the Saintes at Rome but also generally to the whole Church of CHRIST which as it teacheth an vnitie of bodie a multitude of members vnder one heade a variety of duties and a diuersitie of gifts so it sheweth manifestly that this destinction in the body wherof ariseth the gouerment of the whole making for the safety of the whole and euery part is most necessary most profitable and therefore perpetuall and immutable In consideration whereof I will laye out the partes more plainly least any shoulde take vppon him through presumption a greater charge then he can sustaine or the measure of his gifts permit and the rather for that there are in these two verses 4. similitudes albeit at the first vewe there seemeth to bee but one The first is as we haue in one naturall body many mēbers so wee haue in one catholique Church many members The second as all members of the naturall body haue not one office so all the members of the Church haue not one office The thirde as many members in the natural body haue one head wherein they are so many members in the Church haue one head wherin they are The fourth and last as in a naturall body euery member is anothers so in the Church euery member is anothers Al which particuler similitudes are necessarily collected out of the Apostles words in the 4. and 5. verses as you may plainly see The same similitudes though not in the same wordes yet to the same purpose our Apostle vseth in the twelfth Chapiter of the first Epistle to the Corinthians saying As the body is one and hath many members all the members of the body which is one though they be many yet are but one body euen so is Christ that is the church of Christ. Hee prosecuteth it farther as wee shall hereafter see But first let vs somewhat more diligentlie consider according to these foure similitudes of the state condition and regiment of the Churche of Christe heere in earth for hence arise foure most excellent and worthie rules touching the spirituall gouernment of the misticall body of Christ. The first is this There must be and ought to be in the church of Christe manie members The first similitude teacheth this the 12. to y e Corinthians doth conclude and determine it for the body is not one member but many againe if they were all one member where were the body but now there are many members yet but one body therefore there must be manie members in the Church By a member he meaneth such a part of the body as hath receiued from the heade some particular and necessarie gifte fit to helpe and benefite the whole body and euery member thereof as it appeareth by the last similitude and by the enumeration of the parts immediatly following Now if you aske me howe manie members there be in the bodie what they be and howe they bee named and called and what be their duties and callings the Apostle him selfe will aunswere plainly in the next verses and perfectlie and fully determine all these questions saying These members are either Doctors to teach Pastors to exhort Elders to rule Deacons to distribute Attenders vppon the poore straungers and the sicke or else the people and Saints which are taught exhorted ruled and receiue almes and releefe These are al no mo no fewer So the necessity of y e relation plainly prooueth these are such as are able to execute performe any duty belonging to the perfect building vp and adorning of the mystical body of Christ as shall hereafter appeare more at large in the particular handling of euery seuerall office Now I beseech you let vs iudge indifferently of y e body of y e Church of England whether it be perfect or no hauing no wāt of any necessary mēber nor any part vnnecessary For if nature lack any one be it neuer so base if it be but one toe she is sory she is grieued she lamēteth she iugeth her self maimed yea she wold redeem it w t the perill of loosing the rest such is her loue and desire to appeare in her beautye and perfection The Church of God in England deare Christians which is the beloued spouse of Christ which desireth to appeare most beautifull and perfect in the eyes of her louer shee wanteth her Pastours Teachers Elders Deacons and her Attenders vppon the poore therefore she hangeth downe her head for heauines her eyes bee bleared with teares her cheekes be defiled with the water of her eyes her heart is heauy with sorrow her bones are withered with drinesse her whole body is cloathed in sackcloth she lyeth in caues and dennes beeing almost ashamed to shew her face hauing so deformed and maymed a body Which ought to be as bright as the Sunne and as fayre as the Moone yea of ten thousand the chiefest Againe on the other side if nature do espie in the body anye superfluous member
