Sermons Upon Divers Texts, Sermon 4
A Sermon preached at Pauls Croſſe the thirtie day of March. 1591.
PSALME. 133.
Behold how good and how, &c.
THe holie Prophet, King Dauid was the compoſer and writer of this Pſalme, as the title thereof doth expreſly mention. It is called a ſong of degrees, as there be 14. other beſides this, here ſet together of the ſame title, but in what ſence: the learned interpreters are of diuers iudgements. I will follow that which is moſt probable by the holie Scriptures. The word Magnaloth, which the Prophet here vſeth, doth properlie ſignifie ſteps or ſtaires, by which we aſcend into higher places. But by a Metaphor (as I take it to be here vſed) it ſignifieth high eſtate, high degree, excellencie, or dignitie. For proofe hereof wee reade, 1. Chro. 17. verſ. 17. where Dauid ſpeaking vntounto God, ſaith, thou haſt regarded me according to the eſtate of a man of high degree, vſing the ſame word that is here. So then, if wee conſider the phraſe of the Hebrew tongue, which to expreſie the ſuperlatiue degree, vſeth the plurall number, a ſong of degrees, that is, a ſong of excellencies, or a ſong of dignities, is as much as to ſay, a moſt excellent, or a moſt worthy ſong. The holy ghoſt in giuing this title, doth, as it were, ſet a marke in the forehead of the Pſalme, to giuegive notice vntounto vsus, that there is a treaſure of moſt excellent doctrine, and moſt fit for our inſtruction contained in it, that wee may with the greater diligence and attention giuegive eare vntounto it.
The Argument or the matter here handled, is all but one. For the holy ghoſt with a very high and ſingular praiſe, through the whole Pſalme doth ſet forth and commend the vnitie and concord of brethren. The brethren (which he ſpeaketh of and which are to keepe this holy agreement) are all the faithfull children of the Church, fellow members of Chriſts myſticall body, and true worſhippers of GOD, among whom is the ſpirituall brother-hoode. The vertue it ſelfe which is here commended, is that ſame which Saint Paul doth ſo earneſtly exhort and perſwade all Chriſtian men vntounto, to keepe the vnity of the ſpirite, in the bond of peace, Epheſ. 4. verſ. 3. The Primitiue Church is commended for the practiſe thereof, in which wee hauehave a liuely example ſet before vsus: for it is written, that the multitude of them that beleeued were of one heart, and of one ſoule, Act. 4. verſ. 32. For as one body conſiſting of many members, hath but one heart and one ſoule, by which all the members are vnited, and louelove each other, ſo the multitude were vnited in iudgement and affection, as if there were but one heart and one ſoule in them all.
The commendation and praiſe by which the holie Ghoſt ſetteth foorth the excellent worthines of this vertue, is vnderunder two Epithites, which are theſe, good and comelie. For hee ſaith, behold how good and how comely a thing it is, for brethren alſo to dwell in vnitie. Theſe two Epithites hee afterward openeth and amplifieth by two ſimilitudes: the one is taken from the annoynting of Aaron with the precious oyntment, to declare chiefly the ſweete and pleaſant comelines of this vnitie: the other is taken from the dewe of Hermon, which commeth downe vponupon the mountaines of Sion, to expreſſe the fruite and good that commeth thereof. And finally, he concludeth from the higheſt cauſe, euen the Lord God, who hath commanded the bleſsing of life eternall to be vponupon this vnitie. This is briefly the ſumme of the Pſalme, or of this praiſe which is giuen. Now come to the expoſition.
By the firſt word (behold) the Prophet doeth ſtirre vp the mindes of the Iſraelites, euen of al the Tribes, to take view how bleſſed a thing vnitie and concorde is, euen by their owne experience which they had, partly by the former times, and partly by the time then preſent. For in former daies they had felt with much ſorrowe, the great calamities, harmes, and annoyances of diſcorde: and at this time now preſent when this Pſalme was giuen, they ſawe the bleſsings and benefits of vnitie and peace. For their former experience in the daies of King Saul, when he perſecuted Dauid which had done none euill, the worſhippe of God was neglected, good men were oppreſſed, euill men flouriſhed, with much grieſe of minde vntounto many, then was there diſcord, ſo farre as men durſt ſpeake.
When Saul was taken away, and Dauid was annoynted King in Hebron, Abner the ſonne of Ner Captaine of Sauls armie, tooke Iſhboſheth Sauls ſonne, and ſet him vp for King, the diſcorde then grew much greater: for then one part of the Tribes claue vntounto Dauid, the other vntounto the houſe of Saul. They were indeede all the ſonnes of Iaacob and profeſſed the God of Abraham, whom they ſhould with one mouth hauehave worſhipped and glorified, as Saint Paul ſaith, Rom. 15. verſ. 6. but they were diuided and rent aſunder, for there was bloudie warre and long time continued among the Tribes: 2. Sam. 2. and 3 Brethren with deadly hatred and enmitie purſuing their brethren, ſeeking the bloud each of other. It could not bee but that great calamities in this time of diſcorde did ouerſpread the whole land: they might by experience then, and did behold how euill and how miſchieuous a thing it is, for brethren to be at variance.
