A
Godly
Sermon
made
vpon
the
3.
4.
5.
6.
7.
and
8.
verses
,
of
the
12.
Chapiter
of
the
Epistle
of
S.
Paul
to
the
Romanes
.
3
For
I
say
,
through
the
grace
which
is
giuen
vnto
me
,
to
euery
one
that
is
among
you
,
that
no
man
presume
to
vnderstand
,
aboue
that
which
is
meet
to
vnderstand
:
but
that
he
vnderstande
according
to
sobrietie
,
as
God
hath
delt
to
euerye
man
the
measure
of
faith
:
4
For
as
we
haue
many
members
in
one
body
,
and
all
members
haue
not
one
office
:
5
So
we
being
many
,
are
one
body
in
Christ
,
and
euery
one
,
one
an
others
members
.
6
Seeing
then
that
we
haue
giftes
that
are
diuers
,
according
to
the
grace
that
is
giuen
vnto
vs
,
whether
we
haue
prophecie
let
vs
prophesie
according
to
the
proportion
of
faith
.
7
Or
an
office
,
let
vs
wait
on
the
office
:
then
hee
that
teacheth
on
teaching
:
8
Or
he
that
exhorteth
,
on
exhortion
:
he
that
distributeth
,
let
him
do
it
with
simplicitie
:
he
that
ruleth
with
diligence
:
he
that
sheweth
mercy
with
chearefulnesse
.
THese
sixe
verses
,
necessarily
inferred
of
the
former
,
containe
a
perpetuall
Lawe
,
touching
the
gouernement
of
Christes
Church
:
the
continuall
keeping
whereof
,
as
it
is
the
safety
of
the
bodie
,
so
the
breache
of
it
,
is
the
destruction
thereof
.
The
same
is
either
generall
,
appertaining
to
all
the
members
of
the
Church
,
declared
by
two
familiar
argumentes
.
One
of
the
contrarie
vnto
the
law
,
for
the
cleerer
vnderstanding
therof
,
verse
.
3.
ioyned
in
the
same
sentence
with
the
law
.
The
other
,
of
a
similitude
,
wherin
as
in
a
glasse
,
we
may
see
the
trueth
&
necessitie
of
this
law
,
taken
from
the
natural
disposition
of
the
bodye
,
verse
.
4.
5.
Or
it
is
speciall
,
belonging
onely
to
publique
persons
;
that
is
,
to
Prophetes
,
the
disposers
of
the
word
and
Secreates
of
God
:
whom
he
deuideth
either
into
Doctors
,
as
in
the
latter
ende
of
the
7.
Uers.
Pastors
,
as
in
the
beginning
of
the
8.
verse
.
&
officers
occupied
about
other
necessarie
duties
,
diuided
into
Deacons
,
Rulers
,
Attenders
on
the
poore
.
This
generall
law
,
thus
inferred
necessarily
vpon
the
former
exhortation
,
as
a
most
readie
way
and
ordinarie
meane
whereby
to
haue
certaine
experience
and
triall
,
what
the
good
,
acceptable
and
perfect
wil
of
God
is
,
teacheth
the
duetie
and
way
of
all
Christians
,
wherin
they
ought
to
walk
continually
without
wearinesse
.
The
giuer
whereof
is
,
not
man
,
but
God
.
For
albeit
Paule
writ
those
wordes
and
this
Epistle
to
the
Christian
sainctes
at
Rome
,
yet
he
was
but
onely
the
pen
man
of
the
Lordes
inditement
,
or
(
as
Moses
was
)
the
writer
of
the
Lordes
lawe
and
commaundement
.
For
he
saith
not
,
I
by
mine
owne
authoritie
,
or
by
any
gift
and
grace
in
me
:
but
I
saye
thorough
the
grace
that
is
giuen
to
me
;
meaning
,
no
doubt
,
that
grace
of
his
Apostolical
authoritie
,
Paule
,
by
the
authoritie
of
my
Apostleship
,
beeing
a
singular
grace
receiued
by
the
free
gift
of
God
,
giue
vnto
euery
one
of
you
this
generall
lawe
,
in
the
name
of
him
whose
Apostle
I
am
,
inuiolablie
and
perpetually
to
be
kept
,
euen
to
the
comming
of
Christ
.
Thus
the
Apostle
maketh
his
enterance
vnto
the
law
with
great
wisdome
and
singular
discretion
:
for
in
that
he
sheweth
his
law
not
to
proceede
from
himselfe
,
or
any
other
mortal
man
,
but
onely
from
the
lord
of
hostes
,
whose
apostle
he
was
;
it
doth
not
onely
purchase
great
reuerence
&
credite
vnto
it
:
but
also
remoueth
al
iust
occasion
of
enuy
,
wherof
he
might
haue
bin
suspected
,
&
of
vsurped
authority
,
wherwith
the
enemies
of
the
gospell
might
haue
charged
him
,
if
he
shold
not
thus
haue
don
.
But
now
considering
this
law
is
his
,
who
only
is
the
lawgiuer
,
which
is
able
to
saue
&
destroy
:
no
man
can
iustly
contemne
it
,
or
think
it
of
small
importance
.
Also
,
seeing
the
minister
heereof
was
called
and
commaunded
of
this
lawgiuer
to
write
and
preach
it
:
no
man
can
safely
enuy
and
contemne
him
,
or
suspect
him
arrogantly
to
haue
vsurped
any
vnlawful
authority
ouer
the
Romans
,
or
the
Church
of
God
.
Nowe
then
,
if
Paul
who
was
not
in
any
spirituall
gifts
necessary
for
his
calling
,
inferior
to
the
cheefe
Apostles
,
thought
it
a
necessary
point
of
wisdome
and
Christian
duety
,
both
in
respect
of
him selfe
and
of
the
Church
,
here
&
else
where
,
plainly
to
declare
,
as
wel
who
was
this
lawgiuer
,
as
the
authour
of
his
function
and
Apostleship
:
how
much
more
necessary
(
deare
brethren
)
ought
you
to
thinke
it
is
for
the
Ministers
in
our
time
,
whose
giftes
in
comparison
of
Paules
are
very
fewe
and
small
,
to
let
vs
see
,
both
the
authour
of
their
doctrin
and
laws
,
and
also
of
their
particuler
function
?
For
,
if
they
commaund
vs
any
thing
,
hauing
not
receiued
it
from
this
Law-giuer
,
by
whose
spirite
wee
must
liue
in
all
obedience
of
his
will
,
why
shoulde
we
obey
?
Nay
why
may
we
not
cast
it
from
vs
,
as
a
vayne
and
fond
tradition
of
man
?
Againe
,
if
they
cannot
shew
vs
the
authour
of
their
Ministery
,
and
the
grace
they
haue
receiued
for
the
godly
and
acceptable
discharge
thereof
:
why
may
we
not
iustly
iudge
them
to
be
either
prowd
vsurpers
of
vnlawful
functions
inuented
of
man
,
or
couetous
intruders
of
them selues
into
the
lawfull
callings
for
the
which
they
are
vnmeete
?
I
would
all
those
which
haue
any
publique
place
in
the
Churche
of
England
,
seeing
they
will
not
voluntarily
follow
this
wisdome
of
Paul
,
might
be
compelled
by
the
godly
wise
Magistrates
,
to
shew
the
proof
of
their
ministerie
out
of
the
word
,
and
the
gifts
which
God
hath
giuen
them
,
meete
for
the
discharge
of
their
calling
.
For
then
I
assuredly
perswade
my selfe
,
that
the
Lord
iniustice
and
mercy
would
so
direct
their
sword
,
that
it
would
cut
off
not
onely
the
head
,
shoulders
,
armes
,
legges
,
and
all
the
rotten
members
of
popish
religion
:
but
also
shred
of
from
the
true
Church
of
God
,
and
the
beloued
spouse
of
Christe
,
all
ignoraunt
,
idle
,
wicked
,
and
hurtfull
hirelings
,
with
all
the
reliques
of
Antichristian
vsurped
power
,
which
nowe
to
the
greate
and
present
perill
of
the
Lordes
Uineyarde
,
do
occupy
the
place
and
roome
of
most
faithfull
and
painfull
work-men
.
But
a
fitter
place
for
this
matter
shall
be
offered
hereafter
.
It
is
not
to
be
omitted
that
Paule
tearmeth
his
Apostolical
function
,
A
grace
giuen
of
God
.
For
herein
he
giueth
the
Romans
&
vs
in
them
to
vnderstand
,
that
if
they
shall
reiect
,
or
lightly
regard
his
function
,
and
the
precepts
he
giueth
to
euery
one
of
them
,
by
the
vertue
thereof
:
That
then
they
openly
shew
themselues
reiectors
or
light
esteemers
,
not
onely
of
him
&
his
word
,
but
also
of
the
grace
and
gift
of
God
which
after
this
manner
appeareth
in
him
for
their
saluation
.
The
which
cogitation
might
breede
in
them
a
reuerent
opinion
of
his
person
,
being
the
Ambassadour
of
Christ
,
a
godly
care
diligently
to
receiue
,
and
louingly
imbrace
the
grace
of
God
giuen
him
,
and
by
him
offered
vnto
them
.
