we maye see and mollifie our stony hartes that we may loue our fellow-members and serue them in tender compassion for euer For alasse this is a miserie and a great vexation of spirite that manye churches haue neither eyes nor handes nor feete some haue blind eyes and maymed handes and yet no man lamenteth no man weepeth for the misery of Sion no man goeth about to restore her to her perfect proportion and comely beauty Thus you see this generall lawe what it is the two declarations thereof the contrary and similitudes how excellent how worthy how profitable how certain cōstant vnchangeable for as it is in y e bodi so in y e church keep all preserue all keepe some preserue some keepe none preserue none chaunge one some or all then you breake y e Lordes decree and ordinaunces established in his Church Wherefore to make an ende of this part it appertaineth to their HH as they will aunsweere before God at the dreadfull day of iudgement to root out all proud insolent and ambitious members from the Church and common-wealth wysely and diligently to plant wise modest sober and sound gouernours in both to prouide that euery one according to the grace receiued occupy his talent that in the Churche they shred of all such superfluous members and supply the wantes out of the word that they auoyde confusion and preserue it from destruction that they seeke for vnity in one onely head Iesus Christ and in the continuall practize of his lawes finally that they banish all idle persons from the Citie of God compell euerye member by loue to serue the whole body If they do this then they shal see the Church of Christ to appeare to be such a one as Christ describeth her to be in the Song of songes and as shee was in her yong and tender age in the time of the Apostles if not I am to conclude thus O England England y t thou knewest those thinges which belong vnto thy peace but now they are hidden frō thine eyes Thus much of y e general law appertaining to al. Now followeth the speciall law appertayning to some Seeing then we haue gifts that are diuers according to the grace that is giuen vnto vs whether we haue prophesie let vs prophesie according to the proportion of faith or an office let vs wait vpon the office This speciall law concerneth only such as be publique persons in y e church whereas the former touched all in generall And as by the former all men were charged to content them selues with their seuerall callinges and giftes so by this publique persons are charged to abide in their seuerall callinges as in their seuerall standing places without breaking vppon the functiōs of others or enuying their gifts and therefore he doth not mention any extraordinary but onely ordinarye gyftes wherein men must abide to the comming of Christ and which we must only desire Where he sayth Seeing then c we note that the Apostle taketh it for a certaine and an infallible rule that the lord had established and already giuen these diuers giftes vnto his Church For he saith According to the grace which is giuen vnto vs. And when he saith That whether we haue prophesie or an office let vs abide therein he giueth a plaine cōmandement and a perpetuall law vnto the Church to retaine and keepe them for euer to publique persons or officers to serue y e church in them to priuate mē to make their profit of thē That God gaue them it is manifest also in other places Ephes. 4. chap. the 11. 12. verses Christ ascending gaue some to be Apostles some Prophetes some Euangelistes to plant the Church some Pastours and Doctours to keepe in for euer Againe 1. Cor. 12. 28. verse God hath ordayned in the Church first Apostles secondly Prophetes both for a time thirdly Teachers Helpers and Gouernours to rule the Church vnto the end Againe Paule witnesseth that for the adding of that which was wanting and namely for ordaining of Elders in euery Citie he left Titus in Creta as he also desired Timothie to abyde at Ephesus that he might be a means to bring in Pastors Doctors Elders Deacons Widowes for else to what purpose should he wryte of their offices Therefore the Apostle maye well take it for a receiued ground wherof no man then doubted that God had giuen diuers giftes for the continuall and perfect gouernement of his Church for here he sayth they had receiued thē by grace so that vpon this groūd he buildeth his generall commandement which he applyeth seuerally to euery particular calling here mencioned Where he saith According to the grace giuen me obserue two things first that euery ecclesiasticall calling must haue ioyned with it some singular grace of God secondarily that euery of these functions here named are the seuerall giftes of the mercye of God as the word signifieth most bountifully bestowed vpō the Church Wherfore if any abuse these he abuseth the liberality and bounty of God if anye take these offices vppon him not adorned with that grace which God hath annexed to them he dishonoureth the giuer and bringeth the giuer into contempt If any be an enemie