The cutting down of ſo great an euill, & taking away all occaſion is a very great good. Therefore when Abner and Iſheboſheth were ſlaine, all Iſraell came together and ſet vp Dauid. Then there grew a reconciliation of Tribe vntounto Tribe, and they which were before rent aſunder, became againe one body, brethren imbraced each other with louelove, the bitter hatred before among them was cut downe and extinguiſhed. The worſhip of God was now ſet vp, the bleſſings of GOD were powred downe from heauen vponupon them in great plentie, the whole land did reioyce with ioy and gladnes: Therefore hee willeth them now to beholde how good and how comely a thing it is, for brethren to dwell alſo at vnitie. Thus were they taught by their owne experience on both ſides: For they had found the greeuous annoyances of diſcorde, and enmitie on the one part, and the benefite of peace on the other, and this is it hee willeth them to beholde. Beholde how good and how comelie a thing it is, which doth cutte downe ſo great euill, and beholde how good and how comelie a thing it is, which bringeth with it ſuch great bleſſings of GOD: thus much for the firſt worde. Then to the praiſe it ſelfe: the firſt Epithite is (how good) which containeth the great fruite that ariſeth thereof, and is afterward ſet forth by the ſecond compariſon, that is, of the dewe of Hermon: for that is a thing fruitefull and good. The other is (how comelie) the worde is Magnim, which ſignifieth beautifull, ſweete, comelie, or pleaſant: as in Pſalme 16. where hee ſpeaketh of the reſurrection and exaltation of our Sauiour Chriſt, ſaying: Thou wilt ſhewe me the path of life, the fulnes of ioye is in thy preſence, at thy right hande comely pleaſures for euermore. This comely pleaſant ſweetnes of concorde, is reſembled and ſhadowed foorth by the former ſimilitude, that is, of Aarons annointing: for that was a very comelie and a ſweete thing, and had a myſticall ſignification.
To vnderſtand the better what is here meant, firſt ye may reade of this pretious oyntment, both wherof the Lord commanded it ſhould be made, and how Aaron & his ſons ſhould bee annointed therewith vntounto the Prieſts office, in Exod. 30. Then further we are taught in the Scriptures, that Aaron was a figure of Chriſt, and that this annointing of his with that precious ſweete oyntment, did repreſent the ſpirituall and heauenly annoynting of Chriſt Ieſus with the holie Ghoſt, whoſe graces diſtill from him the head, vponupon eueryevery part of his myſticall bodie, which is the Church. Of him it is ſayd, The ſpirit of the Lord is vponupon me, becauſe he hath annoynted me, &c. Luke 4. verſ. 18. Marke further then wherein the compariſon holdeth. Thus powring the precious oyntment vponupon Aarons head, running downe vponupon his beard, and to the skirts of his clothing, was pleaſant to behold, and caſt foorth a ſweete ſauour vntounto all that ſtood round about. Alſo in that it deſcendeth vponupon his beard, and ſo downeward vponupon all parts euen to the skirts of his clothing, it reſembleth the graces of the holie Ghoſt flowing downe from the Lord Ieſus Chriſt, vponupon all the members of his bodie knit together in an holie vnitie. When it went downe from Aarons head vponupon his bodie vnited to the ſame, it deſcendeth euen to the loweſt part of his garment, becauſe there is no rent nor ſeparation: Euen ſo the Church vnited vntounto Chriſt her head, and eueryevery member of the ſame vnited vntounto the reſt in an holie vnion, and making one bodie, the heauenly graces of the holie Ghoſt, farre ſweeter then that precious oyntment, flow from him vponupon them, and all are partakers thereof, euen the loweſt and meaneſt member, euen to the skirts. For where they are ioyned in this ſpirituall vnitie, looke what graces ſoeuer God from his ſonne Chriſt doth powre vponupon the higheſt members, (that is, vponupon Princes and Paſtors) they diſtill alſo vponupon the other parts and members, and ſo from each to other.
That which was ſeparate from the head, from the bodie, and from the garments of Aaron, receiued no drop of that precious oyntment, which deſcended from the head to a bodie vnited, and to all parts of the garments wrought together. In like manner the graces of the holy Ghoſt deſcend from Chriſt the head, vponupon nothing that is ſeparate and deuided and rent from him, but vponupon all the members vnited in one bodie. Wee may then briefly ſet foorth what this ſimilitude declareth, in this wiſe. The ſweete oyntment is powred vponupon the head of Aaron, it goeth down vponupon his beard, then vponupon his ſhoulders, and all parts of his bodie euen to the loweſt border of his garments. Ieſus Chriſt the head of the Church is annoynted with the holie Ghoſt, and from him the ſweete graces deſcend, and come vponupon al the bodie, and vponupon eueryevery member of the bodie euen to the meaneſt: this it is to bee vnited to him, and to his Church: this is a thing moſt ſweet and moſt comfortable.
In the other ſimilitude he reſembleth this vnitie vntounto the dew of Hermon, which commeth downe vponupon the mountaines of Sion: the waters which fall vponupon the high mountaine diſtill into the valleies, but into thoſe valleies which are ioyned thereunto at the foote thereof, and make them plentiouſly fruitfull: euen ſo the heauenly ſpirituall dewes that come downe from aboue vponupon the mountaines, flow vponupon the valleies which are vnited thereunto, and there is great fruit, and all good things ſpringing from thence. Thus much wee may conſider in theſe ſimilitudes, which expreſſe how good and how comely a thing it is for brethren alſo to dwell at vnitie.
Now all this is from the moſt high God: for he ſaith (there) that is to ſay, vponupon thoſe which dwell together in this holy vnitie, the Lord hath commaunded the bleſsing, and life for euermore. It is Gods vnchangeable decree that they ſhall hauehave the bleſſing, that is, the great great high bleſſing, euen the bleſsing of all bleſsings in euerlaſting continuance. This can neuer faile, for God almightie is vnchaungeable, and what he hath decreed and commaunded, ſhall ſtande for euer. This may perſwade much to dwell in vnitie: for it is a goodly matter to bee vnderunder the bleſsing of almightie God: and there, that is, vponupon the vnitie of brethren, he hath commended his bleſsing, and no where els: for this, there, is as much as to ſay, there onelyonly.
Now wee ſee the praiſe it ſelfe of vnitie and concorde heere ſet foorth vntounto vsus, it remaineth, that wee conſider to what ende and purpoſe the holie Ghoſt giueth this great commendation. This wee all knowe, that when a thing is diſpraiſed, it is to bring vsus into a miſliking and ſhunning of the ſame, as a thing either vnpleaſant or hurtfull. And contrariwiſe, praiſe, eſpecially where it is giuen by God, who knoweth the worthines of euene thing, is to drawe our liking, and to make vsus in louelove with that which is praiſed.
