THE ONLY RULE to walk by: Guiding Christ's Ministers, and all his members, how to frame their conversation in the way to salvation. A Sermon preached at a Synod, or meeting of Ministers in S. Michael's Church in Coventry the second of October. 1615. By S. GIBSON, Preacher of the Word, and Pastor in the same City. GAL. 6.16. As many as walk according to this rule, peace be on them, and mercy, and upon the Israel of God. LONDON, Printed by George Purslowe for Ralph Mab, and are to be sold in Paul's Churchyard, at the sign of the Greyhound. 1616. To the right Worshipful Si● ROBERT COKE, son and heir to the right honourable, Sir EDWARD COKE, Lord chief justice of England, and to the noble and virtuous Lady, the Lady THEOPHILA● COKE his Wife. SIR, WHen I had resolved to publish this Sermon, which I lately preached to a mixed Audience and thought whose name 〈◊〉 should use in the forefront fo● protection and countenance of it, I considered that to your right Honourable Father I ought most duty; who (when I was dejected, for th● loss of two noble Lords, both deceased in 〈◊〉 short space, which acknowledged me in their life time,) to supply that want readily at the first motion of a Gentleman, a good friend of mine, accepted of me, and that with sweet words of singular encouragement. Since which time (as by special duty I have been bound) I have used his honours name, by his permission and allowance, in my public prayers. But fearing, in regard of his superexcellent worth, and the little value of that which I had now ready to exhibit to him, it might be thought too great presumption, to present such an unpolished piece of work to his learned eyes, I thought it my best way rather to descend from the Father to the Son; and of all the generation, for peculiar respects, to single out yourself, with due remembrance of your Honourable Lady. It pleased God after your happy marriage ●o place you both for a time in that Religious and well-governed City, where I am an unworthy Preacher and Pastor, and there (your Honourable Father first accepting of the Recordership, in his love to the City, and in the good opinion he had of the inhabitants for Religion) yourself also took an affection to the people; and their love being reciprocal to you again, you soon became even a member of the Corporation, and were elected to be a Parliament-man unanimi consensu. And for the time you there continued, thanks be to God, many had comfort of you: The poor having great relief at your door through your Christian bounty, and all sorts good example by your diligent frequenting of the public exercises both upon the Sabaoth and the weekdays. And though my charge lay in another Parish, yet it pleased you both to take the pains to be partakers also of my poor Ministry in the other Church. These fruits being found in young beginners, have given good hope of your further progress in the way to life. I have therefore now taken an occasion in all duty to be an exhorter unto you to this end, that ye never abate any thing of your love to GOD and his truth; nor suffer yourselves to be withdrawn from the Christian Faith, which you have received by any seducers or bad examples, which abound in this licentious age: But that ye walk on constantly & labour to grow in grace, and in the knowledge of our Lord jesus; knowing that this will be your only comfort another day, when all the world shall not stand you in any stead. To provoke you forward hereunto, let me but propound unto you your Honourable Father's example, whose steps God and Nature bindeth you most to observe. In the Faith no man more sound, making the sacred Canon of the Scripture the only rule of his belief: and in the exercise of his authority, and execution of his great Office, and in the course of his life, following the holy rules thereof religiously. Now as other Ornaments of Art and Nature make him illustrious to them that know him, so ●t is remarkable, that his religious practices do not any whit eclipse his reputation, but make him the more to be magnified in the sight of good men, above others of his rank. As Scholars and learned men in all Sciences honour him for those abilities which are most in ●equest with them, so for better things the Church of Christ taketh comfort in him, the Tribe of Levi blesseth him, and the GOD of ●eauen crowneth him with multiplicity of his mercies. In the race therefore that you have to run (Right Worshipful) like a good Son, follow a good Father's steps. Now let time be precious with you, & dum vires annique sinunt, while strength serveth, be studious, and industriously labour for knowledge and true wisdom. Remember your Creator in the days of your youth; and serve the GOD of heaven constantly with a perfect heart, that the blessings of Wisdoms right hand and left may be upon you here, and that you may find mercy and salvation in that great Day; when neither birth, nor blood, nor riches, nor any worldly privilege, but only a good conscience shall be regarded. And so I humbly take my leave, praying GOD to knit your hearts firmly one to another, and more firmly unto God, that loving and living together in his fear for the time you have to spend in thi● world, you may both be partakers of the grac● of life together in his heavenly Kingdom. Your Worships ever to be commanded in the Lord, SAMVEL GIBSON. To the READER. GOod Reader, as hitherto I have, vpo● good considerations, been bashful backward to publish any thing i● these learned times: so neither a● I now grown to any settled resolution, to trouble the Press often with my worthless labour's. But being of late somewhat earnestly solicited, to bestow one of my Sermons this way; I hau● for some competent respects condescended to th● motion this once: If upon what reasons I have don● it, any be desirous to know, I will reveal to him 〈◊〉 part, what in my own mind I have opposed against the discouragements occurring. First, my own defects I acknowledge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and ingenuous● without dissembling, and I am not so simple but know the manner of many conceited Youths in th● age, rashly to give their disdainful censures, of 〈◊〉 most whatsoever cometh to their view: yet I 〈◊〉 withal, that even in these times, scribimus i● ●octi doctic; all sermons that come forth are ●ot excellent, and though some Readers be curious, others are not, and even printed Tractates are ●ot without their operation; and