to these is he not an enemye to the grace of God Behold then I beseech you what we do when we speake of Pastors Doctors Elders Deacons and widowes Uerily verily we in the person of God in y e name of Christ besech you whereas we haue authoritie to command you to receiue these giftes If you consider the giftes they be very necessary and profitable for you yea they be the sweet graces of God if you respect the giuer he it is that hath gyuen him selfe for you it is therefore no wisedome to refuse so good giftes of so louing a friend he giueth cheerefully and plentifully powreth his benefites vppon vs if we refuse them that shall be such vnkindnesse as I am not able to expresse It followeth Whether we haue prophesie let vs prophesie c. First he reduceth al the ordinary functions which were ordained in the Church which are perpetually to be retayned for the happy successe and preseruation thereof vnto two generall heads that is to saye vnto Prophetes and Officers diuiding either of them into their seuerall braunches as shall appeare more plainely in the particular discourse In that he saith Whether we haue prophesie by it he meaneth not any singular gift to foretell that which is to come but an ordinary gift of interpreting the writinges of the Prophetes and other Scripture to the edification of the hearer The Greeke Preposition Pro beeing sometimes in the place of Vpo the worde doth well admit that signification wherin it is vsed diuers times in the new Testament I would that ye all spake strange languages but rather that ye prophesied And againe We know in part and we prophesie in part Now that here it is so to be taken in that signification it appeareth first in
in the name of Christ from the highest to the lowest to throw down your selues before the maiesty of God crauing earnestly y e grace of his spirit to mortify these euill affections so y t they may haue in them neither poyson to kill the soul nor power to hurt y e Church or common wealth And for you that are y e ministers of God and our gouernors if you wil learne how to establishe this generall lawe and to remedy all the abuses thereof beholde this must be your wisedome First pluck vp by the rootes thorough the ministery of the worde and the authoritie of the swoorde all proude and high lookes arrogant and ambitious persons set before your eyes the Godly zeale of Dauid Him saith Dauid that hath a proud looke and high heart I can not suffer Againe Betimes will I destroy all the wicked in the lande that I may cut off all the workers of iniquitie from the Citie of the Lord. O that all her maiestes counsel and all other Magistrates in this lande had kindled in their brestes suche a zeale of Gods glory such a hatred of all sin namely of pride and ambition and such a loue of his sober and sound iudgement which breedeth humblenesse of hart and a mind fully contented with any estate wherunto the Lord calleth vs. Secondarily aboue all thinges it behooueth you that bee the Lordes seruantes in magistracie to establish euery one within his charge iurisdiction this general law prouiding that euery man haue wherin to occupy himself and his giftes according to the tenor of this law in his owne standing place and vocation and that he do discharge it according to the measure and proportion of his giftes which he hath receiued for that purpose For none in the Church house of God must want his office none must walke inordinately none must be idle in his calling or vnprofitable As therefore you know your enemies and how to vanquish them and also the law of the Lorde how to establish it take heede vnto your selues and dallye not in the Lordes matters For if you shall not betimes by the swoord of iustice cut off all that deserue death by the lawe not suffering your eye to take pittie vpon any and also correct other malefactors according to their desert without partiality know for certaintie that the iuste God will require their bloud at your hands Againe if you shall preferre your owne pollicies and deuises before the establishing of this generall law of God assure your selues that your Lorde and Maister whose person you sustaine will neuer suffer such contempt of him vnpunished Therefore as you hate these vices and all other sinnes as you loue this vndefiled law of the Lorde let your hatred be shewed in abolishing the one and your loue declared in establishing the other It followeth As God hath dealt to euery one the measure of faith This sentence sheweth what it is to be wise according to sobrietie or to haue such vnderstanding that a man may soūdly iudge It is as if he shold say hereby ye shall know what it is to be wise according to sobriety if you mark consider y t God hath giuen to euery one seuerally a certaine proper peculier measure of faith that is of any heauenly gift diuers frō y e gift of regeneratiō which ought to be employed to the increase of your mutuall faith For here the Apostle giueth no preceptes how those Christians shoulde best prouide for their owne