This is then done heere, that wee may hauehave our hearts inflamed, and that wee may bee in louelove with vnitie and concorde: and that wee maye ſtudiouſlie ſeeke after it, and imbrace it, as a moſt precious iewell: and finallie by all meanes take heede, that wee doe not any thing which may hinder and diſturbe the ſame. And doubtleſſe if this can not mooue vsus, and kindle an earneſt louelove and zeale to be ſtudious of godly peace, that it is ſo good, ſo ſweet, and pleaſant, and that Gods bleſſing is vponupon it vntounto eternall life, how dull are we vntounto ſpirituall and heauenly things, or what can mooue vsus? Shall we not care to hauehave that cut down which bringeth miſchiefe and deſtruction, and to ſet vp that which carrieth all bleſſednes with it? Shall wee neither care to auoid the curſe of God, plagues and puniſhments on the one ſide: nor yet couet to hauehave his bleſſing? that it may mooue vsus the rather, I will come now to the application of this Pſalme to our eſtate.
Wee hauehave (as yee all knowe) receiued great bleſſings from the Lord our God, by the meanes of our gracious Queene. For by her happy raigne, we hauehave enioyed long peace, euen ſuch as the like hath not almoſt beene ſeene or heard of in this land. Wee hauehave alſo great plentie of all things, our countrey ouerflowing with milke and hony: eueryevery man fitting vnderunder his vine and vnderunder his figge tree. And moreouer, the Lord hath protected vsus by her Scepter and power, from the inuaſion of forraine enemies, and from the wicked practiſes and treaſons of domeſticall aduerſaries: theſe are great benefites receiued. But the greateſt bleſſing of all is, that by her gouernment he hath deliuered vsus from the bondage of Pharaoh, from the heauie yoke of Antichriſt, out of Idolatrie and blindnes, and hath reſtored vntounto vsus his holy worde, and his true worſhip. Yet notwithſtanding there hath beene among vsus, many yeeres (as ye all know) great diſcorde and variance, and that not onelyonly againſt Papiſts and other enemies of the holy religion, but euen amongſt brethren, which profeſſe the ſame holy doctrine and faith of our Lord Ieſus Chriſt. In all this time we hauehave taſted the bitter fruits of enmitie and diſcord, wee hauehave felt and fuſtained the miſchiefes, harmes, and dammages that growe from it, ſo that wee hauehave had experience with the Iſraelites in the worſer part, and can ſay of our owne knowledge, behold how euill and how vncomely a thing it is for brethren to bee at variance. To make this more apparant, if I ſhould ſtand to rippe vp, and to lay open all the euils which hauehave alreadie come vponupon vsus by the diſcord of brethren, it would be a long and tedious labour. I will therefore onelyonly note ſome of the chiefe and moſt generall, that beholding as it were our moſt grieuous wounds, wee may ſeeke to hauehave them ſalued and cured if it may pleaſe God.
Firſt therefore, I may note as a principall euill fruit of enmitie, that it is a ioy, and an encouragement vntounto the enemies of the Goſpell, the Papiſtes, for to ſee brethren ſet againſt brethren: for as it is in an armie of men, if they be at deadly variance among themſelues, Captaine againſt Captaine, band againſt band, purſuing each other: that the aduerſe part (againſt which they ſhould wholly togither bend their forces) will ſay, wee ſhall not need to doe much, we ſhall eaſily preuaile, for they will pull downe and deſtroy themſelues with their owne handes, and hereof will much reioyce. So is it in Gods Church, Chriſtes armie, which is ſet vponupon by deadly enemies on eueryevery ſide, when there is diſcord growing vntounto ſharpe enmitie, and the leaders themſelues bent one part againſt another, the wicked enemie doth laugh, and receiueth boldneſſe and ſtrength, for he ſaith in his heart, This ſharp contention among them will proceed in the end euen vntounto blood, and to the deſolation of both parts. O how much ought we to be pricked and grieued at the reioycing and boldning of Gods enemies? And how dolefull a calamitie were this, if it ſhoulde among brethren come vntounto blood? We ſee that among the children of Iſrael, the enmitie and diſcord brake forth euen vntounto blood, and ſo doubtleſſe, except the Lorde in great mercy turne it away (ſuch is the nature of contention when it groweth ſharpe) that the end among vsus alſo will be moſt grieuous. This one euill ought to mooue vsus to louelove and imbrace the holy vnitie here commended in this Pſalme. I would the conſideration of it might be deepely printed in our mindes. The wounding of the weake is another great euill that ariſeth from diſcorde: doubtleſſe many are caſt downe, or turned out of the way, or at the leaſt wife are much hindred hereby in our Church. Stumbling blockes being thus laide, before the blinde and lame. What pitie this ought to mooue, and how much the ſight of it ſhould vexe and grieue vsus, the doctrine of our Sauiour Chriſt vttered by him ſelfe and by his Apoſtles doth eueryevery where ſhew: threatnings alſo & woes are pronounced againſt them, that ſhall caſt downe the weake: and ſhall not wee regard this thing at all? ſhall neither the compaſſion and louelove to our brethren for whome Chriſt died, nor the threatnings & woes denounced take any place? Thirdly, the diſcord of brethren, doth bring both parts into contempt and diſgrace among many. And ſo by this meanes the miniſters of the Goſpell, the meſſengers of Chriſt, which ſhould be had in precious account and eſtimation for their workes ſake, euen