Sermon 30 May 1591, Sermon
A Sermon preached at Pauls Croſſe the thirtie day of May. 1591. By M. George Giffard, Preacher of the worde of God at Maldon in Eſſex.
AT LONDON Printed by I. Windet for Tobie Cooke, at the Tigers head in Paules Churchyard. 1591.
To the worſhipfull, Maiſter William Rider, Alderman, and elect Sheriefe of London.
SIr, this Sermon was preached at Paules Croſſe the 30. of Maye laſte, at the which ther were ſome that gathered the ſame in writing ſo neere as they could, their coppies being conferred and laid together, were (neuertheleſse) found very imperfect, ſo that the Preacher was requeſted to perfecte the ſame ſo neere as his memorie would ſuffer him, the which hauing doone and the coppie comminge to my handes, J hauehave by publicke authoritie printed it, I hope to the good of manie. And findinge my ſelfe greatlie indebted to your worſhippe and yours for many curteſies, J was bolde to preſent it vntounto you as a teſtimonie of my thankeful minde, hoping that you will accept the ſame in as good part as I meant it. And ſo beſeechinge God to bleſſe your worſhippe to the fulfillinge of that hope which many conceiue of you in time to come, I humblye take my leaue this 7. of Auguſt. 1591.
Your worſhips humbly affectionate to commaund. T. C.
Pſalme. 133.
Beholde how good and how, &c.
THe holy Prophet, King Dauid was the compoſer and writer of this Pſalme, as the Title thereof dooth expreſly mention.
It is called a ſonge of degrées, as there bee 14. other beſides this, here ſet together of the ſame title, but in what ſence: the learned interpreters are of diuers iudgementes. I will followe that which is moſt probable by the holy Scriptures. The word Magnaloth, which the Prophet heere vſeth, dooth properlie ſignifie ſteps or ſtaires, by which we aſſend into higher places. But by Metaphor (as I take it to be here vſed) it ſignifieth high eſtate, high degrée, excellencie, or dignitie. For proofe heereof wee reade. 1. Chro. 17. verſ. 17. where Dauid ſpeaking vntounto God, ſayth, thou haſt regarded me according to the eſtate of a man of high degrée, vſing the ſame worde that is here. So then, if wee conſider the phraſe of the Hebrewe tongue, which to expreſſe the ſuperlatiue degrée, vſeth the plurall number, a ſong of degrées, 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, dooth, 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, & moſt fitte for our inſtruction contained in it, yt we may with the greater diligence & attentiō giuegive eare vntounto it.
The Argument or the matter here handled, is all but one. For the holy ghoſt with a very high and ſinguler praiſe, through the whole Pſalme dooth ſeth foorth and commend the vnitie and concord of brethren. The brethren (which he ſpeaketh of and which are to kéepe this holie agréement) are all the faithfull children of the Church, fellow members of Chriſtes miſticall 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 S. Paul dooth ſo earneſtlye exhorte and perſwade all Chriſtian men vntounto, to kéepe the vnity of the ſpirite, in the bonde of peace, Epheſ. 4. ver. 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 beléeued were of one hart, and of one ſoule, Act. 4. ver. 32. For as one body conſiſting of many members, hath but one hart 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 hart and one ſoule in them all.
The commendation and praiſe by which the holy ghoſt ſetteth foorth the excellent worthines of this vertue, is vnderunder two Epithites, which are theſe, good and comelie. For he ſaith, beholde howe good and howe 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 annointing of Aaron with the precious ointment, to declare chéefelye the ſwéete 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 fruit and good that cō meth thereof. And finallie hee concludeth from the higheſt cauſe, euen the Lord God, who hath commaunded the bleſſing of life eternall to bee vponupon this vnitie. This is bréefelie the ſumme of the Pſalme, or of this praiſe which is giuen. Now come to to the expoſition.
By the firſt word (behold) the Prophete dooth ſtirre vp the minds of the Iſraelites, euen of all the Tribes, to take viewe how bleſſed a thing vnity and concorde is, euen by their owne experience which they had, partlie by the former times, and partlie by the time then preſent. For in former daies they had felt with much ſorrow, the great calamities, harmes, and annoyaunces of diſcorde: & at this time now preſent when this Pſalme was giuen, they ſaw the bleſſings and benefites of vnity and peace. For their former experience in the dayes of King Saule, when hee perſecuted Dauid which had done none euill, the worſhip of God was neglected, good men were oppreſſed, euill men floriſhed, with much gréefe of minde vntounto many, then was there diſcord, ſo far as men durſt ſpeake. When Saule was taken away, and Dauid was annointed King in Hebron, Abner the ſonne of Ner Captaine of Saules armie, tooke Iſhboſheth Saules ſonne, and ſette him vp for King, the diſcorde then grewe much greater, for then one part of the Tribes claue vntounto Dauid, the other vntounto the houſe of Saule. They were indéede all the ſonnes of Iaacob and profeſſed the God of Abraham, whome they ſhould with one mouth hauehave worſhipped and glorified as S. Paul ſaith, Rom. 15. ver. 6. but they were deuided and rent a ſunder, for there was bloudy warre and long time continued among the Tribes: 2. Sa. 2. &. 