yet made a light matter some are of such strange spirits that they make a tush at the peace of the Church Whereas the Scripture biddeth vs not onely liue in peace but make peace 2. Cor. 13 11 Iames. 3.18 Psal 34.14 1. Thes 4.11 and follow after it and seeke and ensue it and study to be quiet they study to bee vnquiet and to disquiet themselues and others And whereas Augustine helde the sinne of scisme greater then the sinne of idolatry Aug de bap contra Donatistas lib. 2. caâ— omnia boâ— pacis vniâ—tis toleranda lib. 6. cap. 22 they make nothing of it Nay some euen place Religion in making a breach and a rent and thinke therefore to bee magnified for their zeale Sometimes amongst the people wee shall see some that loue to bee singular and not contenting themselues to differ from the Church in such things as some of the grauer and learneder sort contend about they wil be sure to haue some trick by themselues aboue all the Ministers in towne and country of one sort or other and in that they wil be open too that the congregation may take notice of them this argueth a great deale of vanity in their minds and is against that modesty which the scripture coÌ„mendeth to Christians and which is to bee found in men better sanctified Quis ego sum sayth learned Zanchius qui quod tota Ecclesia approbauit â—anch confes improbem Who am I that I should disallow that which the whole Church hath allowed A worthy patterne of humble modesty and may make more ignorant ones ashamed of their malepert insolency Against this rule of the Apostle it is directly if men do not their endeuour not to dissent from the Church but if it be possible to be of one mind Be of one mind But the greatest blame will lye vpon those Teachers that transgresse this Apostolicall rule and with their Paradoxes and singular opinions trouble our Israel and are instruments of euill I will now deale particularly onely against those that hole and broach errors tending to Popery or prophanenesse For these are the most pestilent members to some the Pope is beholding for they would proue that he is not that Antichrist and iustification by workes Artie 11. Of the iustification of man is not onely taught in Rome but in the Church of England also by some corrupt Rabines though it bee against an article of our Religion These would either be made to be of one minde with our Church or els it were to bee wished they were sent to Rhemes or S. Omers or Valladolyd in Spaine or some such pest-house which they are fitter for then to be teachers in Israel Others speake disgracefully of preaching specially of often preaching There is an idle position of late set on foote which the drones of the Church are very ready to harken to that forsooth reading is preaching I deny not but in a large sense it may bee so tearmed and so may receiuing the Sacrament also wherein wee shew forth the Lords death till he come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Cor. 11.2 and as it were preach Christ crucified thereby But what should anie goe about to confound those parts of Gods seruice which the holy Ghost and the Church hath euer distinguished In the Scripture where preaching is required of the Minister of the Gospell 2. Tim. 4.2 it is meant hee should open and apply the Word aright â—an 45 And the Canon requiring preaching euery Sabboth requireth expresly â—nswerable to â—at 1. Cor. .3 that we sincerely diuide the word of truth to the glory of God and to the best edification of the people shewing vs that that is meant by preaching As for the disgracers of diligent preaching they also are against the Church in this for in the Church-booke of Common-prayer as we are appointed to call vpon baptized Christians to heare Sermons as if they could not heare too many â—ollect on â—â—ers day so in one of the Collects wee pray that God would make all Bishops and Pastors diligently to preach his holy word and that prayer is excellently grounded vpon that triple pasâ—â— of our Sauiour to Peter 〈◊〉 21.15 John 21.15 16 17. Feed feede feede Thence are wee taught to pray that those which haue the place of spirituall Shepheards and Pastors in the Church may diligently feede the flock of Christ But this diligent preaching they think would hinder learned preaching and they rather ascribe diligence to themselues that come with elaborate discourses and shew much reading and impute negligence to them that take lesse time for a Sermon I answere Quorum aemulari exopto negligentiam potius quaÌ„ istâ— rum obscuraâ— diligentiam vt in prolog Heauton Teâ— it is better for the poore people that a man preach to them often and plainly then seldome and obscurely and I am sure a great deale of paines is taken by some to preach vnprofitably and they should haue more