tyranny. Nothing may interrupt its sway; it must not yield to
prophecy, teaching or any other office.

29. We must remember, however, that nothing takes precedence of the
Word of God. The preaching of it transcends all other offices.
Dominion is but a servant to arouse preaching to activity, like to the
servant who wakes his master from sleep, or in other ways reminds him
of his office. This principle confirms Christ's words (Lk 22, 26): "He
that is the greater among you, let him become as the younger; and he
that is chief, as he that doth serve." Teachers and prophets, however,
are to be obedient to rulers and continue subject to them; each
Christian work and office must subserve the others. Thus is carried
out Paul's doctrine in this epistle: that one should not esteem
himself better than others; should not exalt himself over men,
thinking of himself more highly than he ought to think; though one
gift or office is more honorable than another, yet it must also
subserve that other. While the office of ruler is the lowest, yet
every other appointment is subject to it; on the other hand, in care
and oversight the ruler serves all others. Again, the prophet, who
holds the highest office, submits to the ruler, etc.

"He that showeth mercy, with cheerfulness."

30. The six preceding obligations devolve upon the common governing
powers of the Christian Church--at present known as the ecclesiastical
order. Paul now proceeds to enumerate duties pertaining to every
member of the Church. The six first-mentioned obligations are not,
however, to be individualized to the extent of making but a single
obligation devolve upon one individual. He who prophesies may also
teach, admonish, serve and rule. And the same is true of each office.
Let every man discover unto how many offices he is called, and conduct
himself accordingly. He must not exalt himself over others, as if
better than they, and create sects from the common gifts of God; he
must continue in the common faith of his fellows, allowing mutual
service and subjection in the gifts.

31. "Mercy" implies all good deeds or benefits conferred by neighbors
upon one another, aside from the regular contributions of which we
have spoken. The Hebrew word the apostle uses for "mercy" is "hesed."
In Latin it is "beneficium"; in Greek, "eleemosyna"; and in common
parlance, "alms." It is in this sense that Christ employs the term
throughout the Gospel: "When thou doest alms" (Mt 6, 2)--