therefore who knoweth whether this (by the blessing of God) though 〈◊〉 be regardless with some, may not prove altogether fruitless to others? and howsoever the envious and ●ainer sort may hence take advantage to carp and ●eward me for my pains, with nothing but words ●f disgrace, yet I expect better measure from bet●er men, and consider withal, that I shall hereby ●aue opportunity to gratify those friends, to whom 〈◊〉 most desire to give contentment; and this hath not ●een of least force to animate and embolden me to ●hat which I have done, even in contempt of arrogancy. I see also that unsound members, though of ●o credit or worth for learning, have both tongues ●nd pens against the truth; and this hath exci●d me the rather thus to divulge, what I have late● spoken for the truth, in the common cause of the church and of Religion. Now, if passing abroad through many hands, it find approbation amongst ●hose that be sound hearted & orthodox, I pass not ●r the rash and unjust judgement of such, as be ei●her contentious or corrrupt, what face soever they carry. The argument that I have light upon, is very necessary for these times, of any other: be content (good Reader) with the single and naked truth, undeckt with the ornaments of art. The matter being good, bear with the manner; curious and exact discourses I leave to our rare preachers that come seldom into the pulpit. These (I trow) may very well preach every time in print; but of us it is not to be expected, that are exercised so often weekly, throughout the year: and for my own part, as I can have but little time usually for any of my ordinary sermons, so for this, my warning was exceeding short: if I should say I had two days to provide for it, I might be disproved by some that know the contrary, and it falling to my lot altogether unexpected, it gave impediment to all provident forecast. Yet it pleased God to give me some good success in the delivery of it, and after, no small encouragement from th● most religious and learned hearers then present Since which time, I have perused my notes, and hau● added a little in the margin specially. Of some it may be, it will be contemptibly rejected, because 〈◊〉 use so many quotations of Scripture, and so few of Fathers, and Schoolmen, and other Authors: but am of mind that it were good for these that set light by divine authority, in respect of human that they had less learning, and more grace. For my own part, were my reading and ability sufficient to do it, I affect no such course in the Pulpit as they delight in, as savouring too much of the flesh, and of no use to the hearers; if by others that distaste any thing but English in a Sermon, I be excepted against for that little liberty I have taken above some others, I think they also are in the extreme, and that a mean between both these would do well. Freely to deliver my judgement and affection, touching this matter, thus I conceive as yet: That our main aim being at the glory of God in the administration of his word, and our care to that end not to hinder the understanding of the illiterate people in that which concerneth them to mark: Doubtless a man may lawfully have some respect also to the learned auditors, when the congregation is ●ixt; and now and then use a few words in another language, which they understand as well as himself: and yet I reverence those worthy Prea●hers, that use to follow their Text and matter ●undly, and substantially and profitably, though ●hey altogether forbear what they are well able to ●e in this kind. Which way soever thou inclinest in thy opinion concerning this point, judge not me, I judge not thee. God give us all grace, that we may ever seek that, for which chief we are set on work by our heavenly Master, to wit, that transgressors may be taught his ways, and sinners converted unto him; and, good Christian Reader, pray thou for us, that the will of the Lord may prosper in our hands. Thine in the Lord jesus, Samuel Gibson. The chief Points handled in this SERMON. 1. That we all own Canonical obedience unto God, and are to walk by that rule which he hath given us in his Word. 2. That the Canon of the Scripture is the only rule of the Church, which Christians are to walk by. 3. That there ought to be correspondency in judgement amongst us, as well as in affection, specially amongst Teachers. 4 That the lives of Preachers and professors ought to be answerable to their doctrine and profession, and they ought to be examples in all goodness. The first of these points is applied against all irregular persons, that will have their own way, and not frame themselves to do what God and Christ jesus requireth of them. The second against our adversaries of the Church of Rome, that magnify their Church with derogation from the Scripture. The third against all that hold paradoxes, and affect singular opinions, some particulars are touched by name. The fourth and last against scandalous Preachers, which deliver good doctrine, and give bad example to their flock. THE ONLY RULE to walk by. PHIL. 3.16.17. Nevertheless, whereto we have already attained, let us walk by the same rule, let us mind one thing. Brethren, be followers together of me, and mark them which walk so, as ye have us for an ensample. THe words are exhortatory, and the exhortations contained in them are very pertinent to the present assembly; the former is to unanimity, the latter to conformity: the first is not barely propounded, but withal the way is declared, how we may attain to it. Let us walk by one rule, that's the way to be of one mind: and whereas the imperfections of some, in comparison of others, might be a great means to hinder this unity and harmony in judgement; some excelling, some being far short of others in knowledge. Nevertheless, saith the Apostle, though there be such difference, and some are weak and very defective in respect of others: yet so far as we have attained, whether to more or less, let us walk orderly by one rule or Canon, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est ver● militare, stir mili● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cū●e proce● juxta ca●m sibi ab ●ratore ●xum. which is, the word of God and doctrine of the Apostles, which teacheth us to aim at the glory of God, and the peace of the Church, so shall we grow to consent in one, and be of one mind. To this exhortation to unanimity or agreement in opinion, he addeth another in the seventeenth verse, to conformity, or imitation of good examples, where he maketh himself the form or type, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. to which he would have them conform: yet doth he not propound himself alone for an example, but he joineth others with him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. whom he would have the Philippians to imitate also, wherein they walked as he walked. In the first exhortation there are divers things worthy to be observed and considered of: of which, I desire to speak rather profitably then plausibly. Doctrine 1 1. It is remarkable, that he requireth walking by rule: That we 〈◊〉 Canonica●●bedience God. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and thence we are taught this point, that we are not left to ourselves, to follow our own way, and do what seemeth good in our own eyes, but we have our rule given us of God, which we are to follow constantly and religiously, neither turning to the right hand nor to the left. Let us walk by rule. From the beginning it hath been thus. God never left man to himself to do his own will, but at the first Adam had his rule given him by lively voice, Gen. 2, 3. & 4.3 Heb. 1.1 and after, the Lord declared his will to the fathers in visions, and at length delivered his mind in writing: he gave his word unto Jacob, his statutes and his judgements unto Israel, Psal. 147.19. Psal. 147. 1● and that both for their direction in the worship to be done to himself, and also for the well ordering of their conversation, to his will. First, briefly and summarily in two tables, Deut. 10. ● written with his own finger. Then more largely and amply in other Prophetical books, where he hath set his people a course, Micah. 6. ● and showed what he requireth of them. And cursed be he, saith the Lord, that continueth not in all things written in the law to do them. Deut. 27. Deut. 27. And as in the old Testament, so in the new we have our rules, Gal. 3.10. as for the worship of God both inward and outward, 〈◊〉. 24 〈◊〉. 10.28 〈◊〉. 6.6 〈◊〉. 11.12 〈◊〉 21.34 〈◊〉 6 30. etc. 〈◊〉. 7.12 so we have our rules also of sobriety and charity, and righteousness towards men; both together make one complete and exact rule for the whole catholic Church to walk and order their steps after: as the jews under Moses, so we under Christ are under rule still; and great reason we should be so: for 1. hereby almighty God, that made us, and Christ that hath redeemed us, exerciseth his authority and dominion over us, and we, our obedience and subjection unto him; whilst he giveth us our rule, we yield ourselves to be ruled by him, and to do whatsoever he commandeth us, and not what pleaseth ourselves. 2. It is necessary, that a rule should be given us of God to walk after, in regard of our natural blindness and folly, and unaptness (of ourselves) to do that which is right in the sight of the Lord. We see, when in the worship of God men have followed their own devices, and not walked by rule, in stead of honouring the most high God, they have vilified him with their base manner of serving of him; as the Apostle saith, Romans 1.21. They glorified him not as God: 〈◊〉. 1.21.23 1. with worship suitable to his Majesty, but turned the glory of the incorruptible God into the similitude of a corruptible man, and of birds and four-footed beasts and creeping things: and the Israelites swerving from their rule, offended in a high degree, Exod. 32.10. and provoked the Lord to great wrath against them with their idolatrous service: and as in the worship of God, so in their conversation and carriage towards men; all are subject to err and do amiss. It is not in man to walk, and to direct his steps aright without a rule: and therefore, necessary it is to have direction from God, and to follow that, that we may do well, and have comfort of our ways in the end, when we have run our race and finished our course. Which maketh against all unruly and lawless persons, sons of Belial, that will not submit themselves to be ruled by the word of God, but cast off the yoke, Psal. 2.3. and rebelliously break out of all compass, following their own way which is the way of sin and error, as if they were their own men and had no master. Christ shall be no Lord of theirs to appoint them what to do, they hate to be directed and restrained by any. I would these knew it, that according to their works, ●om. 2.6 so shall it be unto them in the day of judgement: vengeance shall be rendered unto them by Christ, ●. Thes. 1.8 for their rebellion. If they will not be ruled by him here, they shall not be saved by him hereafter. Others in some things are content to follow the rule given them, but (withal) in other things they will have their own way: 1. In the matter of God's worship; none more presumptuous this way then our adversaries of the Church of Rome, exod. 20.4 ●ee popish Ca●ech. ●n●ituled: The Christi●n Doctrine, 〈◊〉 manner of a Dialogue, between the Ma●er and the disciple. God ●eepe the children of Chri●ians from ●●ch masters. who in every part will have their own inventions, and thereby have marred all. Our rule is, not to make to ourselves any graven image. But first, they have broken this rule, and then they have put it out of their Catechisms, and will not have it mentioned with the rest of the commandments; great image-makers, and image-worshippers they are, after the manner of the heathen they have turned the glory of the incorruptible God into the similitude of a corruptible man, and of birds, picturing God the Father like an old man, the holy Ghost like a Dove: under * Nihil f●lsius, ●uam licere obis omnia ●cere, que ●eus facit V●●n in L●●●. 