as if shee haue three handes three feet or six fingers by and by she mislyketh her selfe she hateth the superfluity she laboreth to cut it off because she is contended with her selfe desiring no mo partes then shee hath nay hating if it bee but a knob of flesh that is more then needs She would haue manye members but not too many she would haue all her members she wold want none least she should appeare either monstrous which is feareful or maimed which is hatefull Euen so is it with the Church and spouse of Christ in England For as she is grieued for the lack of those partes which are wanting so shee abhorreth and loatheth such as are abounding as namely the callinges of Archbishops Bishops deanes Archdeacons Deacons Chauncellers Commissaries Officials all such as be rather members and partes of the whore and strumpet of Rome then of the pure virgin and Spouse of the immaculate Lambe Therefore she desireth these if they will needs be of her body to shew that they bee created of God and vnited to her by Christ her heade If they will needes be of the heauenly Hierusalem let them shew that they came down from heauen and who gaue them from thence For the Apostles neuer knewe them Sion hath not hearde of them Hierusalem which is aboue wil not acknowledge them the watchmen no doubt beeing a sleepe they haue crept into the Citie of the Lord. But now they are espied now the Church complayneth of them both because they haue no title nor interest in it as publique members and also because by the length of their vnlawfull swoordes they keepe out lawfull members of the body We therefore that are the Lordes remembrauncers must neuer let him rest till he haue expelled them out of Hierusalem wherin they haue no right to exercise such vnlawfull authoritie Therefore we humbly desire and beseech all that are in higher places and haue accesse vnto her excellēt Maiesty that they woulde for the loue they beare to the Church of Christ in tender compassion looke vpon our Church which maketh so iust a complaint that they would send for the Preachers of the word enquire what is lacking and what is too much and so repayre and build vp the walles of Hierusalem the praise of the world The second rule is that the members of the body must haue but one office that is euery one his seueral distinct office For God is not the author of confusion but of good order and necessary distinction So sayth Paule There are diuersity of giftes and administrations of operations yet but one spirite one Lorde one God which worketh all in all And least any should obiect that this maye be and yet no let but that one man hauing manye giftes maye haue diuers offices for though they bee diuers one in respect of an other yet they maye agree in one man we must consider that the Apostle speaketh here of diuers mēbers of one body meaneth y t euery one must haue his seueral gift y t maketh a seueral office for the cōmon profit of others This seuerall and speciall gift bindeth to one seuerall and special office For the same Apostle teacheth that those gifts are not only distinguished in nature but also in person saying To one is giuen the worde of wisedome vnto an other the worde of knowledge c. Therefore euerye personne or member of the Church muste haue his owne proper and seuerall office that he maye vse it to the common commoditie of all his fellow-members If the naturall members of the bodye doe perfectly performe their seuerall dutyes then it muste needes goe wel with the body and nature must needes delight and take greate pleasure in it but if contrarily one member do encroch vpon the office of an other it must needes tend to the destruction of the body So assuredly the estate of the Church is best and most flourisheth when there is neither too many nor too few members according to the first rule neither confusion of offices according to the second Seeing then beloued in our church the Deacon encrocheth vpon the office of the Pastor for he prateth openly and ministreth the Sacraments women vpon the office of men for they baptize priuate men vppon the office of publique persons for one man doth suspend from the Sacramentes and excommunicate the Doctour vpon the office of the Pastour for both indifferently teach exhort and minister the sacraments the Ecclesiasticall person vpon the office of the ciuill Magistrate and contrarily the ciuill vppon the Ecclesiasticall for they interchangeablye handle and discide ciuill and Ecclesiasticall controuersies seeing I saye here is no distinction but confusion no contenting with one duetye but encroching vppon many no wyse order in gouernment but a foolishe and pernicious shuffeling togeather of diuers dueties which the Lorde hath heere and else where in sundry places of his word distinguished haue we not iust and necessary cause to beseech and pray such as be in authority not to suffer their eye-lids either to slūber or sleep til they haue remooued these superfluities supplied these wants and refourmed this intollerable confusion that the body of the Church may appeare in her perfect beauty and health The 3. rule is these many members must haue but one head to whom they are most nearely surely vnited and of whom they must be onely and perpetually ruled All the parts of the naturall body because they are by many iointes and bandes fitly and surely coupled to the head they receiue life sense power motion and strength to perfourme their duties and mutually to helpe one another and all this is done by the vertue of this naturall vnion For if that were not no part were able to serue either it selfe or any other so that beeing in this vnion they liue being seuered they dye and perish Euen so it fareth with the members of y e Church