THe holy Prophet, King Da­uid was the composer and writer of this Psalme, as the Title thereof dooth ex­presly mention.

It is called a songe of de­grées, as there bee 14. other besides this, here set together of the same title, but in what sence: the learned interpreters are of diuers iudgementes. I will followe that which is most probable by the holy Scriptures. The word Magnaloth, which the Prophet heere vseth, dooth properlie signifie steps or staires, by which we assend into higher places. But by Metaphor (as I take it to be here vsed) it signifieth high estate, high degrée, excellencie, or dignitie. For proofe heereof wee reade. 1. Chro. 17. vers. 17. where Dauid speaking vnto God, sayth, thou hast regarded me ac­cording to the estate of a man of high degrée, vsing the same worde that is here. So then, [Page] if wee consider the phrase of the Hebrewe tongue, which to expresse the superlatiue de­grée, vseth the plurall number, a song of de­grées, that is, a song of excellencies, or a song of dignities, is as much as to say, a most ex­cellent, or a most worthy song. The holy ghost in giuing this title, dooth, as it were, set a marke in the forehead of the Psalme, to giue notice vnto vs, that there is a treasure of most excellent doctrine, & most fitte for our in­struction contained in it, y ^t we may with the greater diligence & attentiō giue eare vnto it.

The Argument or the matter here hand­led, is all but one. For the holy ghost with a very high and singuler praise, through the whole Psalme dooth seth foorth and commend the vnitie and concord of brethren. The bre­thren (which he speaketh of and which are to kéepe this holie agréement) are all the faith­full children of the Church, fellow members of Christes misticall body, and true worship­pers of God, among whom is the spirituall brother-hoode. The vertue it selfe which is here commended, is that same which S. Paul dooth so earnestlye exhorte and perswade all Christian men vnto, to kéepe the vnity of the spirite, in the bonde of peace, Ephes. 4. ver. 3. The Primitiue Church is commended for [Page] the practise thereof, in which wee haue a liuely example set before vs: for it is writ­ten, that the multitude of them that belée­ued were of one hart, and of one soule, Act. 4. ver. 32. For as one body consisting of many members, hath but one hart and one soule, by which all the members are v­nited, and loue each other, so the multitude were vnited in iudgement and affection, as if there were but one hart and one soule in them all.

The commendation and praise by which the holy ghost setteth foorth the excellent worthines of this vertue, is vnder two E­pithites, which are these, good and comelie. For he saith, beholde howe good and howe comely a thing it is, for brethren also to dwell in vnitie. These two Epithites hee afterward openeth and amplifieth by two similitudes: the one is taken from the an­nointing of Aaron with the precious oint­ment, to declare chéefelye the swéete and pleasant comelines of this vnitie: the other is taken from the dewe of Hermon, which commeth downe vpon the mountaines of Sion, to expresse the fruit and good that cō ­meth thereof. And finallie hee concludeth from the highest cause, euen the Lord God, [Page] who hath commaunded the blessing of life eternall to bee vpon this vnitie. This is bréefelie the summe of the Psalme, or of this praise which is giuen. Now come to to the exposition.