166. pretence of such appearances, & Christ jesus is counterfeited as it pleaseth the Painter; and before an image, that goeth under the name of Christ's Image, though nothing like him, they c Greg. de Valent. Tom. 4. disp. 1. Gretserus & alij. teach men to bow down and worship. I am sure they have no rule for this, from God; but rather for the contrary: d Scriptura v● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 damnat, sic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 laudat, Fest. Hom. p. 229. disp. 37. de imag. in the Sacrament also they are as audacious, to do contrary to the institution. Substantial bread they have turned to little round wafers of unsolid frothy stuff, and wine they have taken from the Lords people, e Licet Christ● instituerit sub utraque specie, & licet in primitiva ecclesia reciperetur à fidelibus sub utraque specie, etc. Concil. Const. sess. 13 notwithstanding the rule of Christ, Drink ye all of this, which the primitive and ancient Churches constantly kept. Thus likewise in other things they are a rule unto themselves, and will not do Christ that honour, as to be directed by him in all things. No, Antichrist is mounted up too high to stoop so low, as to let Christ only reign over his people. But that proud Usurper is not got so aloft, but he shall be brought down low at the length: whom the Lord shall consume with the spirit of his mouth, 2. Thes. 2.8 and with the brightness of his coming. Even so come, Lord jesus, Reu. 22.20 come quickly. 2. In course of life: it is the sin also of many of our own people, they obey the Lord JESUS but by halves: in some things they are content to follow him, in other things they will have their own way; some given too much to their pleasures, and to the pampering of the flesh, pass beyond the bounds of sobriety: and others carried with passion in cases of wrong are very irregular, and will not be kept within compass, by the good rules that our Saviour hath given to all Christians of patience and meekness: Math. 5.39.44 Rom. 12.21 Col. 3.12 but specially in things that concern their profit: we see many professors break square, though otherwise of note for Religion. Hence much falsehood and deceit in bargaining, among those that should give better example; hence Usury grown so common, though in the * Exod. 22.25 Levit. 25.37 Deut. 23.19. Psal. 15.5 Luke 6.35 Philip. 4.8 Word of God there be much against it, nothing for it; and hence sacrilegious withholding of the goods of the Church from the right owners thereof: but this cannot stand with that integrity which religion requireth, neither will it serve the turn in some things to be conformable and obedient to the law of Christ, but we are to order our steps thereafter in all our occasions. Wherefore, to dra●● to a conclusion of this point, let all of us, as we would be sure to go the rig● way, which leadeth to life, Psal. 119.6 learn to have due respect to the Canon and rule given us of God in all things: in the service and worship we perform to God; and in our carriage towards all sorts, whether superiors or inferiors, rich or poor, frie●●s or enemies, in our words and in our w ●kes, in those things that concern o● profit or pleasure, as well as in other things: in all things let us have an eye to th● rule which is given us. For he only walketh safely, that walketh by rule, and he that followeth his own way, Esay 53.6 goeth out o● the way: out of the way to heaven, o●t of the way to Everlasting life. And ●hus much for the first point, touching ●he Canonical obedience we own to God. Doctrine 2 It is f●rther observable that the holy Apostle speaketh not of rules, but only of one ●ule, which he would have all to walk by. And thence this doctrine ariseth, that there is but one rule only for ●●e whole Church of Christ and all Christians to follow: one rule of faith, ar● one rule of life; let us walk by the same rule. And this point is plentifully set forth in Scripture. To the law and to the testimonies, Esa. 8.20. Isay 8.20 They have Moses and the Prophets, Luk 16.29. Luke 16.29 and it is written, saith our Saviour, when he contended with Satan, Mat. 4.7. Matth. 4.7 and when questions were asked him, What is written, how readest thou? Luke 10.26. Luke 10.26 and we may not presume above that which is written, 1. Corin. 4.6. Cor. 4.6. Hence hath the Scripture the honourable title of Canonical appropriated to it: and proper it is thereunto to be given by inspiration; Tim. 3.16 Pet. 1.21. & so, that alone is the sure rule that cannot deceive us. Neither is there any need of any other rule, this is so perfect and complete of itself, and will bring the religious follower thereof directly to eternal life, ●h. 5.39 as 2. Tim. 3.15. Tim 3.15 It is able to make us wise to salvation, and is profitable to teach, to improve, to correct, to instruct in righteousness, that the man of God may be absolute and perfect to every good work. What use then is there of other rules? Let us walk by the same rule: and hence let all be warned to take heed of the false and counterfeit rules of our adversaries, which they have brought in, to the dishonour of the divine Canon and of the author of it. Regulae monasticae nihil aliud sunt, quam stultae, & inanes hominum superstitio for ū● praescriptiones circa res l●dicras etc. Festus Hom. disp. 29. Not to speak of their ridiculous Monastical rules, which several sects keep so precisely, which are nothing but foolish and vain prescriptions of superstitious men about idle matters, which are adverse to God's pure service and to Christian liberty. That which is most intolerable is, that they make the Scripture imperfect and defective, and so but partialem regulam, Bellarm. de verbo D●i no● scripto c●p. 12. a piece of a rule, and magnify the Fathers, and Counsels, and Traditions, and the Church specially, and the Pope's definitive sentence ex cathedra, making that to be the main infallible rule of Faith. But alas, if we should hearken to them herein, we could never be at a certainty for our Faith. For 1. As for the Fathers, they agree not amongst themselves, but are one opposite to another in many things, and amongst many Truths have some great Errors. Origen was an Allegorist; an unsound Interpreter. Tertullian a a From who● he held that prodigious error against second marriage his argument answered by Beza de poly Montanist, justin Martyr a b One that dreamed of a golden worl● to continue 1000 years after the resurrection, wh● in Christ should reigns with the Sai● on earth. Chiliast or millenary; Eusebius half an Arrian. And others had their several errors. And therefore there's no building upon them. 2 As for Counsels, they were not only subject to err, but did err, and of the best and most eminent of them: as the 1. Nicen Council in a point of c Canone 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, iubent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & Can. 12 pro●ibent eos re●ire ad militian, qui cingulum ●biecissent, quod est contra Luke 3.14. Anabaptisme, and another foul Error they had like to have committed, had it not been for d Absque Paph●anxissent, nenini Ecclesia●icorum pronissum esse ●ormire cum ●xore, quam ●um Laicus es●t, duxisset, helas. test. Paphnutius. 