A Sermon preached at Paul's Cross the thirty day of May. 1591. By M. George Giffard, Preacher of the word of God at Maldon in Essex.  
AT LONDON Printed by I. Windet for Toby Cook, at the Tiger's head in Paul's Churchyard. 1591.   

To the worshipful, Master William Rider, Alderman, and elect Sheriefe of London.  
SIr, this Sermon was preached at Paul's Cross the 30. of may last, at the which there were some that gathered the same in writing so near as they could, their copies being conferred and laid together, were (nevertheless) found very imperfect, so that the Preacher was requested to perfect the same so near as his memory would suffer him, the which having done and the copy coming to my hands, I have by public authority printed it, I hope to the good of many. And finding myself greatly indebted to your worship and yours for many courtesies, I was bold to present it unto you as a testimony of my thankful mind, hoping that you will accept the same in as good part as I meant it. And so beseeching God to bless your worship to the fulfilling of that hope which many conceive of you in time to come, I humbly take my leave this 7. of August. 1591.  
Your worships humbly affectionate to command. T. C.   
Psalm. 133. 
Behold how good and how, etc.  
THe holy Prophet, King David was the composer and writer of this Psalm, as the Title thereof doth expressly mention.  
It is called a song of degrees, as there be 14. other besides this, here set together of the same title, but in what sense: the learned interpreters are of divers judgements. I will follow that which is most probable by the holy Scriptures. The word Magnaloth, which the Prophet here useth, doth properly signify steps or stairs, by which we ascend into higher places. But by Metaphor (as I take it to be here used) it signifieth high estate, high degree, excellency, or dignity. For proof hereof we read. 1. Chro. 17. vers. 17. where David speaking unto God, saith, thou hast regarded me according to the estate of a man of high degree, using the same word that is here. So then, if we consider the phrase of the Hebrew tongue, which to express the superlative degree, useth the plural number, a song of degrees, that is, a song of excellencies, or a song of dignities, is as much as to say, a most excellent, or a most worthy song. The holy ghost in giving this title, doth, as it were, set a mark in the forehead of the Psalm, to give notice unto us, that there is a treasure of most excellent doctrine, & most fit for our instruction contained in it, that we may with the greater diligence & attention give ear unto it.  
The Argument or the matter here handled, is all but one. For the holy ghost with a very high and singular praise, through the whole Psalm doth seth forth and commend the unity and concord of brethren. The brethren (which he speaketh of and which are to keep this holy agreement) are all the faithful children of the Church, fellow members of Christ's mystical body, and true worshippers of God, among whom is the spiritual brotherhood. The virtue itself which is here commended, is that same which S. Paul doth so earnestly exhort and persuade all Christian men unto, to keep the unity of the spirit, in the bond of peace, Ephes. 4. ver. 3. The Primitive Church is commended for the practice thereof, in which we have a lively example set before us: for it is written, that the multitude of them that believed were of one heart, and of one soul, Act. 4. ver. 32. For as one body consisting of many members, hath but one heart and one soul, by which all the members are united, and love each other, so the multitude were united in judgement and affection, as if there were but one heart and one soul in them all.  
The commendation and praise by which the holy ghost setteth forth the excellent worthiness of this virtue, is under two Epithets, which are these, good and comely. For he saith, behold how good and how comely a thing it is, for brethren also to dwell in unity. These two Epithets he afterward openeth and amplifieth by two similitudes: the one is taken from the anointing of Aaron with the precious ointment, to declare chiefly the sweet and pleasant comeliness of this unity: the other is taken from the dew of Hermon, which cometh down upon the mountains of Zion, to express the fruit and good that cometh thereof. And finally he concludeth from the highest cause, even the Lord God, who hath commanded the blessing of life eternal to be upon this unity. This is briefly the sum of the Psalm, or of this praise which is given. Now come to to the exposition.  