By the first word (behold) the Prophete dooth stirre vp the minds of the Israelites, euen of all the Tribes, to take viewe how blessed a thing vnity and concorde is, euen by their owne experience which they had, partlie by the former times, and partlie by the time then present. For in former daies they had felt with much sorrow, the great calamities, harmes, and annoyaunces of discorde: & at this time now present when this Psalme was giuen, they saw the bles­sings and benefites of vnity and peace. For their former experience in the dayes of King Saule, when hee persecuted Dauid which had done none euill, the worship of God was neglected, good men were op­pressed, euill men florished, with much gréefe of minde vnto many, then was there discord, so far as men durst speake. When Saule was taken away, and Dauid was annointed King in Hebron, Abner the sonne of Ner Captaine of Saules armie, tooke Ishbosheth Saules sonne, and sette [Page] him vp for King, the discorde then grewe much greater, for then one part of the Tri­bes claue vnto Dauid, the other vnto the house of Saule. They were indéede all the sonnes of Iaacob and professed the God of Abraham, whome they should with one mouth haue worshipped and glorifi­ed as S. Paul saith, Rom. 15. ver. 6. but they were deuided and rent a sunder, for there was bloudy warre and long time continued among the Tribes: 2. Sa. 2. &. 3. brethren with deadly hatred and enmitie pursuing their brethren, séeking the bloud eache of other. It could not bee but that great calamities in this time of discord did ouerspred the whole land: they might by experience then and did beholde how euill and how mischéeuous a thing it is, for bre­thren to be at variance. The cutting down of so great an euill, and taking away all occasion is a verye great good. Therefore when Abner & Ishebosheth were slaine, all Israell came togeather and set vp Da­uid. Then there grewe a reconciliation of Tribe vnto Tribe, and they which were before rente a sunder, became againe one body, brethren imbraced eache other with loue, the bitter hatred before among them [Page] was cutte downe and extinguished. The worship of God was now set vp, the bles­singes of God were powred downe from heauen vpon them in great plentye, the whole land did reioyce with ioy and glad­nes: Therfore he willeth them now to be­hold how good and howe comelie a thing it is, for brethren to dwell also at vnitie. Thus were they taught by their owne ex­perience on both sides: For they had found the gréeuous annoyances of discorde, and enmity on the one part, and the benefite of peace on the other, and this is it he willeth them to behold. Behold how good and how comelie a thing it is, which dooth cutte downe so great euill, and behold how good and how comelie a thing it is, which brin­geth with it such great blessinges of God: thus much for the first word. Then to the praise it selfe: the first Epithite is (howe good) which containeth the great fruit that ariseth thereof, and is afterward set forth by the seconde comparison, that is, of the the dewe of Hermon: for that is a thing fruitefull and good. The other is (how comelie) the word is Magnim, which sig­nifieth beautifull, swéete, comelie, or plea­saunt: as in Psal. 16. Where he speaketh of [Page] the resurrection and exaltation of our sa­uiour Christ, saying. Thou wilte shewe me the path of life, the fulnes of ioye is in thy presence, at thy right hande comely pleasures for euermore. This comelie plea­sant swéetnes of concord, is resembled and shadowed foorth by the former similitude, that is, of Aarons annointing, for that was a verie comelie and a swéet thing, and had a misticall signification. To vnderstande the better what is here meant, first ye may reade of this precious oyntment, both whereof the Lord commaunded it shoulde be made, and how Aaron and his Sonnes should bee annointed therewith vnto the préests office, in Exod. 30. Then further we are taught in the Scriptures, that Aa­ron was a figure of Christ, and that this anointing of his with that precious swéet oyntment, did represent the spirituall and heauenly annoynting of Christ Iesus with the holy Ghost, whose graces distill frō him the head, vpon euery parte of his misticall bodie, which is the Church. Of him it is sayd, the spirite of the Lorde is vpon mee, because he hath annointed me, &c. Luke. 4. vers. 18. Marke further then wherein the comparison holdeth. Thus powringe the [Page] precious oyntment vpō Aarons head, run­ning down vpō his heard, and to the scirts of his clothing, was pleasant to behold, and cast forth a swéete sauor vnto all that stood round about. Also in that it discendeth vp­on his beard, and so downeward vpon all parts euen to the scirtes of his clothing, it resembleth the graces of the holye Ghost flowing downe frō the Lord Iesus Christ, vpon all the members of his body knit to­geather in an holy vnity. When it went downe from Aarons head vpon his body vnited to the same, it discendeth euen to the lowest part of his garmente, because there is no rent nor seperation. Euen so the Church vnited vnto Christ, her head, & euery member of the same vnited vnto the rest in an holie vnion, and making one bodie, the heauenly graces of the holie Ghost, farre swéeter then that precious oyntment, flowe from him vpon them, and all are partakers thereof, euen the lowest and meanest member, euen to the scirtes. For where they are ioyned in this spirituall vnitie, looke what gra­ces soeuer God from his Sonne Christ dooth power vpon the highest members, (that is vpon Princes and Pastors) [Page] they distill also vpon the other parts and members, and so from each to other.

That which was seperate from the heade, from the bodie, and from the gar­mentes of Aaron, receiued no droppe of that precious oyntment, which discen­ded from the head to a bodie vnited, and to all partes of the garmentes wrought togeather. In like manner the graces of the holy Ghost discende from Christ the heade, vppon nothing that is seperate and deuided and rente from him, but vppon all the members vnited in one bodie. Wee may then briefelie set foorth what this similitude declareth, in this wise. The swéete oyntmente is powred vpon the head of Aaron, it goeth down vpon his beard, then vpon his shoulders and all partes of his bodie euen to the lowest border of his garmentes. Iesus Christ the heade of the Church is an­noynted with the holy Ghost, and from him the swéete graces discend, and come vpon all the bodie, and vpon euery mem­ber of the bodie euen to the meanest: this it is to be vnited to him, and to his Church: this is a thing most swéete and most com­fortable.

In the other similitude hee resembleth this vnity vnto the dew of Hermō, which commeth downe vpon the Mountaines of Sion: the waters which fall vpon the high mountaine distill into the valleies, but into those valleies which are ioyned there­vnto at the foote thereof, and make them plentiously fruitfull: euen so the heauenly spirituall dewes that come downe from a­boue vpon the Mountaines, flowe vpon the vallies which are vnited therunto, and there is great fruite, and all good thinges springing from thence. Thus much wee may consider in these similitudes, which expresse how good and how comely a thing it is for brethren also to dwell at vnitie.

Now al this is from the most high God, for he saith (there) that is to say, vpon those which dwell together in this holy vnitie, the Lord hath commaunded the blessinge, and life for euermore. It is Gods vn­changeable decrée that they shall haue the blessing, that is, the great great high bles­sing, euen the blessing of all blessinges in euerlasting continuance. This can neuer faile, for God almightie is vn­changeable, and what he hath decreede and commaunded, shall stande for euer. This [Page] may perswade much to dwell in vnitie: for it is a goodly matter to bee vnder the bles­sing of almighty God: and there, that is, vpon the vnity of brethren, hee hath com­mended his blessing, and no where else: for this, there, is as much as to say, there only. Now we see the praise it selfe of vnity and concorde here set foorth, vnto vs it remai­neth, that wee consider to what ende and purpose the holye Ghost giueth this great commendation. This we all knowe, that when a thing is dispraised, it is to bring vs into a misliking and shunning of the same, as a thing either vnpleasant or hurtfull. And contrariwise, praise, especially where it is giuen by God, who knoweth the wor­thines of euery thing, is to drawe our li­king, and to make vs in loue with that which is praised. This is then done heare, that we may haue our harts inflamed, and that we may bee in loue with vnitie and concorde: and that wee maye studiouslie séeke after it, and imbrace it, as a most pre­cious iewell: and finallye by all meanes take héede, that we do not any thing which may hinder and disturbe the same. And doubtlesse if this can not mooue vs, and kindle an earnest loue and zeale to be stu­dious [Page] of Godly peace, that it is so good, so sweete, and pleasant, and that Gods bles­sing is vpon it vnto eternall life, how dull are we vnto spirituall & heauenly thinges, or what can mooue vs? Shall we not care to haue that cutte downe which bringeth mischiefe and destructiō, and to set vp that which carieth all blessednes with it? Shall we neither care to auoide the curse of God, plagues and punishments on the one side: nor yet couet to haue his blessing, that it may mooue vs the rather, I wil come now to the application of this Psalme to our e­state.

