Sermon Upon Romans 12 3-8

The chief heads of the Sermon.
• AN interpretation of the beginning or enteraunce. page 2.
• Wisdom and discretion obtayneth credit and auoydeth suspicion page. 3.
• English ministers must imitate it, either voluntarily, or by compulsion. page 5.
• The ministry is a grace, page 6.
• It must not be abused: this water must not be stopped. page 7.
• The persons commanded all go generally. page 9.
• Magistrate, people, minister, must come under it, to approve their consciences, and stop the adversaries mouth. page 9. 10.
• The law and two applications▪ page 10. 11. 9 &c.
• The exposition and excellency, worthiness and profit proved out of the 3. of Numbers pag 11. &c.
• God nor only did institute it, but punished the breakers as Azaria, Uzzah, Corah. page 14.
• It serveth under the Gospel 1. Cor. 7. page. 15.
• Objection, answered, so ordain I in all Churches. 1. Cor. 7. therefore everyone must keep it, none break it. page. 16.
• He wisheth for this law. page 17.
• The want is the cause of all disorder in the land & evils, page 18.
• The contrary to the law is: pride, ambition. pag. 19.
• Brasen wall▪ page 19.
• Ambitiō hurteth both the common wealth & Church.
• It is the cause of discord in the church. page. 20.
• Diotrephes. page. 21.
• Scribes, Pharisees. page. 22.
• James and John move their mother. page. 22.
• Preach to add affliction. page. 22.
• It hurteth common wealth. page. 23.
• Histories divine, Moses, Joshua, ibidem.
• Humaine in England. 24.
• Exhort to mortify them. ibidem.
• Exhort magistrates to root out evil, and to establish the law. page. 25. 26.
• As the Lord hath dealt, &c. the exposition. page. 27. 28. &c.
• The abuse tendeth to the hurt of the body: it is shown in the natural body. page. 28. 29.
• It is applied to our Church. page 29.
• Ignorant ministers dishonor God. page. 30.
• Discredite the Gospel, confirm adversaries, incorage rebels. page. 31.
• All magistrates must look to it and ministers. page. 32.
• The similitude containing four. 1. Cor. 12. page. 33.
• First rule: many members. 1. Cor. 12. what a member is, howe named, nothing wanteth. page. 33. 34.
• Applied to the Church which wanteth her members: every particular hath but two members, the pastour and the sheep. page. 34.
• She hath too much by Archb. Lordbish. as is now espied. page. 37.
• Two rules: distinction of gifts. 1. Cor. 12 page. 30.
• Ob. ans. in person distinguished, applied, and shown in our Church, desired to be refourmed. page. 39. 40.
• 3. Rule one head: union: he the vine: the cause of union Christ, by the ministry of these, we are lead to the unity of faith: to have trial, rule, government, for and in Christ, not by Pope, Archb. or Bish. page. 41. 43.
• Appeal to their honors. pag. 45.
• Protestation of the author, and in the name of the Godly brethren, of their love towards her majesty. page. 45.
• Every member must serve others. page. 46.
• There must be love to perform duties. pag. 46.
• To approve and like one of another. pag. 47.
• The maimes of our Church great, and no man lamenteth them. pag. 49.
• A special law appertaining to some. pag. 50.
• The rule known. pag. 51.
• Perpetual, and not to be broken. pag. 51.
• A commandment to keep them. pag. ibid.
• They are given of God. Ephes. 4. 1. Cor. 12. 52.
• Graces given: two notes concerning them
  • 1 Euerye calling must have a grace. pag. ibi.
  • 2 The gifts, are the graces of God. pag. ibidem.
• Proportion of Faith, what it is. pag. 53.
• A prophet what. pag. 56.
• Office how taken. pag. 56.
• A Doctor what. pag. 57.
• The proof of every part. pag. 57.
• Canonical Scriptures only to be read in the Church. pag. 58.
• A Doctor must teache purely and continually to his own Scholars. pag. 59.
• An object: concerning the doctors office. pa. 60.
• The answer. pag. 60.
• Pastor, what. pag. 60.
• Of all the parts. pag. 61.
• Note the wisdom & mercy of God. pag. 64.
• These gifts given in the day of Christ's coronation pag. 65.
• Deacon what, and the proof. pag. 65.
• Elder what. pag. 67.
• They must be obeyed. pag. 68.
• They are necessary. ibid.
• To prevent offenses. ibid.
• Difference between the elder & the deacon. pa. 69.
• Shewer of mercy what. 70.
• Many die and perish for lack of these offices. pag. 71.
• Good statutes enacted, but because they are besides the word, they do no good. pa. 72.
• Want of all these, the cause of all evils. pag. 72.
• The fruit of this government. 73.
• Enemies to the realm, to the common wealth. ibid.
• Secrete devises against all good, might be easily known. ibid.
• Prodigal maintainers of popish honor. pag. 74.
• Preuented conspiracies. ibid.
• Good laws should be kept. ibid.
• Pastors, Doctors more fruitfully discharging their duties. 75.
• Their duties. ibid.
• Reasons to prove, that the offices appointed in the primative Church, are perpetual. pag. 77.
• They are sufficient. pag. 78.
• The conclusion. pag. 79.

The parts and order of the Sermon.
• These six verses, necessarily inferred of the former, contain a perpetual law, touching the government of Christ's Church; the continual keeping whereof, as it is the safety of the body, so the breach of it, is the destruction thereof. The same is either
  • General, appertaining to all the members of the Church, declared by two familiar arguments.
    • One of the contrary unto the law, for the clearer understanding thereof, verse. 3. joined in the same sentence with the Law.
    • The other, of a similitude, wherein as in a glass, we may see the truth and necessity of this law, taken from the natural disposition of the body, verse. 4. 5.
  • Or it is special belonging only to public persons; that is, either to
    • 1. Prophets, the disposers of the word and secrets of God, whom he divideth either into
      • 1. Doctors: as in the latter end of the 7. verse.
      • 2. Pastors, as in the beginning of the 8. verse.
    • 2. Officers occupied about other necessary duties, divided into,
      • Deacons, Rulers, Attenders on the po

A Godly Sermon made upon the 3. 4. 5. 6. 7. and 8. verses, of the 12. Chapiter of the Epistle of S. Paul to the Romans.

T Hese six verses, necessarily inferred of the former, contain a perpetual Law, touching the government of Christ's Church: the continual keeping whereof, as it is the safety of the body, so the breach of it, is the destruction thereof. The same is either general, appertaining to all the members of the Church, declared by two familiar arguments. One of the contrary unto the law, for the clearer understanding thereof, verse. 3. joined in the same sentence with the law. The other, of a similitude, wherein as in a glass, we may see the truth & necessity of this law, taken from the natural disposition of the body, verse. 4. 5. Or it is special, belonging only to public persons; that is, to Prophets, the disposers of the word and Secreates of God: whom he divideth either into Doctors, as in the latter ende of the 7. Verse. Pastors, as in the beginning of the 8. verse. & officers occupied about other necessary duties, divided into Deacons, Rulers, Attenders on the poor.

This general law, thus inferred necessarily upon y ^e former exhortation, as a most ready way and ordinary mean whereby to have certain experience and trial, what the good, acceptable and perfect will of God is, teacheth the duty and way of all Christians, wherein they ought to walk continually without weariness. The giver whereof is, not man, but God. For albeit Paul writ those words and this Epistle to the Christian saints at Rome, yet he was but only the pen man of the Lord's inditement, or (as Moses was) the writer of the Lord's law and commandment. For he saith not, I by mine own authority, or by any gift and grace in me: but I say thorough the grace that is given to me; meaning, no doubt, that grace of his Apostolical authority, which he, being a blasphemer, had received of God, to publish by word and writing, his will and counsel to the Gentiles, that their faith & religion might not be grounded & built upon the weak sand of human traditions, but upon y ^e commandment of Christ, the strong rock and everlasting foundation. Where it is said; I say, it is all one in effect, as if he should say, I command. For this Uerbe Lego in Greek, as also the Hebrew verb equivalent to the same, especially being joined to the infinitiue Mood without an article, is often used in that sense, importing not a bare saying or affirmation, but (as here of necessity it must, seeing the Apostle showeth not what hath been, is or shall be, but what ought to be) a flat law and commandment. So that for a more plain demonstration of the truth, it may be thus expounded and resolved: for I Paul, by the authority of my Apostleship, being a singular grace received by the free gift of God, give unto everyone of you this general law, in the name of him whose Apostle I am, inuiolablie and perpetually to be kept, even to the coming of Christ.