as the veſſels of gold and ſiluer in the Lords temple, & as the Angels of the Lorde of hoſtes, are baſely eſteemed, euen as if they were veſſels of earth or wood. If this did reach onelyonly vntounto the men themſelues or vntounto their diſgrace, it were the leſſe, and might with leſſe griefe be borne: but the contempt and diſgrace reach indeed euen to the glorious Goſpell of Ieſus Chriſt, becauſe in the diſgrace of the men, the power of their miniſterie is weakened. For where the teacher is euill thought of and deſpiſed, the multitude doth not regard his doctrine. This euill goeth deepe, and if we conſider well of it togither with the former which I hauehave mentioned, yee ſhall ſee that vponupon our owne experience we may ſay, indeed behold how euill and how vncomely a thing it is, for brethren to be at enmitie and diſcord. Theſe euils do highly diſpleaſe Almighty God, and if they be continued in without redreſſe, who is able to ſhewe the puniſhments and calamities which in time will enſue and come vponupon vsus in this land? The contempt of the Goſpell, and growing into Atheiſme thereby, will drawe downe infinite plagues and miſeries. For the righteous God will not alwaies ſuffer ſuch abuſe vnreuenged. Then ſeeing vnitie is ſo good, bringing ſo many bleſſings; and diſcord ſo euill, drawing ſuch an heape of miſchiefes with it, the one as a nouriſher of true life, is to be ſought for and maintained by all godly Chriſtians, and the other is to be eſchued as a deadly peſtilence: and this is to be done of vsus ſpeedily, becauſe diſſention is like the breaking out of waters, the longer it continueth, the wider is the breach made, and ſo becommeth the more difficult to be recouered. This being confeſſed of all, for there is no man I thinke that will denie, but that it is a moſt neceſſary thing in Gods Church and among brethren, to eſchewe diſcord and to ſeeke vnitie: therefore let vsus in the next place conſider and vnderſtand how it is to be ſought: for let it be that we both agree, it is to be ſought, and alſo doe ſeeke for it; yet if we ſeeke not the right way, we are neuer the better for ſeeking. Firſt then knowe this, that there are two ſorts of vnitie and agreement, the one is in God, being in the truth, in the ſpirite, in true holineſſe and ſanctification. The other is in error and ſinne and not in the Lord. Now indeed it is the holy vnitie in the Lord, which is praiſed in this Pſalme, and which we muſt ſeeke after, vponupon which the bleſſing of God ſhall come. This may yee ſee by that exhortation of Saint Paul, Epheſ. 4. When hee ſaith, ſtudying to keepe the vnitie of the ſpirit in the band of peace: for hee addeth as the reaſon, There is one bodie, and one ſpirit, as yee are all called in hope of your calling: one Lord, one faith, one baptiſme, one God and father of all, &c. For like as all the members of the naturall bodie are coupled togither by one ſoule and make but one bodie: ſo by one ſpirit of the Lord, all the faithfull are vnited, and become all one myſticall bodie of Ieſus Chriſt: by one faith, and by one baptiſme, they are all in one Lord, and in one God. The foundation of this vnitie is in the truth, and by it men grow vp togither in God: and for this cauſe it is ſaid in the firſt verſe of the Pſalme, Brethren alſo to dwell in vnitie: Hee ſaith (alſo) becauſe as there is a reconciliation wrought by Chriſt betweene God and man, and ſo a man is come into vnitie with God, he muſt alſo growe into vnitie with thoſe which are togither reconciled to the Lorde with him: ſeeke this vnitie, to bee vnited with our brethren vntounto God, otherwiſe, all ſhall be diſſolued and ſcattered againe in confuſion. Touching that other concorde which is in errour and wickedneſſe, they which poſſeſſe it (who are of diuers ſorts) do commend it, and much complaine of the diſturbance and breach thereof. As firſt of all the Papiſts make a great exclamation againſt vsus which profeſſe the glorious Goſpell, and hauehave forſaken them: that like wicked Schiſmaticks we hauehave diſturbed and broken this holy vnitie, by rending our ſelues from the true Church, and ſo from the faith, and from Chriſtes myſticall bodie: this is a grieuous and a ſore accuſation, if their vnitie which they glorie of, were in the truth. But ſeeing it is moſt euident that they hauehave forſaken the truth of God, blaſpheme and condemne it, and ſet vp abominable errours and curſed Idolatrie: all their agreements, all their holy league (as they tearme it) is no more but a moſt wicked and curſed conſpiracie againſt God and his people. What is their vnitie more then that which is deſcribed by the Prophet Dauid, Pſal. 2. Why do the Gentils rage, and the people meditate that which is vaine? The kings of the earth ſtand vp, and the Princes take counſell togither againſt the Lorde, and againſt his Chriſt? Here is a great vnitie, nay a conſpiracie of wicked traitors againſt Chriſt. This perplexitie is fulfilled by them: And wee hauehave the commandement of God by the voice of the Angel, Come out from among them my people, and ſeparate your ſelues: ſo that all their cry is nothing againſt vsus, wee hauehave not diſſolued this bleſſed vnity here commended, but hauehave forſaken their curſed conſpiracy, which the neerer a mā is ioyned vntounto, the further off he is from God. Let no man therefore be troubled or diſquieted by their great wordes, but forſaking them, imbrace the holy faith, and be vnited thereby togither with the Prophets and Apoſtles, and all holy men, vntounto Ieſus Chriſt.