Wee haue (as yee all knowe) receiued great blessinges from the Lorde our God, by the meanes of our gracious Quéene. For by her happie raigne, we haue inioy­ed long peace, euen such as the like hath not almost béene séene or heard of in this land. Wee haue also great plentie of all thinges, our countrie ouer flowinge with milke and honey: euery man sitting vnder his Vine and vnder his figge trée. And moreour the Lord hath protected vs by her Scepter and power, from the inuasion of forraine enemies, and from the wicked practises and treasons of domestical aduer­saries, [Page] these are great benefites recei­ued. But the greatest blessing of all is, that by her gouernement, hee hath de­liuered vs from the bondage of Pha­roah, from the heauy yoake of Anti­christ, out of Idolatrie and blindnesse, and hath restored vnto vs his holie word, and his true worship. Yet not­withstanding there hath béene among vs, many yeeres (as ye all know) great discorde and variaunce, and that not onely against Papistes and other ene­mies of the holie religion, but euen a­mong brethren, which professe the same holy doctrine and faith of our Lord Ie­sus Christ. An all this time wee haue tasted the bitter fruites of enmitie and discorde, we haue felt and sustained the mischéefes, harmes and dammages that growe from it, so that we haue had ex­perience with the Isralites in the wor­ser part, and can say of our own know­ledge, behold how euill and howe vn­comelie a thing it is for brethren to be at variaunce. To make this more ap­parant, if I should stande to rippe vp, and to laye open all the euilles which haue alreadie come vpon vs by the dis­cord of brethren, it would bee a long [Page] and a tedious labour. I will therefore onely note some of the cheefe and most generall, that beholding as it were our most gréeuous woundes, we may séeke to haue them salued and cured if it may please God.