3. brethren with deadly hatred and enmitie purſuing their brethren, ſéeking the bloud eache of other. It could not bee but that great calamities in this time of diſcord did ouerſpred the whole land: they might by experience then and did beholde how euill and how miſchéeuous a thing it is, for brethren to be at variance. The cutting down of ſo great an euill, and taking away all occaſion is a verye great good. Therefore when Abner & Iſheboſheth were ſlaine, all Iſraell came togeather and ſet vp Dauid. Then there grewe a reconciliation of Tribe vntounto Tribe, and they which were before rente a ſunder, became againe one body, brethren imbraced eache other with louelove, the bitter hatred before among them was cutte downe and extinguiſhed. The worſhip of God was now ſet vp, the bleſſinges of God were powred downe from heauen vponupon them in great plentye, the whole land did reioyce with ioy and gladnes: Therfore he willeth them now to behold how good and howe comelie 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 gréeuous annoyances of diſcorde, and enmity on the one part, and the benefite of peace on the other, and this is it he willeth them to behold. Behold how good and how comelie a thing it is, which dooth cutte downe ſo great euill, and behold how good and how comelie a thing it is, which bringeth with it ſuch great bleſſinges of God: thus much for the firſt word. Then to the praiſe it ſelfe: the firſt Epithite is (howe good) which containeth the great fruit that ariſeth thereof, and is afterward ſet forth by the ſeconde compariſon, that is, of the the dewe of Hermon: for that is a thing fruitefull and good. The other is (how comelie) the word is Magnim, which ſignifieth beautifull, ſwéete, comelie, or pleaſaunt: as in Pſal. 16. Where he ſpeaketh of the reſurrection and exaltation of our ſauiour Chriſt, ſaying. Thou wilte ſhewe me the path of life, the fulnes of ioye is in thy preſence, at thy right hande comely pleaſures for euermore. This comelie pleaſant ſwéetnes of concord, is reſembled and ſhadowed foorth by the former ſimilitude, that is, of Aarons annointing, for that was a verie comelie and a ſwéet thing, and had a miſticall ſignification. To vnderſtande the better what is here meant, firſt ye may reade of this precious oyntment, both whereof the Lord commaunded it ſhoulde be made, and how Aaron and his Sonnes ſhould bee annointed therewith vntounto the préeſts office, in Exod. 30. Then further we are taught in the Scriptures, that Aaron was a figure of Chriſt, and that this anointing of his with that precious ſwéet oyntment, did repreſent the ſpirituall and heauenly annoynting of Chriſt Ieſus with the holy Ghoſt, whoſe graces diſtill frō him the head, vponupon eueryevery parte of his miſticall bodie, which is the Church. Of him it is ſayd, the ſpirite of the Lorde is vponupon mee, becauſe he hath annointed me, &c. Luke. 4. verſ. 18. Marke further then wherein the compariſon holdeth. Thus powringe the precious oyntment vpō Aarons head, running down vpō his heard, and to the ſcirts of his clothing, was pleaſant to behold, and caſt forth a ſwéete ſauor vntounto all that ſtood round about. Alſo in that it diſcendeth vponupon his beard, and ſo downeward vponupon all parts euen to the ſcirtes of his clothing, it reſembleth the graces of the holye Ghoſt flowing downe frō the Lord Ieſus Chriſt, vponupon all the members of his body knit togeather in an holy vnity. When it went downe from Aarons head vponupon his body vnited to the ſame, it diſcendeth euen to the loweſt part of his garmente, becauſe there is no rent nor ſeperation. Euen ſo the Church vnited vntounto Chriſt, her head, & 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 ſwéeter then that precious oyntment, flowe from him vponupon them, and all are partakers thereof, euen the loweſt and meaneſt member, euen to the ſcirtes. For where they are ioyned in this ſpirituall vnitie, looke what graces ſoeuer God from his Sonne Chriſt dooth power 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 ſeperate from the heade, from the bodie, and from the garmentes of Aaron, receiued no droppe of that precious oyntment, which diſcended from the head to a bodie vnited, and to all partes of the garmentes wrought togeather. In like manner the graces of the holy Ghoſt diſcende from Chriſt the heade, vppon nothing that is ſeperate and deuided and rente from him, but vppon all the members vnited in one bodie. Wee may then briefelie ſet foorth what this ſimilitude declareth, in this wiſe. The ſwéete oyntmente is powred vponupon the head of Aaron, it goeth down vponupon his beard, then vponupon his ſhoulders and all partes of his bodie euen to the loweſt border of his garmentes. Ieſus Chriſt the heade of the Church is annoynted with the holy Ghoſt, and from him the ſwéete graces diſcend, and come vponupon all the bodie, and vponupon eueryevery member of the bodie euen to the meaneſt: this it is to be vnited to him, and to his Church: this is a thing moſt ſwéete and moſt comfortable.
In the other ſimilitude hee reſembleth this vnity vntounto the dew of Hermō, 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 therevnto at the foote thereof, and make them plentiouſly fruitfull: euen ſo the heauenly ſpirituall dewes that come downe from aboue vponupon the Mountaines, flowe vponupon the vallies which are vnited therunto, and there is great fruite, and all good thinges 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 al 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 bleſſinge, and life for euermore. It is Gods vnchangeable decrée that they ſhall hauehave the bleſſing, that is, the great great high bleſſing, euen the bleſſing of all bleſſinges in euerlaſting continuance. This can neuer faile, for God almightie is vnchangeable, and what he hath decreede 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 almighty God: and there, that is, vponupon the vnity of brethren, hee hath commended his bleſſing, and no where elſe: for this, there, is as much as to ſay, there only. Now we ſee the praiſe it ſelfe of vnity and concorde here ſet foorth, vntounto vsus it remaineth, that wee conſider to what ende and purpoſe the holye Ghoſt giueth this great commendation. This we 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 eueryevery thing, is to drawe our liking, and to make vsus in louelove with that which is praiſed. This is then done heare, that we may hauehave our harts inflamed, and that we may bee in louelove with vnitie and concorde: and that wee maye ſtudiouſlie ſéeke after it, and imbrace it, as a moſt precious iewell: and finallye by all meanes take héede, that we do 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 ſweete, and pleaſant, and that Gods bleſſing is vponupon it vntounto eternall life, how dull are we vntounto ſpirituall & heauenly thinges, or what can mooue vsus? Shall we not care to hauehave that cutte downe which bringeth miſchiefe and deſtructiō, and to ſet vp that which carieth all bleſſednes with it? Shall we neither care to auoide 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 wil come now to the application of this Pſalme to our eſtate.