By the first word (behold) the Prophet doth stir up the minds of the Israelites, even of all the Tribes, to take view how blessed a thing unity and concord is, even by their own experience which they had, partly by the former times, and partly by the time then present. For in former days they had felt with much sorrow, the great calamities, harms, and annoyances of discord: & at this time now present when this Psalm was given, they saw the blessings and benefits of unity and peace. For their former experience in the days of King Saul, when he persecuted David which had done none evil, the worship of God was neglected, good men were oppressed, evil men flourished, with much grief of mind unto many, than was there discord, so far as men durst speak. When Saul was taken away, and David was anointed King in Hebron, Abner the son of Ne'er Captain of Saules army, took Ishbosheth Saules son, and set him up for King, the discord than grew much greater, for then one part of the Tribes clave unto David, the other unto the house of Saul. They were indeed all the sons of jaacob and professed the God of Abraham, whom they should with one mouth have worshipped and glorified as S. Paul saith, Rom. 15. ver. 6. but they were divided and rend a sunder, for there was bloody war and long time continued among the Tribes: 2. Sa. 2. &. 3. brethren with deadly hatred and enmity pursuing their brethren, seeking the blood each of other. It could not be but that great calamities in this time of discord did overspread the whole land: they might by experience then and did behold how evil and how mischievous a thing it is, for brethren to be at variance. The cutting down of so great an evil, and taking away all occasion is a very great good. Therefore when Abner & Ishebosheth were slain, all Israel came together and set up David. Then there grew a reconciliation of Tribe unto Tribe, and they which were before rent a sunder, became again one body, brethren embraced each other with love, the bitter hatred before among them was cut down and extinguished. The worship of God was now set up, the blessings of God were powered down from heaven upon them in great plenty, the whole land did rejoice with joy and gladness: Therefore he willeth them now to behold how good and how comely a thing it is, for brethren to dwell also at unity. Thus were they taught by their own experience on both sides: For they had found the grievous annoyances of discord, and enmity on the one part, and the benefit of peace on the other, and this is it he willeth them to behold. Behold how good and how comely a thing it is, which doth cut down so great evil, and behold how good and how comely a thing it is, which bringeth with it such great blessings of God: thus much for the first word. Then to the praise itself: the first Epithet is (how good) which containeth the great fruit that ariseth thereof, and is afterward set forth by the second comparison, that is, of the the dew of Hermon: for that is a thing fruitful and good. The other is (how comely) the word is Magnim, which signifieth beautiful, sweet, comely, or pleasant: as in Psal. 16. Where he speaketh of the resurrection and exaltation of our saviour Christ, saying. Thou wilt show me the path of life, the fullness of joy is in thy presence, at thy right hand comely pleasures for evermore. This comely pleasant sweetness of concord, is resembled and shadowed forth by the former similitude, that is, of Aaron's anointing, for that was a very comely and a sweet thing, and had a mystical signification. To understand the better what is here meant, first ye may read of this precious ointment, both whereof the Lord commanded it should be made, and how Aaron and his Sons should be anointed therewith unto the priest's 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 sweet ointment, did represent the spiritual and heavenly anointing of Christ jesus with the holy Ghost, whose graces distill from him the head, upon every part of his mystical body, which is the Church. Of him it is said, the spirit of the Lord is upon me, because he hath anointed me, etc. Luke. 4. vers. 18. Mark further than wherein the comparison holdeth. Thus pouring the precious ointment upon Aaron's head, running down upon his herd, and to the skirts of his clothing, was pleasant to behold, and cast forth a sweet savour unto all that stood round about. Also in that it descendeth upon his beard, and so downward upon all parts even to the scirtes of his clothing, it resembleth the graces of the holy Ghost flowing down from the Lord jesus Christ, upon all the members of his body knit together in an holy unity. When it went down from Aaron's head upon his body united to the same, it descendeth even to the lowest part of his garment, because there is no rent nor separation. Even so the Church united unto Christ, her head, & every member of the same united unto the rest in an holy union, and making one body, the heavenly graces of the holy Ghost, far sweeter than that precious ointment, flow from him upon them, and all are partakers thereof, even the lowest and meanest member, even to the scirtes. For where they are joined in this spiritual unity, look what graces soever God from his Son Christ doth power upon the highest members, (that is upon Princes and Pastors) they distill also upon the other parts and members, and so from each to other.  
That which was separate from the head, from the body, and from the garments of Aaron, received no drop of that precious ointment, which descended from the head to a body united, and to all parts of the garments wrought together. In like manner the graces of the holy Ghost descend from Christ the head, upon nothing that is separate and divided and rent from him, but upon all the members united in one body. We may then briefly set forth what this similitude declareth, in this wise. The sweet ointment is powered upon the head of Aaron, it goeth down upon his beard, then upon his shoulders and all parts of his body even to the lowest border of his garments. jesus Christ the head of the Church is anointed with the holy Ghost, and from him the sweet graces descend, and come upon all the body, and upon every member of the body even to the meanest: this it is to be united to him, and to his Church: this is a thing most sweet and most comfortable.  
In the other similitude he resembleth this unity unto the dew of Hermon, which cometh down upon the Mountains of Zion: the waters which fall upon the high mountain distill into the valleys, but into those valleys which are joined thereunto at the foot thereof, and make them plenteously fruitful: even so the heavenly spiritual dews that come down from above upon the Mountains, flow upon the valleys which are united thereunto, and there is great fruit, and all good things springing from thence. Thus much we may consider in these similitudes, which express how good and how comely a thing it is for brethren also to dwell at unity.  