First therefore, I may note as a principall euill fruite of enmity, that it is a ioy, and on ancouragement vn­to the enemies of the Gospell, the Pa­pists for to sée brethren set against bre­thren: for as it is in an armie of men, if they be at deadly variance among thē ­selues, Captaine against Captaine, band against band, pursuing ech other: That the aduerse part (against which they should wholy together bend their forces) will say, wee shall not néede to doo much, we shall easilie preuaile, for they will pull down and destroy them­selues with their own hands, and here­of will much reioyce. So is it in Gods Church, Christes armie, which is set vpon by deadly enemies on euery side, when there is discorde growing vnto sharpe enmitie, and the leaders them­selues bent one part against an other, the wicked enemie dooth laugh, and re­ceiueth boldnes and strength, for hee [Page] saith in his hart, this sharpe contenti­on amonge them, will procéede in the ende euen vnto blood, and to the deso­lation of both partes. O howe much ought we to be pricked and gréeued at the reioycing and boldning of Gods e­nemies? And how dolefull a calamitie were this, if it should among brethren come vnto blood? We see that amōg the children of Israell, the discorde and en­mitie brake foorth euen vnto bloud, and so doubtles, excepte the Lord in great mercie turne it away (such is the nature of contention when it groweth sharpe) that the end among vs also wil be most gréeuous. This one euill ought to mooue vs to loue and imbrace the holy vnitye heere commended in this Psalme. I would the consideration of it might bee deepely printed in our mindes. The wounding of the weake is an other great euil that ariseth from discord: doubtles many are cast down, or turned out of the way, or at the least much hindred hereby in our Church. Stumbling blockes being thus laide, before the blinde and lame. What pit­tie this ought to mooue, and how much the sight of it should vexe and gréeue [Page] vs, the doctrine of our Sauiour Christ vttered by him selfe and by his Apo­stles dooth euerie where shew: threate­ninges also and woes are pronounced against them, that shall cast downe the weake: And shall not we regarde this thing at all: shall neither the compassi­on and loue to our brethren for whome Christ died, nor the threatninges and woes denounced take any place? Third­lie, the discord of brethren, dooth bring both parts into contempt and disgrace among many. And so by this meanes the ministers of the Gospell, the mes­sengers of Christ, which should be had in precious account and estimation for their workes sake, euen as the vessels of Gold and siluer in the Lords temple, and as the Angels of the Lord of hosts) are baselie estéemed euen as if they were vesselles of earth or wood. If this did reach onely vnto y ^e men themselues or vnto their disgrace, it were the lesse, and might with lesse greefe bee borne: but the contempt and disgrace reach in­déede euē to the glorious Gospel of Ie­sus Christ, because in the disgrace of the men, the power of their ministrye is weakened. For where the teacher is [Page] euill thought of and dispised, the mul­titude dooth not regarde his doctrine. This euill goeth deepe, and if we con­sider well of it together with the for­mer which I haue mentioned, ye shall sée that vpon our owne experience we may say, indéede beholde how euill and how vncomlie a thing it is, for brethrē to be at enmitie & discorde. These euils doo highly displease almighty God, and if they bee continued in without re­dresse, who is able to shew the punish­mentes and calamities which in time will ensue and come vppon vs in this Land? The contempt of the Gospell, and growing into Atheisme thereby, will drawe downe infinite plagues and miseries. For the righteous God will not alwaies suffer such abuse vn­reuenged. Then séeing vnity is so good, bringing so manie blessinges, and dis­corde so euill, drawing such an heape of mischeefes with it, the one as a nouri­sher of true life, is to bee sought for and maintained by all Godlye Christians, and the other is to bee eschewed as a deadly pestilence: and this is to be don of vs spéedely, because dissention is like the breaking out of waters, the longer [Page] it continueth, the wider is the breache made and so becommeth the more dif­ficulte, to bee recouered. This béeing confessed of all, for there is no man I thinke that will denie, but that it is a most necessarie thing in Gods Church and amonge brethren, to eschewe dis­corde and to séeke vnitie: therefore let vs in the next place consider and vn­derstand how it is to be sought: for let let it be that we both agree, it is to bee sought, and also doe séeke for it, yet if we séeke not the right way, we are ne­uer the better for seeking. First then knowe this, that there are two sortes of vnity and agreement, the one is in God, being in y ^e truth, in the spirite, in true holines and sanctification. The o­ther is in error and sin and not in the Lord. Now indeede it is the holy vni­tie in the Lord, which is praised in this Psalme, and which wee must seeke af­ter, vpon which the blessing of God shal come. This may ye sée by that exhor­tation of S. Paul Ephesi. 4. When hee saith, studying to keepe the vnity of the spirite in the band of peace, for he ad­deth as the reason, there is one body, and one spirit, as ye are called in one [Page] hope of your calling: one Lord, one faith, one baptisme, one God and father of all, &c. For like as all the members of the naturall body are coupled toge­ther by one soule and make but one bo­dy: so by one spirite of the Lord, all the faithfull are vnited, and become all one misticall body of Iesus Christ: by one faith, and by one baptisme, they are all in one Lord, and in one God. The foū ­dation of this vnity is in the truth, and by it men growe vp together in God: and for this cause it is sayd in the first verse of the Psalme, Brethren also to dwell in vnitie: He sayth (also) because as there is a reconciliation wrought by Christ betweene God and man, and so a mā is come into vnitie with God, he must also growe into vnity with those which are together reconciled to y ^e Lord with him: seeke this vnity, to be vnited with our brethrē vnto God, otherwise, all shall bee dissolued and scattered a­gaine in confusion. Touching that o­ther concorde which is in errour and wickednes, they which possesse it who are of diuers sortes doo commend it, and much complaine of the disturbaunce and breach thereof. As first of all the [Page] Papistes make a great exclamation a­gainst vs which professe the glorious Gospell, and haue forsaken them: that like wicked Scismatickes, wee haue disturbed and broken this holy vnitye, by rendinge our selues from the true Church, and so from the faith, and from Christs misticall body: this is a grée­uous and a sore accusation, if their vnity which they glory of, were in the truth. But séeing it is most euident that they haue forsaken the truth of God, blaspheme and condemne it, and set vp abhominable errours and cursed Idolatrye, all their agreementes, all their holy league (as they terme it) is no more but a most wicked and cursed conspiracie against God and his peo­ple. What is their vnity more then that which is described by the Prophet Dauid, Psalme. 2. Why doe the Gen­tiles rage, and the people meditate that which is vaine? The Kings of the earth stand vp, and the Princes take coun­saile together against the Lord, and a­gainst his Christ? Here is a great vni­ty, nay a conspiracy of wicked traitors against Christ. This perplexitie is ful­filled by them: And we haue the com­maundement [Page] of God by the voyce of the Angel, Come out frō among them my people and seperate your selues: so that all their cry is nothing against vs, we haue not dissolued this blessed vni­ty here commended, but haue forsaken their cursed conspiracy, which the née­rer a man is ioyned vnto, the further of he is from God. Let no man therefore be troubled or disquieted by their great wordes, but forsaking them, imbrace the holy faith, and be vnited thereby to­gether with the Prophetes and Apo­stles, and all holy men, vnto Iesus Christ.