Wee hauehave (as yee all knowe) receiued great bleſſinges from the Lorde our God, by the meanes of our gracious Quéene. For by her happie raigne, we hauehave inioyed long peace, euen ſuch as the like hath not almoſt béene ſéene or heard of in this land. Wee hauehave alſo great plentie of all thinges, our countrie ouer flowinge with milke and honey: eueryevery man ſitting vnderunder his Vine and vnderunder his figge trée. And moreour the Lord hath protected vsus by her Scepter and power, from the inuaſion of forraine enemies, and from the wicked practiſes and treaſons of domeſtical aduerſaries, theſe are great benefites receiued. But the greateſt bleſſing of all is, that by her gouernement, hee hath deliuered vsus from the bondage of Pharoah, from the heauy yoake of Antichriſt, out of Idolatrie and blindneſſe, and hath reſtored vntounto vsus his holie word, and his true worſhip. Yet notwithſtanding there hath béene among vsus, many yeeres (as ye all know) great diſcorde and variaunce, and that not onelyonly againſt Papiſtes and other enemies of the holie religion, but euen among brethren, which profeſſe the ſame holy doctrine and faith of our Lord Ieſus Chriſt. An all this time wee hauehave taſted the bitter fruites of enmitie and diſcorde, we hauehave felt and ſuſtained the miſchéefes, harmes and dammages that growe from it, ſo that we hauehave had experience with the Iſralites in the worſer part, and can ſay of our own knowledge, behold how euill and howe vncomelie a thing it is for brethren to be at variaunce. To make this more apparant, if I ſhould ſtande to rippe vp, and to laye open all the euilles which hauehave alreadie come vponupon vsus by the diſcord of brethren, it would bee a long and a tedious labour. I will therefore onelyonly note ſome of the cheefe and moſt generall, that beholding as it were our moſt gréeuous woundes, we may ſéeke to hauehave them ſalued and cured if it may pleaſe God.
Firſt therefore, I may note as a principall euill fruite of enmity, that it is a ioy, and on ancouragement vntounto the enemies of the Goſpell, the Papiſts for to ſée brethren ſet againſt brethren: for as it is in an armie of men, if they be at deadly variance among thē ſelues, Captaine againſt Captaine, band againſt band, purſuing ech other: That the aduerſe part (againſt which they ſhould wholy together bend their forces) will ſay, wee ſhall not néede to doo much, we ſhall eaſilie preuaile, for they will pull down and deſtroy themſelues with their own hands, 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 diſcorde growing vntounto ſharpe enmitie, and the leaders themſelues bent one part againſt an other, the wicked enemie dooth laugh, and receiueth boldnes and ſtrength, for hee ſaith in his hart, this ſharpe contention amonge them, will procéede in the ende euen vntounto blood, and to the deſolation of both partes. O howe much ought we to be pricked and gréeued at the reioycing and boldning of Gods enemies? And how dolefull a calamitie were this, if it ſhould among brethren come vntounto blood? We ſee that amōg the children of Iſraell, the diſcorde and enmitie brake foorth euen vntounto bloud, and ſo doubtles, excepte the Lord in great merciemercy turne it away (ſuch is the nature of contention when it groweth ſharpe) that the end among vsus alſo wil be moſt gréeuous. This one euill ought to mooue vsus to louelove and imbrace the holy vnitye heere commended in this Pſalme. I would the conſideration of it might bee deepely printed in our mindes. The wounding of the weake is an other great euil that ariſeth from diſcord: doubtles many are caſt down, or turned out of the way, or at the leaſt much hindred hereby in our Church. Stumbling blockes being thus laide, before the blinde and lame. What pittie this ought to mooue, and how much the ſight of it ſhould vexe and gréeue vsus, the doctrine of our Sauiour Chriſt vttered by him ſelfe and by his Apoſtles dooth euerie where ſhew: threateninges alſo and woes are pronounced againſt them, that ſhall caſt downe the weake: And ſhall not we regarde this thing at all: ſhall neither the compaſſion and louelove to our brethren for whome Chriſt died, nor the threatninges and woes denounced take any place? Thirdlie, the diſcord of brethren, dooth 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, and as the Angels of the Lord of hoſts) are baſelie eſtéemed euen as if they were veſſelles of earth or wood. If this did reach onelyonly vntounto ye men themſelues or vntounto their diſgrace, it were the leſſe, and might with leſſe greefe bee borne: but the contempt and diſgrace reach indéede euē to the glorious Goſpel of Ieſus Chriſt, becauſe in the diſgrace of the men, the power of their miniſtrye is weakened. For