Ye ſhall heare many other ſorts of men complaine, that there is not fellowſhip and vnity kept with them. When indeede as they walke after their wicked and vncleane luſtes in all abominable ſinnes, as in contempt of gods word, in drunkenneſſe, whoredom, pride, ambition, couetouſnes, vſury, extortion, briberie, oppreſſion, enuie, and many ſuch like. The holy ghoſt ſaith vntounto vsus, HaueHave no fellowſhip with the vnfruitfull workes of darkenes, but rather reprooue them, Epheſ. 5.11. We can not ioyne Chriſt and Belial, we can not be vnited to the Lord and hauehave fellowſhippe in wicked ſinnes. If wee ſay wee hauehave fellowſhip with him (ſaith S. Iohn) and walke in darkeneſſe, wee lie, &c. 1. Iohn. verſ. 6. Epheſ. 5.11. Hee that crieth out for peace, and doth walke in vngodly waies, ſtraying from the truth and from ſanctification, whatſoeuer he will ſeeme to be, he is nothing els but a diſturber and breaker of all holy vnitie. For who can take part with him in thoſe things, but he ſhall ſeparate himſelfe (as I hauehave ſhewed) from truth and godlines, without which there can be no bleſſed vnitie? Saint Peter calleth our Lorde Ieſus Chriſt a liuing ſtone, vntounto whome all the faithfull comming as liuing ſtones, are built vp and become a ſpirituall houſe. 1. Pet. 2. If ſtones be not ſquared and made ſmooth to fit & ioyne togither, how ſhall they grow into one building? If men be not framed in faith and godlines, how ſhall they be vnited in the Lord? Indeede there be imperfections both in doctrine and manners, all the beſt he wen ſtones hauehave ſome ruggedneſſe remaining, and men muſt beare one with another in much: for charitie muſt couer the multitude of ſinnes. 1. Pet. 4 while the Temple of God is in the world, the ſtones are not perfectly ſet togither, but the worke is ſtill in hand, this Temple is ſtill in building, wee muſt beware of the downefall on that ſide alſo. Then ſeeing this bleſſed vnitie muſt be in God, in the truth, in the ſpirit, to be built vp in Chriſt Ieſus in true ſanctification, (for hee that is in Chriſt is a new creature:) and ſeeing all concord without this foundation, ſhall fall downe as a rotten building, let the holy booke of God be our ground, let it bee brought foorth to cut downe all controuerſies, and let men if they looke for any part of the bleſſing here promiſed, yeeld all honour and glorie vntounto this ſacred word: yea let no man ſtand vponupon his owne honour or reputation, if he hauehave maintained any thing awry; but ſo ſoone as euer hee eſpieth the truth in any matter, yeeld thereunto, let the trueth of God goe before and lead vsus the way. For this is the onelyonly way to grow into this holy vnitie. And let ſuch as walke a wrie, forſake their euill waies, embrace the heauenly truth, and follow the rules thereof, if they will be accounted ſtudious of peace and concord. Ioyning thus vntounto the truth, both in faith and godlines of life, wee ſhall be ioyned togither in the Lord, and it ſhall be ſaide, Behold how good and how comely a thing it is for brethren alſo to dwell at vnitie. It ſhall bee like that precious ointment vponupon the head of Aaron, &c. The heauenly graces & gifts of the holy ghoſt, ſhall come downe vponupon vsus plenteouſly and flow vntounto euerie member: wee ſhall bring foorth fruite vntounto God watered with heauenly dewes: wee ſhall hauehave that great and high bleſſing of God almightie vntounto eternall life. Therefore if it bee not too late, that the ſinnes of this land hauehave prouoked the Lorde to diſpleaſure, let all men lift vp their hearts and crie vntounto the Lord, that he will beſtow this precious iewell vponupon vsus, that wee may bee at vnitie (not in all manner of wicked vices, nor in errours) but in the Lord. And now who ſhall ſeeke this vnitie? who ſhall ſtudie to aduance it? This may be in queſtion. I anſwer, euen all ſtates and degrees of men, priuat perſons, rulers and teachers, euen all and eueryevery one that wil looke for any part of gods bleſſing muſt aduance it. EueryEvery man I ſay muſt looke vntounto the heauenly truth of the holy religion, and embrace the ſame with all louelove and heartie affection. EueryEvery man ought to be zealous in ſpirit for the glorie of Chriſt.
For if a man hauehave not the zeale of religion, hee can not be a good man, whether hee be ruler or priuate man, though hee ſeeme to be neuer ſo peaceable, but as the Lord ſaith to the Angell of the Church of Laodicea, Reu. 3. Becauſe thou art neither hot nor colde, I vvill ſpewe thee out of my mouth: God doth reiect all ſuch dull and drowſie Atheiſtes, and irreligious perſons, which are ſo earthly minded, as that they regard not the heauenly graces which are offered in the Goſpell. Let all men therefore ſtirre vp their heartes to be feruent in Gods truth, and let not godly zeale be quenched. Then further (as I hauehave alſo ſhewed before) wee muſt ioyne the practiſe of this holy word, as the Apoſtle S. Iames willeth: Be doers of the worde and not hearers onelyonly, deceiuing your ſelues. Iam. 2.19. for the great diſturbāce of peace & the grieuous breaches of vnity, & all bitter diſſentions do chiefly ariſe from hence, that all ſorts & degrees of men walke not in the rules which God hath preſcribed vntounto them in his word. Wee muſt therefore enter more particularly into this matter, that we may ſee how ech mā is to further this bleſſed vnitie. I begin with the priuat perſon, for whome there are rules preſcribed in Gods word for him to obſerue, if he wil be a true member of the Church, & a ſeeker & preſeruer of this vnitie, & ſo a partaker of Gods bleſſing vntounto life euerlaſting. One rule is touching ſubiection & reuerence vntounto gouernors both ciuill and eccleſiaſticall: for God hath commanded to honor & obey them. Submit your ſelues vntounto all manner ordinance of man, for the Lords ſake: whether it be vntounto the king, as vntounto the ſuperiour; or vntounto gouernors, as vntounto them that are ſent of him, for the puniſhment of euill doers, and for the praiſe of them that doe well. 1. Pet. 2. v. 13, 14. Alſo of this obedience and ſubiection for conſcience ſake, of this reuerence and honour to be rendred, S. Paul writeth, Rom. 13. v. 1, 2, 3, 4, 5, 6, 7. Likewiſe obey them that hauehave the ouerſight of you, and ſubmit your ſelues, for they watch for your ſoules as they that muſt giuegive accounts, &c. Heb. 13.17. The neglect and breach of this rule, euen the denying of obedience, reuerence, and honour vntounto the rulers, gouernours, and teachers, diſturbeth and ouerthroweth the vnitie which is here praiſed. If then a man will not make conſcience to performe this dutie in obeying the holy doctrine of the Lord, what is he other then an enemy vntounto the true concord, a diſſoluer of vnitie & peace? But what if rulers offend, paſtors and gouernors faile, and come ſhort in ſome duties, and therby ſeeme vnworthy to be regarded? I ſay if they do, they ſhall anſwer before God for it, but yet priuate men are not ſet at libertie, they are not diſcharged from this obedience and rendring honor vntounto them: for it is vntounto the authoritie, and vntounto Gods ordinance that they doe it, and not in reſpect of man. God hath not preſcribed the duties of men which are to be done vntounto others, vnderunder this condition, if they perfourme all that which they ought to doe on their parts, or if they be ſuch maner of men as they ought to be. But he hath preſcribed eueryevery mans duty abſolutely. If an other faile in his, hee ſhall anſwer (as I ſaid) for it before God, thou haſt no warrant hereby to depart from the rule which God hath ſet vntounto thee. For thou art tied in conſcience vntounto God to obey his will, & not in regard of man, or of thine owne benefit to doe this or that: for by the doctrine of the bleſſed Apoſtle, wee ſee that Chriſtian ſubiects and faithfull ſeruants, are commanded euen for conſcience to giuegive honour vntounto heathen princes, and infidell maſters, Rom. 13.1. Tim. 6.1. wee muſt then from this expreſſe worde of God obſerue, that when gouernours doe amiſſe, men hauehave not their tongues ſet at libertie to reuile, and to reproch them, or to diſhonour them with euil ſpeech; ſeeing it is alſo written, Thou ſhalt not curſe the ruler of the people. Exod. 22. v. 28. But contrariwiſe, praiers and ſupplications are to be made vntounto God, for rulers and teachers of the Lords people. When they offend, it is with great hurt to the Church, and therefore men are to lament and mourne for it, and not to make themſelues merrie with ieſtes and reproches. Let all euill ſpeeches of diſgrace then be turned into praiers, and the laughter into teares, for this ſhall be more pleaſing vntounto God. Let no man beare himſelfe in hād, that he is not guilty of the breach of holy concord, when he obſerueth not the rules of this doctrine, of ſubmiſſion, of reuerence and honour to be giuen vntounto gouernours.