Yee shall here many other sortes of men complaine, that there is not fel­lowship and vnitye kepte with them. When indéede as they walk after their wicked and vncleane lustes in all ab­hominable sinnes, as in contempte of Gods word, in drunkennesse, whore­dome, pride, ambition, couetousnes, v­surie, extortion, bribery, oppression, en­uy and many such like. The holy ghost saith vnto vs, haue no fellowship with the vnfruitefull workes of darknesse, but rather reprooue them, Ephes. 5. ver. 11. We can not ioyne Christ and [Page] Belial, we can not be vnited to y ^e Lord and haue fellowship in wicked sins: If we say we haue fellowship with him (saith S. Iohn) & walkein darkenesse, we lie, &c. 1. Iohn. ver. 6. Ephes. 5.11. He that crieth out for peace, and dooth walk in vngodly wayes, straying from the truth and from sanctificatiō, what­soeuer he will séeme to be, he is naught else but a disturber and breaker of all holy vnitye. For who can take parte with him in those thinges, but he shall seperate him selfe (as I haue shewed) from trueth and Godlines, without which there can be no blessed vnity? S. Peter calleth our Lord Iesus Christ a liuing stone, vnto whom all the faith­full comming as liuing stones, are built vp and become a spirituall house. 1. Pet. 2. If stones be not squared and made smoothe to sitte and ioyne togea­ther, howe shall they growe into one buylding? If men bee not framed in fayth and godlines, how shall they be vnited in the Lord? In déede there bee imperfections both in doctrine and ma­ners, all the best hewen stones haue some ruggednes remaining, and men must beare one with an other in much: [Page] for charity must couer the multitude of sinnes. 1. Pet. 4. while the Temple of God is in the world, the stones are not perfectly set together, but the work is still in hand, this temple is still in buylding, we must beware of the down fall on that side also. Then séeing this blessed vnity must bee in God, in the truth, in y ^e spirit, to be built vp in Christ Iesus, in true sanctification (for he that is in Christ is a new creature) and see­ing all concorde without this founda­tion, shall fall downe as a rotten buil­ding, let the holy booke of God be our ground, let it be brought foorth to cut downe all controuersies, and let men if they looke for any part of the blessing here promised, yéelde all honor and glo­rie vnto this sacred worde. Yea let no man stand vpon his owne honour or reputation: If he haue maintained any thing awrie, but so soone as euer he es­spieth the trueth in any matter, yeelde thereunto, let the truth of God goe be­fore and lead vs the way. For this is the onlie way to growe into this holy vnitie. And let such as walke awrie, forsake their euill wayes, imbrace the heauenly trueth, and followe the rules [Page] thereof, if they will be accounted studi­ous of peace and concorde. Ioyning thus vnto the trueth, both in faith and godlines of life, we shall be ioyned to­gether in the Lord, and it shalbe said, beholde howe good and how comely a thing it is, for brethren also to dwell at vnity. It shalbe like that precious oint­ment vpon the head of Aaron, &c. The heauenly graces and giftes of the holy ghost, shall come downe vpon vs plen­teously and flowe vnto euerie mem­ber: we shall bring foorth fruite vnto God watered with heauenly dewes: we shall haue that great and high bles­sing of God almightie vnto eternall life. Therfore if it be not too late, that the sinnes of this land haue prouoked the Lord to displeasure, let all men lift vp their hartes and cry vnto the Lord, that he will bestowe this precious iew­ell vpon vs, that wee may be at vnity (not in al manner of wicked vices, nor in errors) but in the Lord. And nowe who shall séeke this vnity? who shall studie to aduance it? This may be in question. I answer, euen all states and degrees of men, priuate persons, rulers and teachers, euen all and euery one [Page] that will looke for any part of Gods blessing must aduance it: Euery man I say must looke vnto the heauenlye truth of the holy religion, and imbrace the same with all loue and harty affec­tion. Euery man ought to bee zealous in spirite of the glory for Christ.

For if a man haue not the zeale of religion, hee cannot bee a good man, whether he be ruler or priuate man, though he séeme to be neuer so peace­able, but as y ^e Lord saith to the Angell of the Church of Laodicea, Reu. 3. Be­cause thou art neither hot nor colde, I will spew thée out of my mouth: God dooth reiecte all such dull and drowsie Atheistes, and irreligious persons, which are so earthly minded, as that they regarde not the heauenly graces which are offered in the Gospell. Let all men therefore stirre vp their harts to be feruent in gods truth, and let not Godlie zeale be quenched. Thē further (as I haue also shewed before) wee must ioyne the practise of this holye word, as the Apostle S. Iames willeth, be doers of the word & not hearers one­ly, deceiuing your selues. Ia. 2. ve. 19. for the great disturbance of peace and [Page] the greeuous breaches of vnity, and all bitter dissentions do chéefely arise from hence, that all sorts & degrees of men do not walk in the rules which God hath prescribed vnto them in his word. We must therefore enter more particularly into this matter, that wee may sée how each man is to further this bles­sed vnity. I beginne with the priuate person, for whom there are rules pre­scribed in Gods word for him to ob­serue, if he wilbe a true member of the Church, and a séeker and preseruer of this vnity, and so a partaker of Gods blessing vnto life euerlasting. One rule is touching subiection & reuerence vn­to rulers and gouernous, both Ciuill and Ecclesiasticall: for God hath com­maunded to honour and obey them. Submitte your selues vnto all man­ner ordinaunce of man, for the Lordes sake: whether it be vnto the king, as vnto the superior, or vnto gouernours, as vnto them that are sent of him, for the punishment of euill doers, and for the praise of them that doo well. 1. Pet. 2. v. 13.14. Also of this obedience and subiection for conscience sake, of this reuerence and honour to bee rendred, [Page] S. Paule writeth, Rom. 13. ver. 1.2.3.4.5.6.7. Likewise obey them that haue the ouersight of you and submit your selues, for they watch for your soules as they that must giue accoun­tes, &c. Hebr. 13. ver. 17. The neglect & breach of this rule, euen the denying of obedience, reuerence, and honour vnto the rulers, gouernours and tea­chers, disturbeth & ouerthroweth the v­nity which is here praised. If then a man wil not make conscience to per­form this duty in obeying the holy doc­trine of the lord, what is he other thē an enemy vnto y ^e true concord, a dissoluer of vnity & peace? But what if rulers of­fend, Pastors & gouernours faile, and come short in some duties, and thereby séeme vnworthy to be regarded? I say if they do, they shal answer before God for it, but yet priuate men are not set at liberty, they are not discharged from this obedience & rendring honour vnto them: for it is vnto the authority, & vn­to Gods ordinance that they do it, and not in respect of mā. God hath not pre­scribed the duties of men which are to be don vnto others, vnder this condi­tion, if they performe all that which [Page] they ought to doo on their partes, or if they be such manner of men as they ought to be. But he hath prescribed e­uery mans duty absolutly. If an other faile in his, he shall answer (as I said) for it before God, thou hast no warrāt hereby to depart from the rule which God hath set vnto thée. For thou art ti­ed in conscience vnto God to obey his will, & not in regard of man, or of thine own benefit to do this or that: for by y ^t doctrine of y ^e blessed Apostle, we sée that christian subiects, & faithful seruantes, are commanded euen for conscience, to giue honor vnto heathen Princes, and infidel Maisters. Rom. 13.1. Tim. 6.1. we must then from this expresse word of God obserue, that when gouernours do amisse, men haue not their tongues set at libertie to reuile, and to reproch them, or to dishonour them with euill speech: séeing it is also writen, Thou shalt not cursse the ruler of the people. Exod. 22. ver. 28. But contrariwise, prayers, and supplications are to bee made vnto 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 [Page] and mourne for it, and not to make themselues mery with iestes and reproches. Let all euill spéeches of dis­grace then be turned into prayers, and the laughter into teares, for this shall be more pleasing vnto God. Let no mā beare him selfe in hand, y ^t he is not guil­tie of the breach of holy concorde, when he obserueth not the rules of this doc­trine, of submission, of reuerence and honour to be giuen vnto gouernours.