Here
then
we
learn
what
to
iudge
of
those
functions
,
with
their
gifts
which
Christe
hath
giuen
for
the
perfect
building
vp
of
his
Church
:
to
wit
,
as
of
the
excellent
and
singular
graces
of
God
.
For
the
office
of
the
Pastor
,
and
Doctor
,
and
Elder
,
the
Deacon
,
the
attender
vpon
the
poore
and
impotent
,
togeather
with
this
of
the
Apostle
,
are
all
Streames
,
flowing
from
one
spring
or
head
,
by
the
which
the
manifold
graces
of
God
,
and
waters
of
eternall
life
are
conuayed
into
his
Church
,
that
euery
member
drinking
thereof
,
shoulde
neuer
thirste
againe
,
but
haue
full
fountaines
issuing
out
of
him
to
eternall
life
.
Wherefore
let
all
men
of
what
calling
or
authority
soeuer
they
be
,
take
heed
least
by
them selues
,
by
others
,
or
by
any
other
meane
,
they
stop
and
damme
vp
these
heauenlye
streames
of
waters
,
which
should
run
into
the
Lords
vineyard
to
water
it
:
or
else
least
they
defile
and
corrupt
these
waters
with
casting
into
them
,
&
mingling
with
them
the
dregs
and
filthy
puddle
waters
of
mans
inuentions
,
&
popish
traditions
.
For
assuredly
all
the
ordinarye
graces
of
God
giuen
to
vs
,
are
such
,
&
so
,
that
they
cannot
abide
either
addition
,
detraction
,
or
change
:
Such
also
is
the
giuer
hereof
,
that
as
he
is
ielous
ouer
them
,
so
he
will
moste
seuerely
reuenge
him selfe
of
all
those
that
shall
add
,
detract
,
or
any
manner
of
way
corrupt
his
gifts
against
his
will
&
written
word
.
Thus
we
see
what
profitable
instruction
may
be
gathered
out
of
this
former
part
,
touching
the
person
of
Paule
,
the
minister
or
publisher
of
this
generall
Law
,
as
also
of
that
special
which
followeth
.
Now
let
vs
heare
to
whom
this
generall
Law
was
giuen
.
To
euery
one
of
what
estate
&
vocation
soeuer
,
that
was
among
the
christians
at
Rome
,
and
in
them
,
to
all
that
then
were
,
or
are
now
of
the
houshould
of
God
.
For
hee
saith
,
To
euerye
one
that
is
among
you
:
Which
is
as
if
hee
shoulde
say
,
whether
you
be
pastors
or
Teachers
,
Elders
,
Deacons
,
or
prouiders
for
the
impotent
and
sicke
,
Fathers
,
Children
,
Masters
,
Seruants
,
bond
,
free
,
Iewes
,
Gretians
;
publique
or
priuate
persons
:
I
giue
vnto
all
in
generall
,
and
to
euery
one
in
particuler
this
general
law
&
rule
of
life
,
charging
euery
one
in
the
sight
of
God
,
to
keepe
it
vndefiled
to
the
comming
of
the
Lord
&
Sauiour
Christ
.
Hereby
it
is
manifest
,
that
the
law
or
Precept
following
is
generall
,
not
speciall
:
appertaining
to
al
,
not
only
to
some
:
necessary
&
profitable
for
all
times
,
not
onely
conuenient
for
that
present
estate
of
the
christian
church
at
Rome
:
and
therefore
perpetually
to
hee
taught
and
practized
of
Gods
Ministers
,
learned
and
obeyed
of
his
people
,
vrged
and
established
by
the
power
and
authoritie
of
the
Magistrate
his
heauenly
ordinaunce
.
And
in
so
doing
the
Magistrate
,
the
Minister
,
and
the
people
shall
by
their
humble
seruice
and
subiection
vnto
God
,
both
approoue
their
pure
consciences
,
their
sound
and
vnfained
faith
to
all
that
feare
God
:
and
also
stoppe
the
mouth
of
the
aduersarie
which
speaketh
euill
of
the
truth
,
because
manye
which
outwardly
professe
it
,
either
haue
not
learned
,
or
will
not
obey
this
commandement
of
the
Lorde
.
Now
,
seeing
we
know
the
commaundement
is
from
God
,
and
that
the
Minister
hereof
,
is
the
chiefest
Apostle
that
euer
was
,
and
that
as
it
concerned
the
Romanes
,
so
now
(
they
beeing
a
sleep
in
the
Lorde
)
it
appertaineth
to
all
and
euery
one
of
vs
,
which
are
here
assembled
:
let
vs
mark
first
what
this
generall
Law
is
,
then
according
to
the
Apostles
order
,
what
is
the
speciall
deriued
out
of
the
generall
,
and
to
whom
it
is
giuen
.
The
Law
is
this
,
Phronein
eis
to
Sophronein
,
that
is
,
as
if
he
shoulde
saye
,
I
command
,
in
the
person
of
God
,
euery
one
that
is
among
you
,
to
the
wise
,
or
to
vnderstand
according
to
sobreity
,
as
it
is
translated
.
As
for
the
wordes
that
goe
before
these
,
and
that
follow
in
this
vers
,
they
are
no
part
in
this
law
,
but
rather
a
more
full
and
familiar
declaration
therof
.
For
wheras
it
is
saide
,
That
no
man
presume
to
vnderstand
,
aboue
that
which
is
meete
to
vnderstand
,
it
is
a
manifest
prohibition
by
a
negation
of
that
which
is
commanded
by
an
affirmation
.
Againe
,
where
it
is
sayde
,
As
God
hath
dealt
to
euery
one
the
measure
of
faith
,
it
is
certaine
,
the
purpose
of
the
holy
Ghoste
is
,
more
playnely
to
declare
and
expresse
,
the
meaning
of
his
Lawe
and
generall
commaundement
.
But
first
of
the
Lawe
it selfe
,
then
of
those
which
serue
for
the
farther
declaration
thereof
.
The
Greeke
Uerb
which
is
heere
translated
vnderstand
,
doth
properly
signify
to
bee
indued
with
a
reasonable
minde
or
Soule
:
wherein
because
Wisedome
and
knowledge
is
,
and
because
shee
hath
as
it
were
,
her
mansion
house
in
it
,
it
signifieth
also
,
to
bee
wise
:
in
which
signification
it
is
vsed
in
this
place
:
and
for
so
much
as
Wisedome
principally
consisteth
in
a
discreet
moderation
and
comelye
order
of
all
actions
and
workes
,
I
take
it
heere
to
signify
by
a
trope
of
the
cause
,
for
the
effect
,
the
moderate
and
sober
exercise
of
Wisdome
and
true
vnderstanding
.
The
worde
translated
sobrietie
,
properlye
signifieth
to
haue
a
sounde
minde
,
not
troubled
with
anye
diseaze
,
in
which
signification
it
is
here
vsed
.
So
that
the
whole
commaundement
expressed
in
these
two
wordes
,
appearethe
playnlye
to
bee
this
:
I
commaunde
euerye
one
which
is
amonge
you
,
truely
to
vnderstande
,
soberlye
to
esteeme
,
soundlye
to
iudge
,
and
modestlye
to
vse
the
giftes
hee
hath
receiued
of
GOD
,
being
fullye
contented
and
satisfied
therewith
.
Wherefore
let
vs
consider
,
I
beseech
you
,
the
excellencye
,
the
dignitye
,
the
profite
and
vse
of
this
generall
Law
.
For
what
can
be
more
excellent
,
then
for
euery
member
of
the
misticall
body
of
Christ
,
truely
to
knowe
his
proper
gifts
,
and
wisely
and
soberly
to
esteeme
and
vse
them
?
What
can
bee
of
greater
dignity
and
worthinesse
,
then
for
all
the
people
of
God
scattered
thorough
the
Face
of
the
Worlde
,
hauing
so
dyuerse
gyftes
and
offices
,
being
so
farre
distaunt
in
place
,
by
an
humble
,
sober
and
discreet
iudging
of
their
giftes
,
abilitie
and
callinges
to
serue
and
worship
in
the
vnitie
of
spirit
and
truth
,
and
in
the
bond
of
peace
,
one
true
and
immortal
King
of
glory
.
Finally
,
what
can
be
more
profitable
for
the
Church
of
Christ
our
mother
,
then
that
all
her
Children
according
to
their
age
,
strength
,
giftes
,
place
and
callinges
,
shoulde
without
hatred
,
enuie
,
or
anie
neglect
of
dutie
,
loue
,
relieue
&
maintaine
euery
one
an
other
,
as
becommeth
the
dearly
beloued
children
of
God
?
This
law
wel
learned
,
and
diligently
practized
,
bringeth
with
it
all
these
and
many
mow
commodities
.
Therefore
it
is
not
onelie
in
this
place
,
but
in
many
other
places
of
the
scripture
most
faithfully
registred
.
In
the
booke
of
Numbers
chap.
3.
Gershonites
,
or
Elizaphan
the
ouerseer
of
the
Coathites
,
Merarites
.