Now all this is from the most high God, for he saith (there) that is to say, upon those which dwell together in this holy unity, the Lord hath commanded the blessing, and life for evermore. It is Gods unchangeable decree that they shall have the blessing, that is, the great great high blessing, even the blessing of all blessings in everlasting continuance. This can never fail, for God almighty is unchangeable, and what he hath decreed and commanded, shall stand for ever. This may persuade much to dwell in unity: for it is a goodly matter to be under the blessing of almighty God: and there, that is, upon the unity of brethren, he hath commended his blessing, and no where else: for this, there, is as much as to say, there only. Now we see the praise itself of unity and concord here set forth, unto us it remaineth, that we consider to what end and purpose the holy Ghost giveth this great commendation. This we all know, that when a thing is dispraised, it is to bring us into a misliking and shunning of the same, as a thing either unpleasant or hurtful. And contrariwise, praise, especially where it is given by God, who knoweth the worthiness of every thing, is to draw our liking, and to make us in love with that which is praised. This is then done hear, that we may have our hearts inflamed, and that we may be in love with unity and concord: and that we may studiously seek after it, and embrace it, as a most precious jewel: and finally by all means take heed, that we do not any thing which may hinder and disturb the same. And doubtless if this can not move us, and kindle an earnest love and zeal to be studious of Godly peace, that it is so good, so sweet, and pleasant, and that God's blessing is upon it unto eternal life, how dull are we unto spiritual & heavenly things, or what can move us? Shall we not care to have that cut down which bringeth mischief and destruction, and to set up that which carrieth all blessedness with it? Shall we neither care to avoid the curse of God, plagues and punishments on the one side: nor yet covet to have his blessing, that it may move us the rather, I will come now to the application of this Psalm to our estate.  
We have (as ye all know) received great blessings from the Lord our God, by the means of our gracious Queen. For by her happy reign, we have enjoyed long peace, even such as the like hath not almost been seen or heard of in this land. We have also great plenty of all things, our country over flowing with milk and honey: every man sitting under his Vine and under his fig tree. And moreover the Lord hath protected us by her Sceptre and power, from the invasion of foreign enemies, and from the wicked practices and treasons of domestical adversaries, these are great benefits received. But the greatest blessing of all is, that by her government, he hath delivered us from the bondage of Pharaoh, from the heavy yoke of Antichrist, out of Idolatry and blindness, and hath restored unto us his holy word, and his true worship. Yet notwithstanding there hath been among us, many years (as ye all know) great discord and variance, and that not only against Papists and other enemies of the holy religion, but even among brethren, which profess the same holy doctrine and faith of our Lord jesus Christ. An all this time we have tasted the bitter fruits of enmity and discord, we have felt and sustained the mischiefs, harms and damages that grow from it, so that we have had experience with the Isralites in the worse part, and can say of our own knowledge, behold how evil and how uncomely a thing it is for brethren to be at variance. To make this more apparent, if I should stand to rip up, and to lay open all the evils which have already come upon us by the discord of brethren, it would be a long and a tedious labour. I will therefore only note some of the chief and most general, that beholding as it were our most grievous wounds, we may seek to have them salved and cured if it may please God.  
First therefore, I may note as a principal evil fruit of enmity, that it is a joy, and on ancouragement unto the enemies of the Gospel, the Papists for to see brethren set against brethren: for as it is in an army of men, if they be at deadly variance among themselves, Captain against Captain, band against band, pursuing each other: That the adverse part (against which they should wholly together bend their forces) will say, we shall not need to do much, we shall easily prevail, for they will pull down and destroy themselves with their own hands, and hereof will much rejoice. So is it in God's Church, Christ's army, which is set upon by deadly enemies on every side, when there is discord growing unto sharp enmity, and the leaders themselves bend one part against an other, the wicked enemy doth laugh, and receiveth boldness and strength, for he saith in his heart, this sharp contention among them, will proceed in the end even unto blood, and to the desolation of both parts. O how much ought we to be pricked and grieved at the rejoicing and boldening of God's enemies? And how doleful a calamity were this, if it should among brethren come unto blood? We see that among the children of Israel, the discord and enmity broke forth even unto blood, and so doubtless, except the Lord in great mercy turn it away (such is the nature of contention when it groweth sharp) that the end among us also will be most grievous. This one evil aught to move us to love and embrace the holy unity here commended in this Psalm. I would the consideration of it might be deeply printed in our minds. The wounding of the weak is an other great evil that ariseth from discord: doubtless many are cast down, or turned out of the way, or at the least much hindered hereby in our Church. Stumbling blocks being thus laid, before the blind and lame. What pity this aught to move, and how much the sight of it should vex