where the teacher is euill thought of and diſpiſed, the multitude dooth not regarde his doctrine. This euill goeth deepe, and if we conſider well of it together with the former which I hauehave mentioned, ye ſhall ſée that vponupon our owne experience we may ſay, indéede beholde how euill and how vncomlie a thing it is, for brethrē to be at enmitie & diſcorde. Theſe euils doo highly diſpleaſe almighty God, and if they bee continued in without redreſſe, who is able to ſhew the puniſhmentes and calamities which in time will enſue and come vppon 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 ſéeing vnity is ſo good, bringing ſo manie bleſſinges, and diſcorde ſo euill, drawing ſuch an heape of miſcheefes with it, the one as a nouriſher of true life, is to bee ſought for and maintained by all Godlye Chriſtians, and the other is to bee eſchewed as a deadly peſtilence: and this is to be don of vsus ſpéedely, becauſe diſſention is like the breaking out of waters, the longer it continueth, the wider is the breache made and ſo becommeth the more difficulte, to bee recouered. This béeing confeſſed of all, for there is no man I thinke that will denie, but that it is a moſt neceſſarie thing in Gods Church and amonge brethren, to eſchewe diſcorde and to ſéeke vnitie: therefore let vsus in the next place conſider and vnderſtand how it is to be ſought: for let let it be that we both agree, it is to bee ſought, and alſo doe ſéeke for it, yet if we ſéeke not the right way, we are neuer the better for ſeeking. Firſt then knowe this, that there are two ſortes of vnity and agreement, the one is in God, being in ye truth, in the ſpirite, in true holines and ſanctification. The other is in error and ſin and not in the Lord. Now indeede it is the holy vnitie in the Lord, which is praiſed in this Pſalme, and which wee muſt ſeeke after, vponupon which the bleſſing of God ſhal come. This may ye ſée by that exhortation of S. Paul Epheſi. 4. When hee ſaith, ſtudying to keepe the vnity of the ſpirite in the band of peace, for he addeth as the reaſon, there is one body, and one ſpirit, as ye are called in one 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 body are coupled together by one ſoule and make but one body: ſo by one ſpirite of the Lord, all the faithfull are vnited, and become all one miſticall body of Ieſus Chriſt: by one faith, and by one baptiſme, they are all in one Lord, and in one God. The foū dation of this vnity is in the truth, and by it men growe vp together in God: and for this cauſe it is ſayd in the firſt verſe of the Pſalme, Brethren alſo to dwell in vnitie: He ſayth (alſo) becauſe as there is a reconciliation wrought by Chriſt betweene God and man, and ſo a mā is come into vnitie with God, he muſt alſo growe into vnity with thoſe which are together reconciled to ye Lord with him: ſeeke this vnity, to be vnited with our brethrē vntounto God, otherwiſe, all ſhall bee diſſolued and ſcattered againe in confuſion. Touching that other concorde which is in errour and wickednes, they which poſſeſſe it who are of diuers ſortes doo commend it, and much complaine of the diſturbaunce and breach thereof. As firſt of all the Papiſtes make a great exclamation againſt vsus which profeſſe the glorious Goſpell, and hauehave forſaken them: that like wicked Sciſmatickes, wee hauehave diſturbed and broken this holy vnitye, by rendinge our ſelues from the true Church, and ſo from the faith, and from Chriſts miſticall body: this is a gréeuous and a ſore accuſation, if their vnity which they glory of, were in the truth. But ſéeing it is moſt euident that they hauehave forſaken the truth of God, blaſpheme and condemne it, and ſet vp abhominable errours and curſed Idolatrye, all their agreementes, all their holy league (as they terme it) is no more but a moſt wicked and curſed conſpiracie againſt God and his people. What is their vnity more then that which is deſcribed by the Prophet Dauid, Pſalme. 2. Why doe the Gentiles rage, and the people meditate that which is vaine? The Kings of the earth ſtand vp, and the Princes take counſaile together againſt the Lord, and againſt his Chriſt? Here is a great vnity, nay a conſpiracy of wicked traitors againſt Chriſt. This perplexitie is fulfilled by them: And we hauehave the commaundement of God by the voyce of the Angel, Come out frō among them my people and ſeperate your ſelues: ſo that all their cry is nothing againſt vsus, we hauehave not diſſolued this bleſſed vnity here commended, but hauehave forſaken their curſed conſpiracy, which the néerer a man is ioyned vntounto, the further of 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 together with the Prophetes and Apoſtles, and all holy men, vntounto Ieſus Chriſt.