Their
office
was
publikely
to
teach
,
to
praye
,
to
offer
sacrifice
,
to
keepe
the
vessels
of
the
sanctuary
.
The
office
of
the
other
Leuites
was
,
to
minister
and
serue
the
Priestes
in
all
thinges
belonging
to
the
discharge
of
their
necessarie
duties
.
And
this
is
the
distinction
betweene
the
office
of
Priest
,
and
the
office
of
the
Leuite
.
Hereby
therefore
it
appeareth
,
that
the
Lord
allotted
vnto
euery
one
his
seueral
office
,
to
be
as
it
were
his
standing
place
,
out
of
the
which
he
should
not
step
one
foote
,
either
to
the
left
hande
,
or
to
the
right
,
neither
dislike
his
place
:
but
fullye
content
him selfe
therewith
,
without
enuying
of
anye
,
that
were
in
more
excellent
roomes
.
And
as
the
Lorde
knew
this
order
of
distinguishing
offices
,
to
be
verie
expedient
and
good
for
his
Church
:
so
he
hath
reuenged
himselfe
most
seuerely
vpon
the
breakers
hereof
,
of
what
calling
soeuer
they
were
,
or
with
what
affection
or
intent
soeuer
they
did
transgresse
this
established
order
of
gouernment
.
King
Azaria
,
as
we
reade
in
the
seconde
of
the
Chronicles
the
26.
Chapiter
,
otherwise
called
Vzzia
,
was
striken
with
an
vncurable
leprosie
,
because
lifting
vp
his
hart
,
he
vsurped
the
office
of
the
Priest
,
&
went
into
the
Temple
to
burne
incense
vppon
the
Altar
.
Vzza
,
for
supporting
the
Arke
,
which
was
the
only
office
of
the
Leuites
,
notwithstanding
his
good
intent
(
for
the
Oren
did
shake
the
Arke
)
was
striken
with
sudden
death
.
Corah
,
Dathan
,
&
Abiram
,
because
they
presumed
aboue
their
vocation
,
went
down
aliue
into
the
pit
:
for
the
earth
opened
her
mouth
,
and
swallowed
them
vp
with
all
that
they
had
.
All
which
ought
to
teach
vs
;
how
acceptable
this
order
of
seuerall
callinges
is
to
God
,
and
to
breed
in
our
hartes
,
both
a
care
and
conscience
to
keep
it
,
and
a
feare
and
terrour
to
breake
it
.
But
least
any
should
imagin
this
distinction
of
vocations
to
serue
onelie
for
the
law
,
hauing
no
vse
or
profit
vnder
the
Gospell
:
let
vs
search
the
new
Testament
.
Was
there
no
difference
(
I
pray
you
)
betweene
Iohn
Baptist
,
and
his
Disciples
,
and
the
Disciples
of
Christ
?
None
betweene
them
and
other
Christians
,
that
were
Baptized
and
followed
Christ
?
None
betweene
the
Prophet
and
Apostle
,
betweene
the
Pastour
and
the
Deacon
?
What
were
all
Apostles
?
Were
all
Prophetes
?
Had
all
the
giftes
of
healing
?
Were
all
Teachers
?
Or
did
all
interpret
?
What
was
the
bodie
one
member
?
No
,
no
,
the
Lord
hath
ordained
in
his
church
many
members
,
yet
but
one
body
.
Whereby
it
is
certaine
,
that
as
it
pleased
God
vnder
the
lawe
to
establishe
this
distinction
of
callinges
in
Israel
:
So
hath
he
done
now
vnder
the
Gospell
in
the
new
Ierusalem
.
For
our
Apostle
in
the
12.
Corinth
.
the
first
Epistle
,
straightly
chargeth
euery
one
to
walke
in
that
calling
,
wherin
he
is
.
His
words
are
these
:
Let
euery
man
abide
in
that
same
vocation
wherin
he
was
called
.
Againe
a
little
after
,
Let
euery
man
wherein
he
was
called
therin
abide
with
God
▪
In
which
words
he
teacheth
that
the
most
excellent
gifts
of
a
Christian
,
which
we
by
faith
receiue
of
Christ
,
&
the
eternall
feed
of
regeneration
,
can
not
,
neither
ought
to
mooue
vs
,
to
loath
our
former
calling
be
it
neuer
so
lowe
or
base
,
neither
to
desire
to
step
into
any
other
,
till
it
please
God
to
offer
vnto
vs
some
iust
&
necessary
cause
of
change
,
&
to
ad
vnto
the
common
giftes
of
a
Christian
,
some
speciall
which
are
proper
and
peculier
,
for
that
lawfull
calling
whereunto
our
desires
are
wholly
and
onely
carried
,
and
the
Lorde
effectually
calleth
vs
.
But
least
any
should
obiect
that
this
generall
law
,
is
not
so
straightly
to
be
kept
of
all
:
besides
that
the
wordes
of
this
text
will
confute
him
,
he
may
read
the
17.
verse
of
the
7.
Chapiter
to
the
Corinthians
.
Or
if
he
proceede
and
say
,
it
is
no
ordinance
established
,
or
not
in
all
Churches
,
the
very
wordes
of
the
Text
there
will
ouerthrowe
him
.
But
as
God
hath
distributed
to
euery
man
,
as
the
Lord
hath
called
euery
one
,
so
let
him
walke
,
and
so
ordaine
I
in
all
Churches
.
Then
wee
see
in
effect
,
what
this
generall
Lawe
is
:
Namely
,
that
as
Souldiers
in
Warre
haue
and
keepe
euery
one
his
standing
place
in
the
sight
of
their
Captaine
:
so
euerye
Christian
shoulde
haue
and
keepe
his
seuerall
calling
in
the
presence
of
the
Lorde
of
life
,
who
hath
in
wisedome
and
mercy
called
them
thereunto
.
For
if
they
do
not
,
as
experience
teacheth
in
warre
and
in
peace
,
then
they
must
needes
tumble
and
indanger
them selues
,
vere
and
greeue
others
,
hurt
and
disquiet
the
church
,
whose
peace
and
felicity
,
all
her
Children
oughte
to
redeeme
,
euen
with
the
losse
of
bloud
and
life
.
O
that
this
Lawe
were
deepely
printed
and
grauen
in
the
hearts
of
all
Christians
,
and
were
as
easely
to
bee
learned
&
seene
in
our
liues
,
as
it
may
be
in
this
precept
,
then
we
should
see
with
no
smal
ioy
,
the
Church
our
mother
with
cheerefull
countenaunce
to
lift
vp
her
heade
,
which
now
,
to
the
greefe
of
many
,
hangeth
verie
low
,
and
whose
heart
lamenteth
the
loosenesse
,
securitie
,
the
aspyring
and
vnquiet
mindes
,
and
the
continuall
disorder
of
her
children
,
which
had
rather
do
any
thing
,
then
that
which
principally
concerneth
them
.
For
,
if
it
be
demanded
from
whence
commeth
al
this
disorder
,
at
home
,
abroad
,
in
publique
and
priuate
persons
,
in
common
wealth
,
and
in
the
Church
,
in
towns
,
in
Uniuersities
,
and
in
Cities
:
the
cause
is
euident
no
man
can
deny
it
:
father
and
childe
,
husband
and
wife
,
master
and
seruaunt
,
rich
and
poore
,
magistrate
and
subiect
,
Pastor
and
people
,
haue
broken
and
transgressed
this
generall
Law
and
commandement
of
God
.
They
know
not
truely
their
giftes
and
callings
,
they
haue
not
humbly
and
soberly
esteemed
of
them
,
they
haue
not
wisely
,
discreetely
,
and
with
a
single
eye
iudged
themselues
;
they
haue
not
with
care
and
conscience
discharged
their
duetie
to
God
.
Finallie
,
they
haue
broken
out
of
their
standing
places
,
and
burst
asunder
the
lists
of
their
callings
,
&
cannot
,
neither
will
be
bounde
to
order
&
obedience
,
no
not
with
the
bondes
of
the
Lawe
of
their
Creator
.
The
causes
of
all
this
disorder
in
all
degrees
shall
appeare
,
and
bee
declared
in
their
proper
places
next
following
,
as
also
the
remedies
wherby
it
may
be
remooued
,
and
good
order
(
the
health
of
both
the
bodies
)
restored
and
brought
again
into
the
Church
and
common-wealth
.
It
followeth
in
the
text
:
That
no
man
presume
to
vnderstande
aboue
that
which
is
meete
.
Paul
declareth
this
generall
Law
,
first
as
you
see
by
the
contrary
,
that
wee
might
the
better
vnderstand
&
see
by
this
negation
,
what
he
ment
by
the
affirmation
:
and
also
that
we
might
wisely
collect
the
cause
of
the
former
disorder
,
whereof
I
haue
spoken
.
A
wise
and
vsuall
order
in
exhorting
,
obserued
of
the
Prophetes
,
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
iudgement
.