comfort in the day of Christ if they would condescend more to the capacity of the simpler sort and seeke themselues lesse and Gods glory more in the handling of the Scripture Wherefore let them not scornefully inueigh against those that are profitable instruments in the Church for that which is rather to be coÌ„mended in them and wherein they are to be imitated It were more credit for Preachers to bend their speech rather against loyterers then against religious and industrious men 1. Tim. 5.17 that labour in the Word and Doctrine faithfully and fruitfully The last most impious paradoxe that I will now name is concerning the Sabboth some think the day may be changed and some giue out that men may take their pleasure and haue their pastimes vpon that day and the sanctifying thereof is not necessary But where now is Zanchies modestie Quis ego c. quis tu Who art thou whosoeuer thou art that thou shouldest presume to call that into question which was neuer before called vnto question by any orthodoxe Vide Sprint of â—â—e Sabb. Church or Father With what face dare any speak against that which hath euer been religiously obserued by good men since the Apostles times vnto ours and to what end and with what meaning is it â—he Sabbath 〈◊〉 great antiâ—ity Gen. 2 3 except to ouerthrow Religion and bring in ignorance and Atheisme for from the beginning of the world the hallowing of the Sabbath hath bin the vpholder of religion godlinesse and once take away the Sabbath and the sanctity thereof and farewell all solemne worship of God and neuer looke that Piety and Religion can goe forward giue men but leaue to breake this commaundement and the rest will be poorely kept but if no other considerations will preuaile with the Antisabbatist let me put him in mind that as herein he is against the Catholike Church in all ages so also against our owne Church which still vpholdeth the
In the Apostles time there was no praying in an vnknowne tongue there as now there is hee flatly condemneth it 1. Cor. 14. 1. Cor. 14 2 In the Apostles time the people were not forbid to read the scriptures as now they are the Beraeans are commended for it Acts 17.11 Act. 17.11 and Timothy was brought vp in them from a child 2. Tim. 3.15 2. Tim. 3.15 3 In the Apostles time Mariage was honourable among all men Heb. 13.4 Heb. 13.4 and Peter himselfe had a wife Luke 4.38 Luke 4.38 Math. 8.14 Math. 8.14 But now a Concubine is fitter for a Priest then a wife and disgracefully they speake of the Ministers of reformed Churches because they marrie for which by the way Epist ad Ocean they may be answered as S. Ierome answered a dissolute adulterer that condemned Carterius a married Bishop For vs it is written Mariage is honourable among all men Col. 2.18 Reu. 21 8 9 and the bed vndefiled but for them it is added whoremongers adulterers God will iudge 4 In the Apostles time they worshipped none but God now Angels Saints Images â— Cor. 11.25.28 5 In the Apostles time they had the Communion in both kindes all the Lords people both eat and drunke at the Lords Table according to the order appointed by the Lord of the Sacrament now only a little wâ—fer is pop't by the Priest into their mouthes but to drinke of the sacramentall cup they are not allowed In these and many other things there 's great difference betweene the old Romaâ—e Church and the present Wherefore it remaineth that the scripture is the only sure infallible rule that we can trust to For 1. There wee are sure is no error 2. There is no opposition but a sweet harmony betweene Moses and the Prophets Christ and the Apostles 3. That is euer the same without any alteratioÌ„ though Churches vary that is euer the same 4. Whereas it may be more questionable which is the Church whether the Greek or Latine or Protestant euery one challeÌ„ging the name That the scripture is the Word of God is out of question amongst vs and all agree that that conteineth the Truth and nothing but the Truth And therefore let vs walke by this rule it is wisdome for vs to make that the onely rule of our faith and to cleaue fast thereunto it is the safest course to preserue vs from error and so many as walke after this rule Gal. 6.16 peace shall be vpon them and mercie and vpon the Israel of God And hitherto of the counsel of the Apostle tending to vnity Now of the maine exhortation to vvhich the former vvas but subordinate Bee of one minde or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Minde one thing which as appeareth by the former verses is rather to bee referred to the iudgement then to the affection For he desired before their consent in opinion and still hee vrgeth the same thing hee sawe there was difference amongst them some were in an error of whom notwithstanding he speaketh like himselfe in the spirit of meeknes fauourably charitably hopefully God will reueale Verse 15 yet still calling vpon them to leaue their priuate opinions and to ioine with the Church of God in the truth without opposition or dissent Be of one mind Doctrine 3 Our lesson hence is that those of the same faith in Iesus Christ should labour by all meanes to agree in points of religion as there should be correspondency in affection so likewise agreement in iudgement amongst vs. This he most instantly and vehemently perswadeth the Philippians vnto with all sweet termes of loue Cap. 2.1 c. If there be any consolation in Christ Philip. 