Yee ſhall here many other ſortes of men complaine, that there is not fellowſhip and vnitye kepte with them. When indéede as they walk after their wicked and vncleane luſtes in all abhominable ſinnes, as in contempte of Gods word, in drunkenneſſe, whoredome, pride, ambition, couetouſnes, vſurie, extortion, bribery, oppreſſion, enuy and many ſuch like. The holy ghoſt ſaith vntounto vsus, hauehave no fellowſhip with the vnfruitefull workes of darkneſſe, but rather reprooue them, Epheſ. 5. ver. 11. We can not ioyne Chriſt and Belial, we can not be vnited to ye Lord and hauehave fellowſhip in wicked ſins: If we ſay we hauehave fellowſhip with him (ſaith S. Iohn) & walkein darkeneſſe, we lie, &c. 1. Iohn. ver. 6. Epheſ. 5.11. He that crieth out for peace, and dooth walk in vngodly wayes, ſtraying from the truth and from ſanctificatiō, whatſoeuer he will ſéeme to be, he is naught elſe but a diſturber and breaker of all holy vnitye. For who can take parte with him in thoſe thinges, but he ſhall ſeperate him ſelfe (as I hauehave ſhewed) from trueth and Godlines, without which there can be no bleſſed vnity? S. Peter calleth our Lord Ieſus Chriſt a liuing ſtone, vntounto whom 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 ſmoothe to ſitte and ioyne togeather, howe ſhall they growe into one buylding? If men bee not framed in fayth and godlines, how ſhall they be vnited in the Lord? In déede there bee imperfections both in doctrine and maners, all the beſt hewen ſtones hauehave ſome ruggednes remaining, and men muſt beare one with an other in much: for charity muſt couer the multitude of ſinnes. 1. Pet. 4. while the Temple of God is in the world, the ſtones are not perfectly ſet together, but the work is ſtill in hand, this temple is ſtill in buylding, we muſt beware of the down fall on that ſide alſo. Then ſéeing this bleſſed vnity muſt bee in God, in the truth, in ye ſpirit, to be built vp in Chriſt Ieſus, in true ſanctification (for he that is in Chriſt is a new creature) and ſeeing all concorde without this foundation, ſhall fall downe as a rotten building, let the holy booke of God be our ground, let it be brought foorth to cut downe all controuerſies, and let men if they looke for any part of the bleſſing here promiſed, yéelde all honor and glorie vntounto this ſacred worde. Yea let no man ſtand vponupon his owne honour or reputation: If he hauehave maintained any thing awrie, but ſo ſoone as euer he eſſpieth the trueth in any matter, yeelde thereunto, let the truth of God goe before and lead vsus the way. For this is the onlie way to growe into this holy vnitie. And let ſuch as walke awrie, forſake their euill wayes, imbrace the heauenly trueth, and followe the rules thereof, if they will be accounted ſtudious of peace and concorde. Ioyning thus vntounto the trueth, both in faith and godlines of life, we ſhall be ioyned together in the Lord, and it ſhalbe ſaid, beholde howe good and how comely a thing it is, for brethren alſo to dwell at vnity. It ſhalbe like that precious ointment vponupon the head of Aaron, &c. The heauenly graces and giftes of the holy ghoſt, ſhall come downe vponupon vsus plenteouſly and flowe vntounto euerie member: we ſhall bring foorth fruite vntounto God watered with heauenly dewes: we ſhall hauehave that great and high bleſſing of God almightie vntounto eternall life. Therfore if it be not too late, that the ſinnes of this land hauehave prouoked the Lord to diſpleaſure, let all men lift vp their hartes and cry vntounto the Lord, that he will beſtowe this precious iewell vponupon vsus, that wee may be at vnity (not in al manner of wicked vices, nor in errors) but in the Lord. And nowe who ſhall ſéeke this vnity? who ſhall ſtudie to aduance it? This may be in queſtion. I anſwer, euen all ſtates and degrees of men, priuate perſons, rulers and teachers, euen all and eueryevery one that will looke for any part of Gods bleſſing muſt aduance it: EueryEvery man I ſay muſt looke vntounto the heauenlye truth of the holy religion, and imbrace the ſame with all louelove and harty affection. EueryEvery man ought to bee zealous in ſpirite of the glory for Chriſt.
For if a man hauehave not the zeale of religion, hee cannot bee a good man, whether he be ruler or priuate man, though he ſéeme to be neuer ſo peaceable, but as ye Lord ſaith to the Angell of the Church of Laodicea, Reu. 3. Becauſe thou art neither hot nor colde, I will ſpew thée out of my mouth: God dooth reiecte all ſuch dull and drowſie Atheiſtes, and irreligious perſons, which are ſo earthly minded, as that they regarde not the heauenly graces which are offered in the Goſpell. Let all men therefore ſtirre vp their harts to be feruent in gods truth, and let not Godlie zeale be quenched. Thē further (as I hauehave alſo ſhewed before) wee muſt ioyne the practiſe of this holye word, as the Apoſtle S. Iames willeth, be doers of the word & not hearers onelyonly, deceiuing your ſelues. Ia. 2. ve. 19. for the great diſturbance of peace and the greeuous breaches of vnity, and all bitter diſſentions do chéefely ariſe from hence, that all ſorts & degrees of men do not walk in the rules which God hath preſcribed vntounto them in his word. We muſt therefore enter more particularly into this matter, that wee may ſée how each man is to further this bleſſed vnity. I beginne with the priuate perſon, for whom there are rules preſcribed in Gods word for him to obſerue, if he wilbe a true member of the Church, and a ſéeker and preſeruer of this vnity, and ſo a partaker of Gods bleſſing vntounto life euerlaſting. One rule is touching ſubiection & reuerence vntounto rulers and gouernous, both Ciuill and Eccleſiaſticall: for God hath commaunded to honour and obey them. Submitte your ſelues vntounto all manner ordinaunce of man, for the Lordes ſake: whether it be vntounto the king, as vntounto the ſuperior, or vntounto gouernours, as vntounto them that are ſent of him, for the puniſhment of euill doers, and for the praiſe of them that doo well. 1. Pet. 2. v. 13.14. Alſo of this obedience and ſubiection for conſcience ſake, of this reuerence and honour to bee rendred, S. Paule writeth, Rom. 13. ver. 