for they beeing by spirituall ioints handes surely vnited knit to Christ their heade he conuayeth into euerye one by his spirite and faith life to quicken them wisedom to lighten them sense for feeling and all other graces and strength to defend them against all aduersary power and to bring them to the perfect vnion and fellowship which is in himselfe We are the tender braunches he is the vine if we be in him we shall receiue spirituall nourishment to life euerlasting and al things that appertaine to our health if we be out of him we can not but die and that eternally He onely is the vine whereinto we must be graffed he onely is the band that bindeth vs vnto him the braunches that are not in the vine must needes wither and die if he binde vs not vnto him selfe we must needes scatter abroade and fall asunder one from an other He onely is the cause of all vnion with him selfe and among the members to make all the members at one with him and with them selues And also
to take away all difference and discord he hath gyuen not a Pope not an Archbishop or Bishop for there was perfect vnion before they were though they falsely beare vs in hande that these are for the mayntenaunce of peace and vnitie but Apostles Euangelistes Prophetes Pastoures and Teachers by whose ministery we may be fully lead to a perfect vnitie of faith in Christ and to the full age of the fulnesse of him So that he alone by his owne gyftes must keepe all the members of his Church in perfect vnity and by them also remooue all iarring in iudgement and all discorde in affection The which harmonie no Pope Archbishop Aungell or any other creature can make O that we might once heare this plesant soūd time of this harmony The primitiue church they heard it yea they so delighted in it that Saint Luke often repeateth it as though the very bare repetition thereof had wonderfully pleased to wit that the Apostles disciples and all continued togeather in one place with one accorde with one iudgement with one minde with one hart O heauenly harmonye vnitye before euer y e Pope or Archbishop or any such straūge calling were hatcht Therefore we are to beseech y e honorable Coūsellers to labour night day till it be graunted vnto vs y t we maye haue libertye but once to make triall and experience whether we cannot onely by the Lords gifts and by those graces which descended and came down from the heade set in time all the members of the Churche that wee may once againe heare the first song of the first Churche planted by the Apostles the which if we can as no doubt the Lorde will giue vs to doe I am perswaded as he will preferre it before all other harmonies that haue beene so we shall rest in it without wearinesse or desire of chaunge Again if all the members submit themselues to the gouernment of the heade and onely follow it then there can be neyther desire of rule nor breach of any good order But the admitting of two heads and diuers lawes as it maketh a monstrouse body so a contrary gouernmēt both which nature and good reason mislike and condemne Yea though not altogether yet in some part wee see these disorders in our Church For what else is the sole authoritie of one priuate man to rule ouer his fellow-brethren to chide them to correct them to punish them to suspende them from their office yea and that which nothing appertaineth to him to imprison them And I beseech you tell me doe they all this by the Lawes of Christ Surely deare Christians we must and will appeal vnto their honours from these vnlawfull iurisdictions if we teach false doctrine let vs in the presence of her Maiesty and them all be confuted if we haue offended we refuse no punishmēt We are called nay we are slandered of the papists and others with the diuelish sect of Puritans we are thought to beare scarce good will vnto her Maiestie Well howsoeuer men iudge of vs we are that we are by y e grace of God and for my selfe I will aunswere I am perswaded that al that be of my iudgement are of the same minde touching my loue and affection towardes my Soueraigne and gracious Prince I protest here before God his Angells and you all that to saue her Maiesties life I wold giue my right hand what sayd I Nay assuredly as the Lord liueth to prolong her life but one howre I would powre out all the bloud in my heart though it should run a thousand year And I perswade my selfe moreouer that if her Maiestie should hear and know the grounds of this doctrine we should not long pray in vain for the reformation of the Church The fourth and last rule is euery member must be one anothers member that is hauing a peculier office seruing to the benefite of all the members that by diligence and loue must be imployed for the preseruation of the whole body and not for our owne profite For euen the least and basest member is necessary and therfore not to bee neglected or to bee dispised This rule as it requireth a diligent and continuall seruice of euery member so it condemneth all idlenesse and neglect of duetye If the members of the naturall body shoulde fayle in their seuerall duties woulde we not by and by iudge that there were in them either want of loue vnto others or inability in nature and also that this defect