2.1 if any comfort of loue if any fellowship of the spirit if any bowels and mercies fulfill my ioy that ye be like minded hauing the same loue being of one accord of one minde and 1. Cor. 1.10 â— Cor. 1.10 There 's his most earnest request vnto them for the same The thing there desired is vnity and it is three-fold Verball Reall and Mentall 1. In word That ye speake one thing 2. In deed That there bee no dissensions amongst you 3. In minde That you bee knit together in one minde and in one iudgement Then marke how affectionately he desireth it of them 1. Vsing a lowly obsecration I beseech you 2. A louing compellation Brethren 3. An earnest adiuration by the name of our Lord Iesus Christ I beseech you brethren by the name of our Lord Iesus Christ that yee speake one thing and that there bee no dissentions amongst you but be you knit together in one mind and in one iudgement And in his second Epistle to the same Church Chapter 13. Verse 11. 2. Cor. 13.11 when in conclusion he giueth them the Vale hee giueth them a speciall charge for this to be of one minde and liue in peace All which sheweth that it is a matter of great importance that there should bee concord in iudgement and sure the contrary is of dangerous consequence For first specially when teachers differ in opinion it is an occasion to make vngrounded hearers to start aside and become to bee of no religion Of olde this turned many from the true faith Sozom. lib. 1. cap. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the dissonancie and diuersitie of opinions that was amongst learned men was the cause that many would not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 embrace the Christian Religion And such pretences at least haue bin made by some that haue forsaken our Church and proued Romane Proselytes they haue pretended that the hearing of one Preacher to contrary that which another taught was the cause of their turning Now though herein they haue done foolishly not considering that this is not peculiar to our religion but hath euer bin in the Church of God A noble challenge is made them by Dr. White p. 154. where he offereth to proue that there is no point wherein they differ froÌ„ vs but they differ among theÌ„selues and that in the Church of Rome there is great diuersity of opinions as well as in ours yet woe be to them by whom the offence commeth They haue much to answere for that haue giuen the occasion by their opposite doctrine Well this sheweth there had need be great heede how we differ 2. Vpon difference of iudgement ordinarily followeth difference in affection and so contention arising betweene the Pastors much mischiefe must necessarily follow In ancient Churches there haue been prodigious quarrels hereupon Niceph. lib. 14. cap. 47 and sometimes murthers haue been committed as wee may see in Ecclesiasticall Histories And therefore there had need be great care in euery one to maintaine vnity and to forbeare opposition This then is to be applyed against all of what sort so euer that affect singularity in opinion and loue to be in oppositum and so cause diuision and contention The sinne of many
I shall hereby â—aue opportunity to gratifie those friends to whom 〈◊〉 most desire to giue contentment and this hath not â—een of least force to animate and embolden mee to â—hat which I haue done euen in contempt of arroâ—ancy I see also that vnsound members though of â—o credit or worth for learning haue both tongues â—nd pennes against the truth and this hath exciâ—d me the rather thus to diuulge what I haue lateâ— spoken for the truth in the common cause of the â—hurch and of Religion Now if passing abroad â—hrough many hands it find approbation amongst â—hose that be sound hearted orthodoxe I passe not â—r the rash and vniust iudgement of such as be eiâ—her contentious or corrrupt what face soeuer they carry The argument that I haue light vpon is very necessary for these times of any other bee content good Reader with the single and naked truth vndeckt with the ornaments of art The matter being good beare with the manner curious and exact discourses