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 accountes, &c. Hebr. 13. ver. 17. The neglect & breach of this rule, euen the denying of obedience, reuerence, and honour vntounto the rulers, gouernours and teachers, diſturbeth & ouerthroweth the vnity which is here praiſed. If then a man wil not make conſcience to perform this duty in obeying the holy doctrine of the lord, what is he other thē an enemy vntounto ye true concord, a diſſoluer of vnity & peace? But what if rulers offend, Paſtors & gouernours faile, and come ſhort in ſome duties, and thereby ſéeme vnworthy to be regarded? I ſay if they do, they ſhal anſwer before God for it, but yet priuate men are not ſet at liberty, they are not diſcharged from this obedience & rendring honour vntounto them: for it is vntounto the authority, & vntounto Gods ordinance that they do it, and not in reſpect of mā. God hath not preſcribed the duties of men which are to be don vntounto others, vnderunder this condition, if they performe all that which they ought to doo on their partes, or if they be ſuch manner of men as they ought to be. But he hath preſcribed eueryevery mans duty abſolutly. If an other faile in his, he ſhall anſwer (as I ſaid) for it before God, thou haſt no warrāt hereby to depart from the rule which God hath ſet vntounto thée. For thou art tied in conſcience vntounto God to obey his will, & not in regard of man, or of thine own benefit to do this or that: for by yt doctrine of ye bleſſed Apoſtle, we ſée that chriſtian ſubiects, & faithful ſeruantes, are commanded euen for conſcience, to giuegive honor vntounto heathen Princes, and infidel Maiſters. Rom. 13.1. Tim. 6.1. we muſt then from this expreſſe word of God obſerue, that when gouernours do amiſſe, men hauehave not their tongues ſet at libertie to reuile, and to reproch them, or to diſhonour them with euill ſpeech: ſéeing it is alſo writen, Thou ſhalt not curſſe the ruler of the people. Exod. 22. ver. 28. But contrariwiſe, prayers, and ſupplications are to bee 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 mery with ieſtes and reproches. Let all euill ſpéeches of diſgrace then be turned into prayers, and the laughter into teares, for this ſhall be more pleaſing vntounto God. Let no mā beare him ſelfe in hand, yt he is not guiltie of the breach of holy concorde, 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 wordes: That ye ſtudie to be quiet, and to meddle with your owne buſineſſe, and to worke with your owne handes, &c. 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 al churches. 1. Cor. 7. ver. 17. God hath ordained the ſeuerall places and callings, hee hath giuen gifts of abilitie to men to performe the thinges he requireth in the ſame, he hath alſo ſet the boundes and 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 and comely, a preſeruer of vnitie: But it is much broken, and great euil enſueth thereof: for there be many priuate perſons, which would ſeeme verie religious, and to ſeeke the holy vnitie aboue others, which leaue the dueties of their places and callings, and buſie themſelues wholy with thoſe matters which do 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 vilde, they ſet theſe aſide, and neglect them: and take vponupon them greater and higher buſineſſe. For beholding anye thing amiſſe in the Church, as if God had ſet them to bee ouerſeers of the gouernours and teachers, contrarie vntounto this rule of S. Paule, they labour not with their handes, nor meddle quietly with their owne buſineſſe, but they bend all the powers of their minde, to diſpute and reaſon about gouernment, and the duties of gouernours and teachers, wandring about, and ſéeking 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 bee quiet, and to meddle with your owne buſineſſe, and to labour with your handes? Hath God called them and ſet them aworke about greater thinges, and freed them from theſe? Is it not the ordinance and will of our God, that men ſhall inſtruct and 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 publike 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 awry many waies, the care thereof is little. Alſo a mans owne matters which S. Paule willeth to meddle with, are in prouiding earthly thinges, neceſſarie for his familie: ſo that S. Paule ſaith, if there be any that prouideth not for his owne, namely for them of his familie, he denyeth the faith, & is worſe then an infidel. 1. Tim. 5.8. and ſo in other dueties. Shall wee thinke the truth 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 kéepe vpright before God: but when in reprehending that which others fault in, hee neglectteth his owne calling, how ſhall he eſchew this ſentence, thou art therefore inexcuſable (O man) whoſoeuer thou art that iudgeſt another, for in that thou iudgeſt another, thou condemneſt thy ſelfe. For thou doeſt the ſame thinges that thou iudgeſt, Rom. 2. ver. 1. Thou leaueſt vndone thy duetie in guiding that ſmall charge committed vntounto thee. And let vsus make the compariſon, is he not more worthie blame that findeth fault with the greater, and doth it not in the leſſer, when the greater is more difficult to be performed? It is harder to gouerne a whole kingdom, a citie, or a flocke, then a little family, and more faultes will appeare. How vnreaſonable a thing then is it that a man which guideth not his little familie in any ſuch order as God requireth, ſhould let goe the ſight of his owne defects, and wholy giuegive him ſelfe in ſpéech to depraue the publike guides. Lament and ſorrow for euil, conſent notthereunto in any wiſe, follow the waies of the Lord, obey the rules of the word: and therefore let all men regarde this, and keepe their place and ſtanding which God hath ſet them in, and ſo walk as that they may anſwer before the highe Iudge, and giuegive account howe they hauehave diſcharged their duetie.
To come now to the gouernours and guides of the Lordes people: and firſt to the paſtors and ſhepeheards which hauehave the power and authoritie Eccleſiaſticall. Theſe are principall, and aboue all other, and after a ſpeciall ſorte to procure, and to preſerue this bleſſed vnitie, as the end for which they are giuen of Chriſt, doth ſhew. He hath (ſaith S. Paule) giuen 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 worke of the miniſtrie, & for the edification of ye body of Chriſt: till we al méet together in the vnitie of faith, and that acknowledging of ye ſonne of God, vntounto a perfect man, & vntounto the meaſure of the age of ye fulnes of Chriſt, &c. Eph. 4. ver. 11.12.13. This is their whole worke & labour appointed them, euen to build vp Chriſtes body, the Temple of God, by framing & cupling together the liuing ſtones, vntounto that vnitie of brethren, which is commended in this Pſalme. Then let vsus ſée the rules preſcribed in gods word, which they muſt obſerue to performe this holy worke, the elders (ſaith S. Peter) that are amōg you, I beſéech, which am alſo an Elder and a witnes of ye ſufferings of Chriſt, and alſo a partaker of the glory that ſhall be reuealed, féed the flocke of God which dependeth vponupon you, caring for it not by conſtraint, but willingly: not for filthie lucre, but of a ready minde: not as though ye were Lordes ouer Gods heritage, but that ye may be examples to the flocke. 1. Pet. 5. ver. 1.2.