Another rule is giuen by the Apoſtle, in theſe words: That ye ſtudie to be quiet, and to meddle with your owne buſineſſe, and to worke with your owne handes, &c. 1. Theſſ. 4.11. as God hath diſtributed vntounto euerie man, and as the Lord hath called euerie one (ſaith the Apoſtle) ſo let him walke, and ſo ordaine I in all Churches. 1. Cor. 7.17. God hath ordained the ſeuerall places and callings, he hath giuen gifts of abilitie to men to perfourme the things he requireth in the ſame: he hath alſo ſet the bounds & limits within which euerie one is to keepe himſelfe, and to walke orderly, medling with that which appertaineth vntounto him. This is an holy thing & comely, a preſeruer of vnitie; but it is much broken, and great euill enſueth thereof: for there be many priuat perſons, which would ſeeme verie religious, and to ſeeke the holy vnity aboue others, which leaue the duties of their places and callings, and buſie themſelues wholly with thoſe matters which doe not belong vntounto them. For as if the matters of their trades and ſciences were too baſe, or as if the care of their familie were a thing ouer vile, they ſet theſe aſide, and neglect them, and take vponupon them greater and higher buſineſſe. For beholding any thing amiſſe in the Church, as if God had ſet them to be ouerſeers of the gouernours and teachers, contrarie vntounto this rule of Saint Paul, They labour not with their hands, nor meddle quietly with their owne buſineſſe, but they bende all the powers of their minde, to diſpute and reaſon about gouernment, and the duties of gouernours and teachers, wandring about, and ſeeking to perſwade and draw others to their minde. They thinke thus to doe God high ſeruice: But who hath giuen them power to diſpenſe with this rule, that yee ſtudie to be quiet, and to meddle with your owne buſineſſe, and to labour with your handes? Hath God called them and ſet them a worke about greater things, and freed them from theſe? Is it not the ordinance and will of our God, that men ſhall inſtruct & guide their families in his waies? Is there not labour and paines and care to be taken, that the children and ſeruants may learne the holy doctrine and walke in it? But there are many which deepely meddle in publique matters, and if they hauehave two or three children and as many ſeruants, they are left ignorant, no paines taken about them, they may walke awrie many waies, the care thereof is little. Alſo a mans owne matters which Saint Paul willeth to meddle with, are in prouiding earthly things, neceſſarie for his family: ſo that Saint Paul ſaith. If there be any that prouideth not for his owne, namely for them of his family, hee denieth the faith, and is worſe then an infidell. 1. Timoth. 5.8. and ſo in other duties. Shall we thinke the trueth is obeyed, or that God is pleaſed by ſuch waies? when the rulers and guides of Gods people doe amiſſe, a man is to ſorrow at it, he is to looke to his way that hee keepe vpright before God: but when in reprehending that which others fault in, he neglecteth his owne calling, how ſhall hee eſchue this ſentence, Thou art therfore inexcuſable O man) whoſoeuer thou art that iudgeſt another, for in that thou iudgeſt another, thou condemneſt thy ſelfe: for thou doeſt the ſame things that thou iudgeſt, Rom. 2. v. 1. Thou leaueſt vndone thy duty in guiding that ſmal charge committed vntounto thee. And let vsus make the compariſon, Is hee not more worthie blame that findeth fault with the greater, and doeth it not in the leſſer, when the greater is more difficult to be perfourmed? It is harder to gouerne a whole kingdome, a citie, or a flocke, then a little familie, and more faultes will appeare. How vnreaſonable a thing then is it that a man which guideth not his little family in any ſuch order as god requireth, ſhould let goe the ſight of his owne defects, and whollie giuegive himſelfe in ſpeech to depraue the publike guides. Lament and ſorrow for euill, conſent not thereunto in any wiſe, follow the waies of the Lord, obey the rules of the word: and therfore let al men regard this, & keep their place & ſtanding which God hath ſet them in, and ſo walke, as that they may anſwer before the high iudge, and giuegive account how they hauehave diſcharged their dutie.