and grieve us, the doctrine of our Saviour Christ uttered by himself and by his Apostles doth every where show: threatenings also and woes are pronounced against them, that shall cast down the weak: And shall not we regard this thing at all: shall neither the compassion and love to our brethren for whom Christ died, nor the threatenings and woes denounced take any place? thirdly, the discord of brethren, doth bring both parts into contempt and disgrace among many. And so by this means the ministers of the Gospel, the messengers of Christ, which should be had in precious account and estimation for their works sake, even as the vessels of Gold and silver in the Lord's temple, and as the Angels of the Lord of hosts) are basely esteemed even as if they were vessels of earth or wood. If this did reach only unto the men themselves or unto their disgrace, it were the less, and might with less grief be borne: but the contempt and disgrace reach indeed even to the glorious Gospel of jesus Christ, because in the disgrace of the men, the power of their ministry is weakened. For where the teacher is evil thought of and despised, the multitude doth not regard his doctrine. This evil goeth deep, and if we consider well of it together with the former which I have mentioned, ye shall see that upon our own experience we may say, indeed behold how evil and how uncomely a thing it is, for brethren to be at enmity & discord. These evils do highly displease almighty God, and if they be continued in without redress, who is able to show the punishments and calamities which in time will ensue and come upon us in this Land? The contempt of the Gospel, and growing into Atheism thereby, will draw down infinite plagues and miseries. For the righteous God will not always suffer such abuse unrevenged. Then seeing unity is so good, bringing so many blessings, and discord so evil, drawing such an heap of mischiefs with it, the one as a nourisher of true life, is to be sought for and maintained by all Godly Christians, and the other is to be eschewed as a deadly pestilence: and this is to be done of us speedily, because dissension is like the breaking out of waters, the longer it continueth, the wider is the breach made and so becometh the more difficult, to be recovered. This being confessed of all, for there is no man I think that will deny, but that it is a most necessary thing in God's Church and among brethren, to eschew discord and to seek unity: therefore let us in the next place consider and understand how it is to be sought: for let let it be that we both agree, it is to be sought, and also do seek for it, yet if we seek not the right way, we are never the better for seeking. First then know this, that there are two sorts of unity and agreement, the one is in God, being in the truth, in the spirit, in true holiness and sanctification. The other is in error and sin and not in the Lord. Now indeed it is the holy unity in the Lord, which is praised in this Psalm, and which we must seek after, upon which the blessing of God shall come. This may ye see by that exhortation of S. Paul Ephesi. 4. When he saith, studying to keep the unity of the spirit 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 baptism, one God and father of all, etc. For like as all the members of the natural body are coupled together by one soul and make but one body: so by one spirit of the Lord, all the faithful are united, and become all one mystical body of jesus Christ: by one faith, and by one baptism, they are all in one Lord, and in one God. The foundation of this unity is in the truth, and by it men grow up together in God: and for this cause it is said in the first verse of the Psalm, Brethren also to dwell in unity: He saith (also) because as there is a reconciliation wrought by Christ between God and man, and so a man is come into unity with God, he must also grow into unity with those which are together reconciled to the Lord with him: seek this unity, to be united with our brethren unto God, otherwise, all shall be dissolved and scattered again in confusion. Touching that other concord which is in error and wickedness, they which possess it who are of divers sorts do commend it, and much complain of the disturbance and breach thereof. As first of all the Papists make a great exclamation against us which profess the glorious Gospel, and have forsaken them: that like wicked schismatics, we have disturbed and broken this holy unity, by rending ourselves from the true Church, and so from the faith, and from Christ's mystical body: this is a grievous and a sore accusation, if their unity which they glory of, were in the truth. But seeing it is most evident that they have forsaken the truth of God, blaspheme and condemn it, and set up abominable errors and cursed idolatry, all their agreements, all their holy league (as they term it) is no more but a most wicked and cursed conspiracy against God and his people. What is their unity more than that which is described by the Prophet David, Psalm. 2. Why do the Gentiles rage, and the people meditate that which is vain? The Kings of the earth stand up, and the Princes take counsel together against the Lord, and against his Christ? Here is a great unity, nay a conspiracy of wicked traitors against Christ. This perplexity is fulfilled by them: And we have the commandment of God by the voice of the Angel, Come out from among them my people and separate yourselves: so that all their cry is nothing against us, we have not dissolved this blessed unity here commended, but have forsaken their cursed conspiracy, which the nearer a man is joined unto, the further of he is from God. Let no man therefore be troubled or disquieted by their great words, but forsaking them, embrace the holy faith, and be united thereby together with the Prophets and Apostles, and all holy men, unto jesus Christ.  