safety for that he hath done and doth hereafter more particularly but how they may best prouide for the safety of the church euery member thereof which is done by keeping our selues within the compasse of the gifte which God hath giuen neither esteeming it of greater value then it is neither desiring to stretch it farther and to a more excellent high calling then it is giuen for neither yet by not seeing or too abiectly thinking of that gift which we haue or else enuying others which haue the same gift in greater measure Then the proper sence is this looke what certaine and proper gift of grace God hath giuen to anye of you not for your priuate profite but for the publique good and benefite of the body in humble iudgement discreet wisedome and soundnes of mind consider and thinke vpon it be thankfull for it let that be your sober wisedome let that content and satisfie your hartes not extending it further then it can reach not ouerpressing it nor thinking too basely of it not enuying others which haue either other greater giftes or the same gift in greater measure For seeing God in his excellent and incomprehensible wisdom hath disposed both diuers gifts to diuers men and the same giftes in a diuers measure to the profit peace and preseruation of his people as the misliking of this heauenly and wyse dispensation proceedeth of great folly insolencie want of iudgement so the disordering confounding and corrupting these giftes must needs tende to the ruine and vtter ouerthrowe of the Churche For consider I beseeche you deare brethren if euerye member of our body shoulde either stretch his giftes farther then they can reach as if the hande would needes see and direct the body if it would speake c or if the head would go againe if the hand should thinke it selfe of greater excellencie then the heade or if through enuie of the greater giftes of the eyes which are more excellent it woulde denie to doe the office of the hand or finallye if the left hande hauing the same gift which the right hath woulde enuy it because it is more apt quicke and ready in the vse of the same would we not cry out of this confusion as most vnnaturall and monstrous and such as without all doubt would vtterly destroye the whole bodye Neuerthelesse we see it in the Churches of England which professe them selues partes of the whol and are not astonished We haue seen it a long time yet we cānot be vnfaynedly greeued we cannot be perswaded to feare tremble at the present peril which hangeth ouer our heads For alasse must we not looke for the heauy hande of the Lorde when we see many ignorant men not only voyd of all skil in the Hebrue Greeke Latin tongues in Logicke Rhetorick and other Artes but also which I am ashamed to speake both voyde of the knowledge of the doctrine of repentance and also wicked and lewde in life who are yet so bold so impudent of so harde faces that they dare present themselues to the learned Bishops and so extend and stretch out I will not saye their gifts which they haue not nor the shadow of a gift to take vppon them the high embassage of their God to carry to his people the glad tidinges of saluation which Christ hath purchased for them with his most pretious bloud O shamelesse impudencie Shall he take vpon him to holde the helme that is scarce worthy to sit in the sincke
hauing regard not what ought to be first in knowledge but first in practize not respecting the perfection of order but the corruption of our nature For we being ful of pride selfe-loue vain-glorie arrogancie ambition it is necessary that this hard and brasen wall made and grounded vpon the harde brasen pillers of originall concupiscence should first be cast downe and digged vp with the ground-work thereof before we can see and feele the sweet grace of God the comfortable presence of his Spirit in humbling our proud hearts and working in our mindes a sound iudgemēt We must therefore for the better keeping of the general Law cast off these two burdens y t presse vs down ouerweening of our gifts ambitiō which make the mind not content with her own estate and calling For as darknes and light cannot dwell in one place at one time so pride and humilitie ambition and godly contentation cannot dwell in one man So long as pride y t blindeth our eies and a disliking of our estate possesse the heart ther is no place for an humble sound iudgemēt no roome for an affection contented to rest in y t portion which God hath allotted vnto vs. The blessed apostle seeing this chargeth y e Romans to put out dispossesse their harts of those two enimies wherin albeit they had their abode since the fall of our first Parentes yet being vsurpers they must bee thrust out that Christ whose we are and hee oures by the eternall couenaunt may dwell in vs and we in him for euer They be strong men and therefore will not bee dispossessed by any weak power only they will giue place to the force and powerfull hande of a stronger that is to the spirit of God which filleth vp the low valleyes