3 As for Traditions, they are uncertain, many of them are forged and counterfeit, as our adversaries confess. 4 As for Popes, their own stories show, how some of them have been Haeretikes, and how they have crossed one another. As what Pope Formosus decreed, Pope Stephen the sixth abolished. After, john the ninth disannulled the acts of Stephen, and established again what Pope Formosus had done. After, Sergius the third disannulleth what Formosus and john had done, and re-established the acts of Stephen. Here's Pope against Pope, and one contrary to another: He were a wise man therefore, that would build his faith upon the Pope's judgement. 5 As for the Church; the Catholic Church sometimes is invisible: and as for any particular Church, it is subject to err and fall away, as did Israel, where the chair of Moses was, Revel. 2, & 3 and the Churches of Asia, to which the Spirit spoke, and Christ wrote by his servant john. And as for the Roman Church, there's great difference between the old, and the present. 1 In the Apostles time there was no praying in an unknown tongue there, as now there is, he flatly condemneth it. 1. Cor. 14. 1. Cor. 14 2 In the Apostles time the people were not forbid to read the scriptures, as now they are: the Beraeans are commended for it, Acts 17.11. Act. 17.11 and Timothy was brought up in them from a child. 2. Tim. 3.15. 2. Tim. 3.15 3 In the Apostles time Marriage was honourable among all men, Heb. 13.4. Heb. 13.4 and Peter himself had a wife, Luke 4.38. Luke 4.38 Math. 8.14. Math. 8.14 But now a Concubine is fit for a Priest then a wife: and disgracefully they speak of the Ministers of reformed Churches, because they marry; for which, by the way, Epist. ad Ocean. they may be answered, as S. Jerome answered a dissolute adulterer that condemned Carterius a married Bishop. For us it is written, Marriage is honourable among all men, Col. 2.18 Reu. 21 8, 9 and the bed undefiled: but for them it is added, whoremongers & adulterers God will judge. 4 In the Apostles time they worshipped none but God: now Angels, Saints, Images. ●. Cor. 11.25.28 5 In the Apostles time they had the Communion in both kinds, all the Lords people both eat and drunk at the Lords Table, according to the order appointed by the Lord of the Sacrament: now, only a little wafer is popped by the Priest into their mouths; but to drink of the sacramental cup they are not allowed. In these, and many other things there's great difference between the old Roma●e Church and the present. Wherefore it remaineth, that the scripture is the only sure infallible rule that we can trust to. For 1. There we are sure is no error. 2. There is no opposition, but a sweet harmony between Moses and the Prophets, Christ and the Apostles. 3. That is ever the same without any alteration: though Churches vary, that is ever the same. 4. Whereas it may be more questionable, which is the Church; whether the Greek or Latin, or Protestant, every one challenging the name. That the scripture is the Word of God, is out of question amongst us, and all agree that that containeth the Truth, and nothing but the Truth. And therefore, let us walk by this rule: it is wisdom for us to make that the only rule of our faith, and to cleave fast thereunto; it is the safest course to preserve us from error: and so many as walk after this rule, Gal. 6.16 peace shall be upon them, and mercy, and upon the Israel of God. And hitherto of the counsel of the Apostle tending to unity. Now of the main exhortation, to which the former was but subordinate, Be of one mind, or, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mind one thing: which (as appeareth by the former verses) is rather to be referred to the judgement then to the affection. For, he desired before their consent in opinion, and still he urgeth the same thing: he saw there was difference amongst them, & some were in an error, of whom notwithstanding he speaketh like himself in the spirit of meekness favourably, charitably, hopefully, God will reveal: Verse 15 yet still calling upon them to leave their private opinions, and to join with the Church of God in the truth without opposition or dissent. Be of one mind. Doctrine 3 Our lesson hence is, that those of the same faith in jesus Christ, should labour by all means to agree in points of religion: as there should be correspondency in affection, so likewise agreement in judgement amongst us. This he most instantly and vehemently persuadeth the Philippians unto with all sweet terms of love, Cap. 2.1. etc. If there be any consolation in Christ, Philip. 2.1 if any comfort of love, if any fellowship of the spirit, if any bowels and mercies, fulfil my joy, that ye be like minded, having the same love, being of one accord, of one mind: and 1. Cor. 1.10. ●. Cor. 1.10. There's his most earnest request unto them for the same. The thing there desired, is unity, and it is threefold, Verbal, Real, and Mental. 1. In word, That ye speak one thing. 2. In deed, That there be no dissensions amongst you. 3. In mind, That you be knit together in one mind and in one judgement. Then mark how affectionately he desireth it of them. 1. Using a lowly obsecration, I beseech you. 2. A loving compellation, Brethren. 3. An earnest adjuration, by the name of our Lord jesus Christ. I beseech you brethren by the name of our Lord jesus Christ, that ye speak one thing, and that there be no dissensions amongst you; but be you knit together in one mind, and in one judgement. And in his second Epistle to the same Church, Chapter 13. Verse 11. 2. Cor. 13.11. when in conclusion he giveth them the Vale, he giveth them a special charge for this, to be of one mind, and live in peace. All which showeth, that it is a matter of great importance, that there should be concord in judgement: and sure the contrary is of dangerous consequence. For first, specially when teachers differ in opinion, it is an occasion to make ungrounded hearers to start aside, and become to be of no religion. Of old this turned many from the true faith, Sozom. lib. 1. cap. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the dissonancy and diversity of opinions that was amongst learned men, was the cause that many would not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, embrace the Christian Religion. And such pretences at least have been made by some, that have forsaken our Church, and proved Roman Proselytes: they have pretended that the hearing of one Preacher, to contrary that which another taught, was the cause of their turning. Now, though herein they have done foolishly, not considering that this is not peculiar to our religion, but hath ever been in the Church of God, A noble challenge is made them by Dr. White, p. 154. where he offereth to prove, that there is no point wherein they differ from us, but they differ among themselves. and that in the Church of Rome there is great diversity of opinions, as well as in ours; yet woe be to them, by whom the offence cometh. They have much to answer for, that have given the occasion by their opposite doctrine. Well, this showeth, there had need be great heed how we differ. 2. Upon difference of judgement, ordinarily followeth difference in affection, and so contention arising between the Pastors, much mischief must necessarily follow. In ancient Churches there have been prodigious quarrels hereupon, Niceph. lib. 14. cap. 47 and sometimes murders have been committed, as we may see in Ecclesiastical Histories. And therefore there had need be great care in every one to maintain unity, and to forbear opposition. This then is to be applied against all of what sort so ever, that affect singularity in opinion, and love to be in oppositum, and so cause division and contention. The sin of many yet made a light matter: some are of such strange spirits, that they make a tush at the peace of the Church. Whereas the Scripture biddeth us, not only live in peace, but make peace, 2. Cor. 13 11 james. 3.18 Psal. 34.14 1. Thes. 4.11 and follow after it, and seek and ensue it, and study to be quiet: they study to be unquiet, and to disquiet themselves and others. And whereas Augustine held the sin of schism greater than the sin of idolatry, Aug de bap. contra Donatistas' lib. 2. ca● & omnia bo● pacis & vni●tis toleranda lib. 6. cap. 22 they make nothing of it. Nay, some even place Religion in making a breach and a rent, and think therefore to be magnified for their zeal. Sometimes, amongst the people, we shall see some that love to be singular (and not contenting themselves to differ from the Church, in such things as some of the graver and learneder sort contend about) they will be sure to have some trick by themselves above all the Ministers in town and country, of one sort or other, and in that they will be open too, that the congregation may take notice of them: this argueth a great deal of vanity in their minds, and is against that modesty which the scripture commendeth to Christians, and which is to be found in men better sanctified. Quis ego sum (saith learned Zanchius) qui quod tota Ecclesia approbavit, ●anch. confess. improbem? Who am I, that I should disallow that, which the whole Church hath allowed? A worthy pattern of humble modesty, and may make more ignorant ones ashamed of their malapert insolency. Against this rule of the Apostle it is directly, if men do not their endeavour, not to dissent from the Church, but if it be possible, to be of one mind. Be of one mind. But the greatest blame will lie upon those Teachers that transgress this Apostolical rule, and with their Paradoxes and singular opinions trouble our Israel, and are instruments of evil. I will now deal particularly, only against those that hole and broach errors, tending to Popery or profaneness. For these are the most pestilent members: to some the Pope is beholding; for they would prove that he is not that Antichrist, and justification by works, Artie. 11. Of the justification of man. is not only taught in Rome, but in the Church of England also by some corrupt Rabines, though it be against an article of our Religion. These would either be made to be of one mind with our Church, or else it were to be wished they were sent to Rheims, or S. Omers, or Valladolyd in Spain, or some such pest-house, which they are fit for, then to be teachers in Israel. Others speak disgracefully of preaching, specially of often preaching. There is an idle position of late set on foot, which the drones of the Church are very ready to hearken to, that forsooth reading is preaching; I deny not but in a large sense it may be so termed, and so may receiving the Sacrament also, wherein we show forth the Lords death till he come, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1. Cor. 11.2 and as it were preach Christ crucified thereby. But what should any go about to confound those parts of God's service, which the holy Ghost and the Church hath ever distinguished? In the Scripture, where preaching is required of the Minister of the Gospel, 2. Tim. 4.2 it is meant he should open and apply the Word aright. ●an. 45 And the Canon requiring preaching every Sabbath, requireth expressly, answerable to ●at, 1. Cor. .3 that we sincerely divide the word of truth to the glory of God, and to the best edification of the people, showing us that that is meant by preaching. As for the disgracers of diligent preaching, they also are against the Church in this: for in the Church-book of Common-prayer, as we are appointed to call upon baptised Christians to hear Sermons, as if they could not hear too many: collect on ●●ers day. so in one of the Collects we pray, that God would make all Bishops and Pastors diligently to preach his holy word; and that prayer is excellently grounded upon that triple pas●● of our Saviour to Peter, 〈◊〉. 21.15 John 21.15, 16, 17. Feed, feed, feed. Thence are we taught to pray, that those which have the place of spiritual Shepherds and Pastors in the Church, may diligently feed the flock of Christ. But this diligent preaching (they think) would hinder learned preaching, and they rather ascribe diligence to themselves that come with elaborate discourses, and show much reading, and impute negligence to them that take less time for a Sermon. I answer, Quorum aemulari exopto negligentiam, potius quam ist● rum obscura● diligentiam, ut in prolog. Heauton. Te● it is better for the poor people that a man preach to them often and plainly, then seldom and obscurely: and I am sure a great deal of pains is taken by some to preach unprofitably, and they should have more comfort in the day of Christ, if they would condescend more to the capacity of the simpler sort, and seek themselves less, and God's glory more, in the handling of the Scripture. Wherefore, let them not scornfully