Another rule is giuen by the A­postle, in these wordes: That ye studie to be quiet, and to meddle with your owne businesse, and to worke with your owne handes, &c. Thess. 4.11. as God hath distributed vnto euerie man, and as the Lord hath called euerie one (saith the Apostle) so let him walke, and so ordaine I in al churches. 1. Cor. 7. ver. 17. God hath ordained the se­uerall places and callings, hee hath giuen gifts of abilitie to men to per­forme the thinges he requireth in the same, he hath also set the boundes and limits within which euerie one is to keepe himselfe, and to walke orderly, medling with that which appertaineth vnto him. This is an holy thing and [Page] comely, a preseruer of vnitie: But it is much broken, and great euil ensu­eth thereof: for there be many priuate persons, which would seeme verie re­ligious, and to seeke the holy vnitie a­boue others, which leaue the dueties of their places and callings, and busie themselues wholy with those matters which do not belong vnto them. For as if the matters of their trades and sciences were too base, or as if the care of their familie were a thing o­uer vilde, they set these aside, and neglect them: and take vpon them greater and higher businesse. For be­holding anye thing amisse in the Church, as if God had set them to bee ouerseers of the gouernours and tea­chers, contrarie vnto this rule of S. Paule, they labour not with their handes, nor meddle quietly with their owne businesse, but they bend all the powers of their minde, to dispute and reason about gouernment, and the du­ties of gouernours and teachers, wan­dring about, and séeking to perswade and draw others to their minde. They thinke thus to doe GOD high ser­uice: But who hath giuen them [Page] power to dispense with this rule, that yee studie to bee quiet, and to meddle with your owne businesse, and to labour with your handes? Hath God called them and set them aworke about greater thinges, and freed them from these? Is it not the ordinance and will of our God, that men shall instruct and guide their families in his waies?

Is there not labour and paines and care to be taken, that the children and seruants may learne the holy doc­trine and walke in it? But there are many which deepely meddle in pub­like matters, and if they haue two or three children and as many seruants, they are left ignorant, no paines taken about them, they may walke awry many waies, the care thereof is little. Also a mans owne matters which S. Paule willeth to meddle with, are in prouiding earthly thinges, necessarie for his familie: so that S. Paule saith, if there be any that prouideth not for his owne, namely for them of his fa­milie, he denyeth the faith, & is worse then an infidel. 1. Tim. 5.8. and so in other dueties. Shall wee thinke the [Page] truth is obeyed, or that God is pleased by such waies? when the rulers and guides of Gods people doe amisse, a man is to sorrow at it, he is to looke to his way that hee kéepe vpright before God: but when in reprehending that which others fault in, hee neglectteth his owne calling, how shall he eschew this sentence, thou art therefore inex­cusable (O man) whosoeuer thou art that iudgest another, for in that thou iudgest another, thou condemnest thy selfe. For thou doest the same thinges that thou iudgest, Rom. 2. ver. 1. Thou leauest vndone thy duetie in guiding that small charge committed vnto thee. And let vs make the comparison, is he not more worthie blame that fin­deth fault with the greater, and doth it not in the lesser, when the greater is more difficult to be performed? It is harder to gouerne a whole kingdom, a citie, or a flocke, then a little family, and more faultes will appeare. How vnreasonable a thing then is it that a man which guideth not his little fami­lie in any such order as God requireth, should let goe the sight of his owne de­fects, and wholy giue him selfe in [Page] spéech to depraue the publike guides. Lament and sorrow for euil, consent notthereunto in any wise, follow the waies of the Lord, obey the rules of the word: and therefore let all men re­garde this, and keepe their place and standing which God hath set them in, and so walk as that they may answer before the highe Iudge, and giue ac­count howe they haue discharged their duetie.

To come now to the gouernours and guides of the Lordes people: and first to the pastors and shepeheards which haue the power and authoritie Ecclesiasticall. These are princi­pall, and aboue all other, and after a speciall sorte to procure, and to pre­serue this blessed vnitie, as the end for which they are giuen of Christ, doth shew. He hath (saith S. Paule) giuen some to be Apostles, & some Prophets, some Euangelists, some Pastors and teachers: and then he sheweth to what end, saying, for the repairing of saints, for the worke of the ministrie, & for the edification of y ^e body of Christ: till we al méet together in the vnitie of faith, and that acknowledging of y ^e sonne of God, [Page] vnto a perfect man, & vnto the measure of the age of y ^e fulnes of Christ, &c. Eph. 4. ver. 11.12.13. This is their whole worke & labour appointed them, euen to build vp Christes body, the Temple of God, by framing & cupling together the liuing stones, vnto that vnitie of brethren, which is commended in this Psalme. Then let vs sée the rules pre­scribed in gods word, which they must obserue to performe this holy worke, the elders (saith S. Peter) that are amōg you, I beséech, which am also an Elder and a witnes of y ^e sufferings of Christ, and also a partaker of the glory that shall be reuealed, féed the flocke of God which dependeth vpon you, caring for it not by constraint, but willingly: not for filthie lucre, but of a ready minde: not as though ye were Lordes ouer Gods heritage, but that ye may be ex­amples to the flocke. 1. Pet. 5. ver. 1.2.