We
must
therefore
,
for
the
better
keeping
of
the
general
Law
,
cast
off
these
two
burdens
that
presse
vs
down
;
ouerweening
of
our
gifts
,
&
ambition
,
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
that
blindeth
our
eies
,
and
a
disliking
of
our
estate
possesse
the
heart
,
ther
is
no
place
for
an
humble
&
sound
iudgement
,
no
roome
for
an
affection
contented
to
rest
in
that
portion
,
which
God
hath
allotted
vnto
vs
.
The
blessed
apostle
seeing
this
,
chargeth
the
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
themselues
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
?
Iohn
.
What
caused
the
Scribes
and
Pharisies
to
contemn
and
disdaine
,
the
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
that
which
by
long
&
certaine
experience
they
haue
learned
:
namely
,
that
this
proud
&
ambitious
surprising
of
gifts
,
disliking
of
mens
proper
dealings
,
haue
bene
the
disturbers
,
I
might
say
,
the
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
them
.
The
prophane
writers
both
Gretians
&
Romans
,
which
haue
registred
the
diuersities
,
changes
,
ouerthrows
&
ruins
of
common
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
that
these
two
vices
of
pride
&
ambition
,
doe
not
only
eternally
condenm
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
in
the
name
of
Christ
,
from
the
highest
to
the
lowest
,
to
throw
down
your selues
before
the
maiesty
of
God
,
crauing
earnestly
the
grace
of
his
spirit
to
mortify
these
euill
affections
,
so
that
they
may
haue
in
them
neither
poyson
to
kill
the
soul
,
nor
power
to
hurt
the
Church
or
common
wealth
.
And
for
you
that
are
the
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
soundly
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
that
God
hath
giuen
to
euery
one
seuerally
a
certaine
proper
&
peculier
measure
of
faith
,
that
is
,
of
any
heauenly
gift
diuers
from
the
gift
of
regeneration
,
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
cannot
be
vnfaynedly
greeued
:
we
cannot
be
perswaded
to
feare
&
tremble
,
at
the
present
peril
which
hangeth
ouer
our
heads
.
For
alasse
,
must
we
not
looke
for
the
heauy
hande
of
the
Lorde
,
when
we
see
many
ignorant
men
,
not
only
voyd
of
all
skil
in
the
Hebrue
,
Greeke
,
&
Latin
tongues
,
in
Logicke
,
Rhetorick
,
and
other
Artes
:
but
also
(
which
I
am
ashamed
to
speake
,
)
both
voyde
of
the
knowledge
of
the
doctrine
of
repentance
,
and
also
wicked
and
lewde
in
life
;
who
are
yet
so
bold
,
so
impudent
,
of
so
harde
faces
,
that
they
dare
present
themselues
to
the
learned
Bishops
,
and
so
extend
and
stretch
out
,
I
will
not
saye
their
gifts
,
which
they
haue
not
,
nor
the
shadow
of
a
gift
,
to
take
vppon
them
the
high
embassage
of
their
God
:
to
carry
to
his
people
the
glad
tidinges
of
saluation
,
which
Christ
hath
purchased
for
them
,
with
his
most
pretious
bloud
.
O
shamelesse
impudencie
!
Shall
he
take
vpon
him
to
holde
the
helme
,
that
is
scarce
worthy
to
sit
in
the
sincke
?
O
damnable
boldnesse
,
O
couetous
Patrons
,
that
for
gaine
present
such
vnworthy
men
to
the
Bishops
!
O
foolish
men
that
will
commend
them
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
members
:
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
the
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
the
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
the
body
of
the
Church
of
England
,
whether
it
be
perfect
or
no
,
hauing
no
want
of
any
necessary
member
,
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
lamenteth
,
she
iugeth
her self
maimed
:
yea
,
she
wold
redeem
it
with
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
excellent
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
,
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
members
of
one
body
,
&
meaneth
that
euery
one
must
haue
his
seueral
gift
,
that
maketh
a
seueral
office
for
the
common
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
slumber
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
the
Church
:
for
they
beeing
by
spirituall
ioints
&
handes
,
surely
vnited
&
knit
to
Christ
their
heade
,
he
conuayeth
into
euerye
one
by
his
spirite
and
faith
,
life
to
quicken
them
,
wisedom
to
lighten
them
,
sense
for
feeling
,
and
all
other
graces
,
and
strength
to
defend
them
against
all
aduersary
power
,
and
to
bring
them
to
the
perfect
vnion
and
fellowship
,
which
is
in
himselfe
.
We
are
the
tender
braunches
,
he
is
the
vine
:
if
we
be
in
him
,
we
shall
receiue
spirituall
nourishment
to
life
euerlasting
,
and
al
things
that
appertaine
to
our
health
;
if
we
be
out
of
him
,
we
can
not
but
die
,
and
that
eternally
.
He
onely
is
the
vine
whereinto
we
must
be
graffed
:
he
onely
is
the
band
that
bindeth
vs
vnto
him
:
the
braunches
that
are
not
in
the
vine
,
must
needes
wither
and
die
:
if
he
binde
vs
not
vnto
him selfe
,
we
must
needes
scatter
abroade
,
and
fall
asunder
one
from
an
other
.
He
onely
is
the
cause
of
all
vnion
with
him selfe
,
and
among
the
members
,
to
make
all
the
members
at
one
with
him
,
and
with
them selues
.
And
also
,
to
take
away
all
difference
and
discord
,
he
hath
gyuen
not
a
Pope
,
not
an
Archbishop
or
Bishop
,
(
for
there
was
perfect
vnion
before
they
were
,
though
they
falsely
beare
vs
in
hande
,
that
these
are
for
the
mayntenaunce
of
peace
and
vnitie
:
)
but
Apostles
,
Euangelistes
,
Prophetes
,
Again
,
if
all
the
members
submit
themselues
to
the
gouernment
of
the
heade
,
and
onely
follow
it
,
then
there
can
be
neyther
desire
of
rule
,
nor
breach
of
any
good
order
.
But
the
admitting
of
two
heads
and
diuers
lawes
,
as
it
maketh
a
monstrouse
body
,
so
a
contrary
gouernment
,
both
which
nature
and
good
reason
mislike
and
condemne
.
Yea
though
not
altogether
,
yet
in
some
part
wee
see
these
disorders
in
our
Church
.
For
what
else
is
the
sole
authoritie
of
one
priuate
man
,
to
rule
ouer
his
fellow-brethren
,
to
chide
them
,
to
correct
them
,
to
punish
them
,
to
suspende
them
from
their
office
,
yea
and
that
which
nothing
appertaineth
to
him
,
to
imprison
them
.
And
I
beseech
you
tell
me
,
doe
they
all
this
by
the
Lawes
of
Christ
?
Surely
(
deare
Christians
)
we
must
and
will
appeal
vnto
their
honours
,
from
these
vnlawfull
iurisdictions
:
if
we
teach
false
doctrine
,
let
vs
in
the
presence
of
her
Maiesty
,
and
them
all
be
confuted
:
if
we
haue
offended
,
we
refuse
no
punishment
.
We
are
called
,
nay
we
are
slandered
of
the
papists
and
others
,
with
the
diuelish
sect
of
Puritans
:
we
are
thought
to
beare
scarce
good
will
vnto
her
Maiestie
.
Well
howsoeuer
men
iudge
of
vs
,
we
are
that
we
are
by
the
grace
of
God
,
and
for
my selfe
I
will
aunswere
(
&
I
am
perswaded
that
al
that
be
of
my
iudgement
are
of
the
same
minde
)
touching
my
loue
and
affection
towardes
my
Soueraigne
and
gracious
Prince
:
I
protest
here
before
God
,
his
Angells
and
you
all
,
that
to
saue
her
Maiesties
life
,
I
wold
giue
my
right
hand
:
what
sayd
I
?
Nay
assuredly
as
the
Lord
liueth
,
to
prolong
her
life
but
one
howre
,
I
would
powre
out
all
the
bloud
in
my
heart
,
though
it
should
run
a
thousand
year
.
And
I
perswade
my selfe
moreouer
,
that
if
her
Maiestie
should
hear
and
know
the
grounds
of
this
doctrine
,
we
should
not
long
pray
in
vain
for
the
reformation
of
the
Church
.
The
fourth
and
last
rule
is
,
euery
member
must
be
one
anothers
member
:
that
is
,
hauing
a
peculier
office
,
seruing
to
the
benefite
of
all
the
members
,
that
,
by
diligence
and
loue
must
be
imployed
for
the
preseruation
of
the
whole
body
,
and
not
for
our
owne
profite
.
For
euen
the
least
,
and
basest
member
is
necessary
,
and
therfore
not
to
bee
neglected
or
to
bee
dispised
.
This
rule
,
as
it
requireth
a
diligent
and
continuall
seruice
of
euery
member
,
so
it
condemneth
all
idlenesse
,
and
neglect
of
duetye
.
If
the
members
of
the
naturall
body
shoulde
fayle
in
their
seuerall
duties
,
woulde
we
not
by
and
by
iudge
,
that
there
were
in
them
either
want
of
loue
vnto
others
,
or
inability
in
nature
,
and
also
that
this
defect
woulde
tende
in
the
ende
to
the
destruction
of
the
body
?
I
am
sure
you
will
graunt
it
.