woulde tende in the ende to the destruction of the body I am sure you will graunt it What shall wee say then of the members of our Churche which are so idle in their callinges may we not moste iustly condenme them for want of loue for loue is the bond of perfection which bindeth together the hartes of the saintes by her labour trauell she taketh in helping and releeuing them she seeketh not her owne she refuseth no paine she feareth no perill she disdaineth no basenes so y t the members and saintes of Christ may be bettered by her But alasse where is she in our Churches verely she commeth not abroade into our streetes shee sheweth not her selfe in our assemblies she appeareth not in pulpit dailie she is faine to hide her selfe in certeine corners of the Church For seeing some preache not at all some seldome some haue mo charges then is possible for them to discharge some seeke dispensations some faculties some sue for commendations some one thing some for another can we think y t they perswade thēselues to be mēbers of others seruants to other mēbers not to thēselues only thei haue hāds eies ears but they reach to themselues not to others they see for thēselues not for others they heare also but not for others Moreouer where it is saide that we are one anothers members we must know that in dispising others wee dispise our selues and hurt our selues for we depriue our owne soules of those benefites which other shoulde minister vnto vs for oure health peace We ought then rather to nourish and cherish them because we may reape great good of them But such is the blindnesse and senselesse dulnesse of many in our Church that they esteeme nothing of the members that the Lord hath giuen and ordayned for their singular commodity God hath giuen vs in great mercie Pastors and Doctours to be our eyes to lead and direct vs in the wayes of truth and holinesse Elders and Deacons to be our handes to keepe vs and hold vs in the way also to reach vnto vs those things we want Attenders vppon vs to be our feet when we are not able otherwise to goe And yet O Lorde we despise them we deride them nay that which is incredible though they be the Lordes owne gifts we will not be perswaded that they will or can do vs any good or bring anye ornament to the body The Lord for his mercye sake open our eyes that
y t he retaineth it among the ordinary gifts secondly in that he tyeth and lymitteth it to be moderated and ruled by the proportion of faith thirdly in that he commaundeth the Prophet to abyde in that calling fourthly in that immediately after he diuideth it into the office of the Doctour and Pastour all which can not agree with the giftes of foretelling things to come For that is not ordinary not alwayes limitted not alwayes to be retayned neither is it common to the Doctour and the Pastour therefore it must needes be thus expounded in this place as we haue sayde so that the meaning is hee whom God hath called sincerely to interpret his worde to the profit of his people let him abyde in that function For albeit that worde is wanting in the Greek text yet either that or some other of the like force must necessarily be vnderstood as the Greeke Scholiast and other writers doe well note But what is ment here by The proportion of faith To omit the opinions of men I take it to be the same which the Apostle before named The measure of faith and the meaning to be as if he shoulde saye he that is lawfully called by the church truly and purely to expound the Scriptures to the edification of the hearer let him abide therein according to the proportiō or measure of his gifts which are giuen him to occupie and exercise in faith for God hath giuen to some more to some lesse yea and somtimes blesseth him that hath lesse more than him that hath more Therefore euery man being called must abide therin and occupy his proper talent and gift with all diligence and faith to the edification of his owne flock Whereby we may plainly see what a Prophet is A Prophet is a member or minister of the Word of God which abideth in the true sincere interpretation thereof to the edification of his own peculier flock So Paul chargeth y e bishops at Ephesus to do Act. 20. The word trāslated office signifieth here all other ordinary functions besides the Pastor and Doctor In deede it is sometimes taken in scripture generally for all Ecclesiasticall functions sometime applyed to the ciuill Magistrate but that it is not so taken here it is manifest by the disiunctiue proposition either of whose partes cannot by any rule of reason comprehend both Wherefore as the Prophet hath to handle the Word so y e officer hath to handle not it but other necessary dueties wherein he must also continue with diligence and fidelity Let vs proceed to the seueral branches Or he that teacheth on teaching These wordes as they shewe the office of the Doctor wherein he must bee continually occupied not breaking in vpon any other ciuill or Ecclesiasticall calling so they may teach vs together what a true Doctor and Teacher is howe to define and distinguish him from all other ministers in the Church A Doctor or Teacher is a Prophet which truely soundly and reuetently expounding the Canonicall Scriptures