Thus the Apostle maketh his entrance unto the law with great wisdom and singular discretion: for in that he showeth his law not to proceed from himself, or any other mortal man, but only from the lord of hosts, whose apostle he was; it doth not only purchase great reverence & credit unto it: but also removeth all just occasion of envy, whereof he might have been suspected, & of usurped authority, wherewith the enemies of y ^e gospel might have charged him, if he should not thus have dō. But now considering this law is his, who only is the lawgiver, which is able to save & destroy: no man can justly contemn it, or think it of small importance. Also, seeing the minister hereof was called and commanded of this lawgiver to write and preach it: no man can safely envy and contemn him, or suspect him arrogantly to have usurped any unlawful authority over the Romans, or the Church of God. Now then, if Paul who was not in any spiritual gifts necessary for his calling, inferior to the chief Apostles, thought it a necessary point of wisdom and Christian duty, both in respect of him self and of the Church, here & else where, plainly to declare, as well who was this lawgiver, as the author of his function and Apostleship: how much more necessary (dear brethren) ought you to think it is for the Ministers in our time, whose gifts in comparison of Paul's are very few and small, to let us see, both the author of their doctrine and laws, and also of their particular function? For, if they command us anything, having not received it from this Law-giver, by whose spirit we must live in all obedience of his will, why should we obey? Nay why may we not cast it from us, as a vain and fond tradition of man? Again, if they cannot show us the author of their Ministry, and the grace they have received for the godly and acceptable discharge thereof: why may we not justly judge them to be either proud usurpers of unlawful functions invented of man, or covetous intruders of them selves into the lawful callings for the which they are unmeet? I would all those which have any public place in the Church of England, seeing they will not voluntarily follow this wisdom of Paul, might be compelled by the godly wise Magistrates, to show the proof of their ministry out of y ^e word, and the gifts which God hath given them, meet for the discharge of their calling. For thē I assuredly persuade myself, that the Lord injustice and mercy would so direct their sword, that it would cut off not only the head, shoulders, arms, legs, and all the rotten members of popish religion: but also shred of from the true Church of God, and the beloved spouse of Christ, all ignorant, idle, wicked, and hurtful hirelings, with all the relics of Antichristian usurped power, which now to the great and present peril of the Lord's Uineyarde, do occupy the place and room of most faithful and painful work-men. But a fitter place for this matter shall be offered hereafter.

It is not to be omitted that Paul termeth his Apostolical function, A grace given of God. For herein he giveth the Romans & us in them to understand, that if they shall reject, or lightly regard his function, and the precepts he giveth to every one of them, by the virtue thereof: That then they openly show thenselves reiectors or light esteemers, not only of him & his word, but also of the grace and gift of God which after this manner appeareth in him for their salvation. The which cogitation might breed in them a reverent opinion of his person, being the Ambassador of Christ, a godly care diligently to receive, and lovingly embrace the grace of God given him, and by him offered unto them. Here then we learn what to judge of those functions, with their gifts which Christ hath given for the perfect building up 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 upon the poor and impotent, together 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 eternal life are conveyed into his Church, that every member drinking thereof, should never thirste again, but have full fountains issuing out of him to eternal life. Wherefore let all men of what calling or authority soever they be, take heed least by them selves, by others, or by any other mean, they stop and damme up these heavenly streams of waters, which should run into the Lord's 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 man's inventions, & popish traditions. For assuredly all the ordinarye graces of God given to us, are such, & so, y ^t they cannot abide either addition, detraction, or change: Such also is the giver hereof, y ^t as he is jealous over them, so he will moste severely revenge him self 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 Paul, the minister or publisher of this general Law, as also of that special which followeth. Now let us hear to whom this general Law was given. To everyone of what estate & vocation soever, that was among the Christians at Rome, and in them, to all that then were, or are now of the household of God. For he saith, To everyone that is among you: Which is as if he should say, whether you be pastors or Teachers, Elders, Deacons, or prouiders for the impotent and sick, Fathers, Children, Masters, Servants, bond, free, Jews, Gretians; public or private persons: I give unto all in general, and to everyone in particular this general law & rule of life, charging everyone in the sight of God, to keep it undefiled to the coming of the Lord & Savior Christ. Hereby it is manifest, that the law or Precept following is general, not special: appertaining to all, not only to some: necessary & profitable for all times, not only convenient for that present estate of the Christian church at Rome: and therefore perpetually to he taught and practiced of God's Ministers, learned and obeyed of his people, urged and established by the power and authority of the Magistrate his heavenly ordinance. And in so doing the Magistrate, the Minister, and the people shall by their humble service and subjection unto God, both approve their pure consciences, their sound and unfeigned faith to all that fear God: and also stop the mouth of the adversary which speaketh evil of the truth, because many which outwardly profess it, either have not learned, or will not obey this commandment of the Lord. Now, seeing we know the commandment is from God, and that the Minister hereof, is the chiefest Apostle that ever was, and that as it concerned the Romans, so now (they being a sleep in the Lord) it appertaineth to all and every one of us, which are here assembled: let us mark first what this general Law is, then according to the Apostles order, what is the special derived out of the general, and to whom it is given.