I leaue to our rare preachers that come seldome into the pulpit These I trow may very wel preach euery time in print but of vs it is not to be expected that are exercised so ofteÌ„ weekly throughout the yeer and for my own part as I can haue but little time vsually for any of my ordinary sermons so for this my warning was exceeding short if I should say I had two dayes to prouide for it I might be disproued by some that know the contrary and it falling to my lot altogether vnexpected it gaue impediment to all prouident forecast Yet it pleased God to giue mee some good successe in the deliuery of it and after no small incouragement from thâ— most religious and learned hearers then present Since which time I haue perused my notes and hauâ— added a little in the margent specially Of some it may be it will be contemptibly reiected because 〈◊〉 vse so many quotations of Scripture and so few of Fathers and Schoolemen and other Authors but am of minde that it were good for these that set light by diuine authority in respect of humane that they had lesse learning and more grace For my owne part were my reading and ability sufficient to do it I affect no such course in the Pulpit as they delight in as sauouring too much of the flesh and of no vse to the hearers if by others that distaste any thing but English in a Sermon I be excepted against for that little liberty I haue taken aboue some others I thinke they also are in the extreme and that a meane betweene both these would doe well Freely to deliuer my iudgement and affection touching this matter thus I conceiue as yet That our maine aime being at the glory of God in the administration of his word and our care to that end not to hinder the vnderstanding of the illiterate peoâ—le in that which concerneth them to marke Doubtlesse a man may lawfully haue some respect alâ—o to the learned auditors when the congregation is â—ixt and now and then vse a few words in anoâ—her language which they vnderstand as well as â—imselfe and yet I reuerence those worthy Preaâ—hers that vse to follow their Text and matter â—undly and substancially and profitably though â—hey altogether forbeare what they are well able to â—e in this kind Which way soeuer thou inclinest in thy opinion concerning this point iudge not me I iudge not thee God giue vs all grace that we may euer seeke that for which chiefly we are set on work by our heauenly Master to wit that transgressors may bee taught his wayes and sinners conuerted vnto him and good Christian Reader pray thou for vs that the will of the Lord may prosper in our hands Thine in the Lord Iesus Samuel Gibson The chiefe Points handled in this SERMON 1. That we all owe Canonicall obedience vnto God and are to walke by that rule which he hath giuen vs in his Word 2. That the Canon of the Scripture is the only rule of the Church which Christians are to walke by 3. That there ought to be correspondency in iudgement amongst vs as well as in affection specially amongst Teachers 4 That the liues of Preachers and professors ought to bee answerable to their doctrine and profession and they ought to be examples in all goodnesse The first of these points is applied against all irregular persons that will haue their owne way and not frame themselues to doe what God and Christ Iesus requireth of them The second against our aduersaries of the Church of Rome that magnifie their Church with derogation from the Scripture The third against all that hold paradoxes and affect singular opinions some particulars are touched by name The fourth and last against scandalous Preachers which deliuer good doctrine and giue bad example to their flocke THE ONELY RVLE to walke by PHIL. 3.16.17 Neuerthelesse wherto we haue already attain'd let vs walk by the same rule let vs mind one thing Brethren bee followers together of me and marke them which walke so as yee haue vs for an ensample THe words are exhortatory and the exhortations contained in them are very pertinent to the present assembly the former is to vnanimitie the latter to conformity the first is not barely propounded but withal the way is declared how we may attaine to it Let vs walk by one rule that 's the way to be of one minde and whereas the imperfections of some in comparison of others might be a great meanes to hinder this vnitie and harmony in iudgement some excelling some being farre short of others in knowledge Neuerthelesse saith the Apostle though there bee such difference and some are weake and very defectiue in respect of others yet so farre as we haue attained whether to more or lesse let vs walk orderly by one rule or Canon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est verâ— militare â—tur mili◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cuÌ„â—e