First the shéep of Christ are to haue food, their life dependeth therupon. It is required therefore in all shepeheards that wil answere their calling before God, to haue the same affectiō in them which Christ had: who whē he saw the multitude he had compassion on them, [Page] because they were as shéepe without a shepeheard. Mat. 9. v. 36. pittie & com­passion vpon the straying shéepe must moue them to féed: yea loue must con­straine: For Christ saith to Peter, Si­mon Ioanna louest thou me more thē these? feede my sheepe: louest thou me? féede my lambes: louest thou me? feede my shéepe: as if he should say, of al loue do this for me. Here I am to moue those which bee in authoritie in the Church, if it may any waie come to their eares, I do humbly beseech them for the Lorde Iesus Christes sake, to haue compassion vpon the flocke, that the sheepe may haue their appointed food, euen the bread of life plentifully broken vnto them, that they may bee led into the greene pastures, and vnto the fountaines and streames of the li­uing waters: cry also vnto the Lord of the haruest, that he will poure downe his spirit vpon them, that in compassi­on, there may be labourers sent forth: And that such as haue taken vpon them the charge, and be idle or absent, may be compelled to doe their duetie: that such as be not able to féed, or that walke in a dissolute and wicked beha­uiour [Page] in life and conuersation, may be remoued: And that such as bee both skilfull to teach, and of godly life may be set ouer them, to guide them both by doctrine and ensample. If this be not performed, howe is the true concorde and vnity sought? If the people be not instructed and led in the way of godli­nes: how shal they be framed and built together in one holy temple? If the Shepheard bee vngodly and giue cor­rupt example: what peace, what v­nity, or what agréement can such as will feare God, hold with him? And if there be a diuision betwéene the shéepe and the Shepheard, where shalbe the vnity of brethren? It is out of all con­trouersie that the meane to worke the Godly vnitye of brethren, is, that the flocke of Christ be fedde and guided by skilfull Godly men, which teach doc­trine, and giue good ensample in life and conuersation.