The Law is this, Phronein eis to Sophronein, that is, as if he should say, I command, in the person of God, everyone that is among you, to the wise, or to understand according to sobreity, as it is translated. As for the words that go before these, and that follow in this verse, they are no part in this law, but rather a more full and familiar declaratiō thereof. For whereas it is said, That no man presume to understand, above that which is meet to understand, it is a manifest prohibition by a negation of that which is commanded by an affirmation. Again, where it is said, As God hath dealt to everyone the measure of faith, it is certain, the purpose of the holy Ghoste is, more plainly to declare and express, the meaning of his Law and general commandment. But first of the Law it self, then of those which serve for the farther declaration thereof. The Greek Uerb which is here translated understand, doth properly signify to be endued with a reasonable mind or Soul: wherein because Wisdom and knowledge is, and because she hath as it were, her mansion house in it, it signifieth also, to be wise: in which signification it is used in this place: and for so much as Wisdom principally consisteth in a discreet moderation and comelye order of all actions and works, I take it here to signify by a trope of the cause, for the effect, the moderate and sober exercise of Wisdom and true understanding. The word translated sobriety, properly signifieth to have a sound mind, not troubled with any diseaze, in which signification it is here used. So that the whole commandment expressed in these two words, appeareth playnlye to be this: I command everyone which is among you, truly to understand, soberlye to esteem, soundlye to judge, and modestlye to use the gifts he hath received of GOD, being fully contented and satisfied therewith. Wherefore let us consider, I beseech you, the excellencye, the dignity, the profit and use of this general Law. For what can be more excellent, then for every member of the mystical body of Christ, truly to know his proper gifts, and wisely and soberly to esteem and use them? What can be of greater dignity and worthiness, then for all the people of God scattered thorough the Face of the Worlde, having so diverse gifts and offices, being so far distaunt in place, by an humble, sober and discreet judging of their gifts, ability and callings to serve and worship in the unity 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, gifts, place and callings, should without hatred, envy, or any neglect of duty, love, relieve & maintain everyone another, as becometh the dearly beloved children of God? This law well learned, and diligently practiced, bringeth with it all these and many mow commodities. Therefore it is not only in this place, but in many other places of the scripture most faithfully registered. In the book of Numbers chap. 3. we may read and see plainly, how that the Lord did not only by precept, distinguish between the calling of the Levites and people, but threateneth the transgressors and inordinate walkers with death. For the Levites were either called Priests, or by the common name of Levites. If Priests, then either the high Priest, as Aaron and Eleazar after him: or such as were under him over the rest, as Eliazaph the overseer of the Gershonites, or Elizaphan the overseer of the Coathites, and Zuriel of the Merarites. Their office was publicly to teach, to pray, to offer sacrifice, to keep the vessels of the sanctuary. The office of the other Levites was, to minister and serve the Priests in all things belonging to the discharge of their necessary duties. And this is the distinction between the office of Priest, and the office of the Levite. Hereby therefore it appeareth, that the Lord allotted unto everyone his several office, to be as it were his standing place, out of the which he should not step one foot, either to the left hand, or to the right, neither dislike his place: but fully content him self therewith, without envying of any, that were in more excellent rooms. And as the Lord knew this order of distinguishing offices, to be very expedient and good for his Church: so he hath revenged himself most severely upon the breakers hereof, of what calling soever they were, or with what affection or intent soever they did transgress this established order of government. King Azaria, as we read in the seconde of the Chronicles the 26. Chapiter, otherwise called Vzzia, was stricken with an incurable leprosy, because lifting up his heart, he usurped the office of the Priest, & went into the Temple to burn incense upon the Altar. Uzzah, for supporting the Ark, which was the only office of the Levites, notwithstanding his good intent (for the Oren did shake the Ark) was strikē with sudden death. Corah, Dathan, & Abiram, because they presumed above their vocation, went down alive into the pit: for the earth opened her mouth, and swallowed them up with all that they had. All which ought to teach us; how acceptable this order of several callings is to God, and to breed in our hearts, both a care and conscience to keep it, and a fear and terror to break it. But least any should imagine this distinction of vocations to serve only for the law, having no use or profit under the Gospel: let us search the new Testament. Was there no difference (I pray you) between John the Baptist, and his Disciples, and the Disciples of Christ? None between them and other Christians, that were Baptized and followed Christ? None between the Prophet and Apostle, between the Pastor and the Deacon? What were all Apostles? Were all Prophets? Had all the gifts of healing? Were all Teachers? Or did all interpret? What was the body one member? No, no, the Lord hath ordained in his church many members, yet but one body. Whereby it is certain, that as it pleased God under the law to establish this distinction of callings in Israel: So hath he done now under the Gospel in the new Jerusalem. For our Apostle in the 12. to the Corinth. the first Epistle, straightly chargeth everyone to walk in that calling, wherein he is. His words are these: Let every man abide in that same vocation wherein he was called. Again a little after, Let every man wherein he was called therein abide with God▪ In which words he teacheth that the most excellent gifts of a Christian, which we by faith receive of Christ, & the eternal feed of regeneration, cannot, neither ought to move us, to loath our former calling be it never so low or base, neither to desire to step into any other, till it please God to offer unto us some just & necessary cause of change, & to ad unto y ^e common gifts of a Christian, some special which are proper and peculiar, for that lawful calling whereunto our desires are wholly and only carried, and the Lord effectually calleth us. But least any should object that this general law, is not so straightly to be kept of all: besides that the words of this text will confute him, he may read the 17. verse of the 7. Chapiter to the Corinthians. Or if he proceed and say, it is no ordinance established, or not in all Churches, the very words of the Text there will overthrow him. But as God hath distributed to every man, as the Lord hath called every one, so let him walk, and so ordain I in all Churches. Then we see in effect, what this general Law is: Namely, that as Soldiers in War have and keep everyone his standing place in the sight of their Captain: so every Christian should have and keep his several calling in the presence of the Lord of life, who hath in wisdom and mercy called them thereunto. For if they do not, as experience teacheth in war and in peace, then they must needs tumble and endanger them selves, vere and grieve others, hurt and disquiet the church, whose peace and felicity, all her Children ought to redeem, even with the loss of blood and life. O that this Law were deeply printed and graven in the hearts of all Christians, and were as easily to be learned & seen in our lives, as it may be in this precept, then we should see with no small joy, the Church our mother with cheerful countenance to lift up her head, which now, to the grief of many, hangeth very low, and whose heart lamenteth the looseness, security, the aspyring and unquiet minds, and y ^e continual disorder of her children, which had rather do anything, then that which principally concerneth them. For, if it be demanded from whence cometh all this disorder, at home, abroad, in public and private persons, in common wealth, and in the Church, in towns, in Universities, and in Cities: the cause is evident no man can deny it: father and child, husband and wife, master and servant, rich and poor, magistrate and subject, Pastor and people, have broken and transgressed this general Law and commandment of God. They know not truly their gifts and callings, they have not humbly and soberly esteemed of them, they have not wisely, discreetely, and with a single eye judged themselves; they have not with care and conscience discharged their duty to God. Finallie, they have broken out of their standing places, and burst asunder the lists of their callings, & cannot, neither will be bound to order & obedience, no not with the bonds of the Law of their Creator. The causes of all this disorder in all degrees shall appear, and be declared in their proper places next following, as also the remedies whereby it may be removed, 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 understand above that which is meet. Paul declareth this general Law, first as you see by the contrary, that we might the better understand & see by this negation, what he meant by the affirmation: and also that we might wisely collect the cause of the former disorder, whereof I have spoken. A wise and usual order in exhorting, observed of the Prophets, having regard not what ought to be first in knowledge, but first in practice; not respecting the perfection of order, but the corruption of our nature. For we being full of pride, self-love, vain-glory, arrogancy & ambition, it is necessary that this hard and brazen wall, made and grounded upon the hard brazen pillars of original concupiscence, should first be cast down and digged up, with the ground-work thereof, before we can see and feel the sweet grace of God, & the comfortable presence of his Spirit, in humbling our proud hearts, and working in our minds a sound judgment. We must therefore, for the better keeping of the general Law, cast off these two burdens y ^t press us down; overweening of our gifts, & ambitiō, which make the mind not content with her own estate and calling. For as darkness and light cannot dwell in one place at one time: so pride and humility, ambition and godly contentation, cannot dwell in one man. So long as pride y ^t blindeth our eyes, and a disliking of our estate possess the heart, there is no place for an humble & sound judgment, no room for an affection contented to rest in y ^t portion, which God hath allotted unto us. The blessed apostle seeing this, chargeth y ^e Romans to put out & dispossess their harts of those two enemies: wherein, albeit they had their abode since the fall of our first Parentes, yet being usurpers, they must be thrust out, that Christ whose we are, and he ours by the eternal covenant, may dwell in us, and we in him forever. They be strong men, and therefore will not be dispossessed by any weak power: only they will give place to the force and powerful hand of a stronger: that is to the spirit of God, which filleth up the low valleys, & casteth down the high mountains. As they be strong to keep possession, so they be strong to strike, to wound, to slay and destroy, both the Ecclesiastical and Politique bodies of the Church and Common wealth. For from these two pestilent fountains, self-love and ambition flow, enuiyng of the good, bitter contention and striving with the equal, disdain & contempt of the inferiors. Hence it is, that the governors of the Church think too well of them selves, not humbly begging the direction of God's spirit, but expound the word according to their own fancies: that they desire to rule as they list: devise new offices: confound those which the Lord hath wisely distinguished: challenge unto thenselves new titles, new names, princely perogatives, and unlawful jurisdiction over their brethren. All which vices, as they sprung up first in the Church of Rome, (notwithstanding this admonition of Paul, for the preventing of them) so having now deadly wounded the body, and wholly destroyed and defaced that Church, they have spread their bows and branches into many places of the Lord's Uineyarde, wherein they have taken such deep root, that it is to be feared, that as they now do ouershadowe the tender plants of the Orchard of God, so they will in time consume and destroy the whole growthe, with the poison of their corruption, except they be plucked up by the roots. For my part, examining the matter with an indifferent mind, I can see no other root whence these rotten & unnatural bows should spring, then this high and lofty mind, whereby men do presume to think of themselves, and of the treasure of grace which they have, more then they ought to do. Why would not Diotrephes receive John & the other faithful ministers of the word? Wherefore did he prattle with malicious words against them? Why would he neither him self receive, nor suffer others to entertain the brethren? Was not this the only cause? because he loved to have the preeminence in the Church? Read the third epistle of John. What caused the Scribes and Pharisees to contemn and disdain, y ^e base estate & low degree of Christ and his poor Disciples? they loved the chief places at feasts, & desired the chief seat in the assemblies, and greeting in the markets, and to be called of men Rabbi, Rabbi: was not this because they were highminded? Why did James & John, & their mother, moved by them, desire to be chiefest in the kingdom of Christ? Or why did the other disciples disdain at this request? Was it not only because their harts were puffed up with pride, vain-glory, and ambition? Why did some preach to add affliction unto Paul's bonds? Was it not because they thought better of themselves and their gifts, then of him and his gifts? and by envying him troubled the Church? O therefore howe necessary is it for us that be of the Church, to beat down this brazen wall of pride, presumption, and ambition, which cause all these disorders among us, that God may rear up in our hearts the new fortress of a sound, discreet, humble and sober mind, and so make us sincere observers of this general Law. All these things I have spoken do sufficiently teache, howe some Churches have been, and are at this day sore wounded, others destroyed by these two horrible monsters, of pride and ambition, which will not be subject to any, nay which will, if they be suffered, lift up their heads into the throne of the Lord. Now to the Comman wealth, wherein if we shall ask the wisest men of all ages that be past, either religious or profane, they will tell you y ^t which by long & certain experience they have learned: namely, y ^t this proud & ambitious surprising of gifts, disliking of men's proper dealings, have been y ^e disturbers, I might say, y ^e destroiers of families, tribes, towns, cities, kingdoms and empires. So Moses, Iehosua, David and the prophets, have left in their writings this to be learned of such as will read thē. The profane writers both Gretians & Romans, which have registered y ^e diversities, chāges, ouerthrows & ruins of cōmō wealths, do teach the same better then the time will suffer me particularly to rehearse. But to omit the ancient monuments and histories of the old time, & to come to our own country: did ever any man harden his heart here in England against lawful regiment, which hath not been full of pride & ambition? Can the sober minded man, resting and taking his felicity in his base and low calling, lift up his hand to pluck the regal crown, from the head of the lawful governor? No, no, dearly beloved, no more then a heavy stone, can ascend into the highest region of the firmament. It is the light head and the aspiring mind, which through pride and ambition, flieth into the Princes palace. Seeing then y ^t these two vices of pride & ambition, do not only eternally cōdenm such as are infected with them (which is most fearful) but also wound and destroy the society of the saints, and the policy of kingdoms: seeing that the Lord by his Apostle here, doth so straighty forbid them, as the most dangerous enemies unto this general Law: I am to charge you in the name of Christ, from the highest to the lowest, to throw down yourselves before the majesty of God, craving earnestly y ^e grace of his spirit to mortify these evil affections, so y ^t they may have in them neither poison 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 governors, if you will learn how to establish this general law, and to remedy all the abuses thereof, behold this must be your wisdom. First pluck up by the roots thorough the ministry of the word, and the authority of the sword, all proud and high looks, arrogant and ambitious persons: set before your eyes the Godly zeal of David. Him (saith David) that hath a proud look and high heart, I cannot suffer. Again, Betimes will I destroy all the wicked in the lande, that I may cut off all the workers of iniquity from the City of the Lord. O that all her maiestes counsel and all other Magistrates in this lande, had kindled in their breasts such a zeal of God's glory, such a hatred of all sin, namely of pride and ambition, and such a love of his sober and sound judgment, which breedeth humbleness of heart, and a mind fully contented with any estate, whereunto the Lord calleth us. Secondarily above all things, it behooveth you that be the Lord's servants in magistracy, to establish everyone within his charge & jurisdiction, this general law; providing that every man have wherein to occupy himself and his gifts, according to the tenor of this law, in his own standing, place and vocation: and that he do discharge it according to the measure and proportion of his gifts, which he hath received for that purpose. For none in the Church & house of God must want his office: none must walk inordinately: none must be idle in his calling, or unprofitable. As therefore you know your enemies, and how to vanquish them, and also the law of the Lord, how to establish it: take heed unto your selves, and dallye not in the Lord's matters. For if you shall not betimes by the sword of justice, cut off all that deserve death by the law, not suffering your eye to take pity upon any, and also correct other malefactors according to their desert, without partiality: know for certainty that the just God will require their blood at your hands. Again, if you shall prefer your own policies and devises, before the establishing of this general law of God, assure yourselves, that your Lord and Master, whose person you sustain will never suffer such contempt of him unpunished. Therefore as you hate these vices, and all other sins, as you love this undefiled law of the Lord, let your hatred be shown in abolishing the one, and your love declared in establishing the other. It followeth.