continueth in teaching true doctrin to his own people for the establishing of their minds in the truth If any doubt of y e trueth hereof he may as well doubt of the Scriptures them selues out of the which euery part hereof is drawne For the Apostle here calleth the Doctor a Prophet that he must interpret y e canonical scriptures it appeareth first by the fourth of the 1. of Pet. Let him that speaketh speake as the words of God Secondly because who knoweth not that the Scriptures are giuen of the holy ghost and are sufficient to teach all trueth and that the Churche is built vpon this doctrine Lastly Christe sendeth vs to the Scriptures which witnesse of him and teacheth by them the trueth and confuteth errors Therfore the Doctours must onely expounde the canonicall Scriptures not the Apocripha or any mans writinges For the Lord will haue nothing brought into his holy assembly but that which he hath appointed And therefore albeit there were greate corruption in the Synagogues of the Iewes yet the histories of the Acts of the Apostles declare that nothing was read and expounded in them but the Law and the Prophetes not so much as the Caldie paraphrast For as the Prophetes might not in calling the people together blow any trumpets but those which were made and set apart for that purpose by the commaundement of God Numb 10. 28 so ought not the Ministers of God to expound or read openly in the congregation any writings but onely the Canonicall Scriptures which the Lorde hath set apart and sanctified for that vse That he must doe it properly purely and reuerently appeareth by Peter before cited hee must speak as the wordes of God Paule testifieth y t he spake as concerning Christ as of sincerity as of God as in the sight presēce of God 2. Cor. 2. 17. That he must be diligent continue in teaching the generall law prooueth it Last of al y t he must do it to his owne people the word it selfe prooueth for there is a necessary relation betweene y e Teacher and the learner the Doctor and the disciple Howe can hee teach except hee haue disciples howe can those be his Disciples which doe neither heare him nor learne of him The reason why he must doe it diligently to plant and establish his disciples mindes in the truth is because we are very dull to conceiue and learne and although lecture be vpon lecture doctrine vpon doctrine here a little and there a little yet we shal remaine ignorant and proceede slowly if the truth be not soundly beaten into our heades Againe because by this meanes the Pastor shall haue more time in exhorting and applying his exhortation to the present necessity of his people But if any say is this al to teach y e truth to his people by expounding y e scriptures must he not also confute errors stop the mouth of the aduersary No doubt he must But we must acknowledge here the wisedome of the holy ghost which meaneth heere by teaching the trueth the confutation also of errour for the rule of trueth is also the rule of falshood For as light expesseth darknesse so truth falshoode and who is better able to confute errors then hee that knoweth the true meaning of the word Thus you see what a true Teacher is and wherein his whole function consisteth There remaineth nothing but to giue him his schollers and to set him on worke for as the Doctor must continue in true sound and pure doctrine so his schollers must search diligently according to the example of the noble men in the Actes 17 whether his doctrine be true or not whether it bee soundly and purely gathered oute of the word or not As he is reuerently to handle the Word so they must reuerently receiue it as from the mouth of God The next braunche or speciall which Christe hath giuen to his Church is the gift of exhortation else-where called the Pastor who as
the Teacher is occupied about the reasonable part of the minde therin to plant true knowledge and sound doctrine so he is occupied about that part wherein the affections haue their abode to bring the heart and will to continuall obedience of the trueth which is so much more necessary then the other by howe much the Lord is more delighted with obedience then with naked and bare knowledge The discription of the Pastor and his office is this A Pastor is a Prophet that vpon sound doctrine grounded vppon the sincere interpretation of the Scripture continueth in exhortation wisely applied to the present vse necessitie and edification of his people and in the administration of the Sacraments all the partes wherof may appeare in this sort Doctrin is the ground euery exhortation not builded thereon is fruitlesse and weake and vanisheth away as smoke in the winde though it be zealous yet it is blinde aad without knowledge As the Scriptures are able to instruct the Doctor with all knowledge in teaching so the Pastor in exhorting improouing and correcting It is certaine that obedience is the end of exhortation and that faith is the mother of obedience and that faith leaneth only vpon the Worde Rom. 10. Hebrues 11. 4. 7. 8. 17. 27. 28. Moreouer the Stewarde of the Lords house must be not only faithfull Luk. 12. 