Ye shall here many other sorts of men complain, that there is not fellowship and unity kept with them. When indeed as they walk after their wicked and unclean lusts in all abominable sins, as in contempt of God's word, in drunkenness, whoredom, pride, ambition, covetousness, usury, extortion, bribery, oppression, envy and many such like. The holy ghost saith unto us, have no fellowship with the unfruitful works of darkness, but rather reprove them, Ephes. 5. ver. 11. We can not join Christ and Belial, we can not be united to the Lord and have fellowship in wicked sins: If we say we have fellowship with him (saith S. john) & walkein darkness, we lie, etc. 1. john. ver. 6. Ephes. 5.11. He that crieth out for peace, and doth walk in ungodly ways, straying from the truth and from sanctification, whatsoever he will seem to be, he is nought else but a disturber and breaker of all holy unity. For who can take part with him in those things, but he shall separate himself (as I have showed) from truth and Godliness, without which there can be no blessed unity? S. Peter calleth our Lord jesus Christ a living stone, unto whom all the faithful coming as living stones, are built up and become a spiritual house. 1. Pet. 2. If stones be not squared and made smooth to sit and join together, how shall they grow into one building? If men be not framed in faith and godliness, how shall they be united in the Lord? In deed there be imperfections both in doctrine and manners, all the best hewn stones have some ruggedness remaining, and men must bear one with an other in much: for charity must cover the multitude of sins. 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 building, we must beware of the down fall on that side also. Then seeing this blessed unity must be in God, in the truth, in the spirit, to be built up in Christ jesus, in true sanctification (for he that is in Christ is a new creature) and seeing all concord without this foundation, shall fall down as a rotten building, let the holy book of God be our ground, let it be brought forth to cut down all controversies, and let men if they look for any part of the blessing here promised, yield all honour and glory unto this sacred word. Yea let no man stand upon his own honour or reputation: If he have maintained any thing awry, but so soon as ever he esspieth the truth in any matter, yield thereunto, let the truth of God go before and lead us the way. For this is the only way to grow into this holy unity. And let such as walk awry, forsake their evil ways, embrace the heavenly truth, and follow the rules thereof, if they will be accounted studious of peace and concord. joining thus unto the truth, both in faith and godliness of life, we shall be joined together in the Lord, and it shallbe said, behold how good and how comely a thing it is, for brethren also to dwell at unity. It shallbe like that precious ointment upon the head of Aaron, etc. The heavenly graces and gifts of the holy ghost, shall come down upon us plenteously and flow unto every member: we shall bring forth fruit unto God watered with heavenly dews: we shall have that great and high blessing of God almighty unto eternal life. Therefore if it be not too late, that the sins of this land have provoked the Lord to displeasure, let all men lift up their hearts and cry unto the Lord, that he will bestow this precious jewel upon us, that we may be at unity (not in all manner of wicked vices, nor in errors) but in the Lord. And now who shall seek this unity? who shall study to advance it? This may be in question. I answer, even all states and degrees of men, private persons, rulers and teachers, even all and every one that will look for any part of God's blessing must advance it: Every man I say must look unto the heavenly truth of the holy religion, and embrace the same with all love and hearty affection. Every man ought to be zealous in spirit of the glory for Christ.  
For if a man have not the zeal of religion, he cannot be a good man, whether he be ruler or private man, though he seem to be never so peaceable, but as the Lord saith to the Angel of the Church of Laodicea, Reu. 3. Because thou art neither hot nor cold, I will spew thee out of my mouth: God doth reject all such dull and drowsy Atheists, and irreligious persons, which are so earthly minded, as that they regard not the heavenly graces which are offered in the Gospel. Let all men therefore stir up their hearts to be fervent in gods truth, and let not Godly zeal be quenched. Then further (as I have also showed before) we must join the practice of this holy word, as the Apostle S. james willeth, be doers of the word & not hearers only, deceiving yourselves. ja. 2. ve. 19 for the great disturbance of peace and the grievous breaches of unity, and all bitter dissensions do chiefly arise from hence, that all sorts & degrees of men do not walk in the rules which God hath prescribed unto them in his word. We must therefore enter more particularly into this matter, that we may see how each man is to further this blessed unity. I begin with the private person, for whom there are rules prescribed in God's word for him to observe, if he willbe a true member of the Church, and a seeker and preserver of this unity, and so a partaker of God's blessing unto life everlasting. One rule is touching subjection & reverence unto rulers and governous, both Civil and Ecclesiastical: for God hath commanded to honour and obey them. Submit yourselves unto all manner ordinance of man, for the lords sake: whether it be unto the king, as unto the superior, or unto governors, as unto them that are sent of him, for the punishment of evil doers, and for the praise of them that do well. 1. Pet. 2. v. 13.14. Also of this obedience and subjection for conscience sake, of this reverence and honour to be rendered, S. Paul writeth, Rom. 13. ver. 1.2.3.4.5.6.7. Likewise obey them that have the oversight of you and submit yourselves, for they watch for your souls as they that must give accounts, etc. Hebr. 13. ver. 17. The neglect & breach of this rule, even the denying of obedience, reverence, and honour unto the rulers, governors and teachers, disturbeth & overthroweth the unity which is here praised. If then a man will not make conscience to perform this duty in obeying the holy doctrine of the lord, what is he other than an enemy unto the true concord, a dissolver of unity & peace? But what if ruler's offend, Pastors & governors fail, and come short in some duties, and thereby seem unworthy to be regarded? I say if they do, they shall answer before God for it, but yet private men are not set at liberty, they are not discharged from this obedience & rendering honour unto them: for it is unto the authority, & unto God's ordinance that they do it, and not in respect of man. God hath not prescribed the duties of men which are to be done unto others, under this condition, if they perform all that which they ought to do on their parts, or if they be such manner of men as they ought to be. But he hath prescribed every man's duty absolutely. If an other fail in his, he shall answer (as I said) for it before God, thou hast no warrant hereby to departed from the rule which God hath set unto thee. For thou art tied in conscience unto God to obey his will, & not in regard of man, or of thine own benefit to do this or that: for by that doctrine of the blessed Apostle, we see that christian subjects, & faithful servants, are commanded even for conscience, to give honour unto heathen Princes, and infidel Masters. Rom. 13.1. Tim. 6.1. we must then from this express word of God observe, that when governors do amiss, men have not their tongues set at liberty to revile, and to reproach them, or to dishonour them with evil speech: seeing it is also written, Thou shalt not curse the ruler of the people. Exod. 22. ver. 28. But contrariwise, prayers, and supplications are to be made unto 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 mourn for it, and not to make themselves merry with jests and reproaches. Let all evil speeches of disgrace then be turned into prayers, and the laughter into tears, for this shall be more pleasing unto God. Let no man bear himself in hand, that he is not guilty of the breach of holy concord, when he observeth not the rules of this doctrine, of submission, of reverence and honour to be given unto governors.  