And now touching the care of the flocke, not by constraint nor for gaine, but willingly and of a ready minde: not as Lords ouer Gods heritage, but as ensamples to the flocke. I doo againe instantly beséeche the Pastors and go­uerners [Page] euen for Christes sake, to a­bound and to increase in all fatherly loue towards the Lords people, with­out which this care can not rightly bée performed. Followe herein the exam­ple of S. Paul, who setting foorth his la­bour and trauaile, not of ambition or desire of gaine, nor with roughnes, but as he saith, we were gentle among you euen as a Nurse cherisheth her chil­dren. 1. Thess. 2. ver. 7. where this fa­therly loue is broken of, there follow­eth (to the exceeding decay and desola­tion of the Church) that which the Lord complained of by the Prophet E­zechiel against the Pastors of Israell. Woe be vnto the Shepheardes of Is­rael, y ^t féede them selues: should not the shepheards féede the flocks? Ye eate the fat, and ye cloth ye w ^t the wooll: ye kill them that are fed, but yée féede not the sheep: the weak haue ye not strengthe­ned: the sick haue ye not healed, neither haue yee bound vp the broken, nor brought againe that which was driuen away: neither haue yee sought that which was lost, but with violence, and with cruelty haue ye ruled them. Eze. 34. ver. 2.3.4. This was the state of [Page] the flocke then, and shalbe euen to the worldes ende: that among Christes shéepe as some bee strong, so some bee weake, some sicke, some going astraie. Yea such are the frailties of all the faithfull, so many are the errors and the sinnes which doo breake foorth: but yet they are still the sheepe of Christ, the Israell of God, & the Shepheardes of Israell are to looke to them. Now I say, if there bee not a fatherly loue in the Shepheards to couer the multitude of sinnes: If there be not a tender com­passion, as in the Nurse towards the little babe, in steede of care to heale the broken and sicke, and to supporte the weake, to bring into y ^e way that which strayeth, they shall despise and loath them as not worthy to bee regarded, yea they shall with violence and rigor beate and bruse them, certaine it is, that the greater the frailties are, the greater care and compassion is to bee shewed. So that violence and rigor are not fitte to be in the Sheepheardes. For shall the nurse throw the little in­fante against the stones, or push it for­warde when it can hardlie stande a­lone? Shall the Sheepheard take his [Page] staffe and strike the young and tender Lambes? Or shall hee beate and bruse the weake & féeble shéepe? What shall we say, are the shéepe of Christ of lesse valew? Many of them are weake and feeble in knowledge, many of them are but as young babes, as touching y ^e spi­rituall power of sanctification. A num­ber of sinnes do breake from them. Ma­ny are wounded in conscience & trou­bled in spirit: here is place for the loue, the care, the compassion and labour of Sheepheards. O ye sheepheards of Is­raell put on this loue and compassion, loath not the sheepe of Christ for these frailties, rule them not with violence & cruelty: but féede and support, and heale them with all méeknes and long suffe­ring. Let no peruersnes or iniuries of any of the shéepe towardes the sheepe­heards, breake of the course of this loue and care. For if they looke vnto this, how the sheepe despise them, howe they walke stubbornely against them, they shall neuer bee able with patience and méekenes to go through w ^t the worke. If we thinke it an vnworthy thing, or such as dooth discharge the sheepeheard from his tender loue and care, or y ^t may [Page] warrant him to be rigorous, that ma­ny of the sheepe do not reuerence him. Looke vpon Moses & Paul two great & notable seruants of God, two speciall sheepeheards of the Lords flocke, who is worthy to be compared with them? They haue lefte an example to bee fol­lowed. How great thinges did Moses for the people? And yet how often did they murmur against him, & were rea­dy to stone him? How many were their rebellions and iniuries don vnto him? And yet his loue is not quenched, his care dooth not faile, but his praier is most earnest vnto God to pardō them: He still estéemeth them (though not al) as the Lords chosen people. What can they do more vnto vs, then goe a­bout to stone vs? Behold also the excée­ding aboundant loue of Paul, who wi­shed him selfe accursed from Christ, y ^t his kinsemen the Iewes which were obstinate might be saued. How much greater was his loue to the faithful of his kindred? And yet could they, euen the Church of Ierusalem scarce thinke any thing wel of him all y ^e time y ^t he li­ued, but thought hardly of him, though he did neuer so much for them? This is [Page] gathered by y ^t which he writeth, Ro. 15 where he first sheweth that it had plea­sed them of Macedonia and Achaia to giue somewhat to the poore Saints in Ierusalem, and that he went with this their beneuolēce to see it deliuered: and then he intreated thē to be very earnest in praier to God for him, y ^t he might be deliuered from the disobedience of Iu­dea, and that his ministry towards Ie­rusalem might be accepted of y ^e saints. It is a merueilous thing to consider, y ^t there being so great néede in y ^e Church at Ierusalem, and that money being so welcome to those which are in penury, and he carying so plentifull store, yet there needeth earnest praiers that this his seruice might be accepted. He had mooued the Curches of y ^e Gentiles, (as appeareth in his second Epistle to the Corinthians) to make this liberal con­tribution. He wrought this matter, he goeth vp with it, so great was his care. Yet when he sheweth all this loue and diligence towards thē, how great was their misliking of him, that hee feareth his ministry would not bee acceptable to them? The cause of the misliking, Iames dooth shew vnto him when hee [Page] was come vp, Act. 21. ver. 21. Name­ly that it was reported he had taught y ^e Iewes among the Gentiles to departe from Moses, & not to circumcise their children. We sée he loueth them deere­ly for all this, and calleth them saints: Notwithstanding their great frailtie in this matter, and the harde opinion they conceiued and held of him, so great & so worthy a seruant of the Lorde Ie­sus Christ. What a patterne of méeke­nes & fatherly loue is here for al y ^e shep­heardes of the Lords flocke to followe, among the poore feeble and wandring sheepe, which doo not so reuerence and regard them as they ought to doo. The sheepheardes as S. Peter requireth, must be examples to the flockes, & ther­fore of all other are to shew meekenes, long suffering, and that loue which co­uereth the multitude of sins: where the pastors abound in this fathely loue, & do not fall vpon the fraile sheepe & ten­der lambes with rigour and violence, the blessed vnitie of brethren here prai­sed is cheefely furthered: for y ^e building vp of Christes body in sanctification is greatly aduanced, by y ^e example of the pastors & teachers. The multitude are [Page] drawen thereby to imbrace & to follow the truth. I do therfore again humbly beseech all the pastors and guides of y ^e Lords peo­ple, to consider of this holy rule and wor­thy examples and to practise it, that y ^e peo­ple of the Lord may be brought into true concord and brotherly amity. Then lastly, it appertaineth also vnto rulers in ciuill matters to maintaine this vnity according to the truth. They are to minister iustice & true iudgement vnto all, to punish the e­uill doers, and to cherish and maintaine y ^t good. Mercy and loue is also necessarily re­quired in them, that they may deale euen as fathers when they correct and chastise. If this be not, there will great mischeefes ensue, euen to the disturbance of all godly peace and concorde: for let a ruler, a iudge, or a mighty man be voide of religion, and withall giuen to anger, dealing among the Lords weake and feeble sheepe, he will be ready to beate them downe and to crushe them in peeces. The frailties and sinnes are many that breake foorth euen from some of Christs sheepe and lambes (as we see, there be the weake, the sicke, the brused and such as erre) y ^t thing is odious in them, because they professe holinesse, and there­fore cannot in them be borne: therfore lift [Page] vp your harts in earnest prayer vnto God, that he will powre downe the spirite of fa­therly loue and mercy vpon rulers and iudges, that they may deale in the Lordes flocke, and towardes his poore weake sheepe, with such regard as that they may answer before Christ. Thus if we honour and imbrace the trueth, if we practise the rules thereof, euery one performing those duties which the Lord inioyneth, the ru­lers and iudges, pastors and gouerners in the Church, as also the priuate persons, we shall growe into this holy vnity which the holy Ghost here praiseth, we shall receiue all heauenly gifts and blessings, yea euen that great blessing of all blessinges, the life for euermore. Graunt this vnto vs O Lord, for thy deare sonnes sake our redee­mer & Sauiour: to whom with thee & the holy ghost three persons, and one euerla­sting God, whom we worship, be all honor, glorie, dominion and pow­er, for euermore. Amen.