41. but also wise to giue his seruaunts their portion in due time The Lords children are not all of one age and strength and therefore their spirituall father must feede some with milk and some with stronger meate according to their seuerall necessitie The diuider of the word must cut it aright 2. Timothy 2. 15 The Pastor being a learned Scribe is like the wise housholder which hath filled and furnished all his treasure houses with all store new and old Exhortation must be applyed to all estates high and lowe rich and poore bond and free learned and vnlearned The Pastor must not onely lead his sheepe into pleasant and holesom pastures but also to heal the sick to bring home the strayes to strengthen the weak Ezechiel 34. 4 that all these duties are to be done continually in his proper place whereunto the Lord hath called him it is manifest by the reason before vsed Wher shoulde the shephearde bee occupied but where his sheepe are where shoulde the watchman watch but where his Citie and Towne is the spirituall enimies of our soul are many strong mighty malitious vigilāt subtil ful of deceipt y e sheep of the great pasture fewe weake feeble simple dull vnwise therefore their keeper and defender had neede alwayes to bee among them to knowe their wayes to see their going out and their comming in That hee may the better going before them in all sounde Doctrine and godlinesse keepe them to Christe and defende them from their enimies hee must hearken vnto the voyce of Christ Feede feede feede Hee must bee instant in season and out of season and therefore continually abide with his flocke which to doe as it is a moste profitable duty both for the Pastor and the flock so to leaue y e flock as many do feed watch where they haue no flock is most hurtfull to both and therefore all such rouing Pastors are by cordes to be tied to their own people As before teaching contained the whol duty of y e Doctor so here exhorting by a figure signifieth al y e duties of a Pastor For hee exhorteth the weake ones to take comfort by the sweete mercies and promises of God the good hee exhorteth to proceede partly by the feare of Gods iudgementes and partly by the loue of his mercies The wicked he exhorteth to repentance by laying before them the eternall and seuere iudgements and curses of GOD and the multitude and greatnesse of their sinnes So that those are but meanes to whet his exhortation that it may pearce and enter in euen to the diuiding of the soule and the spirite Nowe I beseech you consider first the wisdome and mercy of God in prouiding for the people Mans soul hath two parts reason or the minde the hart or the affection By the fall of Adam there is in the minde darknesse and ignorance of the will of God in the hart there is nothing but rebellion and enemity against him so that the Scripture hath iudged vs to be by nature the Children of darknesse and the sonnes of rebellion Nowe the Lorde in wisedome and mercy hath giuen to his Church remedies to cure these diseases First a Doctor who by heauenly wisedom in interpreting the Word is able the spirit working by his ministery to translate vs from the kingdome of darknesse to the kingdom of light and knowledge then the Pastor whom he hath ordained to subdue and tame the rebellious motions of our harts and make them obedient to the wil and truth of God O the vnspeakable wisdome mercyes of God who to cast down the strong holdes of ignorance and rebellion which by nature possessed our soules hath giuen the ministeries of the Pastor Doctor which being giuen of the king of kings prince of princes in the day of his coronation when he led his enimies in triumph to shew the glory of his kingdome his princely power can neither bee thoght to be smal neither lightly regarded without great dishonor vnto y e giuer who hath not left vs destitute as we see of any gift necessary for our soules health He that distributeth in distributing with simplicity From the Ministers of y e Word he commeth to other officers which haue charge either of a part of the congregatiō as Deacons Attenders vpon the sick or of the whol as Elders shewing y t these as they are diuers gifts from y e other so they are very necessary in their place roome The first is the Deacon called here y e distributer wherby appeareth his office and function what it is For a Deacon is an officer which continueth in distributing y e common liberality of y e Church according to the necessity of all the poore members therof The first part is plaine in this text y t he is a distributer of the Church goods appeareth in the 4. of the Arts 6. where many brought the price of their lands and houses which they had sold and layd the mony at the Apostles feete to be distributed to euery man as he had neede Nowe the Apostles that they might the better attend vnto preaching and praying were vpon necessary causes faine to giue ouer this charge vnto other called Deacons whome the Church elected as it is in Act. 6. Therefore this is the Deacons office herein he must be occupied to marke the necessity of the poore and accordingly to distribute Whereupon y t followeth y t hee must knowe therefore their estate their wealth their charges their custome of spending whither it be much or little or moderate their trade of life whether they be painfull or negligent