proceâ— iuxta caâ—m sibi ab â—ratore â—xum which is the word of God and doctrine of the Apostles which teacheth vs to aime at the glory of God and the peace of the Church so shall we grow to consent in one and be of one minde To this exhortation to vnanimitie or agreement in opinion he addeth another in the seuenteenth verse to conformitie or imitation of good examples where he maketh himselfe the forme or type 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to which he would haue them conforme yet doth he not propound himselfe alone for an example but hee ioyneth others with him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. whom hee would haue the Philippians to imitate also wherein they walked as hee walked In the first exhortation there are diuers things worthy to bee obserued and considered of of which I desire to speake rather profitably then plausibly Doctrine 1 1. It is remarkable that he requireth walking by rule That we 〈◊〉 Canonicaâ—â—bedience God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and thence
halfes in some things they are content to follow him in other things they will haue their owne way some giuen too much to their pleasures and to the pampering of the flesh passe beyond the bounds of sobrietie and others carryed with passion in cases of wrong are very irregular and will not be kept within compasse by the good rules that our Sauiour hath giuen to all Christians of patience and meekenes Math. 5.39.44 Rom. 12.21 Col. 3.12 but specially in things that concerne their profit we see many professors break square though otherwise of note for Religion Hence much falsehood and deceit in bargaining among those that should giue better example hence Vsurie growne so common though in the * Exod. 22.25 Leuit. 25.37 Deut. 23.19 Psal 15.5 Luke 6.35 Philip. 4.8 Word of God there bee much against it nothing for it and hence sacrilegious withholding of the goods of the Church from the right owners thereof but this cannot stand with that integrity which religion requireth neither will it serue the turne in some things to be conformable and obedient to the lawe of Christ but we are to order our steppes thereafter in all our occasions Wherefore to draâ—â— to a conclusion of this point let all of vs as we would be sure to go the rigâ— way which leadeth to life Psal 119.6 learne to haue due respect to the Canon and rule giuen vs of God in all things in the seruice and worship we perform to God and in our carriage towards all sorts whether superiors or inferiors rich or poore frieâ—â—s or enemies in our words and in our w â—kes in those things that concerne oâ— profit or pleasure as well as in other things in all things let vs haue an eye to thâ— rule which is giuen vs. For he only walketh safely that walketh by rule and hee that followeth his own way Esay 53.6 goeth out oâ— the way out of the way to heauen oâ—t of the way to Euerlasting life And â—hus much for the first point touching â—he Canonical obedience we owe to God Doctrine 2 It is fâ—rther obseruable that the holy Apostlâ— speaketh not of rules but only of one â—ule which hee would haue all to walke by And thence this doctrine ariseth that there is but one rule onely for â—â—e whole Church of Christ and all Châ—istians to follow one rule of faith arâ— one rule of life let vs walke by the same rule And this point is plentifully set forth in Scripture To the lawe and to the testimonies Esa 8.20 Isay 8.20 They haue Moses and the Prophets Luk 16.29 Luke 16.29 and it is written sayth our Sauiour when he contended with Satan Mat. 4.7 Matth. 4.7 and when questions were asked him What is written how readest thou Luke 10.26 Luke 10.26 and wee may not presume aboue that which is written 1. Corin. 4.6 Cor. 4.6 Hence hath the Scripture the honourable title of Canonical appropriated to it and proper it is thereunto to bee giuen by inspiration Tim. 3.16 Pet. 1.21 so that alone is the sure rule that cannot deceiue vs. Neither is there any need of any other rule this is so perfect and complete of it selfe and wil bring the religious follower thereof directly to eternall life â—h 5.39 as 2. Tim. 3.15 Tim 3.15 It is able to make vs wise to saluation and is profitable to teach to improue to correct to instruct in righteousnes that the man of God may be absolute and perfect to euery good work What vse then is there of other rules Let vs walke by the same rule and hence let all be warned to take heed of the false and counterfait rules of our aduersaries which they haue brought in to the dishonour of the diuine Canon and of the author of it Regulae monasticae nihil aliud sunt quam stultae inanes hominum superstitio for uÌ„â— praescriptiones circa res lâ—dicras c. Festus Hom. disp 