What
shall
wee
say
then
of
the
members
of
our
Churche
,
which
are
so
idle
in
their
callinges
,
may
we
not
moste
iustly
condenme
them
for
want
of
loue
?
for
loue
is
the
bond
of
perfection
,
which
bindeth
together
the
hartes
of
the
saintes
,
by
her
labour
&
trauell
she
taketh
,
in
helping
and
releeuing
them
:
she
seeketh
not
her
owne
,
she
refuseth
no
paine
,
Moreouer
,
where
it
is
saide
,
that
we
are
one
anothers
members
:
we
must
know
that
in
dispising
others
,
wee
dispise
our selues
and
hurt
our selues
:
for
we
depriue
our
owne
soules
of
those
benefites
,
which
other
shoulde
minister
vnto
vs
for
oure
health
&
peace
.
We
ought
then
rather
to
nourish
and
cherish
them
,
because
we
may
reape
great
good
of
them
.
But
such
is
the
blindnesse
and
senselesse
dulnesse
of
many
in
our
Church
,
that
they
esteeme
nothing
of
the
members
,
that
the
Lord
hath
giuen
and
ordayned
for
their
singular
commodity
.
God
hath
giuen
vs
in
great
mercie
Pastors
and
Doctours
to
be
our
eyes
,
to
lead
and
direct
vs
in
the
wayes
of
truth
and
holinesse
:
Elders
,
and
Deacons
to
be
our
handes
,
to
keepe
vs
and
hold
vs
in
the
way
,
&
also
to
reach
vnto
vs
those
things
we
want
:
Attenders
vppon
vs
,
to
be
our
feet
when
we
are
not
able
otherwise
to
goe
.
And
yet
(
O
Lorde
)
we
despise
them
,
we
deride
them
:
nay
,
that
which
is
incredible
,
though
they
be
the
Lordes
owne
gifts
,
we
will
not
be
perswaded
,
that
they
will
,
or
can
do
vs
any
good
,
or
bring
anye
ornament
to
the
body
.
The
Lord
for
his
mercye
sake
open
our
eyes
,
that
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
,
constant
,
&
vnchangeable
:
for
as
it
is
in
the
bodi
,
so
in
the
church
,
keep
all
,
preserue
all
,
keepe
some
,
preserue
some
,
keepe
none
,
preserue
none
:
chaunge
one
,
some
,
or
all
,
then
you
breake
the
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
,
that
thou
knewest
those
thinges
which
belong
vnto
thy
peace
,
but
now
they
are
hidden
from
thine
eyes
.
Thus
much
of
the
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
the
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
functions
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
commandement
,
and
a
perpetuall
law
vnto
the
Church
,
to
retaine
and
keepe
them
for
euer
:
to
publique
persons
or
officers
,
to
serue
the
church
in
them
:
to
priuate
men
,
to
make
their
profit
of
them
.
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
them
by
grace
)
:
so
that
vpon
this
ground
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
vpon
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
the
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
that
he
retaineth
it
among
the
ordinary
gifts
:
secondly
,
in
that
he
tyeth
and
lymitteth
it
,
to
be
moderated
and
ruled
by
the
proportion
of
faith
:
thirdly
,
in
that
he
commaundeth
the
Prophet
to
abyde
in
that
calling
:
fourthly
,
in
that
immediately
after
,
he
diuideth
it
into
the
office
of
the
Doctour
and
Pastour
:
all
which
,
can
not
agree
with
the
giftes
of
foretelling
things
to
come
.
For
that
is
not
ordinary
,
not
alwayes
limitted
,
not
alwayes
to
be
retayned
,
neither
is
it
common
to
the
Doctour
and
the
Pastour
,
therefore
it
must
needes
be
thus
expounded
in
this
place
,
as
we
haue
sayde
:
so
that
the
meaning
is
:
hee
whom
God
hath
called
sincerely
to
interpret
his
worde
,
to
the
profit
of
his
people
,
let
him
abyde
in
that
function
.
For
albeit
that
worde
is
wanting
in
the
Greek
text
,
yet
either
that
,
or
some
other
of
the
like
force
must
necessarily
be
vnderstood
,
as
the
Greeke
Scholiast
and
other
writers
doe
well
note
.
But
what
is
ment
here
,
by
The
proportion
of
faith
?
To
omit
the
opinions
of
men
,
I
take
it
to
be
the
same
which
the
Apostle
before
named
,
The
measure
of
faith
:
and
the
meaning
to
be
,
as
if
he
shoulde
saye
:
he
that
is
lawfully
called
by
the
church
,
truly
and
purely
to
expound
the
Scriptures
to
the
edification
of
the
hearer
:
let
him
abide
therein
,
according
to
the
proportion
or
measure
of
his
gifts
,
which
are
giuen
him
to
occupie
and
exercise
in
faith
:
for
God
hath
giuen
to
some
more
,
to
some
lesse
:
yea
,
and
somtimes
blesseth
him
that
hath
lesse
,
more
than
him
that
hath
more
.
Therefore
euery
man
being
called
,
must
abide
therin
,
and
occupy
his
proper
talent
and
gift
,
with
all
diligence
and
faith
,
to
the
edification
of
his
owne
flock
.
Whereby
we
may
plainly
see
,
what
a
Prophet
is
.
A
Prophet
is
a
member
or
minister
of
the
Word
of
God
,
which
abideth
in
the
true
&
sincere
interpretation
thereof
,
to
the
edification
of
his
own
peculier
flock
.
So
Paul
chargeth
the
bishops
at
Ephesus
,
to
do
.
Act.
20.
The
word
translated
office
,
signifieth
here
all
other
ordinary
functions
,
besides
the
Pastor
and
Doctor
.
In
deede
it
is
sometimes
taken
in
scripture
generally
for
all
Ecclesiasticall
functions
,
&
sometime
applyed
to
the
ciuill
Magistrate
:
but
that
it
is
not
so
taken
here
,
it
is
manifest
by
the
disiunctiue
proposition
,
either
of
whose
partes
,
cannot
by
any
rule
of
reason
comprehend
both
.
Wherefore
as
the
Prophet
hath
to
handle
the
Word
,
so
the
officer
hath
to
handle
not
it
,
but
other
necessary
dueties
,
wherein
he
must
also
continue
with
diligence
and
fidelity
.
Let
vs
proceed
to
the
seueral
branches
.
Or
he
that
teacheth
on
teaching
.
These
wordes
as
they
shewe
the
office
of
the
Doctor
,
wherein
he
must
bee
continually
occupied
,
not
breaking
in
vpon
any
other
ciuill
or
Ecclesiasticall
calling
:
so
they
may
teach
vs
together
what
a
true
Doctor
and
Teacher
is
,
howe
to
define
and
distinguish
him
from
all
other
ministers
in
the
Church
.
A
Doctor
or
Teacher
is
a
Prophet
,
which
truely
,
soundly
,
and
reuetently
expounding
the
Canonicall
Scriptures
,
continueth
in
teaching
true
doctrin
to
his
own
people
,
for
the
establishing
of
their
minds
in
the
truth
.
If
any
doubt
of
the
trueth
hereof
,
he
may
as
well
doubt
of
the
Scriptures
them selues
,
out
of
the
which
euery
part
hereof
is
drawne
.
For
the
Apostle
here
calleth
the
Doctor
a
Prophet
:
&
that
he
must
interpret
the
canonical
scriptures
it
appeareth
:
first
by
the
fourth
of
the
1.
of
Pet.
Let
him
that
speaketh
,
speake
as
the
words
of
God
.
Secondly
,
because
who
knoweth
not
,
that
the
Scriptures
are
giuen
of
the
holy
ghost
,
and
are
sufficient
to
teach
all
trueth
,
and
that
the
Churche
is
built
vpon
this
doctrine
:
Lastly
,
Christe
sendeth
vs
to
the
Scriptures
,
which
witnesse
of
him
,
and
teacheth
by
them
the
trueth
,
and
confuteth
errors
.
Therfore
the
Doctours
must
onely
expounde
the
canonicall
Scriptures
,
not
the
Apocripha
,
or
any
mans
writinges
.
For
the
Lord
will
haue
nothing
brought
into
his
holy
assembly
,
but
that
which
he
hath
appointed
.
And
therefore
albeit
there
were
greate
corruption
in
the
Synagogues
of
the
Iewes
,
yet
the
histories
of
the
Acts
of
the
Apostles
declare
,
that
nothing
was
read
and
expounded
in
them
,
but
the
Law
and
the
Prophetes
,
not
so
much
as
the
Caldie
paraphrast
.
For
as
the
Prophetes
might
not
in
calling
the
people
together
,
blow
any
trumpets
,
but
those
which
were
made
and
set
apart
for
that
purpose
,
by
the
commaundement
of
God
.
Numb.
10.
28
:
so
ought
not
the
Ministers
of
God
to
expound
or
read
openly
in
the
congregation
any
writings
,
but
onely
the
Canonicall
Scriptures
,
which
the
Lorde
hath
set
apart
and
sanctified
for
that
vse
.