casteth downe the high mountaines As they be strong to keepe possession so they be strong to strike to wounde to slay and destroy both the Ecclesiasticall and Politique bodies of the Church and Common wealth For from these two pestilent fountains selfe-loue and ambition flow enuiyng of the good bitter contention and striuing with the equall disdaine contempt of the inferiors Hence it is that the gouernors of the Church thinke too well of them selues not humbly begging the direction of Gods spirite but expounde the word according to their own fancies that they desire to rule as they list deuise new offices confounde those which the Lorde hath wisely distinguished challenge vnto thēselues new titles new names princely prerogatiues and vnlawfull iurisdiction ouer their brethren All which vices as they sprung vp first in the Churche of Rome notwithstanding this admonition of Paul for the preuenting of them so hauing nowe deadlye wounded the body and wholy destroied and defaced that Churche they haue spread their bowes and braunches into many places of the Lordes Uineyarde wherein they haue taken such deepe roote that it is to bee feared that as they now doe ouershadowe the tender plants of the Orchard of God so they will in time consume and destroy the whole growthe with the poyson of their corruption except they be plucked vp by the rootes For my part examining the matter with an indifferent minde I can see no other roote whence these rotten vnnatural bowes should spring then this high and lofty minde whereby men doe presume to thinke of themselues and of the treasure of grace which they haue more then they ought to do Why woulde not Diotrephes receiue Iohn the other faithfull ministers of the word Wherefore did he prattle with malitious words against them Why would he neither him selfe receiue nor suffer others to intertain the brethren Was not this the onely cause because hee loued to haue the preeminence in the Church Read the third epistle of Iohn What caused the Scribes and Pharisies to contemn and disdaine y e base estate low degree of Christ and his poore Disciples they loued the cheef places at feastes desired the cheefe seate in the assemblies and greeting in the markets and to be called of men Rabby Rabby was not this because they were high-minded Why did Iames Iohn their mother mooued by them desire to be cheefest in the kingdom of Christ Or why did the other disciples disdain at this request Was it not only because their harts were puffed vp with pride vaine-glory and ambition Why did some preach to adde affliction vnto Paules bondes Was it not because they thought better of themselues and their giftes then of him and his gifts and by enuying him troubled the Church O therefore howe necessary is it for vs that be of the Church to beate down this brazen wall of pride presumption and ambition which cause all these disorders among vs that God may reare vp in our hartes the newe fortresse of a sounde discreete humble and sober minde and so make vs sincere obseruers of this general Law All these thinges I haue spoken doe sufficientlie teache howe some Churches haue beene and are at this day sore wounded others destroied by these two horrible monsters of pride and ambition which wil not bee subiect to any nay which wil if they be suffered lift vp their heads into the throne of the Lord. Now to the Comman wealth wherein if we shall aske the wisest men of all ages that be past either religious or prophane they wil tell you y t which by long certaine experience they haue learned namely y t this proud ambitious surprising of gifts disliking of mens proper dealings haue bene y e disturbers I might say y e destroiers of families tribes towns cities kingdoms and empires So Moses Iehosua Dauid and the prophets haue left in their writings this to be learned of such as wil read thē The prophane writers both Gretians Romans which haue registred y e diuersities chāges ouerthrows ruins of cōmō wealths do teach the same better then the time will suffer me perticulerly to rehearse But to omit the auncient monuments and histories of the old time to come to our owne country did euer any man harden his heart heere in England against lawfull regiment which hath not beene full of pride ambition Can the sober minded man resting and taking his felicity in his base and lowe calling lift vp his hand to pluck the regal crown from the head of the lawfull gouernour No no dearly beloued no more then a heauy stone can ascende into the highest region of the firmament It is the lighte heade and the aspiring minde which through pride and ambition flieth into the Princes pallace Seeing then y t these two vices of pride ambition doe not only eternally cōdenm such as are infected with them which is most fearfull but also wound and destroy the society of the saints and the policie of kingdomes seeing that the Lord by his Apostle here doth so straighty forbid them as the most daungerous enemies vnto this generall Lawe I am to charge you