To come now to the gouernors and guides of the Lordes people: and firſt to the paſtours and ſhepheards which hauehave the power and authoritie eccleſiaſticall. Theſe are principall, and aboue all other, and after a ſpeciall ſort to procure, and to preſerue this bleſſed vnitie, as the end for which they are giuen of Chriſt, doth ſhew. He hath (ſaith S. Paul) giuē ſome to be Apoſtles, ſome Prophets, ſome Euangeliſts, ſome Paſtors and teachers: and then he ſheweth to what end, ſaying, for the repairing of Saints, for the work of the miniſterie, & for the edification of the bodie of Chriſt: till wee all meete together in the vnitie of faith, and that acknowledging of the ſonne of God, vntounto a perfect man, and vntounto the meaſure of the age of the fulnes of Chriſt, &c. Ephe. 4. verſ. 11.12.13. This is their whole worke and labour appointed them, euen to build vp Chriſts bodie, the temple of God, by framing and coupling together the liuing ſtones, vntounto that vnitie of brethren, which is commended in this Pſalme. Then let vsus ſee the rules preſcribed in Gods word, which they muſt obſerue to performe this holy worke. The Elders (ſaith S. Peter) that are among you, I beſeech, which am alſo an Elder and a witneſſe of the ſufferings of Chriſt, & alſo a partaker of the glorie that ſhall be reuealed, feede the flocke of God which dependeth vponupon you caring for it not by conſtraint, but willingly: not for filthie lucre, but of a readie mind: not as though ye were Lords ouer Gods heritage, but that ye may be examples to the flocke. 1. Pet 5. verſ. 1.2.
Firſt the ſheepe of Chriſt are to hauehave food, their life dependeth thereupon. It is required therefore in all ſhepheards that will anſwer their calling before God, to hauehave the ſame affection in thē which Chriſt had: who when hee ſaw the multitude he had compaſsion on them, becauſe they were as ſheepe without a ſhepheard, Mat. 9.36. Pitie and compaſsion vponupon the ſtraying ſheepe muſt moue them to ſeed: yea louelove muſt conſtraine. For Chriſt ſaith to Peter, Simon Ioanna loueſt thou me more then theſe? feed my ſheepe: loueſt thou me? feede my lambes: loueſt thou me? feed my ſheepe: as if he ſhould ſay, of all louelove do this for me. Here I am to mooue thoſe which bee in authoritie in the Church, if it may any way come to their eares, I do humbly beſeech thē for the Lord Ieſus Chriſts ſake, to hauehave compaſsion vponupon the flocke, that the ſheepe may hauehave their appoynted foode, euen the bread of life plentifully broken vntounto them, that they may be led into the greene paſtures, & vntounto the fountaines and ſtreames of the liuing waters: cry alſo vntounto the Lord of the harueſt, that hee will powre downe his ſpirit vponupon them, that in compaſsion, there may bee labourers ſent foorth: and that ſuch as hauehave taken vponupon them the charge, and be idle or abſent, may be compelled to doe their dutie: that ſuch as bee not able to feede, or that walke in a diſſolute and wicked behauiour in life and conuerſation, may bee remoued: And that ſuch as bee both skilfull to teach, and of godlie life, may bee ſet ouer them, to guide them both by doctrine and example. If this be not per formed, how is the true concord and vnitie ſought? If the people bee not inſtructed and led in the way of godlines: how ſhall they be framed and built together in one holie temple? If the Shepheard bee vngodly, and giuegive corrupt example: what peace, what vnitie, or what agreement can ſuch as will feare God, hold with him? And if there be a diuiſion betweene the ſheepe and the ſhepheard, where ſhall be the vnitie of brethren? It is out of all controuerſie that the meane to worke the godlie vnitie of brethren, is, that the flocke of Chriſt be fedde and guided by skilfull godly men, which teach doctrine, and giuegive good example in life and conuerſation.
And now touching the care of the flocke, not by conſtraint, nor for gaine, but willingly and of a readie mind: not as Lords ouer Gods heritage, but as examples to the flock; I doe againe inſtantly beſeech the paſtors and gouernours euen for Chriſts ſake, to abound and to increaſe in all fatherly louelove towards the Lords people, without which this care cannot rightly be performed. Follow herein the example of Saint Paul, who ſetting foorth his labour and trauaile, not of ambition or deſire of gaine, nor with roughnes, but as he ſaith, we were gentle among you euen as a nurſe cheriſheth her children. 1. Theſſ. 2. ver. 7. where this fatherly louelove is broken off, there followeth (to the exceeding decay and deſolation of the Church) that which the Lord complained of by the Prophet Ezechiel againſt the paſtors of Iſrael. Woe be vntounto the ſhepheards of Iſrael, that feede themſelues: ſhould not the ſhepheards feed the flocks? Ye eate the fat, and ye clothe ye with the wooll: ye kill them that are fed, but ye ſeed not the ſheep: the weake hauehave ye not ſtrengthened: the ſick hauehave ye not healed, neither hauehave ye bound vp the broken, nor brought againe that which was driuen away: neither hauehave ye ſought that which was loſt, but with violence, and with crueltie hauehave ye ruled them. Ezec. 24. verſ. 3.4. This was the ſtate of the flocke then, and ſhall be euen to the worlds ende: that among Chriſts ſheepe as ſome be ſtrong, ſo ſome bee weake, ſome ſicke, ſome going aſtray. Yea ſuch are the frailties of all the faithfull, ſo many are the errors and the ſinnes which doe breake foorth: but yet they are ſtill the ſheepe of Chriſt, the Iſrael of God, and the ſhepheards of Iſrael are to looke to them. Now I ſay, if there bee not a fatherly louelove in the ſhepheards to couer the multitude of ſinnes: if there be not a tender compaſsion, as in the Nurſe towards the little babe, in ſtead of care to heale the broken and ſick, & to ſupport the weake, to bring into the way that which ſtraieth, they ſhall deſpiſe and lothe them as not worthie to bee regarded, yea they ſhall with violence and rigor beate and bruſe them, certaine it is, that the greater the frailties are, the greater care and compaſsion is to be ſhewed. So that violence & rigor are not fit to bee in the ſhepheards. For ſhall the nurſe throw the little infant againſt the ſtones, or puſh it forward when it can hardly ſtand alone? Shall the ſhepheard take his ſtaffe and ſtrike the young and tender Lambes? or ſhall he beate and bruſe the weake and feeble ſheepe? What ſhall we ſay, are the ſheepe of Chriſt of leſſe valew? Many of them are weake and feeble in knowledge, many of them are but as young babes, as