As God hath dealt to everyone the measure of faith. This sentence showeth what it is to be wise according to sobriety, or to have such understanding that a man may soundly judge. It is as if he should say, hereby ye shall know what it is to be wise according to sobriety, if you mark & consider y ^t God hath given to everyone severally a certain proper & peculiar measure of faith, that is, of any heavenly gift diverse frō y ^e gift of regeneratiō, which ought to be employed to the increase of your mutual faith. For here the Apostle giveth no precepts how those Christians should best provide for their own safety (for that he hath done, and doth hereafter more particularly) but how they may best provide for the safety of the church & every member thereof: which is done by keeping our selves, within the compass of the gift which God hath given, 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 given for: neither yet by not seeing, or too abiectly thinking of that gift which we have, or else envying others which have the same gift in greater measure. Then the proper sense is this: look what certain and proper gift of grace God hath given to any of you, not for your private profit, but for the public good and benefit of the body, in humble judgment, discreet wisdom, and soundness of mind, consider and think upon it, be thankful for it, let that be your sober wisdom, let that content and satisfy your hearts, not extending it further then it can reach, not ouerpressing it, nor thinking too basely of it: not envying others which have either other greater gifts, or the same gift in greater measure. For, seeing God in his excellent and incomprehensible wisdom, hath disposed both diverse gifts to diverse men, and the same gifts in a diverse measure, to the profit, peace, and preservation of his people: as the misliking of this heavenly and wise dispensation proceedeth of great folly, insolency, & want of judgment; so the disordering, confounding, and corrupting these gifts, must needs tend to the ruin and utter overthrow of the Church. For, consider I beseech you (dear brethren) if every member of our body should either stretch his gifts farther then they can reach, as if the hand would needs see and direct the body, if it would speak, &c: or if the head would go: again if the hand should think it self of greater excellency then the head, or if through envy of the greater gifts of the eyes, which are more excellent, it would deny to do the office of the hand: or finallye, if the left hand, having the same gift which the right hath, would envy it, because it is more apt, quick and ready in the use of the same: would we not cry out of this confusion, as most unnatural and monstrous, and such as without all doubt, would utterly destroy the whole body? Nevertheless we see it in the Churches of England, which profess them selves partes of the whole, and are not astonished. We have seen it a long time, & yet we cannot be unfeignedly grieved: we cannot be persuaded to fear & tremble, at the present peril which hangeth over our heads. For alas, must we not look for the heavy hand of the Lord, when we see many ignorant men, not only void of all skil in the Hebrew, Greek, & Latin tongues, in Logic, Rhetoric, and other Arts: but also (which I am ashamed to speak,) both void of the knowledge of the doctrine of repentance, and also wicked and lewd in life; who are yet so bold, so impudent, of so hard faces, that they dare present themselves to the learned Bishops, and so extend and stretch out, I will not say their gifts, which they have not, nor the shadow of a gift, to take upon them the high embassage of their God: to carry to his people the glad tidings of salvation, which Christ hath purchased for them, with his most precious blood. O shameless impudency! Shall he take upon him to hold the helm, that is scarce worthy to sit in the sink? O damnable boldness, O covetous Patrons, that for gain present such unworthy 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 hands, lift up those into Moses chair, who ought rather to be thrust to the tail of the plow. What doth more dishonor God, discredit the Gospel, confirm the adversaries of the truth, and encourage the rebel in his treason, then this ignorance and impiety of the Ministers? For I beseech you tell me; can the honor and praise of God's wisdom, be commended by the folly and ignorance of his Minister? Can the inestimable treasure and riches of the gracious Prince, be seen in the beggarly nakedness of an ungracious and base Ambassador? Can the adversaries of the grace of Christ, by looking upon an idol, which hath nothing but a show of that it is not, be disuaded from the worship of Idolles? Can he bring men from error, which can teach no truth? Can he that is traitorously affected to Magistracy, become a loyal subject, and never hear his Pastor prove by the word of God, that all must be subject, not only for fear, but for conscience sake? Finally, can the carnal minded man, and the blasphemous Atheist be persuaded, that Christ is the redeemer of the world, whose Ministers these be? Therefore as all Christians, are privately to look unto them selves, their gifts and callings, that they tie and bind their judgment and affection to the measure of that faithful grace they have received: so all Magistrates are by the sword of their authority, which they bear not in vain, to keep and hold their Christian subjects within the compass of their limittes.

Now followeth the last reason of the general law. For as we have many members in one body, and all members have not one office: so we being many are but one body in Christ, & everyone, one another's members. This last reason taken from the mutual disposition of the body, is by the Apostle applied, not only to the Saints at Rome, but also generally to the whole Church of CHRIST, which, as it teacheth an unity of body, a multitude of members under one head, a variety of duties, and a diversity of gifts: so it showeth manifestly, that this destinction in the body, whereof ariseth the government of the whole, making for the safety of the whole and every part, is most necessary, most profitable: and therefore perpetual and immutable. In consideration whereof, I will lay out the partes more plainly, least any should take upon him through presumption, a greater charge then he can sustain, 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 be but one. The first is, as we have in one natural body many menbers: so we have in one catholic Church many members. The second, as all members of the natural body, have not one office, so all the members of the Church, have not one office. The third, as many members in the natural body have one head, wherein they are: so many members in the Church have one head, wherein they are. The fourth and last, as in a natural body, every member is another's: so in the Church, every member is another's. Al which particular 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 words, yet to the same purpose, our Apostle useth 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, even so is Christ, that is, the church of Christ. He prosecuteth it farther, as we shall hereafter see. But first, let us somewhat more diligently consider according to these four similitudes, of the state, condition and regiment of the Church of Christ here in earth: for hence arise four most excellent and worthy rules, touching the spiritual government of the mystical body of Christ. The first is this: There must be, and ought to be in the church of Christ, many 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: again: if they were all one member, where were the body? but now there are many members, yet but one body: therefore there must be many members in the Church. By a member he meaneth, such a part of the body, as hath received from the head, some particular and necessary gift, fit to help and benefit the whole body, and every member thereof, as it appeareth by the last similitude, and by the enumeration of the parts immediately following.

Now if you ask me, howe many members there be in the body: what they be: and howe they be named and called: and what be their duties and callings: the Apostle him self will answer plainly in the next verses, and perfectly and fully determine all these questions, saying: These members are either Doctors to teach, Pastors to exhort, Elders to rule, Deacons to distribute, Attenders upon the poor strangers and the sick, or else the people and Saints, which are taught, exhorted, ruled, and receive alms and relief. These are all: no mo, no fewer. So the necessity of y ^e relation plainly proveth, & these are such as are able to execute & perform, any duty belonging to the perfect building up, and adorning of the mystical body of Christ, as shall hereafter appear more at large in the particular handling of every several office.