Another rule is given by the Apostle, in these words: That ye study to be quiet, and to meddle with your own business, and to work with your own hands, etc. Thess. 4.11. as God hath distributed unto every man, and as the Lord hath called every one (saith the Apostle) so let him walk, and so ordain I in all churches. 1. Cor. 7. ver. 17. God hath ordained the several places and callings, he hath given gifts of ability to men to perform the things he requireth in the same, he hath also set the bounds and limits within which every one is to keep himself, and to walk orderly, meddling with that which appertaineth unto him. This is an holy thing and comely, a preserver of unity: But it is much broken, and great evil ensueth thereof: for there be many private persons, which would seem very religious, and to seek the holy unity above others, which leave the duties of their places and callings, and busy themselves wholly with those matters which do not belong unto them. For as if the matters of their trades and sciences were too base, or as if the care of their family were a thing over wild, they set these aside, and neglect them: and take upon them greater and higher business. For beholding any thing amiss in the Church, as if God had set them to be overseers of the governors and teachers, contrary unto this rule of S. Paul, they labour not with their hands, nor meddle quietly with their own business, but they bend all the powers of their mind, to dispute and reason about government, and the duties of governors and teachers, wandering about, and seeking to persuade and draw others to their mind. They think thus to do GOD high service: But who hath given them power to dispense with this rule, that ye study to be quiet, and to meddle with your own business, and to labour with your hands? Hath God called them and set them awork about greater things, 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 ways?  
Is there not labour and pains and care to be taken, that the children and servants may learn the holy doctrine and walk in it? But there are many which deeply meddle in public matters, and if they have two or three children and as many servants, they are left ignorant, no pains taken about them, they may walk awry many ways, the care thereof is little. Also a man's own matters which S. Paul willeth to meddle with, are in providing earthly things, necessary for his family: so that S. Paul saith, if there be any that provideth not for his own, namely for them of his family, he denieth the faith, & is worse than an infidel. 1. Tim. 5.8. and so in other duties. Shall we think the truth is obeyed, or that God is pleased by such ways? when the rulers and guides of God's people do amiss, a man is to sorrow at it, he is to look to his way that he keep upright before God: but when in reprehending that which others fault in, he neglectteth his own calling, how shall he eschew this sentence, thou art therefore inexcusable (O man) whosoever thou art that judgest another, for in that thou judgest another, thou condemnest thyself. For thou dost the same things that thou judgest, Rom. 2. ver. 1. Thou leavest undone thy duty in guiding that small charge committed unto thee. And let us make the comparison, is he not more worthy 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 govern a whole kingdom, a city, or a flock, than a little family, and more faults will appear. How unreasonable a thing than is it that a man which guideth not his little family in any such order as God requireth, should let go the sight of his own defects, and wholly give himself in speech to deprave the public guides. Lament and sorrow for evil, consent notthereunto in any wise, follow the ways of the Lord, obey the rules of the word: and therefore let all men regard this, and keep their place and standing which God hath set them in, and so walk as that they may answer before the high judge, and give account how they have discharged their duty.  