29. Not to speake of their ridiculous Monasticall rules which seuerall sectes keepe so precisely which are nothing but foolish and vaine prescriptions of superstitious men about idle matters which are aduerse to Gods pure seruice and to Christian liberty That which is most intolerable is that they make the Scripture imperfect and defectiue and so but partialem regulam Bellarm. de verbo Dâ—i noâ— scripto câ—p 12. a piece of a rule and magnifie the Fathers and Councels and Traditions and the Church specially and the Popes definitiue sentence ex cathedra making that to bee the maine infallible rule of Faith But alas if wee should harken to them herein we could neuer be at a certainty for our Faith For 1. As for the Fathers they agree not amongst themselues but are one opposite to another in many things and amongst many Truths haue some great Errors Origen was an Allegorist an vnsound Interpreter Tertullian a a From whoâ— he held that prodigious error against second mariagâ— his argumenâ— answered by Beza de poly Montanist Iustin Martyr a b One that dream'd of a golden worlâ— to continue 1000. yeeres after the resâ—rection whâ— in Christ should reignâ— with the Saiâ— on earth Chiliast or millenary Eusebius halfe an Arrian And others had their seuerall errors And therfore there 's no building vpon them 2 As for Councels they were not only subiect to erre but did erre and of the best and most eminent of them as the 1. Nicen Councel in a point of c Canone 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iubent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Can. 12 proâ—ibent eos reâ—ire ad militiaÌ„ qui cingulum â—biecissent quod est coÌ„tra Luke 3.14 Anabaptisme and another foule Error they had like to haue committed had it not beene for d Absque Paphâ—anxissent nenini Ecclesiaâ—icorum pronissum esse â—ormire cum â—xore quam â—um Laicus esâ—t duxisset â—elas test Paphnutius 3 As for Traditions they are vncertaine many of them are forged and counterfeit as our aduersaries confesse 4 As for Popes their owne stories shew how some of them haue been Haeretikes and how they haue crost one another As what Pope Formosus decreede Pope Stephen the sixt abolished After Iohn the ninth disanulled the acts of Stephen and establisht againe what Pope Formosus had done After Sergius the third disanulleth what Formosus and Iohn had done and reestablished the acts of Stephen Here 's Pope against Pope and one contrary to another Hee were a wise man therefore that would builde his faith vpon the Popes iudgement 5 As for the Church the Catholike Church sometimes is inuisible and as for any particular Church it is subiect to erre and fall away as did Israel where the chaire of Moses was Reuel 2 3 and the Churches of Asia to which the Spirit spake and Christ wrote by his seruant Iohn And as for the Romane Church there 's great difference betweene the olde and the present 1
sanctifying of that day and to that end appointeth as all the Commandements to be read continually In the booke of Common Prayer so that Commandement also of keeping holy the Sabbath without leauing out one word and withall hath added a prayer for the people that presently vpon the hearing of their dutie in that respect they should lift vp their hearts and voices to heauen that God would incline their hearts to keep that lawe Now what odde dealing is this with the people when a Minister in his lower pue shall bid them remember to keepe holy the Sabbath day and require their prayer for the same purpose and in the pulpit teach them that they neede not doe it here is saying and vnsaying teaching and vnteaching by one and the same man These are dangerous errors and as you see not onely against the Scripture and against the Truth and against Gods ordinance and against Religion but against the Church also whereof wee are members that of iustification by vvorkes is against one of the Articles of our Religion that likewise of reading against diligent preaching against one of the praiers of the Church and against one of the late Canons that against the Sabbath is against one of the ten Morall Commandements and against the Commandement of the Church that appointeth that Law to bee read with the rest and to be receiued of the people with a speciall Prayer for the keeping of it Such therefore are not to be suffred as maintaine such poynts but either they are to be reformed or made examples this should be the care of those in authority that according to the rule of the Apostle wee should be of one minde And those that hold singular Opinions are to be censur'd I speake not this as if I desired rigor to bee vsed to euery one that in any thing dissenteth from the Church That is not the way to make peace and to make all of one minde