Firſt the ſhéep of Chriſt are to hauehave food, their life dependeth therupon. It is required therefore in all ſhepeheards that wil anſwere their calling before God, to hauehave the ſame affectiō in them which Chriſt had: who whē he ſaw the multitude he had compaſſion on them, becauſe they were as ſhéepe without a ſhepeheard. Mat. 9. v. 36. pittie & compaſſion vponupon the ſtraying ſhéepe muſt moue them to féed: yea louelove muſt conſtraine: For Chriſt ſaith to Peter, Simon Ioanna loueſt thou me more thē theſe? feede my ſheepe: loueſt thou me? féede my lambes: loueſt thou me? feede my ſhéepe: as if he ſhould ſay, of al louelove do this for me. Here I am to moue thoſe which bee in authoritie in the Church, if it may any waie come to their eares, I do humbly beſeech them for the Lorde Ieſus Chriſtes ſake, to hauehave compaſſion vponupon the flocke, that the ſheepe may hauehave their appointed food, euen the bread of life plentifully broken vntounto them, that they may bee led into the greene paſtures, and vntounto the fountaines and ſtreames of the liuing waters: cry alſo vntounto the Lord of the harueſt, that he will poure downe his ſpirit vponupon them, that in compaſſion, there may be labourers ſent forth: And that ſuch as hauehave taken vponupon them the charge, and be idle or abſent, may be compelled to doe their duetie: that ſuch as be not able to féed, or that walke in a diſſolute and wicked behauiour in life and conuerſation, may be remoued: And that ſuch as bee both ſkilfull to teach, and of godly life may be ſet ouer them, to guide them both by doctrine and enſample. If this be not performed, howe is the true concorde and vnity ſought? If the people be not inſtructed and led in the way of godlines: how ſhal they be framed and built together in one holy temple? If the Shepheard bee vngodly and giuegive corrupt example: what peace, what vnity, or what agréement can ſuch as will feare God, hold with him? And if there be a diuiſion betwéene the ſhéepe and the Shepheard, where ſhalbe the vnity of brethren? It is out of all controuerſie that the meane to worke the Godly vnitye of brethren, is, that the flocke of Chriſt be fedde and guided by ſkilfull Godly men, which teach doctrine, and giuegive good enſample in life and conuerſation.
And now touching the care of the flocke, not by conſtraint nor for gaine, but willingly and of a ready minde: not as Lords ouer Gods heritage, but as enſamples to the flocke. I doo againe inſtantly beſéeche the Paſtors and gouerners euen for Chriſtes ſake, to abound and to increaſe in all fatherly louelove towards the Lords people, without which this care can not rightly bée performed. Followe herein the example of S. 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 of, 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 Iſraell. Woe be vntounto the Shepheardes of Iſrael, yt féede them ſelues: ſhould not the ſhepheards féede the flocks? Ye eate the fat, and ye cloth ye wt the wooll: ye kill them that are fed, but yée féede not the ſheep: the weak hauehave ye not ſtrengthened: the ſick hauehave ye not healed, neither hauehave yee bound vp the broken, nor brought againe that which was driuen away: neither hauehave yee ſought that which was loſt, but with violence, and with cruelty hauehave ye ruled them. Eze. 34. ver. 2.3.4. This was the ſtate of the flocke then, and ſhalbe euen to the worldes ende: that among Chriſtes ſhéepe as ſome bee ſtrong, ſo ſome bee weake, ſome ſicke, ſome going aſtraie. Yea ſuch are the frailties of all the faithfull, ſo many are the errors and the ſinnes which doo breake foorth: but yet they are ſtill the ſheepe of Chriſt, the Iſraell of God, & the Shepheardes of Iſraell 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 ſteede of care to heale the broken and ſicke, and to ſupporte the weake, to bring into ye way that which ſtrayeth, they ſhall deſpiſe and loath them as not worthy 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 bee ſhewed. So that violence and rigor are not fitte to be in the Sheepheardes. For ſhall the nurſe throw the little infante againſt the ſtones, or puſh it forwarde when it can hardlie ſtande alone? Shall the Sheepheard take his ſtaffe and ſtrike the young and tender Lambes? Or ſhall hee beate and bruſe the weake & féeble ſhéepe? What ſhall we ſay, are the ſhéepe of Chriſt of leſſe valew? Many of them are weake and feeble in knowledge, many of them are but as young babes, as touching ye ſpirituall power of ſanctification. A number of ſinnes do breake from them. Many are wounded in conſcience & troubled in ſpirit: here is place for the louelove, the care, the compaſſion and labour of Sheepheards. O ye ſheepheards of Iſraell put on this louelove and compaſſion, loath not the ſheepe of Chriſt for theſe frailties, rule them not with violence & cruelty: but féede and ſupport, and heale them with all méeknes and long ſuffering. Let no peruerſnes or iniuries of any of the ſhéepe towardes the ſheepeheards, breake of the courſe of this louelove and care. For if they looke vntounto this, how the ſheepe deſpiſe them, howe they walke ſtubbornely againſt them, they ſhall neuer bee able with patience and méekenes to go through wt the worke. If we thinke it an vnworthy thing, or ſuch as dooth diſcharge the ſheepeheard from his tender louelove and care, or yt may warrant him to be rigorous, that many of the ſheepe do not reuerence him. Looke vponupon Moſes & Paul two great & notable ſeruants of God, two ſpeciall