Now I beseech you, let us judge indifferently of y ^e body of y ^e Church of England, whether it be perfect or no, having no want of any necessary menber, nor any part unnecessary. For if nature lack any one, be it never so base, if it be but one toe she is sory, she is grieved, she lamēteth, she iugeth her self maimed: yea, she would redeem it w ^t the peril of loosing the rest: such is her love and desire to appear in her beautye and perfection. The Church of God in England (dear Christians) which is the beloved spouse of Christ, which desireth to appear most beautiful and perfect in the eyes of her lover, she wanteth her Pastors, Teachers, Elders, Deacons and her Attenders upon the poor, therefore she hangeth down her head for heaviness, her eyes be bleared with tears, her cheeks be defiled with the water of her eyes, her heart is heavy with sorrow, her bones are withered with dryness, her whole body is clothed in sackcloth, she lieth in caves and dens, being almost ashamed to show her face, having so deformed and maimed a body: Which ought to be as bright as the Sun, and as fair as the Moon: yea, of ten thousand the chiefest. Again on the other side, if nature do espy in the body any superfluous member, as if she have three hands, three feet, or six fingers, by and by she mislyketh her self, she hateth the superfluity, she laboreth to cut it off, because she is contended with her self, desiring no mo partes then she hath: nay, hating if it be but a knob of flesh, that is more then needs. She would have many members, but not too many: she would have all her members, she would want none, least she should appear either monstrous, which is fearful, or maimed, which is hateful. Even so is it with the Church and spouse of Christ in England. For, as she is grieved for the lack of those partes which are wanting: so she abhorreth and loatheth such as are abounding: as namely, the callings 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 Lamb. Therefore she desireth these (if they will needs be of her body) to show that they be created of God, and united to her by Christ her head. If they will needs be of the heavenly Jerusalem, let them show that they came down from heaven, and who gave them from thence? For the Apostles never knew them, Zion hath not heard of them: Jerusalem which is above, will not acknowledge them: the watchmen, no doubt, being a sleep, they have crept into the City of the Lord. But now they are espied: now the Church complaineth of them, both because they have no title, nor interest in it, as public members: and also because by the length of their unlawful swoordes, they keep out lawful members of the body. We therefore that are the Lord's remembrauncers, must never let him rest, till he have expelled them out of Jerusalem, wherein they have no right to exercise such unlawful authority. Therefore we humbly desire and beseech all that are in higher places, and have access unto her excellent Majesty, that they would for the love they bear to the Church of Christ, in tender compassion look upon our Church, which maketh so just a complaint: that they would send for the Preachers of the word, inquire what is lacking, and what is too much, and so repair and build up the walls of Jerusalem, the praise of the world.

The second rule is, that the members of the body must have but one office: that is, everyone his several & distinct office. For God is not the author of confusion, but of good order, and necessary distinction. So saith Paul: There are diversity of gifts and administrations, of operations: yet but one spirit, one Lord, one God which worketh all in all. And least any should object that this may be, and yet no let but that one man having many gifts may have diverse offices; for though they be diverse one in respect of another, yet they may agree in one man: we must consider that the Apostle speaketh here, of diverse menbers of one body, & meaneth y ^t every one must have his several gift, y ^t maketh a several office for the common profit of others. This several and special gift bindeth to one several 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 given the word of wisdom, unto another the word of knowledge. &c. Therefore every person or member of the Church, must have his own proper and several office, that he may use it to the common commodity of all his fellow-members. If the natural members of the body do perfectly perform their several duties, then it must needs go well with the body, and nature must needs delight and take great pleasure in it: but if contrarily, one member do encroch upon the office of another, it must needs 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 (beloved) in our church the Deacon encroacheth upon the office of the Pastor, (for he prateth openly and ministereth the Sacraments) women upon the office of men (for they baptize) private men upon the office of public persons, (for one man doth suspend from the Sacraments and excommunicate): the Doctor upon the office of the Pastor, (for both indifferently teach, exhort, and minister the sacraments) the Ecclesiastical person upon the office of the civil Magistrate: and contrarily, the civil upon the Ecclesiastical (for they interchangeablye handle and discide civil and Ecclesiastical controversies,) seeing I say, here is no distinction, but confusion: no contenting with one duty, but encroching upon many, no wise order in government, but a foolish and pernicious shuffeling together of diverse duties, which the Lord hath here and else where, in sundry places of his word distinguished: have we not just 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 have removed these superfluities, supplied these wants, and refourmed this intolerable confusion, that the body of the Church may appear in her perfect beauty and health:

The 3. rule is, these many members must have but one head, to whom they are most nearly & surely united, and of whom they must be only and perpetually ruled. All the parts of the natural body, because they are by many iointes and bands fitly and surely coupled to the head, they receive life, sense, power, motion and strength to perform their duties, and mutually to help one another, and all this is done by the virtue of this natural union. For if that were not, no part were able to serve either it self, or any other: so that being in this union they live, being severed they die and perish. Even so it fareth with the members of y ^e Church: for they being by spiritual joints & hands, surely united & knit to Christ their head, he conuayeth into everyone by his spirit and faith, life to quicken them, wisdom to lighten them, sense for feeling, and all other graces, and strength to defend them against all adversary power, and to bring them to the perfect union and fellowship, which is in himself. We are the tender branches, he is the vine: if we be in him, we shall receive spiritual nourishment to life everlasting, and all things that appertain to our health; if we be out of him, we cannot but die, and that eternally. He only is the vine whereinto we must be graffed: he only is the band that bindeth us unto him: the branches that are not in the vine, must needs wither and die: if he bind us not unto him self, we must needs scatter abroad, and fall asunder one from another. He only is the cause of all union with him self, and among the members, to make all the members at one with him, and with them selves. And also, to take away all difference and discord, he hath given not a Pope, not an Archbishop or Bishop, (for there was perfect union before they were, though they falsely bear us in hand, that these are for the maintenance of peace and unity:) but Apostles, Evangelists, Prophets, Pastoures and Teachers, by whose ministry we may be fully lead to a perfect unity of faith in Christ, and to the full age of the fullness of him. So that he alone by his own gifts, must keep all the members of his Church in perfect unity, and by them also remove all jarring in judgment, and all discord in affection. The which harmony no Pope, Archbishop, Angel, or any other creature can make. O that we might once hear this pleasant sound & time of this harmony. The primitive 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 together in one place, with one accord, with one judgment, with one mind, with one heart. O heavenly harmonye & unity, before ever y ^e Pope or Archbishop, or any such strange calling were hatched. Therefore we are to beseech y ^e honorable Coūsellers to labor night & day, till it be granted unto us, y ^t we may have liberty, but once to make trial and experience, whether we cannot only by the Lord's gifts, and by those graces which descended and came down from the head, set in time all the members of the Church, that we may once again hear the first song of the first Church, planted by the Apostles: the which if we can (as no doubt the Lord will give us to do) I am persuaded, as he will prefer it before all other harmonies that have been, so we shall rest in it without weariness, or desire of change.

Again, if all the members submit themselves to the government of the head, and only follow it, then there can be neither desire of rule, nor breach of any good order. But the admitting of two heads and diverse laws, as it maketh a monstrouse body, so a contrary government, both which nature and good reason mislike and condemn. Yea though not altogether, yet in some part we see these disorders in our Church. For what else is the sole authority of one private man, to rule over 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, do they all this by the Laws of Christ?

Surely (dear Christians) we must and will appeal unto their honors, from these unlawful jurisdictions: if we teach false doctrine, let us in the presence of her Majesty, and them all be confuted: if we have offended, we refuse no punishment. We are called, nay we are slandered of the papists and others, with the devilish sect of Puritans: we are thought to bear scarce good will unto her Majesty. Well howsoever men judge of us, we are that we are by y ^e grace of God, and for myself I will answer (& I am persuaded that all that be of my judgment are of the same mind) touching my love and affection towards my Sovereign and gracious Prince: I protest here before God, his Angels and you all, that to save her Majesty's life, I would give my right hand: what said I? Nay assuredly as the Lord liveth, to prolong her life but one hour, I would pour out all the blood in my heart, though it should run a thousand year. And I persuade myself moreover, that if her Majesty 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, every member must be one another's member: that is, having a peculiar office, serving to the benefit of all the members, that, by diligence and love must be employed for the preservation of the whole body, and not for our own profit. For even the least, and basest member is necessary, and therefore not to be neglected or to be despised. This rule, as it requireth a diligent and continual service of every member, so it condemneth all idleness, and neglect of duty. If the members of the natural body should fail in their several duties, would we not by and by judge, that there were in them either want of love unto others, or inability in nature, and also that this defect would tend in the ende to the destruction of the body? I am sure you will grant it. What shall we say then of the members of our Church, which are so idle in their callings, may we not moste justly condemn them for want of love? for love is the bond of perfection, which bindeth together the hearts of the saints, by her labor & travel she taketh, in helping and relieving them: she seeketh not her own, she refuseth no pain, she feareth no peril, she disdaineth no baseness, so y ^t the members and saints of Christ, may be bettered by her. But alas, where is she in our Churches? verily she cometh not abroad into our streets, she showeth not her self in our assemblies, she appeareth not in pulpit daily, she is fain to hide her self in certain corners of the Church. For seeing some preach not at all, some seldom, some have mo charges then is possible for them to discharge: some seek dispensations, some faculties, some sue for commendations, someone thing, some for another: can we think y ^t they persuade thenselves to be menbers of others, servants to other menbers, & not to thenselves only? thei have hands eyes, & ears, but they reach to themselves, not to others: they see for thenselves, not for others: they hear also, but not for others.