To come now to the governors and guides of the lords people: and first to the pastors and shepherds which have the power and authority Ecclesiastical. These are principal, and above all other, and after a special sort to procure, and to preserve this blessed unity, as the end for which they are given of Christ, doth show. He hath (saith S. Paul) given some to be Apostles, & some Prophets, some Evangelists, some Pastors and teachers: and then he showeth to what end, saying, for the repairing of saints, for the work of the ministry, & for the edification of the body of Christ: till we all meet together in the unity of faith, and that acknowledging of the son of God, unto a perfect man, & unto the measure of the age of the fullness of Christ, etc. Eph. 4. ver. 11.12.13. This is their whole work & labour appointed them, even to build up Christ's body, the Temple of God, by framing & cupling together the living stones, unto that unity of brethren, which is commended in this Psalm. Then let us see the rules prescribed in god's word, which they must observe to perform this holy work, the elders (saith S. Peter) that are among you, I beseech, which am also an Elder and a witness of the sufferings of Christ, and also a partaker of the glory that shall be revealed, feed the flock of God which dependeth upon you, caring for it not by constraint, but willingly: not for filthy lucre, but of a ready mind: not as though ye were Lords over God's heritage, but that ye may be examples to the flock. 1. Pet. 5. ver. 1.2.  
First the sheep of Christ are to have food, their life dependeth thereupon. It is required therefore in all shepherds that will answer their calling before God, to have the same affection in them which Christ had: who when he saw the multitude he had compassion on them, because they were as sheep without a shepherd. Mat. 9 v. 36. pity & compassion upon the straying sheep must move them to feed: yea love must constrain: For Christ saith to Peter, Simon joanna lovest thou me more than these? feed my sheep: lovest thou me? feed my lambs: lovest thou me? feed my sheep: as if he should say, of all love do this for me. Here I am to move those which be in authority in the Church, if it may any way come to their ears, I do humbly beseech them for the Lord jesus Christ's sake, to have compassion upon the flock, that the sheep may have their appointed food, even the bread of life plentifully broken unto them, that they may be led into the green pastures, and unto the fountains and streams of the living waters: cry also unto the Lord of the harvest, that he will pour down his spirit upon them, that in compassion, there may be labourers sent forth: And that such as have taken upon them the charge, and be idle or absent, may be compelled to do their duty: that such as be not able to feed, or that walk in a dissolute and wicked behaviour in life and conversation, may be removed: And that such as be both skilful to teach, and of godly life may be set over them, to guide them both by doctrine and ensample. If this be not performed, how is the true concord and unity sought? If the people be not instructed and led in the way of godliness: how shall they be framed and built together in one holy temple? If the Shepherd be ungodly and give corrupt example: what peace, what unity, or what agreement can such as will fear God, hold with him? And if there be a division between the sheep and the Shepherd, where shallbe the unity of brethren? It is out of all controversy that the mean to work the Godly unity of brethren, is, that the flock of Christ be fed and guided by skilful Godly men, which teach doctrine, and give good ensample in life and conversation.  
And now touching the care of the flock, not by constraint nor for gain, but willingly and of a ready mind: not as Lords over God's heritage, but as ensamples to the flock. I do again instantly beseech the Pastors and governors even for Christ's sake, to abound and to increase in all fatherly love towards the Lord's people, without which this care can not rightly be performed. Follow herein the example of S. Paul, who setting forth his labour and travail, not of ambition or desire of gain, nor with roughness, but as he saith, we were gentle among you even as a Nurse cherisheth her children. 1. Thess. 2. ver. 7. where this fatherly love 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 Israel. Woe be unto the shepherds of Israel, that feed themselves: should not the shepherds feed the flocks? Ye eat the fat, and ye clothe ye with the wool: ye kill them that are fed, but ye feed not the sheep: the weak have ye not strengthened: the sick have ye not healed, neither have ye bound up the broken, nor brought again that which was driven away: neither have ye sought that which was lost, but with violence, and with cruelty have ye ruled them. Eze. 34. ver. 2.3.4. This was the state of the flock then, and shallbe even to the worlds end: that among Christ's sheep as some be strong, so some be weak, some sick, some going astray. Yea such are the frailties of all the faithful, so many are the errors and the sins which do break forth: but yet they are still the sheep of Christ, the Israel of God, & the shepherds of Israel are to look to them. Now I say, if there be not a fatherly love in the Shepherds to cover the multitude of sins: If there be not a tender compassion, as in the Nurse towards the little babe, in steed of care to heal the broken and sick, and to support the weak, to bring into the way that which strayeth, they shall despise and loathe them as not worthy to be regarded, yea they shall with violence and rigour beat and bruise them, certain it is, that the greater the frailties are, the greater care and compassion is to be showed. So that violence and rigour are not fit to be in the Shepherds. For shall the nurse throw the little infant against the stones, or push it forward when it can hardly stand alone? Shall the Shepherd take his staff and strike the young and tender Lambs? Or shall he beat and bruise the weak & feeble sheep? What shall we say, are the sheep of Christ of less value? Many of them are weak and feeble in knowledge, many of them are but as young