ſheepeheards of the Lords flocke, who is worthy to be compared with them? They hauehave lefte an example to bee followed. How great thinges did Moſes for the people? And yet how often did they murmur againſt him, & were ready to ſtone him? How many were their rebellions and iniuries don vntounto him? And yet his louelove is not quenched, his care dooth not faile, but his praier is moſt earneſt vntounto God to pardō them: He ſtill eſtéemeth them (though not al) as the Lords choſen people. What can they do more vntounto vsus, then goe about to ſtone vsus? Behold alſo the excéeding aboundant louelove of Paul, who wiſhed him ſelfe accurſed from Chriſt, yt his kinſemen the Iewes which were obſtinate might be ſaued. How much greater was his louelove to the faithful of his kindred? And yet could they, euen the Church of Ieruſalem ſcarce thinke any thing wel of him all ye time yt he liued, but thought hardly of him, though he did neuer ſo much for them? This is gathered by yt which he writeth, Ro. 15 where he firſt ſheweth that it had pleaſed them of Macedonia and Achaia to giuegive ſomewhat to the poore Saints in Ieruſalem, and that he went with this their beneuolēce to ſee it deliuered: and then he intreated thē to be very earneſt in praier to God for him, yt he might be deliuered from the diſobedience of Iudea, and that his miniſtry towards Ieruſalem might be accepted of ye ſaints. It is a merueilous thing to conſider, yt there being ſo great néede in ye Church at Ieruſalem, and that money being ſo welcome to thoſe which are in penury, and he carying ſo plentifull ſtore, yet there needeth earneſt praiers that this his ſeruice might be accepted. He had mooued the Curches of ye Gentiles, (as appeareth in his ſecond Epiſtle to the Corinthians) to make this liberal contribution. He wrought this matter, he goeth vp with it, ſo great was his care. Yet when he ſheweth all this louelove and diligence towards thē, how great was their miſliking of him, that hee feareth his miniſtry would not bee acceptable to them? The cauſe of the miſliking, Iames dooth ſhew vntounto him when hee was come vp, Act. 21. ver. 21. Namely that it was reported he had taught ye Iewes among the Gentiles to departe from Moſes, & not to circumciſe their children. We ſée he loueth them deerely for all this, and calleth them ſaints: Notwithſtanding their great frailtie in this matter, and the harde opinion they conceiued and held of him, ſo great & ſo worthy a ſeruant of the Lorde Ieſus Chriſt. What a patterne of méekenes & fatherly louelove is here for al ye ſhepheardes of the Lords flocke to followe, among the poore feeble and wandring ſheepe, which doo not ſo reuerence and regard them as they ought to doo. The ſheepheardes as S. Peter requireth, muſt be examples to the flockes, & therfore of all other are to ſhew meekenes, long ſuffering, and that louelove which couereth the multitude of ſins: where the paſtors abound in this fathely louelove, & do not fall vponupon the fraile ſheepe & tender lambes with rigour and violence, the bleſſed vnitie of brethren here praiſed is cheefely furthered: for ye building vp of Chriſtes body in ſanctification is greatly aduanced, by ye example of the paſtors & teachers. The multitude are drawen thereby to imbrace & to follow the truth. I do therfore again humbly beſeech all the paſtors and guides of ye Lords people, to conſider of this holy rule and worthy examples and to practiſe it, that ye people of the Lord may be brought into true concord and brotherly amity. Then laſtly, it appertaineth alſo vntounto rulers in ciuill matters to maintaine this vnity according to the truth. They are to miniſter iuſtice & true iudgement vntounto all, to puniſh the euill doers, and to cheriſh and maintaine yt good. Mercy and louelove is alſo neceſſarily required in them, that they may deale euen as fathers when they correct and chaſtiſe. If this be not, there will great miſcheefes enſue, euen to the diſturbance of all godly peace and concorde: for let a ruler, a iudge, or a mighty man be voide of religion, and withall giuen to anger, dealing among the Lords weake and feeble ſheepe, he will be ready to beate them downe and to cruſhe them in peeces. The frailties and ſinnes are many that breake foorth euen from ſome of Chriſts ſheepe and lambes (as we ſee, there be the weake, the ſicke, the bruſed and ſuch as erre) yt thing is odious in them, becauſe they profeſſe holineſſe, and therefore cannot in them be borne: therfore lift vp your harts in earneſt prayer vntounto God, that he will powre downe the ſpirite of fatherly louelove and mercy vponupon rulers and iudges, that they may deale in the Lordes flocke, and towardes his poore weake ſheepe, with ſuch regard as that they may anſwer before Chriſt. Thus if we honour and imbrace the trueth, if we practiſe the rules thereof, eueryevery one performing thoſe duties which the Lord inioyneth, the rulers and iudges, paſtors and gouerners in the Church, as alſo the priuate perſons, we ſhall growe into this holy vnity which the holy Ghoſt here praiſeth, we ſhall receiue all heauenly gifts and bleſſings, yea euen that great bleſſing of all bleſſinges, the life for euermore. Graunt this vntounto vsus O Lord, for thy deare ſonnes ſake our redeemer & Sauiour: to whom with thee & the holy ghoſt three perſons, and one euerlaſting God, whom we worſhip, be all honor, glorie, dominion and power, for euermore. Amen.
FINIS.
End of the text · George Gifford, Sermon 30 May 1591 (1591)