Moreover, where it is said, that we are one another's members: we must know that in despising others, we despise our selves and hurt our selves: for we deprive our own souls of those benefits, which other should minister unto us for our health & peace. We ought then rather to nourish and cherish them, because we may reap great good of them. But such is the blindness and senseless dullness of many in our Church, that they esteem nothing of the members, that the Lord hath given and ordained for their singular commodity. God hath given us in great mercy Pastors and Doctors to be our eyes, to lead and direct us in the ways of truth and holiness: Elders, and Deacons to be our hands, to keep us and hold us in the way, & also to reach unto us those things we want: Attenders upon us, to be our feet when we are not able otherwise to go. And yet (O Lord) we despise them, we deride them: nay, that which is incredible, though they be the Lord's own gifts, we will not be persuaded, that they will, or can do us any good, or bring any ornament to the body. The Lord for his mercy sake open our eyes, that we may see, and mollify our stony hearts, that we may love our fellow-members, and serve them in tender compassion forever. For alas, this is a misery, and a great vexation of spirit, that many churches have neither eyes, nor hands, nor feet: some have blind eyes and maimed hands, and yet no man lamenteth: no man weepeth for the misery of Zion, no man goeth about to restore her to her perfect proportion, and comely beauty. Thus you see this general law what it is, the two declarations thereof, the contrary and similitudes, how excellent, how worthy, how profitable, how certain, constant, & unchangeable: for as it is in y ^e body, so in y ^e church, keep all, preserve all, keep some, preserve some, keep none, preserve none: change one, some, or all, then you break y ^e Lord's decree and ordinances 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 dreadful day of judgment) 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 governors: in both to provide that everyone, according to the grace received occupy his talent: that in the Church they shred of all such superfluous members, and supply the wants out of the word: that they avoid confusion, and preserve it from destruction: that they seek for unity in one only head Jesus Christ, and in the continual practice of his laws: finally, that they banish all idle persons from the City of God, & compel every member by love to serve the whole body. If they do this, then they shall see the Church of Christ to appear to be such a one as Christ describeth her to be in the Song of songs, and as she was in her young and tender age in the time of the Apostles: if not, I am to conclude thus: O England, England, y ^t thou knewest those things which belong unto thy peace, but now they are hidden frō thine eyes. Thus much of y ^e general law appertaining to all.

Now followeth the special law appertaining to some: Seeing then we have gifts that are diverse, according to the grace that is given unto us, whether we have prophesy let us prophesy, according to the proportion of faith: or an office, let us wait upon the office. This special law concerneth only such, as be public persons in y ^e church, whereas the former touched all in general. And as by the former, all men were charged to content them selves with their several callings and gifts: so by this, public persons are charged to abide in their several callings, as in their several standing places, without breaking upon the functions of others, or envying their gifts: and therefore he doth not mention any extraordinary, but only ordinarye gifts, wherein men must abide to the coming of Christ, and which we must only desire.

Where he saith, Seeing then: &c: we note that the Apostle taketh it for a certain and an infallible rule, that the lord had established and already given these diverse gifts unto his Church. For he saith, According to the grace which is given unto us. And when he saith, That whether we have prophesy, or an office, let us abide therein: he giveth a plain commandment, and a perpetual law unto the Church, to retain and keep them forever: to public persons or officers, to serve y ^e church in them: to private mē, to make their profit of thē. That God gave them, it is manifest also in other places. Ephes. 4. chap. the 11. & 12. verses. Christ ascending gave some to be Apostles, some Prophets, some Evangelists, to plant the Church, some Pastors and Doctors to keep in forever. Again, 1. Cor. 12. 28. verse. God hath ordained in the Church, first Apostles, secondly Prophets, both for a time, thirdly Teachers, Helpers, and Governors to rule the Church unto the end.

Again Paul witnesseth, that, for the adding of that which was wanting, and namely for ordaining of Elders in every City, he left Titus in Creta: as he also desired Timothy to abide at Ephesus, that he might be a means to bring in Pastors, Doctors, Elders, Deacons & Widows: for else to what purpose should he write of their offices: Therefore the Apostle, may well take it for a received ground, whereof no man then doubted, that God had given diverse gifts, for the continual and perfect government of his Church (for here he saith they had received thē by grace): so that upon this ground he buildeth his general commandment, which he applieth severally to every particular calling here mentioned. Where he saith, According to the grace given me: observe two things; first, that every ecclesiastical calling, must have joined with it, some singular grace of God: secondarily, that every of these functions here named, are the several gifts of the mercy of God (as the word signifieth) most bountifully bestowed vpō the Church. Wherefore if any abuse these, he abuseth the liberality and bounty of God: if any take these offices upon him, not adorned with that grace, which God hath annexed to them, he dishonoreth the giver, and bringeth the giver into contempt. If any be an enemy to these, is he not an enemy to the grace of God?

Behold then, I beseech you, what we do when we speak of Pastors, Doctors, Elders, Deacons and widows. Verily, verily, we in the person of God in y ^e name of Christ beseech you, whereas we have authority to command you, to receive these gifts. If you consider the gifts, they be very necessary and profitable for you; yea, they be the sweet graces of God: if you respect the giver, he it is that hath given him self for you: it is therefore no wisdom to refuse so good gifts of so loving a friend: he giveth cheerfully, and plentifully poureth his benefits upon us, if we refuse them, that shall be such unkindness, as I am not able to express.

It followeth, Whether we have prophesy, let us prophesy, &c. First he reduceth all the ordinary functions, which were ordained in the Church, & which are perpetually to be retained, for the happy success and preservation thereof, unto two general heads: that is to say, unto Prophets and Officers, dividing either of them into their several branches, as shall appear more plainly in the particular discourse. In that he saith, Whether we have prophesy, by it he meaneth not any singular gift to foretell that which is to come: but an ordinary gift of interpreting the writings of the Prophets, and other Scripture, to the edification of the hearer. The Greek, Preposition Pro, being sometimes in the place of Vpo, the word doth well admit that signification, wherein it is used diverse times in the new Testament, I would that ye all spake strange languages, but rather that ye prophesied. And again, We know in part, and we prophesy in part. Now, that here it is so to be taken in that signification, it appeareth first, in y ^t he retaineth it among the ordinary gifts: secondly, in that he tieth and lymitteth it, to be moderated and ruled by the proportion of faith: thirdly, in that he commandeth the Prophet to abide in that calling: fourthly, in that immediately after, he divideth it into the office of the Doctor and Pastor: all which, cannot agree with the gifts of foretelling things to come. For that is not ordinary, not always limited, not always to be retained, neither is it common to the Doctor and the Pastor, therefore it must needs be thus expounded in this place, as we have said: so that the meaning is: he whom God hath called sincerely to interpret his word, to the profit of his people, let him abide in that function. For albeit that word is wanting in the Greek text, yet either that, or some other of the like force must necessarily be understood, as the Greek Scholiast and other writers do well note. But what is meant 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 should say: 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 given him to occupy and exercise in faith: for God hath given to some more, to some less: yea, and sometimes blesseth him that hath less, more than him that hath more. Therefore every man being called, must abide therein, and occupy his proper talent and gift, with all diligence and faith, to the edification of his own 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 peculiar flock. So Paul chargeth y ^e bishops at Ephesus, to do. Act. 20. The word translated office, signifieth here all other ordinary functions, besides the Pastor and Doctor. In deed it is sometimes taken in scripture generally for all Ecclesiastical functions, & sometime applied to the civil 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 duties, wherein he must also continue with diligence and fidelity.

Let us proceed to the several branches. Or he that teacheth on teaching. These words as they show the office of the Doctor, wherein he must be continually occupied, not breaking in upon any other civil or Ecclesiastical calling: so they may teach us 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 truly, soundly, and reuetently expounding the Canonical Scriptures, continueth in teaching true doctrine to his own people, for the establishing of their minds in the truth. If any doubt of y ^e truth hereof, he may as well doubt of the Scriptures them selves, out of the which every part hereof is drawn. 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, speak as the words of God. Secondly, because who knoweth not, that the Scriptures are given of the holy ghost, and are sufficient to teach all truth, and that the Church is built upon this doctrine: Lastly, Christ sendeth us to the Scriptures, which witness of him, and teacheth by them the truth, and confuteth errors. Therefore the Doctors must only expound the canonical Scriptures, not the Apocrypha, or any man's writings. For the Lord will have nothing brought into his holy assembly, but that which he hath appointed. And therefore albeit there were great corruption in the Synagogues of the Jews, yet the histories of the Acts of the Apostles declare, that nothing was read and expounded in them, but the Law and the Prophets, not so much as the Caldie paraphrast. For as the Prophets might not in calling the people together, blow any trumpets, but those which were made and set apart for that purpose, by the commandment of God. Numb. 10. 28: so ought not the Ministers of God to expound or read openly in the congregation any writings, but only the Canonical Scriptures, which the Lord hath set apart and sanctified for that use. That he must do it properly, purely, and reverently, appeareth by Peter before cited, he must speak as the words of God. Paul testifieth y ^t he spake as concerning Christ, as of sincerity, as of God, as in the sight & presence of God. 2. Cor. 2. 17. That he must be diligent & continue in teaching, the general law proveth it. Last of all, y ^t he must do it to his own people, the word it self proveth: for there is a necessary relation between y ^e Teacher and the learner, the Doctor and the disciple. Howe can he teach except he have disciples? howe can those be his Disciples, which do neither hear him, nor learn of him? The reason why he must do it diligently, to plant and establish his disciples minds in the truth, is because we are very dull to conceive and learn: and although lecture be upon lecture, doctrine upon doctrine, here a little and there a little, yet we shall remain ignorant, and proceed slowly, if the truth be not soundly beaten into our heads. Again, because by this means the Pastor shall have more time in exhorting and applying his exhortation to the present necessity of his people. But if any say, is this all to teach y ^e truth to his people by expounding y ^e scriptures? must he not also confute errors, & stop the mouth of the adversary? No doubt he must. But we must acknowledge here the wisdom of the holy ghost, which meaneth here, by teaching the truth, the confutation also of error: for the rule of truth is also the rule of falsehood. For as light expesseth darkness, so truth falsehood, and who is better able to confute errors, then he 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 give him his scholars, and to set him on work: for as the Doctor must continue in true, sound, and pure doctrine: so his scholars must search diligently (according to the example of the noble men in the Acts 17) whether his doctrine be true or not: whether it be soundly and purely gathered out of the word or not. As he is reverently to handle the Word, so they must reverently receive it, as from the mouth of God.