babes, as touching the spiritual power of sanctification. A number of sins do break from them. Many are wounded in conscience & troubled in spirit: here is place for the love, the care, the compassion and labour of Shepherds. O ye shepherds of Israel put on this love and compassion, loathe not the sheep of Christ for these frailties, rule them not with violence & cruelty: but feed and support, and heal them with all meekness and long suffering. Let no perverseness or injuries of any of the sheep towards the shepherds, break of the course of this love and care. For if they look unto this, how the sheep despise them, how they walk stubbornly against them, they shall never be able with patience and meekness to go through with the work. If we think it an unworthy thing, or such as doth discharge the shepherd from his tender love and care, or that may warrant him to be rigorous, that many of the sheep do not reverence him. Look upon Moses & Paul two great & notable servants of God, two special shepherds of the Lords flock, who is worthy to be compared with them? They have left an example to be followed. How great things 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 injuries done unto him? And yet his love is not quenched, his care doth not fail, but his prayer is most earnest unto God to pardon them: He still esteemeth them (though not all) as the Lords chosen people. What can they do more unto us, then go about to stone us? Behold also the exceeding abundant love of Paul, who wished himself accursed from Christ, that his kinsmen the jews which were obstinate might be saved. How much greater was his love to the faithful of his kindred? And yet could they, even the Church of jerusalem scarce think any thing well of him all the time that he lived, but thought hardly of him, though he did never so much for them? This is gathered by that which he writeth, Ro. 15 where he first showeth that it had pleased them of Macedonia and Achaia to give somewhat to the poor Saints in jerusalem, and that he went with this their benevolence to see it delivered: and then he entreated them to be very earnest in prayer to God for him, that he might be delivered from the disobedience of judea, and that his ministry towards jerusalem might be accepted of the saints. It is a marvelous thing to consider, that there being so great need in the Church at jerusalem, and that money being so welcome to those which are in penury, and he carrying so plentiful store, yet there needeth earnest prayers that this his service might be accepted. He had moved the Curches of the Gentiles, (as appeareth in his second Epistle to the Corinthians) to make this liberal contribution. He wrought this matter, he goeth up with it, so great was his care. Yet when he showeth all this love and diligence towards them, how great was their misliking of him, that he feareth his ministry would not be acceptable to them? The cause of the misliking, james doth show unto him when he was come up, Act. 21. ver. 21. Namely that it was reported he had taught the jews among the Gentiles to depart from Moses, & not to circumcise their children. We see he loveth them dearly for all this, and calleth them saints: Notwithstanding their great frailty in this matter, and the hard opinion they conceived and held of him, so great & so worthy a servant of the Lord jesus Christ. What a pattern of meekness & fatherly love is here for all the shepherds of the Lords flock to follow, among the poor feeble and wandering sheep, which do not so reverence and regard them as they ought to do. The shepherds as S. Peter requireth, must be examples to the flocks, & therefore of all other are to show meekness, long suffering, and that love which covereth the multitude of sins: where the pastors abound in this fathely love, & do not fall upon the frail sheep & tender lambs with rigour and violence, the blessed unity of brethren here praised is chiefly furthered: for the building up of Christ's body in sanctification is greatly advanced, by the example of the pastors & teachers. The multitude are drawn thereby to embrace & to follow the truth. I do therefore again humbly beseech all the pastors and guides of the Lords people, to consider of this holy rule and worthy examples and to practise it, that the people of the Lord may be brought into true concord and brotherly amity. Then lastly, it appertaineth also unto rulers in civil matters to maintain this unity according to the truth. They are to minister justice & true judgement unto all, to punish the evil doers, and to cherish and maintain that good. Mercy and love is also necessarily required in them, that they may deal even as fathers when they correct and chastise. If this be not, there will great mischiefs ensue, even to the disturbance of all godly peace and concord: for let a ruler, a judge, or a mighty man be void of religion, and withal given to anger, dealing among the Lords weak and feeble sheep, he will be ready to beat them down and to crush them in pieces. The frailties and sins are many that break forth even from some of Christ's sheep and lambs (as we see, there be the weak, the sick, the bruised and such as err) that thing is odious in them, because they profess holiness, and therefore cannot in them be borne: therefore lift up your hearts in earnest prayer unto God, that he will power down the spirit of fatherly love and mercy upon rulers and judges, that they may deal in the lords flock, and towards his poor weak sheep, with such regard as that they may answer before Christ. Thus if we honour and embrace the truth, if we practise the rules thereof, every one performing those duties which the Lord enjoineth, the rulers and judges, pastors and governors in the Church, as also the private persons, we shall grow into this holy unity which the holy Ghost here praiseth, we shall receive all heavenly gifts and blessings, yea even that great blessing of all blessings, the life for evermore. Grant this unto us O Lord, for thy dear sons sake our redeemer & Saviour: to whom with thee & the holy ghost three persons, and one everlasting God, whom we worship, be all honour, glory, dominion and power, for evermore. Amen.  
FINIS.