inveigh against those that are profitable instruments in the Church, for that which is rather to be commended in them, and wherein they are to be imitated. It were more credit for Preachers to bend their speech rather against loiterers, then against religious and industrious men, 1. Tim. 5.17 that labour in the Word and Doctrine faithfully and fruitfully. The last most impious paradox that I will now name, is concerning the Sabbath: some think the day may be changed, and some give out that men may take their pleasure, and have their pastimes upon that day, and the sanctifying thereof is not necessary. But where now is zanchie's modesty? Quis ego, etc. quis tu? Who art thou, whosoever thou art, that thou shouldest presume to call that into question, which was never before called unto question by any orthodox, Vide Sprint of ●●e Sabb. Church, or Father? With what face dare any speak against that, which hath ever been religiously observed by good men since the Apostles times unto ours, and to what end, and with what meaning is it? ●he Sabbath 〈◊〉 great anti●ity, Gen. 2 3 except to overthrow Religion, and bring in ignorance, and Atheism? for from the beginning of the world, the hallowing of the Sabbath hath been the upholder of religion & godliness, and once take away the Sabbath, and the sanctity thereof, and farewell all solemn worship of God, and never look that Piety and Religion can go forward: give men but leave to break this commandment, and the rest will be poorly kept: but if no other considerations will prevail with the Antisabbatist; let me put him in mind, that as herein he is against the Catholic Church in all ages, so also against our own Church, which still upholdeth the sanctifying of that day, and to that end appointeth, as all the Commandments to be read continually, In the book of Common. Prayer. so that Commandment also of keeping holy the Sabbath, without leaving out one word; and withal hath added a prayer for the people, that presently upon the hearing of their duty in that respect, they should lift up their hearts and voices to heaven, that God would incline their hearts to keep that law. Now what odd dealing is this with the people, when a Minister in his lower pew shall bid them remember to keep holy the Sabbath day, and require their prayer for the same purpose, and in the pulpit teach them that they need not do it? here is saying and unsaying, teaching and unteaching by one and the same man. These are dangerous errors, and as you see, not only against the Scripture, and against the Truth, and against God's ordinance, and against Religion, but against the Church also, whereof we are members: that of justification by works is against one of the Articles of our Religion; that likewise of reading, against diligent preaching, against one of the prayers of the Church, and against one of the late Canons: that against the Sabbath is against one of the ten Moral Commandments, and against the Commandment of the Church, that appointeth that Law to be read with the rest; and to be received of the people with a special Prayer for the keeping of it. Such therefore are not to be suffered as maintain such points, but either they are to be reform or made examples; this should be the care of those in authority, that according to the rule of the Apostle, we should be of one mind. And those that hold singular Opinions, are to be censured. I speak not this, as if I desired rigour to be used to every one that in any thing dissenteth from the Church. That is not the way to make peace, and to make all of one mind; it is necessary that there be discretion and moderation in government, and a difference put between the errors held, and the persons that differ, between sober men and turbulent spirits, else it may mar all. * Georg. Cass. consultatio●e de relig. ad ●erdinand. 1. & ●aximil. 2. ●●p. cap. de. ecclesia. Cassander spoke to the purpose, when he told his great masters before the Council of Trent, that the chief cause of the destruction of the Church in his time, Nullam ecclesiae firmam pacem sperandam puto, nisi qui Ecclesiasticae gubernationi praesunt de nimio illo rigore aliquid remittant, ac multorum piorum votis & monitis obsequentes manifestos abusus ad regulam divinarium literarum & veteris ecclesiae, corrigant. haec ille. was to be imputed to them that being puffed up with their Ecclesiastical power, proudly and disdainfully contemned and repelled those that modestly admonished them. And he was persuaded that there would never be firm peace, till they remitted somewhat of their extreme rigour and reformed manifest abuses. There must be yielding even by those in authority, as well as by others, ere there can be firm concord. But when the Opposition of any is prejudicial to Religion and Piety; and there is contumacy too, than they are not to be tolerated or favoured. Rulers in Church or commonwealth may have comfort in severe proceed against such. Cal. in 1. cor 11. verse. 16. Nunquam co●tentionum eri● finis, si certan● do velis hominem pugnacen● vincere, quia● centies' victus● nunquam fat● gabitur, lege ●tiam prudenti● Caluin well judgeth peevish and froward persons: Authoritate magis compescendos, etc. ought rather to be schooled by Authority, then with long disputations to be confuted; for some are of that spirit that centies victi, as he saith, if they be convicted an 100 times, they will not yield. Some rougher course therefore is to be taken with them. I speak now in season of these matters. This is one special use of Synods. Nazianzene spoke bitterly, Nazianz. in Epist. ad Pro●op. Nazian. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Danaeus de po●estate ecclesiae ●ap. 36. when speaking of greater Synods than these, he said he never saw any good end of them. I will suppose with Danaeus, that he is to be understood of the Counsels & Synods of his time, when they did all to please the Emperor and the most potent Praelats. Good use (no question) there is of such meetings of Ministers, as that those may grow to knowledge and acquaintance one with another, that be under the same jurisdiction, and to maintain Love and amity amongst us, so specially to end such controversies as arise by any stirring heads, or contentious persons. If this be put in practice, no doubt we shall see good come of Synods. Well, let every one in his place do his part that this Apostolical Rule may be kept. And we specially that teach others concord, let us look that we agree among ourselves; the way the Apostle hath taught us, let us walk by the same Rule: And then, ●sal. 133.1. ecce quam bonum, etc. a joyful sight it is to GOD and men and Angels, when brethren in the Ministry live together in unity, it is the ornament of the Church, and the honour of Religion. And thus much of the first exhortation to Unanimity. Now a little briefly give me leave to add concerning the other part, because it doth much also concern us. In the next place the holy Apostle would have all to be followers of him, and of such as walked as he walked. Doctrine 4 Where 1. it is to be observed, that he taketh it for granted, that as his Doctrine was sound, so his example was also good, so was it with others also of the same Faith. Whence our lesson is, that the life and practice of teachers and professors ought to be answerable to their doctrine and profession: it is a thing much priest upon all Christians, Ephe. 4.1. Philip. 2.15. 1. Pet. 2.12. that they walk worthy of their vocation, Ephes. 4.1. and that they have their conversation honest and unreprovable, 1. Pet. 2.12. and specially of Ministers of the Gospel, we find it required: Be thou an example in conversation, etc. saith Paul to Timothy, 1. Tim. 4.12. 1. Tim. 4.12. And show thyself a pattern of good works, to Titus, Chapter 2.7. Tit. 2.7. And of all Elders this is required, 1. Pet. 5.3. 2. Pet. 5.3 to be types or examples to the flock: necessary this is; because the common sort look as much, if not more, to a man's doings as to his doctrine, and to his practice as to his profession. For they know it is an easy matter to talk of holiness and righteousness, and to make a profession of great matters: but when they see a show of zeal and forwardness this way in any, and yet the life ungodly, and the practice unjust, it maketh them conclude, that their profession of such strictness is but in hypocrisy, and in stead of being drawn to religious courses, they are the more hardened, and moved the more to abhor the way of godliness to their own destruction. Though it be but the sin of some particular persons to give this scandal; yet from particulars the world is apt to conclude a general, and the worst way ever; because some that are forward in religion are unreprovable, and without exception, they will not conceive that all the forward sort are good, but if they see one do evil, they will conclude peremptorily they are all nought, and there is no heed to take what any of them say or profess. And therefore it is necessary, that he that is a Teacher of righteousness, be also a practiser of it, and that those that seem more holy than others, live without offence, that so the mouths of the ungodly may be stopped, and the Gospel adorned, Tit. 2.10 and their calling approved to be of God, and so they may further the conversion of souls to Christ. For this cause it concerneth both Preachers and Professors to look to their lives. The application concerneth all, but my exhortation at this time is specially to my brethren of the Ministry, that they would have a religious care, that they make not their holy Doctrine of none effect by their misliving. As we teach godliness and sobriety, and condemn all excess and vanity, so let our practice and example be answerable: let us neither despise that holiness in any which we teach others, nor give encouragement to any to do what they ought not to do, by our example, lest it be thought that we understand not what we say, or that we believe not that which we have written. far be it from us to make so light of the Script●●● or of any thing there taught. The word which we preach, is no fable, nor device of man, but given by inspiration from heaven; and necessary it is to salvation both for Preachers and Hearers, to do what is there required, and to eschew what is there forbidden. Nay, God give us repentance if idle words proceed out of our mouths. Mat. 12.36. For, of every idle word men shall give account in the day of judgement. So CHRIST hath taught us, so we teach others: according let our example be, that so we may give testimony of our Faith, and of the reverence we bear to every part of God's word. This was the holy care of the Apostle, as his doctrine was pure, so his life was such, that he durst propound himself for a pattern to all Christians. Then let not us be like those statues or posts that are in some ways, that point the right way to passengers, but stir not one foot with them; we must not think we have done all that belongeth to us, when we have taught others the way of the Lord; but as good guides we are to go before them, and lead them on the way to life, that we may with our obedient hearers be rewarded in the day of CHRST, and be partakers of the grace of life together with them. And this is the way to draw reverence from the people to our persons, and to make our Ministry fruitful. It is said, that Herod himself reverenced and feared JOHN, Mar. 6.20. Mark 6.20 Why was that? Not so much because he was a good Preacher, as because he was a good man. Herod feared john, knowing that he was a just man and an holy, and reverenced him, etc. And this made him be more honoured of the people, though homely attired, Mat. 3.4 than all the Prelates of jerusalem, with all their pomp and Ornaments. Whereas if a man preach well & live ill, it causeth contempt of all: 1. Sam. 2.17 As Elies' sons by their wicked courses made themselves and the Lords sacrifice to be abhorred. It is not well done of those that contemn the ordinance of God, for the unworthiness of him that doth the service: the word is pure, though the preacher be impure, and the Pharisees sitting in Moses chair were to be heard, and their good Doctrine was to be followed. But few are come to that degree of grace, as to carry themselves as they ought in this case; and therefore we are carefully to look, that we be examples also to the people of that we teach them, that so they may have no stumbling block, but that they may reverently attend to what the Spirit saith in the word, and readily do the will of the Lord, and walk in his ways, unto their salvation. I should in the next place show how good examples being given, are to be followed and imitated, that the Apostle requireth in this exhortation, Be followers, etc. But the time being past, I must here break off. The Lord give a blessing to that which hath been taught. FINIS.