The next branch or special, which Christ hath given 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 mind, therein to plant true knowledge and sound doctrine: so he is occupied about that part, wherein the affections have their abode, to bring the heart and will to continual obedience of the truth: 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 description of the Pastor and his office, is this. A Pastor is a Prophet, that upon sound doctrine grounded upon the sincere interpretation of the Scripture, continueth in exhortation wisely applied to the present use, necessity, and edification of his people, and in the administration of the Sacraments: all the partes whereof may appear in this sort. Doctrine is the ground, every exhortation not built thereon, is fruitless and weak, and vanisheth away as smoke in the wind, though it be zealous yet it is blind and 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 certain that obedience is the end of exhortation, and that faith is the mother of obedience, and that faith leaneth only upon the Word. Rom. 10. Hebrews. 11. 4. 7. 8. 17. 27. 28. Moreover the Stewarde of the Lord's house must be not only faithful: Luk. 12. 41. but also wise to give his servants their portion in due time. The Lord's children are not all of one age and strength, and therefore their spiritual father must feed some with milk, and some with stronger meat, according to their several necessity. The diuider of the word must cut it aright. 2. Timothy. 2. 15 The Pastor being a learned Scribe, is like the wise householder which hath filled and furnished all his treasure houses with all store new and old. Exhortation must be applied to all estates high and low, rich and poor, bond and free, learned and unlearned. The Pastor must not only lead his sheep into pleasant and holesom pastures, but also to heal the sick, to bring home the strayes, to strengthen the weak, Ezekiel. 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 used. Wher should the shephearde be occupied, but where his sheep are? where should the watchman watch, but where his City and Town is? the spiritual enemies of our soul are many, strong, mighty, malicious, vigilāt, subtle, & full of deceit: y ^e sheep of the great pasture, few, weak, feeble, simple, dull, unwise: therefore their keeper and defender had need always to be among them, to know their ways, to see their going out, and their coming in. That he may the better, going before them in all sound Doctrine and godliness, keep them to Christ and defend them from their enemies; he must hearken unto the voice of Christ, Feede, feed, feed. He must be instant in season and out of season, and therefore continually abide with his flock: which to do, as it is a moste profitable duty both for the Pastor and the flock, so to leave y ^e flock as many do, & feed & watch where they have no flock, is most hurtful to both: and therefore all such roving Pastors, are by cords to be tied to their own people. As before, teaching contained the whole duty of y ^e Doctor: so here exhorting (by a figure) signifieth all y ^e duties of a Pastor. For he exhorteth the weak ones to take comfort by the sweet mercies and promises of God: the good he exhorteth to proceed, partly by the fear of God's judgments, and partly by the love of his mercies. The wicked he exhorteth to repentance by laying before them, the eternal and severe judgments and curses of GOD, and the multitude and greatness of their sins. So that those are but means to whet his exhortation, that it may pierce and enter in, even to the dividing of the soul and the spirit.

Now I beseech you consider, first the wisdom and mercy of God, in providing for the people. Mans soul hath two parts, reason or the mind, the heart or the affection. By the fall of Adam, there is in the mind darkness and ignorance of the will of God: in the heart there is nothing but rebellion and enemity against him: so that the Scripture hath judged us to be by nature the Children of darkness, and the sons of rebellion. Now, the Lord in wisdom and mercy hath given to his Church, remedies to cure these diseases. First a Doctor, who by heavenly wisdom in interpreting the Word, is able (the spirit working by his ministry) to translate us from the kingdom of darkness, 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 will and truth of God. O the unspeakable wisdom & mercies of God, who to cast down the strong holds of ignorance and rebellion, which by nature possessed our souls, hath given the ministries of the Pastor, & Doctor, which being given of the king of kings, & prince of princes, in the day of his coronation, when he led his enemies in triumph, to show the glory of his kingdom, & his princely power, can neither be thoght to be small, neither lightly regarded, without great dishonor unto y ^e giver, who hath not left us destitute, as we see, of any gift necessary for our souls health.

He that distributeth, in distributing with simplicity. From the Ministers of y ^e Word, he cometh to other officers, which have charge either of a part of the congregatiō, as Deacons & Attenders upon the sick: or of the whole as Elders, showing y ^t these as they are diverse gifts from y ^e other, so they are very necessary in their place & room. The first is the Deacon, called here y ^e distributer, whereby 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 poor members thereof. The first part is plain 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 laid the money at the Apostles feet, to be distributed to every man as he had need. Now the Apostles that they might the better attend unto preaching and praying, were upon necessary causes fain to give over this charge unto other called Deacons, whom the Church elected: as it is in Act. 6. Therefore this is the Deacons office, herein he must be occupied, to mark the necessity of the poor, and accordingly to distribute. Whereupon y ^t followeth, y ^t he must know therefore their estate, their wealth, their charges, their custom of spending, whither it be much or little, or moderate, their trade of life, whether they be painful or negligent therein: that he may distribute with knowledge, wisdom, justice, fidelity, simplicity, and without respect of persons. All men cannot do this, & it is necessary y ^t some should do it: therefore least the children of God should in bestowing their liberality & alms behave them selves disorderedly, spilling where they ought to spare, and holding back their hands where they ought to bestow: it pleased our merciful father, to ease a great many, and to lay the burden upon a few faithful wise men, full of the holy ghost, that all things in the Church might be done orderly and uprightly in the sight of God. Thus we see the necessity of these officers, by whose labor and godly care, the sick, the strangers or other saints, unable to earn their own livings by y ^e sweat of their brows, might be honestly maintained by the liberality and bountifulness of their brethren, unto whom God hath given abundance for the supply of their want, in such sort y ^t there should be, as it was foretold by y ^e Prophet, & to be seen in the primitive Church, no beggar in Israel. He that ruleth with deligence. By the ruler he meaneth all those that governed the Church, whereof some labor both in word and government, as the Pastors & Doctors: some only in government as the Elders called by the common name, as Paul in the 1. Tim. 5. 17. These Elders are Church-officers or censors of manners, who by correcting, and admonishing the unruly, and encouraging the good, prevented offenses, and continued in ruling, & governing y ^e church which depēded upon thē. Their office was chiefly in assisting the Pastors & Doctors in admonishing y ^e unruly severally, by comforting the feeble minded, by preventing of offenses, which otherwise might arise: in suspending y ^e unworthy from y ^e Sacraments, in excommunicating of the obstinate, in absolving the repentant, in ordaining and removing church officers: finally, in handling & deciding all such matters & controversies in doctrine or manners, as belong & appertain to ecclesiastical government. The proof of all which particular duties, I cannot (for lack of time) stand upon, only I will quote the places of scripture. Math. the 22. chapiter, the 24. & 25. verses. Mat. 18. chap. & the 17. verse. 1. Timoth. the 4. chap. and the 14. verse. Act. the 15. chap. 6. & 22. verses. Act. the 16. chap. & the 4. verse. Act. the 21. 18. & 20. verse. 2. And therefore these being set over us in matters pertaining to God, we must acknowledge & obey them, with singular love & reverence, because they watch for our souls. 1. Thes. 5. I have much to say of the office & necessity of these offices, how needful they are for y ^e suppressing of errors, schisms, sects, & heresies: for the bridling of the lust & pride of life, for the correcting of the unruly, & the preferring of the worthy, & in all wisdom, gravity, & uprightness, as lights to shine unto the Church, that they may y ^e clearer see, how to walk in the ways of y ^e just. But a long treatise is scarcely sufficient for this discourse, & my time is almost spent. I cannot stand here to show the difference between all these offices, certain it is, that they are diverse gifts, & distinguished one frō another. Let men beware howe they confound those things which God hath distinguished. For the Elder & Deacon (because y ^t will more show their offices) they differ thus: the Deacon he is occupied only about the pore, the Elder about all: the Deacon distributeth, the Elder admonisheth: the Deacon observeth y ^e poverty of the saints in bodily things; the Elder noteth manners, and conversation: the Deacon searcheth howe the Church goods received are spent: the Elder noteth howe everyone laboreth in his own calling. Whereby it cometh to pass, y ^t as the Deacons can make true report to the Church of the state of the pore, so the Elders of the state of all. By which wise government, it would in part come to pass, which the Prophets foretell, y ^t the polluted should have no passage into the church: that no noisome beast should be found there, that the redeemer of the Lord may walk in peace. Finally, the Deacons take heed that no idle person be nourished in y ^e company of the poor: the Elders care is, to see that no unclean person remain in the bosom of y ^e church, whereof redoundeth no small commodity, both to the Church and Common-wealth.