it is necessary that there be discretion and moderation in gouernment and a difference put betweene the errors held and the persons that differ betweene sober men and turbulent spirits else it may marre all * Georg. Cass consultatioâ—e de relig ad â—erdinand 1. â—aximil 2. â—â—p cap. de â—cclesia Cassander spake to the purpose when he told his great masters before the Councell of Trent that the chiefe cause of the destruction of the Church in his time Nullam ecclesiae firmam paceÌ„ sperandam puto nisi qui Ecclesiasticae gubernationi praesunt de nimio illo rigore aliquid remittant ac multorum piorum votis monitis obsequentes manifestos abusus ad regulam diuinariuÌ„ literarum veteris ecclesiae corrigant haec ille was to be imputed to them that beeing puft vp with their Ecclesiasticall power proudly and disdainefully contemned and repelled those that modestly admonished them And hee was perswaded that there would neuer bee firme peace till they remitted somewhat of their extreme rigour and reformed manifest abuses There must be yeelding euen by those in authoritie as well as by others ere there can be firme concord But when the Opposition of any is preiudiciall to Religion and Pietie and there is contumacie too then they are not to bee tolerated or fauour'd Rulers in Church or common-wealth may haue comfort in seuere proceedings against such Cal. in 1. cor 11. verse 16. Nunquam coâ—tentionum eriâ— finis si certanâ— do velis hominem pugnacenâ— vincere quiaâ— centies victusâ— nunquam fatâ— gabitur lege â—tiam prudeÌ„tiâ— Caluin well iudgeth peeuish and froward persons Authoritate magis compescendos c. ought rather to be schooled by Authority then with long disputations to bee confuted for some are of that spirit that centies victi as hee sayth if they be conuicted an 100 times they will not yeeld Some rougher course therefore is to be taken with them I speake now in season of these matters This is one speciall vse of Synods Nazianzene spake bitterly Nazianz. in Epist ad Proâ—op Nazian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Danaeus de poâ—estate ecclesiae â—ap 36. when speaking of greater Synods then these hee sayd hee neuer saw any good end of them I will suppose with Danaeus that he is to be vnderstood of the Councels Synods of his time when they did all to please the Emperor and the most potent Praelats Good vse no questioÌ„ there is of such meetings of Ministers as that those may grow to knowledge and acquaintance one with another that bee vnder the same iurisdiction and to maintaine Loue and amitie amongst vs so specially to end such controuersies as arise by any stirring heads or contentious persons If this bee put in practice no doubt wee shall see good come of Synods Well let euery one in his place doe his part that this Apostolicall Rule may be kept And we specially that teach others concord let vs looke that we agree among our selues the way the Apostle hath taught vs let vs walke by the same Rule And then â—sal 133.1 ecce quam bonum c. a ioyfull sight it is to GOD and men and Angels when brethren in the Ministery liue together in vnity it is the ornament of the Church and the honour of Religion And thus much of the first exhortation to Vnanimity Now a little briefely giue me leaue to adde concerning the other part because it doth much also concerne vs. In the next place the holy Apostle would haue all to be followers of him and of such as walked as he walked Doctrine 4 Where 1. it is to be obserued that he taketh it for granted that as his Doctrine was sound so his example was also good so was it with others also of the same Faith Whence our lesson is that the life and practice of teachers and professors ought to be answerable to their doctrine and profession it is a thing much prest vpon al Christians Ephe. 4.1 Philip. 2.15 1. Pet. 2.12 that they walk worthy of their vocation Ephes 4.1 and that they haue their conuersation honest and vnreproueable 1. Pet. 2.12 and specially of Ministers of the Gospell wee find it required Be thou an example in conuersation c. saith Paul to Timothy 1. Tim. 4.12 1. Tim. 4.12 And shew thy selfe a patterne of good workes to Titus Chapter 2.7 Tit. 2.7 And of all Elders this is required 1. Pet. 5.3 2. Pet. 5.3 to be types or examples to the flocke necessary this is because the common sort look as much if not more to a mans doings as to his doctrine and to his practice as to his profession For they know it is an easie matter to talke of holinesse and righteousnesse and to make a profession of great matters but when they see a shew of zeale and forwardnesse this way in any and yet the life vngodly and the practice vniust it maketh them conclude that their profession of such strictnesse is but in hypocrisie and in