O damnable boldnesse O couetous Patrons that for gaine present such vnworthy men to the Bishops O foolish men that will commend thē whom they ought to dispraise O miserable Bishops that by laying on of their handes lift vp those into Moses chaire who ought rather to bee thruste to the tayle of the plow What doth more dishonour God discredite the Gospell confirme the aduersaries of the truth and incourage the rebell in his treason then this ignorance and impietie of the Ministers For I beseech you tell me can the honour and praise of Gods wysdome be commended by the folly and ignoraunce of his Minister Can the inestimable treasure and riches of the gratious Prince be seene in the beggerly nakednesse of an vngratious and base Ambassador Can the aduersaries of the grace of Christe by looking vppon an idoll which hath nothing but a shew of that it is not bee diswaded from the worshippe of Idolles Can hee bring men from errour which can teach no truth Can hee that is trayterously affected to Magistracie become a loyall subiect and neuer heare his Pastour prooue by the word of God that all must be subiect not onely for feare but for conscience sake Finally can the carnal minded man and the blasphemouse Atheist be perswaded that Christe is the redeemer of the worlde whose Ministers these be Therefore as all Christians are priuately to looke vnto them selues their giftes and callinges that they tye and bind their iudgement and affection to the measure of that faithfull grace they haue receiued so all Magistrates are by the swoord of their authoritie which they beare not in vaine to keepe and hold their Christian subiectes within the compasse of their limittes Now followeth the last reason of the generall law For as we haue many members in one bodye and all members haue not one office so we beeing many are but one body in Christ euery one one anothers members This last reason taken from the mutuall disposition of the body is by the Apostle applyed not onely to the Saintes at Rome but also generally to the whole Church of CHRIST which as it teacheth an vnitie of bodie a multitude of members vnder one heade a variety of duties and a diuersitie of gifts so it sheweth manifestly that this destinction in the body wherof ariseth the gouerment of the whole making for the safety of the whole and euery part is most necessary most profitable and therefore perpetuall and immutable In consideration whereof I will laye out the partes more plainly least any shoulde take vppon him through presumption a greater charge then he can sustaine or the measure of his gifts permit and the rather for that there are in these two verses 4. similitudes albeit at the first vewe there seemeth to bee but one The first is as we haue in one naturall body many mēbers so wee haue in one catholique Church many members The second as all members of the naturall body haue not one office so all the members of the Church haue not one office The thirde as many members in the natural body haue one head wherein they are so many members in the Church haue one head wherin they are The fourth and last as in a naturall body euery member is anothers so in the Church euery member is anothers Al which particuler similitudes are necessarily collected out of the Apostles words in the 4. and 5. verses as you may plainly see The same similitudes though not in the same wordes yet to the same purpose our Apostle vseth in the twelfth Chapiter of the first Epistle to the Corinthians saying As the body is one and hath many members all the members of the body which is one though they be many yet are but one body euen so is Christ that is the church of Christ. Hee prosecuteth it farther as wee shall hereafter see But first let vs somewhat more diligentlie consider according to these foure similitudes of the state condition and regiment of the Churche of Christe heere in earth for hence arise foure most excellent and worthie rules touching the spirituall gouernment of the misticall body of Christ. The first is this There must be and ought to be in the church of Christe manie members The first similitude teacheth this the 12. to y e Corinthians doth conclude and determine it for the body is not one member but many againe if they were all one member where were the body but now there are many members yet but one body therefore there must be manie members in the Church By a member he meaneth such a part of the body as hath receiued from the heade some particular and necessarie gifte fit to helpe and benefite the whole body and euery member thereof as it appeareth by the last similitude and by the enumeration of the parts immediatly following Now if you aske me howe manie members there be in the bodie what they be and howe they bee named and called and what be their duties and callings the Apostle him selfe will aunswere plainly in the next verses and perfectlie and fully determine all these questions saying These members are either Doctors to teach Pastors to exhort Elders to rule Deacons