That
he
must
doe
it
properly
,
purely
,
and
reuerently
,
appeareth
by
Peter
before
cited
,
hee
must
speak
as
the
wordes
of
God
.
Paule
testifieth
that
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
generall
law
prooueth
it
.
Last
of
al
,
that
he
must
do
it
to
his
owne
people
,
the
word
it selfe
prooueth
:
for
there
is
a
necessary
relation
betweene
the
Teacher
and
the
learner
,
the
Doctor
and
the
disciple
.
Howe
can
hee
teach
except
hee
haue
disciples
?
howe
can
those
be
his
Disciples
,
which
doe
neither
heare
him
,
nor
learne
of
him
?
The
reason
why
he
must
doe
it
diligently
,
to
plant
and
establish
his
disciples
mindes
in
the
truth
,
is
because
we
are
very
dull
to
conceiue
and
learne
:
and
although
lecture
be
vpon
lecture
,
doctrine
vpon
doctrine
,
here
a
little
and
there
a
little
,
yet
we
shal
remaine
ignorant
,
and
proceede
slowly
,
if
the
truth
be
not
soundly
beaten
into
our
heades
.
Againe
,
because
by
this
meanes
the
Pastor
shall
haue
more
time
in
exhorting
and
applying
his
exhortation
to
the
present
necessity
of
his
people
.
But
if
any
say
,
is
this
al
to
teach
the
truth
to
his
people
by
expounding
the
scriptures
?
must
he
not
also
confute
errors
,
&
stop
the
mouth
of
the
aduersary
?
No
doubt
he
must
.
But
we
must
acknowledge
here
the
wisedome
of
the
holy
ghost
,
which
meaneth
heere
,
by
teaching
the
trueth
,
the
confutation
also
of
errour
:
for
the
rule
of
trueth
is
also
the
rule
of
falshood
.
For
as
light
expesseth
darknesse
,
so
truth
falshoode
,
and
who
is
better
able
to
confute
errors
,
then
hee
that
knoweth
the
true
meaning
of
the
word
.
Thus
you
see
what
a
true
Teacher
is
,
and
wherein
his
whole
function
consisteth
.
There
remaineth
nothing
but
to
giue
him
his
schollers
,
and
to
set
him
on
worke
:
for
as
the
Doctor
must
continue
in
true
,
sound
,
and
pure
doctrine
:
so
his
schollers
must
search
diligently
(
according
to
the
example
of
the
noble
men
in
the
Actes
17
)
whether
his
doctrine
be
true
or
not
:
whether
it
bee
soundly
and
purely
gathered
oute
of
the
word
or
not
.
As
he
is
reuerently
to
handle
the
Word
,
so
they
must
reuerently
receiue
it
,
as
from
the
mouth
of
God
.
The
next
braunche
or
speciall
,
which
Christe
hath
giuen
to
his
Church
,
is
the
gift
of
exhortation
,
else-where
called
the
Pastor
:
who
as
the
Teacher
is
occupied
about
the
reasonable
part
of
the
minde
,
therin
to
plant
true
knowledge
and
sound
doctrine
:
so
he
is
occupied
about
that
part
,
wherein
the
affections
haue
their
abode
,
to
bring
the
heart
and
will
to
continuall
obedience
of
the
trueth
:
which
is
so
much
more
necessary
then
the
other
,
by
howe
much
the
Lord
is
more
delighted
with
obedience
,
then
with
naked
and
bare
knowledge
.
The
discription
of
the
Pastor
and
his
office
,
is
this
.
A
Pastor
is
a
Prophet
,
that
vpon
sound
doctrine
grounded
vppon
the
sincere
interpretation
of
the
Scripture
,
continueth
in
exhortation
wisely
applied
to
the
present
vse
,
necessitie
,
and
edification
of
his
people
,
and
in
the
administration
of
the
Sacraments
:
all
the
partes
wherof
may
appeare
in
this
sort
.
Doctrin
is
the
ground
,
euery
exhortation
not
builded
thereon
,
is
fruitlesse
and
weake
,
and
vanisheth
away
as
smoke
in
the
winde
,
though
it
be
zealous
yet
it
is
blinde
aad
without
knowledge
.
As
the
Scriptures
are
able
to
instruct
the
Doctor
with
all
knowledge
in
teaching
,
so
the
Pastor
in
exhorting
improouing
and
correcting
.
It
is
certaine
that
obedience
is
the
end
of
exhortation
,
and
that
faith
is
the
mother
of
obedience
,
and
that
faith
leaneth
only
vpon
the
Worde
.
Rom.
10.
Hebrues
.
11.
4.
7.
8.
17.
27.
28.
Moreouer
the
Stewarde
of
the
Lords
house
must
be
not
only
faithfull
:
Luk.
12.
41.
but
also
wise
to
giue
his
seruaunts
their
portion
in
due
time
.
The
Lords
children
are
not
all
of
one
age
and
strength
,
and
therefore
their
spirituall
father
must
feede
some
with
milk
,
and
some
with
stronger
meate
,
according
to
their
seuerall
necessitie
.
The
diuider
of
the
word
must
cut
it
aright
.
2.
Timothy
.
2.
15
The
Pastor
being
a
learned
Scribe
,
is
like
the
wise
housholder
which
hath
filled
and
furnished
all
his
treasure
houses
with
all
store
new
and
old
.
Exhortation
must
be
applyed
to
all
estates
high
and
lowe
,
rich
and
poore
,
bond
and
free
,
learned
and
vnlearned
.
The
Pastor
must
not
onely
lead
his
sheepe
into
pleasant
and
holesom
pastures
,
but
also
to
heal
the
sick
,
to
bring
home
the
strayes
,
to
strengthen
the
weak
,
Ezechiel
.
34.
4
:
that
all
these
duties
are
to
be
done
continually
in
his
proper
place
whereunto
the
Lord
hath
called
him
,
it
is
manifest
by
the
reason
before
vsed
.
Wher
shoulde
the
shephearde
bee
occupied
,
but
where
his
sheepe
are
?
where
shoulde
the
watchman
watch
,
but
where
his
Citie
and
Towne
is
?
the
spirituall
enimies
of
our
soul
are
many
,
strong
,
mighty
,
malitious
,
vigilant
,
subtil
,
&
ful
of
deceipt
:
the
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
the
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
the
Doctor
:
so
here
exhorting
(
by
a
figure
)
signifieth
al
the
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
the
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
the
Word
,
he
commeth
to
other
officers
,
which
haue
charge
either
of
a
part
of
the
congregation
,
as
Deacons
&
Attenders
vpon
the
sick
:
or
of
the
whol
as
Elders
,
shewing
that
these
as
they
are
diuers
gifts
from
the
other
,
so
they
are
very
necessary
in
their
place
&
roome
.
The
first
is
the
Deacon
,
called
here
the
distributer
,
wherby
appeareth
his
office
and
function
what
it
is
.
For
a
Deacon
is
an
officer
which
continueth
in
distributing
the
common
liberality
of
the
Church
,
according
to
the
necessity
of
all
the
poore
members
therof
.
The
first
part
is
plaine
in
this
text
,
that
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
that
followeth
,
that
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
therein
:
that
hee
may
distribute
with
knowledge
,
wisdom
,
iustice
,
fidelity
,
simplicity
,
and
without
respect
of
persons
.
All
men
can
not
do
this
,
&
it
is
necessary
that
some
should
do
it
:
therfore
least
the
children
of
God
should
in
bestowing
their
liberalitie
&
almes
behaue
them selues
disorderedly
,
spilling
where
they
ought
to
spare
,
and
holding
backe
their
handes
where
they
ought
to
bestowe
:
it
pleased
our
merciful
father
,
to
ease
a
great
many
,
and
to
lay
the
burden
vpon
a
fewe
faithfull
wise
men
,
full
of
the
holy
ghoste
,
that
all
thinges
in
the
Church
might
bee
done
orderly
and
vprightly
in
the
sight
of
God
.
Thus
we
see
the
necessity
of
these
officers
,
by
whose
labour
and
godly
care
,
the
sicke
,
the
strangers
or
other
saints
,
vnable
to
earn
their
own
liuings
by
the
sweat
of
their
browes
,
might
bee
honestly
maintained
by
the
liberality
and
bountifulnes
of
their
brethren
,
vnto
whome
God
hath
giuen
aboundaunce
for
the
supply
of
their
want
,
in
such
sort
that
there
shoulde
be
,
as
it
was
foretold
by
the
Prophet
,
&
to
be
seene
in
the
primitiue
Church
,
no
begger
in
Israel
.
He
that
ruleth
with
deligence
.
By
the
ruler
hee
meaneth
all
those
that
gouerned
the
Church
,
wherof
some
labour
both
in
word
and
gouernment
,
as
the
Pastours
&
Doctors
:
some
onely
in
gouernement
as
the
Elders
called
by
the
common
name
,
as
Paule
in
the
1.
Tim.
5.
17.
These
Elders
are
Churche-officers
or
censors
of
manners
,
whoe
by
correcting
,
and
admonishing
the
vnruly
,
and
incouraging
the
good
,
preuented
offences
,
and
continued
in
ruling
,
&
gouerning
the
church
which
depended
vpon
them
.