The last gift is, the Showing of mercy with cheerfulness. This was the proper office of those, which being relieved by the Church, were appointed to look unto the poor which were weak & sick, and the poor stranger. So y ^t a Shewer of mercy is he, or rather she (for the cōpanies of such as executed this duty consisted especially of widows) which by the governors of y ^e Church & consent of the people, was appointed to help y ^e pore impotēt, & pore strangers, in those duties wherein they could not well help thenselves, having neither friends nor kinsfolk to help them. A very necessary functiō, especially in time of persecutiō or grievous sickness, when the Church hath many impotent persons, in which time such order is to be taken that none of the members of Christ, for whom he hath shed his precious blood, perish for lack of looking unto, nor want any attending which they may have, and it is meet they should. These ministers of the poor, their age, qualities, office, and conditions, are declared of Paul in the 1. Tim. 5. By the deligent, continual and cheerful performaunce of those offices, these whom the Lord seemeth to have a special and singular care of (namely the widows & fatherless, and all impotent persons) should be moste charitably and godly provided for. The want of these officers and merciful companies, is the cause of the death and perishing of many a poor fatherless child, impotent persons, and sick ones; who are ready often, even to die in the streets, as I myself have seen and heard credibly reported, and that, as to my grief, so to the great infamy of all Christian professors of the Gospel: a matter therefore of those that be in authority to be looked unto. I grant there be many good laws and statutes enacted for the provision of the poor, but we see by experience, that the Lord will not bless and give good success there unto. For (notwithstanding these statutes) we have swarms of beggars pore & impotent, till we have by authority established in every congregation these eternal decrees of Christ, touching the government of his Church. For the want of this government, as I take in hand to prove, is the chief & principal cause of all the evils that are perpetually in our Church. For if it be demanded, why there is in the land such gross ignorance of God? the answer is at hand, we want Doctors & Teachers. Whence come such swarms of Atheists, Idolaters, Papists, erroneous & heretical sectaries, of the Family of love & such like? there are no Doctors to teach, nor Pastors to exhort. Now cometh it to pass, that in a Christian Church, professing newness of life, and the doctrine of regeneration, there should be such a huge mass of old and detestable works, of conjuring, witchcraft, sorcery, charming, blaspheming the holy name of God, swearing and forswearing, profaning of the Lord's sabboths, disobedience to superiors, contempt of inferiors: murder, manslaughter, robberies, adultery, fornication, covenant-breakers, false-witness bearing, liars w ^t all other kinds of unmerciful dealing one with another? Is not the cause evident? we lack Elders and Governors of every congregation to admonish, correct, suspende and excommunicate such noisome, hurtful, & monstrous beasts, out of the house of God, without respect of persons. Why have we so many poor, so many feeble, and weak ready to die amongst us? we want Deacons and merciful men, which should faithfully distribute to the necessity of the Saints, and willingly and cheerfully attend upon the impotent, which are unable to help them selves. O what fruit might be reaped by these several vocations, if they were set up and established in every congregation! Without all controversies the benefits that would redound to us, and this land hereby, are innumerable: no tongue can express them. For hereby her gracious Majesty and her honorable Counsel, might truly know within a short time by name, who & howe many enemies there are (a very few subtle hypocrites excepted) to religion, & the common-wealth. How many obstinate, malicious, and traitorous Papists, how many Annabaptists, Libertines, how many of the Family of love, how many Atheists, how many unruly & inordinate walkers, which thē might be punished according to their faults: whereas now Archbishops, Bishops, Archdeacons, Commissaries Officials, having contrary to y ^e word of God, pulled y ^e rains of government from y ^e Elders, ruin & destruction is feared, but not avoided. Not one enemy of an hundredth is known of y ^e greater part, & yet there be moe secret enemies, then y ^e wisest & most provident can think of. Hereby all the secrete & mischievous devises against her Majesty's royal person, against religion, & the whole state, might easily be tried & searched out, by the diligent & wise search of y ^e Elders in every Church: whereas now, did not y ^e Lord sometimes most wonderfully, for the singular care he hath over her Counsel bring thē to light, we should have been often ear now, swallowed up by these secret underminings of the common peace and state. Hereby we should know certainly, who be those y ^t so prodigally maintain such as have been blouddy butchers & murderers of God's people, remaining as yet enemies to the Gospel, and false hearted to her Majesty: where as now some of them have securely boasted (as I am able to justify) judge you of the rest, that they have had greater revenues, 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 whom they receive them. Howe much then, think you, is all that is bestowed this way in one year, you may guess by this annual receypte of someone man? Hereby might easily in time be prevented all secret conspiracies. For whatsoever conspiracy were begun in any Town or City, it would easily in the beginning, long before the flame thereof, be espied of such wise and grave men, as now in some congregations may, and after teaching and exhorting, might in many moe be appointed: and such attempts either by ecclesiastical censure, or civil correction of the Magistrate be altogether quenched: so that our gracious Prince, her honorable Counsel, & the whole land might live in much more safety and security, then now they do, and have greater assurance of the merciful protection of the almighty, then now they have. Hereby all godly laws ecclesiastical and civil, should either universally be kept of all, or else the breakers come under such civil and Ecclesiastical punishments as they should deserve, which were a singular mean to breed in the harts of the Subiectes, a pure fear & love to their Prince and other Magistrates. Whereas now good laws are transgressed and no man accused: the Lord is not truly worshipped, the Prince of some not in unfeigned simplicie reverenced, nor with good will from the heart beloved of them. Finallye, hereby the Pastors and Doctors should, having a true relation from their Seniors, touching y ^e estate of their flock, be much more fruitfully occupied in teaching and exhorting: for they might with all knowledge and wisdom, deliver unto everyone that which were fit most to draw him to God, & his eternal salvation. Seeing therefore, that the establishing of this gracious government of God, will bannishe & chase a way all noisome beasts out of the Lord's vineyard: seeing it will be such a singular mean to preserve and maintain the peace and security of the Common-wealth, & all estates therein: finally, seeing it maketh very much both for religion and godly policy, & is a most dear friend to both, for the love of your Common-wealth and the Church, I beseech you all to enterteine this Christian government of y ^e church of Christ, whereof he himself is the author and no man. Two things remain which I purpose to determine. First that this government is perpetual: secondly, that it is only sufficient: wherein I cannot, for lack of time be long, and therefore will briefly set down the reasons of both.

For the first, I prove thus. First this special commandment, touching the practice & exercise of these gifts, besides that it is the commandment of God, drawn out of the general law: it chargeth all these officers to abide in their offices, therefore they are perpetual.

Secondly, all these officers are called here the true members of the body of the Church: therefore the Church being to endure to the coming of Christ, these also must be of the same continuance, except you will say, y ^t Christ is pleased better with a maimed body, then a perfect one.

Thirdly, Paul commandeth Timothy to keep this government unto the coming of Christ. 1. Tim. 6.

Fourthly, all the things where-about they are occupied, as the ignorances, and errors of the mind, the corruptions of the heart, the unruliness of men, the poverty of the saints, and impotency of the poor, are always to be looked unto and cared for. Therefore the offices of God appointed and ordained for these purposes, are perpetual.

Fifthly, Christ the King and governor of his Church, must rule it till the coming of him self by his own offices and laws, therefore this is perpetual.

For the second. First we are commanded here to content our selves with these, and to rest in them, therefore these are only sufficient.

Secondly, these do make the man and church of God perfect to every good work, as it is in y ^e 4. to y ^e Ephesians & else where, therefore these only are sufficient.

Thirdly, if these be insufficient, then Christ cannot be glorified, as perfect governor of his Church, neither his word is such, but that something may be added, both which are absurd: therefore they only are sufficient: if not, who dare add a member to that body, which he neither made, nor can make.

Fourthly, these functions only are sufficient, which have all the gifts needful for the ministry of the word and Sacraments, and for the government of the Church: but all these functions are sufficient for these ends: therefore only these are sufficient.

Fifthly, if any erect new ministries, he must either give new gifts, or assure men that they shall have new gifts of God: but none can do thus: therefore these only are sufficient.

Sixthly, if men may add, they may detract: but y ^e second is false, therefore y ^e first.

Seeing then these things are so as hath been set forth, out of y ^e Word of God, y ^t this is his order to which all ought to vow their backs, everyone keeping his proper place, & none intruding upon the right & interest of another: seeing superfluous things ought to be cut off, & such offices as are frō Antichrist, ought to be abandoned: let us every one in our places, pray to our good God, that he will pity this his poor Church, y ^t truth and righteousness may kiss 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 appear everywhere: this pompous pride and cursed ambition, enemy to all sincerity, good order, & true religion may cease, and only the glory and victory of Christ, our only, King, Prophet and Priest, may be established, to whom with the Father and the holy ghost, three persons and one eternal God, be all praise, glory and honor, now and forever.