to distribute Attenders vppon the poore straungers and the sicke or else the people and Saints which are taught exhorted ruled and receiue almes and releefe These are al no mo no fewer So the necessity of y e relation plainly prooueth these are such as are able to execute performe any duty belonging to the perfect building vp and adorning of the mystical body of Christ as shall hereafter appeare more at large in the particular handling of euery seuerall office Now I beseech you let vs iudge indifferently of y e body of y e Church of England whether it be perfect or no hauing no wāt of any necessary mēber nor any part vnnecessary For if nature lack any one be it neuer so base if it be but one toe she is sory she is grieued she lamēteth she iugeth her self maimed yea she wold redeem it w t the perill of loosing the rest such is her loue and desire to appeare in her beautye and perfection The Church of God in England deare Christians which is the beloued spouse of Christ which desireth to appeare most beautifull and perfect in the eyes of her louer shee wanteth her Pastours Teachers Elders Deacons and her Attenders vppon the poore therefore she hangeth downe her head for heauines her eyes bee bleared with teares her cheekes be defiled with the water of her eyes her heart is heauy with sorrow her bones are withered with drinesse her whole body is cloathed in sackcloth she lyeth in caues and dennes beeing almost ashamed to shew her face hauing so deformed and maymed a body Which ought to be as bright as the Sunne and as fayre as the Moone yea of ten thousand the chiefest Againe on the other side if nature do espie in the body anye superfluous member
as if shee haue three handes three feet or six fingers by and by she mislyketh her selfe she hateth the superfluity she laboreth to cut it off because she is contended with her selfe desiring no mo partes then shee hath nay hating if it bee but a knob of flesh that is more then needs She would haue manye members but not too many she would haue all her members she wold want none least she should appeare either monstrous which is feareful or maimed which is hatefull Euen so is it with the Church and spouse of Christ in England For as she is grieued for the lack of those partes which are wanting so shee abhorreth and loatheth such as are abounding as namely the callinges of Archbishops Bishops deanes Archdeacons Deacons Chauncellers Commissaries Officials all such as be rather members and partes of the whore and strumpet of Rome then of the pure virgin and Spouse of the immaculate Lambe Therefore she desireth these if they will needs be of her body to shew that they bee created of God and vnited to her by Christ her heade If they will needes be of the heauenly Hierusalem let them shew that they came down from heauen and who gaue them from thence For the Apostles neuer knewe them Sion hath not hearde of them Hierusalem which is aboue wil not acknowledge them the watchmen no doubt beeing a sleepe they haue crept into the Citie of the Lord. But now they are espied now the Church complayneth of them both because they haue no title nor interest in it as publique members and also because by the length of their vnlawfull swoordes they keepe out lawfull members of the body We therefore that are the Lordes remembrauncers must neuer let him rest till he haue expelled them out of Hierusalem wherin they haue no right to exercise such vnlawfull authoritie Therefore we humbly desire and beseech all that are in higher places and haue accesse vnto her excellēt Maiesty that they woulde for the loue they beare to the Church of Christ in tender compassion looke vpon our Church which maketh so iust a complaint that they would send for the Preachers of the word enquire what is lacking and what is too much and so repayre and build vp the walles of Hierusalem the praise of the world The second rule is that the members of the body must haue but one office that is euery one his seueral distinct office For God is not the author of confusion but of good order and necessary distinction So sayth Paule There are diuersity of giftes and administrations of operations yet but one spirite one Lorde one God which worketh all in all And least any should obiect that this maye be and yet no let but that one man hauing manye giftes maye haue diuers offices for though they bee diuers one in respect of an other yet they maye agree in one man we must consider that the Apostle speaketh here of diuers mēbers of one body meaneth y t euery one must haue his seueral gift y t maketh a seueral office for the cōmon profit of others This seuerall and speciall gift bindeth to one seuerall and special office For the same Apostle teacheth that those gifts are not only distinguished in nature but also in person saying To one is giuen the worde of wisedome vnto an other the worde of knowledge c. Therefore euerye personne or member of the Church muste haue his owne proper and seuerall office that he maye vse it to the common