Their
office
was
chiefly
in
assisting
the
Pastors
&
Doctors
in
admonishing
the
vnruly
seuerally
,
by
comforting
the
feeble
minded
,
by
preuenting
of
offences
,
which
otherwise
might
arise
:
in
suspending
the
vnworthy
from
the
Sacraments
,
in
excommunicating
of
the
obstinate
,
in
absoluing
the
repentant
,
in
ordaining
and
remouing
church
officers
:
finally
,
in
handling
&
deciding
all
such
matters
&
controuersies
in
doctrine
or
manners
,
as
belong
&
appertain
to
ecclesiasticall
gouernment
.
The
proofe
of
al
which
particular
duties
,
I
cannot
(
for
lack
of
time
)
stand
vpon
,
only
I
wil
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.
vers.
Act.
the
21.
18.
&
20.
vers.
2.
And
therefore
these
being
set
ouer
vs
in
matters
pertaining
to
God
,
we
must
acknowledge
&
obey
them
,
with
singular
loue
&
reuerence
,
because
they
watch
for
our
souls
.
1.
Thes.
5.
I
haue
much
to
say
of
the
office
&
necessitie
of
these
offices
,
how
needeful
they
are
for
the
suppressing
of
errors
,
schismes
,
sects
,
&
heresies
:
for
the
brideling
of
the
lust
&
pride
of
life
,
for
the
correcting
of
the
vnruly
,
&
the
preferring
of
the
worthy
,
&
in
all
wisdome
,
grauitie
,
&
vprightnes
,
as
lights
to
shine
vnto
the
Church
,
that
they
may
the
clearer
see
,
how
to
walk
in
the
waies
of
the
iust
.
But
a
long
treatise
is
scarcely
sufficient
for
this
discourse
,
&
my
time
is
almost
spent
.
I
cannot
stande
here
to
shew
the
difference
betweene
all
these
offices
,
certain
it
is
,
that
they
are
diuerse
giftes
,
&
distinguished
one
from
another
.
Let
men
beware
howe
they
confounde
those
thinges
which
God
hath
distinguished
.
For
the
Elder
&
Deacon
(
because
that
will
more
shewe
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
obserueth
the
pouertie
of
the
saints
in
bodily
things
;
the
Elder
noteth
manners
,
and
conuersation
:
the
Deacon
searcheth
howe
the
Churche
goods
receiued
are
spent
:
the
Elder
noteth
howe
euery
one
laboreth
in
his
owne
calling
.
Whereby
it
commeth
to
passe
,
that
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
gouernment
,
it
woulde
in
part
come
to
passe
,
which
the
Prophets
foretell
,
that
the
polluted
should
haue
no
passage
into
the
churche
:
that
no
noisom
beast
shold
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
the
company
of
the
poore
:
the
Elders
care
is
,
to
see
that
no
vnclean
person
remaine
in
the
bosom
of
the
church
,
wherof
redoundeth
no
small
commodity
,
both
to
the
Church
and
Common-wealth
.
The
last
gift
is
,
the
Shewing
of
mercie
with
cheerfulnes
.
This
was
the
proper
office
of
those
,
which
beeing
relieued
by
the
Church
,
were
appointed
to
looke
vnto
the
poore
which
were
weake
&
sicke
,
and
the
poore
stranger
.
So
that
a
Shewer
of
mercy
is
he
,
or
rather
she
(
for
the
companies
of
such
as
executed
this
duty
consisted
especially
of
widowes
)
which
by
the
gouernors
of
the
Church
&
consent
of
the
people
,
was
appointed
to
help
the
pore
impotent
,
&
pore
strangers
,
in
those
duties
wherin
they
could
not
wel
help
themselues
,
hauing
neither
friends
nor
kinsfolk
to
help
them
.
A
very
necessary
function
,
especially
in
time
of
persecution
or
greeuous
sickenesse
,
when
the
Church
hath
many
impotent
persons
,
in
which
time
such
order
is
to
be
taken
that
none
of
the
members
of
Christe
,
for
whome
hee
hath
shed
his
pretious
bloud
,
perishe
for
lacke
of
looking
vnto
,
nor
want
any
attending
which
they
may
haue
,
and
it
is
meet
they
should
.
These
ministers
of
the
poore
,
their
age
,
qualities
,
office
,
and
conditions
,
are
declared
of
Paul
in
the
1.
Tim.
5.
By
the
deligent
,
continuall
and
cheerefull
performaunce
of
those
offices
,
these
whom
the
Lord
seemeth
to
haue
a
speciall
and
singular
care
of
(
namely
the
widows
&
fatherlesse
,
and
all
impotent
persons
)
shoulde
be
moste
charitably
and
godly
prouided
for
.
The
want
of
these
officers
and
mercifull
companies
,
is
the
cause
of
the
death
and
perishing
of
many
a
poore
fatherlesse
childe
,
impotent
persons
,
and
sick
ones
;
who
are
ready
often
,
euen
to
dye
in
the
streetes
,
as
I
my selfe
haue
seene
and
heard
credibly
reported
,
and
that
,
as
to
my
greefe
,
so
to
the
great
infamy
of
all
Christian
professours
of
the
Gospell
:
a
matter
therefore
of
those
that
bee
in
authority
to
bee
looked
vnto
.
I
graunt
there
bee
many
good
lawes
and
statutes
enacted
for
the
prouision
of
the
poore
,
but
wee
see
by
experience
,
that
the
Lord
will
not
blesse
and
giue
good
successe
there
vnto
.
For
(
notwithstanding
these
statutes
)
wee
haue
swarms
of
beggers
pore
&
impotent
,
till
we
haue
by
authority
established
in
euery
congregation
these
eternall
decrees
of
Christ
,
touching
the
gouernment
of
his
Church
.
For
the
want
of
this
gouernment
,
as
I
take
in
hand
to
prooue
,
is
the
cheefe
&
principall
cause
of
all
the
euils
that
are
perpetually
in
our
Church
.
For
if
it
be
demanded
,
why
ther
is
in
the
land
such
grose
ignorance
of
God
?
the
answere
is
at
hand
,
we
want
Doctors
&
Teachers
.
Whence
come
such
swarms
of
Athiests
,
Idolaters
,
Papistes
,
erronious
&
hereticall
sectaries
,
of
the
Family
of
loue
&
such
like
?
ther
are
no
Doctours
to
teach
,
nor
Pastors
to
exhort
.
Nowe
commeth
it
to
passe
,
that
in
a
Christian
Church
,
professing
newnesse
of
life
,
and
the
doctrine
of
regeneration
,
ther
should
be
such
a
huge
masse
of
old
and
detestable
workes
,
of
coniuring
,
witchcraft
,
sorcery
,
charming
,
blaspheming
the
holy
name
of
God
,
swearing
and
forswearing
,
prophaning
of
the
Lords
sabboths
,
disobedience
to
superiors
,
contempt
of
inferiors
:
murther
,
manslaughter
,
robberies
,
adultery
,
fornication
,
couenaunt-breakers
,
false-witnesse
bearing
,
lyars
with
all
other
kindes
of
vnmercifull
dealing
one
with
another
?
Is
not
the
cause
euident
?
we
lack
Elders
and
Gouernors
of
euery
congregation
to
admonish
,
correct
,
suspende
and
excommunicate
such
noisome
,
hurtfull
,
&
monstrous
beastes
,
out
of
the
house
of
God
,
without
respect
of
persons
.
Why
haue
we
so
many
poore
,
so
many
feeble
,
and
weake
ready
to
die
amongst
vs
?
we
want
Deacons
and
mercifull
men
,
which
should
faithfully
distribute
to
the
necessity
of
the
Saints
,
and
willingly
and
cheerefully
attend
vpon
the
impotent
,
which
are
vnable
to
helpe
them selues
.
O
what
fruite
might
be
reaped
by
these
seuerall
vocations
,
if
they
were
set
vp
and
established
in
euery
congregation
!
Without
all
controuersies
the
benefites
that
would
redound
to
vs
,
and
this
land
hereby
,
are
innumerable
:
no
tongue
can
expresse
them
.
For
hereby
her
gratious
Maiestie
and
her
honourable
Counsell
,
might
truely
knowe
within
a
short
time
by
name
,
who
&
howe
many
enimies
there
are
(
a
very
few
subtile
hipocrites
excepted
)
to
religion
,
&
the
common-wealth
.
How
many
obstinate
,
malitious
,
and
traiterous
Papists
,
how
many
Annabaptists
,
Libertines
,
how
many
of
the
Family
of
loue
,
how
many
Atheists
,
how
many
vnruly
&
inordinate
walkers
,
which
then
might
bee
punished
according
to
their
faultes
:
wheras
now
Archbyshops
,
Bishops
,
Archdeacons
,
Commissaries
Officialls
,
hauing
contrarie
to
the
word
of
God
,
pulled
the
rains
of
gouernment
from
the
Elders
,
ruine
&
destruction
is
feared
,
but
not
auoyded
.