touching the ſpirituall power of ſanctification. A number of ſins doe breake from them. Many are wounded in conſcience and troubled in ſpirit: here is place for the louelove, the care, the compaſsiō and labour of Shepheards. O ye ſhepheards of Iſrael put on this louelove and compaſsion, lothe not the ſheepe of Chriſt for theſe frailties, rule them not with violence and crueltie: but feed and ſupport, and heale them with all meeknes and long ſuffering. Let no peruerſnes or iniuries of any of the ſheep towards the ſhepheards, breake off the courſe of this louelove and care. For if they look vntounto this, how the ſheep deſpiſe them, how they walke ſtubbornly againſt them, they ſhall neuer bee able with patience and meekenes to goe through with the worke. If wee thinke it an vnworthie thing, or ſuch as doth diſcharge the ſhepheard from his tender louelove & care, or that may warrant him to bee rigorous, that many of the ſheepe do not reuerence him. Look vponupon Moſes and Paul two great & notable ſeruants of God, two ſpeciall ſhepheards of the Lords flocke, who is worthie to be compared with them? They hauehave left an example to be followed. How great things did Moſes for the people? And yet how often did they murmur againſt him, and were readie to ſtone him? How many were their rebellions and iniuries done vntounto him? And yet his louelove is not quenched, his care doth not faile, but his prayer is moſt earneſt vntounto God to pardon them: he ſtill eſteemeth them (though not all) as the Lords choſen people. What can they doe more vntounto vsus, then goe about to ſtone vsus? Behold alſo the exceeding aboundant louelove of Paul, who wiſhed himſelfe accurſed from Chriſt, that his kinſemen the Iewes which were obſtinate might be ſaued. How much greater was his louelove to the faithfull of his kindred? And yet could they, euen the Church of Ieruſalem, ſcarſe think any thing well of him al the time that he liued, but thought hardly of him, though he did neuer ſo much for them? This is gathered by that which he writeth, Rom. 15. where he firſt ſheweth that it had pleaſed them of Macedonia & Achaia to giuegive ſomwhat to the poore Saints in Ieruſalem, and that he went with this their beneuolēce to ſee it deliuered: and then he intreated them to be verie earneſt in praier to God for him, that he might be deliuered from the diſobedience of Iudea, and that his miniſterie towards Ieruſalem might be accepted of the Saints. It is a marueilous thing to conſider, that there being ſo great need in the Church at Ieruſalem, and that money being ſo welcome to thoſe which are in penurie, & he carying ſo plentifull ſtore, yet there needeth earneſt prayers that this his ſeruice might be accepted. He had moued the Churches of the Gentiles, (as appeareth in his ſecond Epiſtle to the Corinthians) to make this liberall contribution. He wrought this matter, he goeth vp with it, ſo great was his care. Yet when he ſhewethal this louelove and diligence towards thē, how great was their miſliking of him, that he feareth his miniſtrie would not be acceptable to thē? The cauſe of the miſliking, Iames doth ſhew vntounto him when he was come vp, Act. 21. ver. 21. Namely, that it was reported hee had taught the Iewes among the Gentiles to depart from Moſes, and not to circumciſe their children. Wee ſee hee loueth them deerely for all this, and calleth them ſaints: notwithſtanding their great frailtie in this matter, & the hard opinion they conceiued and held of him, ſo great and ſo worthie a ſeruant of the Lord Ieſus Chriſt. What a paterne of meekenes & fatherly louelove is here for all the ſhepheards of the Lords flocke to follow, among the poore feeble and wandring ſheepe, which doe not ſo reuerence and regard them as they ought to doe. The ſhepheards as S. Peter requireth, muſt bee examples to the flockes, and therefore of all other are to ſhew meekenes, long ſuffering, and that louelove which couereth the multitude of ſinnes. Where the paſtors abound in this fatherly louelove, and doe not fall vponupon the fraile ſheepe and tender lambes with rigour and violence, the bleſſed vnitie of brethren here praiſed is chiefly furthered: for the building vp of Chriſts bodie in ſanctification, is greatly aduanced by the example of the paſtors and teachers. The multitude are drawne thereby to imbrace and to follow the trueth. I doe therefore againe humbly beſeech all the paſtors and guides of the Lords people, to conſider of this holy rule and worthie examples, and to practiſe it, that the people of the Lord may bee brought into true concorde and brotherly amitie. Then laſtly, it appertaineth alſo vntounto rulers in ciuill matters to maintaine this vnitie according to the trueth. They are to miniſter iuſtice & true iudgement vntounto all, to puniſh the euill doers, and to cheriſh & maintaine the good. MercieMercy & louelove is alſo neceſſſarily required in them, that they may deale euen as fathers when they correct & chaſtiſe. If this be not, there will great miſchiefes enſue, euen to the diſturbance of all godly peace and concord: for let a ruler, a Iudge, or a mightie man be void of religiō, and withall giuen to anger, dealing among the Lords weake and feeble ſheepe, he will be readie to beate them downe and to cruſh them in pieces. The frailties and ſins are many that breake foorth euen from ſome of Chriſts ſheepe & lambes (as we ſee, there be the weake, the ſicke, the bruſed, and ſuch as erre) the thing is odious in thē, becauſe they profeſſe holineſſe, and therefore cannot in them be borne: therefore lift vp your hearts in earneſt praier vntounto God, that he will powre downe ye ſpirit of fatherly louelove and merciemercy vponupon rulers and iudges, that they may deale in the Lords flocke, and towards his poore weak ſheep, with ſuch regard as that they may anſwer before Chriſt. Thus if we honour and imbrace the truth, if we practiſe the rules therof, eueryevery one performing thoſe duties which the Lord inioyneth, the rulers and iudges, paſtors & gouernors in the church, as alſo the priuate perſons, we ſhal grow into this holy vnitie which the holy Ghoſt here praiſeth, we ſhall receiue all heauenly gifts and bleſsings, yea euen that great bleſsing of all bleſsings, the lfie for euermore. Grant this vntounto vsus O Lord, for thy deare ſonnes ſake our redeemer and Sauiour: to whom with thee and the holy Ghoſt, three perſons, & one euerlaſting God, whom we worſhip, be all honour, glorie, dominion and power, for euermore. Amen.
FINIS.
End of the text · George Gifford, Sermons Upon Divers Texts (1597)