commoditie of all his fellow-members If the naturall members of the bodye doe perfectly performe their seuerall dutyes then it muste needes goe wel with the body and nature must needes delight and take greate pleasure in it but if contrarily one member do encroch vpon the office of an other it must needes tend to the destruction of the body So assuredly the estate of the Church is best and most flourisheth when there is neither too many nor too few members according to the first rule neither confusion of offices according to the second Seeing then beloued in our church the Deacon encrocheth vpon the office of the Pastor for he prateth openly and ministreth the Sacraments women vpon the office of men for they baptize priuate men vppon the office of publique persons for one man doth suspend from the Sacramentes and excommunicate the Doctour vpon the office of the Pastour for both indifferently teach exhort and minister the sacraments the Ecclesiasticall person vpon the office of the ciuill Magistrate and contrarily the ciuill vppon the Ecclesiasticall for they interchangeablye handle and discide ciuill and Ecclesiasticall controuersies seeing I saye here is no distinction but confusion no contenting with one duetye but encroching vppon many no wyse order in gouernment but a foolishe and pernicious shuffeling togeather of diuers dueties which the Lorde hath heere and else where in sundry places of his word distinguished haue we not iust and necessary cause to beseech and pray such as be in authority not to suffer their eye-lids either to slūber or sleep til they haue remooued these superfluities supplied these wants and refourmed this intollerable confusion that the body of the Church may appeare in her perfect beauty and health The 3. rule is these many members must haue but one head to whom they are most nearely surely vnited and of whom they must be onely and perpetually ruled All the parts of the naturall body because they are by many iointes and bandes fitly and surely coupled to the head they receiue life sense power motion and strength to perfourme their duties and mutually to helpe one another and all this is done by the vertue of this naturall vnion For if that were not no part were able to serue either it selfe or any other so that beeing in this vnion they liue being seuered they dye and perish Euen so it fareth with the members of y e Church for they beeing by spirituall ioints handes surely vnited knit to Christ their heade he conuayeth into euerye one by his spirite and faith life to quicken them wisedom to lighten them sense for feeling and all other graces and strength to defend them against all aduersary power and to bring them to the perfect vnion and fellowship which is in himselfe We are the tender braunches he is the vine if we be in him we shall receiue spirituall nourishment to life euerlasting and al things that appertaine to our health if we be out of him we can not but die and that eternally He onely is the vine whereinto we must be graffed he onely is the band that bindeth vs vnto him the braunches that are not in the vine must needes wither and die if he binde vs not vnto him selfe we must needes scatter abroade and fall asunder one from an other He onely is the cause of all vnion with him selfe and among the members to make all the members at one with him and with them selues And also
the Teacher is occupied about the reasonable part of the minde therin to plant true knowledge and sound doctrine so he is occupied about that part wherein the affections haue their abode to bring the heart and will to continuall obedience of the trueth which is so much more necessary then the other by howe much the Lord is more delighted with obedience then with naked and bare knowledge The discription of the Pastor and his office is this A Pastor is a Prophet that vpon sound doctrine grounded vppon the sincere interpretation of the Scripture continueth in exhortation wisely applied to the present vse necessitie and edification of his people and in the administration of the Sacraments all the partes wherof may appeare in this sort Doctrin is the ground euery exhortation not builded thereon is fruitlesse and weake and vanisheth away as smoke in the winde though it be zealous yet it is blinde aad without knowledge As the Scriptures are able to instruct the Doctor with all knowledge in teaching so the Pastor in exhorting improouing and correcting It is certaine that obedience is the end of exhortation and that faith is the mother of obedience and that faith leaneth only vpon the Worde Rom. 10. Hebrues 11. 4. 7. 8. 17. 27. 28. Moreouer the Stewarde of the Lords house must be not only faithfull Luk. 12. 41. but also wise to giue his seruaunts their portion in due time The Lords children are not all of one age and strength and therefore their spirituall father must feede some with milk and some with stronger meate according to their seuerall necessitie The diuider of the word must cut it aright 2. Timothy 2. 