Not
one
enimy
of
an
hundreth
is
known
of
the
greater
part
,
&
yet
there
be
moe
secret
enimies
,
then
the
wisest
&
most
prouident
can
thinck
of
.
Hereby
al
the
secrete
&
mischieuous
deuises
against
her
Maiesties
royall
person
,
against
religion
,
&
the
whole
state
,
might
easily
be
tried
&
searched
out
,
by
the
diligent
&
wise
search
of
the
Elders
in
euery
Church
:
whereas
now
,
did
not
the
Lord
somtimes
most
wonderfully
,
for
the
singular
care
he
hath
ouer
her
Counsel
bring
them
to
light
,
we
should
haue
bene
often
eare
now
,
swalowed
vp
by
these
secret
vnderminings
of
the
common
peace
and
state
.
Hereby
we
should
knowe
certainly
,
who
be
those
that
so
prodigally
maintain
suche
as
haue
beene
blouddy
butchers
&
murtherers
of
Gods
people
,
remaining
as
yet
enemies
to
the
Gospell
,
and
false
harted
to
her
Maiestie
:
where
as
nowe
some
of
them
haue
securely
boasted
(
as
I
am
able
to
iustifie
)
iudge
you
of
the
rest
,
that
they
haue
had
greater
reuenews
,
being
Prisoners
in
the
Tower
and
other
places
,
then
when
they
were
Abbots
and
riche
Prelates
in
the
lande
:
and
yet
no
man
knoweth
howe
they
come
by
them
,
nor
of
whome
they
receyue
them
.
Howe
muche
then
,
thinke
you
,
is
all
that
is
bestowed
this
waye
in
one
yeare
,
you
maye
gesse
by
this
annuall
receypte
of
some
one
man
?
Hereby
might
easily
in
time
be
preuented
all
secret
conspiracies
.
For
whatsoeuer
conspiracie
were
begun
in
any
Towne
or
Citie
,
it
would
easily
in
the
beginning
,
long
before
the
flame
therof
,
bee
espied
of
such
wise
and
graue
men
,
as
now
in
some
congregations
may
,
and
after
teaching
and
exhorting
,
might
in
many
moe
bee
appointed
:
and
such
attemptes
either
by
ecclesiasticall
censure
,
or
ciuil
correction
of
the
Magistrate
bee
altogether
quenched
:
so
that
our
gracious
Prince
,
her
honorable
Counsel
,
&
the
whol
land
might
liue
in
much
more
safety
and
security
,
then
now
they
do
,
and
haue
greater
assuraunce
of
the
mercifull
protection
of
the
almighty
,
then
nowe
they
haue
.
Hereby
all
godly
lawes
ecclesiastical
and
ciuill
,
should
either
vniuersally
be
kept
of
all
,
or
else
the
breakers
come
vnder
such
ciuill
and
Ecclesiasticall
punishments
as
they
should
deserue
,
which
were
a
singuler
meane
to
breede
in
the
harts
of
the
Subiectes
,
a
pure
feare
&
loue
to
their
Prince
and
other
Magistrates
.
Whereas
now
good
lawes
are
transgressed
and
no
man
accused
:
the
Lorde
is
not
truely
worshipped
,
the
Prince
of
some
not
in
vnfained
simplicie
reuerenced
,
nor
with
good
will
from
the
hart
beloued
of
them
.
Finallye
,
heereby
the
Pastours
and
Doctors
shoulde
,
hauing
a
true
relation
from
their
Seniors
,
touching
the
estate
of
their
flocke
,
be
much
more
fruitfully
occupied
in
teaching
and
exhorting
:
for
they
might
with
al
knowledge
and
wisedome
,
deliuer
vnto
euery
one
that
which
were
fit
most
to
draw
him
to
God
,
&
his
eternal
saluation
.
Seeing
therfore
,
that
the
establishing
of
this
gratious
gouernment
of
God
,
will
bannishe
&
chase
a
way
all
noysome
beasts
out
of
the
Lords
vineyearde
:
seeing
it
wil
be
such
a
singular
meane
to
preserue
and
maintaine
the
peace
and
securitie
of
the
Common-wealth
,
&
all
estates
therin
:
finally
,
seeing
it
maketh
very
much
both
for
religion
and
godly
pollicie
,
&
is
a
most
deare
friend
to
both
,
for
the
loue
of
your
Common-wealth
and
the
Church
,
I
beseech
you
all
to
enterteine
this
Christian
gouernment
of
the
church
of
Christ
,
wherof
he
himselfe
is
the
authour
and
no
man
.
Two
things
remaine
which
I
purpose
to
determine
.
First
that
this
gouernement
is
perpetuall
:
secondly
,
that
it
is
only
sufficient
:
wherin
I
cannot
,
for
lack
of
time
be
long
,
and
therfore
wil
briefly
set
down
the
reasons
of
both
.
For
the
first
,
I
proue
thus
.
First
this
speciall
commaundement
,
touching
the
practize
&
exercise
of
these
giftes
,
besides
that
it
is
the
commaundement
of
God
,
drawne
out
of
the
generall
law
:
it
chargeth
al
these
officers
to
abide
in
their
offices
,
therefore
they
are
perpetuall
.
Secondly
,
all
these
officers
are
called
here
the
true
members
of
the
body
of
the
Church
:
therefore
the
Church
beeing
to
endure
to
the
comming
of
Christ
,
these
also
must
be
of
the
same
continuance
,
except
you
will
say
,
that
Christe
is
pleased
better
with
a
maimed
body
,
then
a
perfect
one
.
Thirdly
,
Paule
commaundeth
Timothie
to
keepe
this
gouernment
vnto
the
comming
of
Christ
.
1.
Tim.
6.
Fourthly
,
all
the
thinges
where-about
they
are
occupied
,
as
the
ignorances
,
and
errours
of
the
minde
,
the
corruptions
of
the
heart
,
the
vnrulinesse
of
men
,
the
pouertie
of
the
saints
,
and
impotency
of
the
poore
,
are
alwayes
to
be
looked
vnto
and
cared
for
.
Therfore
the
offices
of
God
appointed
and
ordained
for
these
purposes
,
are
perpetuall
.
Fiftly
,
Christe
the
King
and
gouernour
of
his
Church
,
must
rule
it
till
the
comming
of
him selfe
by
his
owne
offices
and
lawes
,
therefore
this
is
perpetuall
.
For
the
second
.
First
we
are
commaunded
here
to
content
our selues
with
these
,
and
to
rest
in
them
,
therefore
these
are
only
sufficient
.
Secondly
,
these
doe
make
the
man
and
church
of
God
perfect
to
euery
good
work
,
as
it
is
in
the
4.
to
the
Ephesians
&
else
where
,
therefore
these
onely
are
sufficient
.
Thirdly
,
if
these
bee
insufficient
,
then
Christ
can
not
be
glorified
,
as
perfect
gouernour
of
his
Church
,
neither
his
worde
is
such
,
but
that
something
may
be
added
,
both
which
are
absurd
:
therefore
they
onely
are
sufficient
:
if
not
,
who
dare
adde
a
member
to
that
body
,
which
hee
neither
made
,
nor
can
make
.
Fourthly
,
these
functions
onely
are
sufficient
,
which
haue
all
the
gifts
needefull
for
the
ministery
of
the
word
and
Sacramentes
,
and
for
the
gouernment
of
the
Church
:
but
all
these
functions
are
sufficient
for
these
ends
:
therefore
onely
these
are
sufficient
.
Fiftly
,
if
any
erect
new
ministeries
,
hee
must
either
giue
new
gifts
,
or
assure
men
that
they
shall
haue
newe
giftes
of
God
:
but
none
can
do
thus
:
therefore
these
only
are
sufficient
.
Sixthly
,
if
men
may
adde
,
they
may
detract
:
but
the
second
is
false
,
therfore
the
first
.
Seeing
then
these
things
are
so
as
hath
bin
set
forth
,
out
of
the
Word
of
God
,
that
this
is
his
order
to
which
al
ought
to
vow
their
backs
,
euery
one
keeping
his
proper
place
,
&
none
intruding
vpon
the
right
&
interest
of
another
:
seing
superfluous
things
ought
to
be
cut
off
,
&
such
offices
as
are
from
Antichrist
,
ought
to
be
abandoned
:
let
vs
euery
one
in
our
places
,
pray
to
our
good
God
,
that
he
wil
pitty
this
his
poore
Church
,
that
trueth
and
righteousnesse
may
kisse
eche
other
,
that
his
scepter
may
flourish
,
that
the
stiff-necks
of
the
obstinate
,
and
the
Iron
siniews
of
the
rebellious
may
be
bowed
and
broken
:
to
the
end
these
confusions
that
appeare
euery
where
:
this
pompous
pride
and
curssed
ambition
,
enimy
to
all
sincerity
,
good
order
,
&
true
religion
may
cease
,
and
onely
the
glory
and
victory
of
Christe
,
our
onely
,
King
,
Prophet
and
Priest
,
may
be
established
,
to
whom
with
the
Father
and
the
holy
ghost
,
three
persons
and
one
eternall
God
,
be
all
prayse
,
glory
and
honor
,
now
and
for
euer
.
Amen
.