15 The Pastor being a learned Scribe is like the wise housholder which hath filled and furnished all his treasure houses with all store new and old Exhortation must be applyed to all estates high and lowe rich and poore bond and free learned and vnlearned The Pastor must not onely lead his sheepe into pleasant and holesom pastures but also to heal the sick to bring home the strayes to strengthen the weak Ezechiel 34. 4 that all these duties are to be done continually in his proper place whereunto the Lord hath called him it is manifest by the reason before vsed Wher shoulde the shephearde bee occupied but where his sheepe are where shoulde the watchman watch but where his Citie and Towne is the spirituall enimies of our soul are many strong mighty malitious vigilāt subtil ful of deceipt y e sheep of the great pasture fewe weake feeble simple dull vnwise therefore their keeper and defender had neede alwayes to bee among them to knowe their wayes to see their going out and their comming in That hee may the better going before them in all sounde Doctrine and godlinesse keepe them to Christe and defende them from their enimies hee must hearken vnto the voyce of Christ Feede feede feede Hee must bee instant in season and out of season and therefore continually abide with his flocke which to doe as it is a moste profitable duty both for the Pastor and the flock so to leaue y e flock as many do feed watch where they haue no flock is most hurtfull to both and therefore all such rouing Pastors are by cordes to be tied to their own people As before teaching contained the whol duty of y e Doctor so here exhorting by a figure signifieth al y e duties of a Pastor For hee exhorteth the weake ones to take comfort by the sweete mercies and promises of God the good hee exhorteth to proceede partly by the feare of Gods iudgementes and partly by the loue of his mercies The wicked he exhorteth to repentance by laying before them the eternall and seuere iudgements and curses of GOD and the multitude and greatnesse of their sinnes So that those are but meanes to whet his exhortation that it may pearce and enter in euen to the diuiding of the soule and the spirite Nowe I beseech you consider first the wisdome and mercy of God in prouiding for the people Mans soul hath two parts reason or the minde the hart or the affection By the fall of Adam there is in the minde darknesse and ignorance of the will of God in the hart there is nothing but rebellion and enemity against him so that the Scripture hath iudged vs to be by nature the Children of darknesse and the sonnes of rebellion Nowe the Lorde in wisedome and mercy hath giuen to his Church remedies to cure these diseases First a Doctor who by heauenly wisedom in interpreting the Word is able the spirit working by his ministery to translate vs from the kingdome of darknesse to the kingdom of light and knowledge then the Pastor whom he hath ordained to subdue and tame the rebellious motions of our harts and make them obedient to the wil and truth of God O the vnspeakable wisdome mercyes of God who to cast down the strong holdes of ignorance and rebellion which by nature possessed our soules hath giuen the ministeries of the Pastor Doctor which being giuen of the king of kings prince of princes in the day of his coronation when he led his enimies in triumph to shew the glory of his kingdome his princely power can neither bee thoght to be smal neither lightly regarded without great dishonor vnto y e giuer who hath not left vs destitute as we see of any gift necessary for our soules health He that distributeth in distributing with simplicity From the Ministers of y e Word he commeth to other officers which haue charge either of a part of the congregatiō as Deacons Attenders vpon the sick or of the whol as Elders shewing y t these as they are diuers gifts from y e other so they are very necessary in their place roome The first is the Deacon called here y e distributer wherby appeareth his office and function what it is For a Deacon is an officer which continueth in distributing y e common liberality of y e Church according to the necessity of all the poore members therof The first part is plaine in this text y t he is a distributer of the Church goods appeareth in the 4. of the Arts 6. where many brought the price of their lands and houses which they had sold and layd the mony at the Apostles feete to be distributed to euery man as he had neede Nowe the Apostles that they might the better attend vnto preaching and praying were vpon necessary causes faine to giue ouer this charge vnto other called Deacons whome the Church elected as it is in Act. 6. Therefore this is the Deacons office herein he must be occupied to marke the necessity of the poore and accordingly to distribute Whereupon y t followeth y t hee must knowe therefore their estate their wealth their charges their custome of spending whither it be much or little or moderate their trade of life whether they be painfull or negligent