EVery gift of God, by how much the more excellent it is in it self, by so much the more (through the subtilty and ma­lice of Satan) is it subject un­to abuse; and as the Wisdom of God doth order evill things [Page 2] unto good, so the cunning of sin doth pervert the best things unto evil, and turn the very Grace of God into wantonnesse.

Christs coming was to set Prisoners at Liber­ty, Isai. 61.1. And of all other, this of Chri­stian liberty is one of the choicest Jewels, with the custody whereof hee hath entrusted his Church.

This Liberty is twofold, either from Bondage Spiritual under Sin and Satan, or from Bon­dage Carnal under the Ceremonies of the Mo­saical Law, which in opposition to the Jam. 1.25 2.8 roy­al and perfect Law of Liberty is called an Act. 15.10 in­tolerable yoke, and Ezek. 20.25 vid. Irenae. l. 4 cap. 29 Commandements which were not good.

Two sorts of men there were, who professing the Religion of Christ, did yet (through the subtilty of Satan) stumble at this Liberty. Some were false Brethren, who dogmatically taught against it; and to these the Apostle Gal. 2.4, 5 would not give place for an hour. Others were weak Brethren, who in their Consciences were not perswaded of this Liberty, and were offended at the use of it in those whose faith was better setled. With respect to these, the Apostle in this Chapter states the difference then depen­ding in the Church; so that neither the know­ledge of the one might breed scorn of those who were doubtful, as weak; nor the scruples of the other breed censure of those who were free, as wicked; wherein premising a most wise and pious maxime, That weak Christians [Page 3] ought to be plyed and cherished in the main matters of Religion, and not perplexed with impertinent disputations; and then giving directi­ons to both sides touching their mutuall behavi­our towards each other, he proceedeth to state the question it self.

For the ground whereof, he laieth an excel­lent distinction touching Things Indifferent, which may be considered either per se, alone by them­selves, and so he states the question for the strong, vers. 14. or in Ordine ad aliud, with respect to some other thing: and so he giveth these three Rules.

1. In order to the Weak: so Liberty must give place to Charity; I must rather restrain my self, than scandalize and hazard the safety of my bro­ther, v. 13, 15.

2. In order to the Doctrines of the Gospel. So Fundamentals, wherein the Kingdom of God doth stand, are to take place of such, In quibus non vertitur salus Ecclesiae, which there­fore, however to bee strongly vindicated a­gainst malicious corrupters, are yet not to bee unseasonably obtruded upon tender Consci­ences, otherwise agreeing in the Substantiall grounds of righteousnesse and peace, vers. 16, 17, 18.

3. In order to the Church of God. And so the Peace and Edification of that is to bee pre­ferred before the rigorous and stiffe asserting of our own private Liberty: for the Edificati­on of the Church is Gods Work, and wee [...] [Page 6] Peace; in one word, a perfect Moses, the meek­est Man, and yet the mightiest Warriour; a true David, a man much vers'd in Battel, and yet made up all of Love, Matth. 10.34 sending a Sword in one place, and John 18.11 sheathing up a Sword in ano­ther; Matth. 13.57 carelesse of offending in case of piety, and Matth. 17.27 [...]. Chrysost. fusè in Psa. [...]. 5.6. vid. etiam in Psal. [...]. pag. 690. Edit. Sa­vil. tender of offending in case of liberty. Thus Hee, and thus his Church too, Salem, a place of Peace; Ierusalem, a vision of Peace, and yet therein a Fort, and an Armory for shields and bucklers, Cant. 4.4.

To know the difference, wee are to distin­guish both concerning Persons, and concerning Things.

For Persons: the same Apostle who here teach­eth us to compassionate the Weak, doth teach us elsewhere to Gal. 5.1. withstand the obstinate; and he who out of tendernesse to some Acts 16.3. yeelded to cir­cumcise Timothy, out of jealousie of others Gal. 2.3. refu­sed to circumcise Titus, 1 Cor. 10.23 pleasing all men in one case, and Gal. 1.10. 1 Thes. 2.4 forbearing to please in another, a 1 Cor. 9 19 2 Cor. 4.5. servant to all himself, and yet, 1 Cor. 7.13. Bee yee not the servants of men.

Concerning Things: though the Heathen man spake truly Valer. Max. Nihil minimum in Religione, yet we know Matth. 23.23 our Saviour distinguisheth between Mint or Cummin, and the great things of the Law. And the Acts 15.28. Apostolicall Synod, between things necessary and unnecessary; and Saint Paul here between meats and drinks, and the King­dom of God; and 1 Cor. 3.10, 11. elsewhere between the foun­dation and superstruction.

[Page 7]Some Truths there are, which belong ad fidem Catholicam; others which pertain onely ad scien­tiam Theologicam: Some are Nazian. O­rat. 14. [...]. Quaestiones [...], and others [...], as Gregory Nazianzen distin­guisheth. Some are de fide, against those who deny Fundamentals: Others, circa fidem, against those who by perilous super-inducements bruise and wrench the foundation: Others, praeter fidem, Aug. de Peccato Origin. cap. 23. in quibus salva fide qua Christiani sumus, igno­ratur verum, as S. Austin speaks. In which we may erre or be ignorant, beleeve or suspend, without any hazard to the common Faith. In one word, as Tert. de Pudicit. cap. 19. Tertullian distinguisheth of sins, so may we of Opinions. Some are Quotidianae incursionis, Method. apud Epiphan. Hae­res. 64. [...]. such as are usually incident to humane frailty: some are Dogmata devoratoria salutis, such as proceed from Hereticall pride and blindnesse.

Now the Rule is certain,Uti de praecep­tis distinguit Greg. Nazi­anz. Orat. 3. De creatura, si quid aliter quā sese habet sense­rimus, dummo­dò non id pro cognito praecep­tóque tenea­mus, Nullum periculum est — De Creatore, si aliud quàm oportet ac sese res habet nobis persuadetur, perniciosissimo Errore decipimur. Aug. de Lib. Arb. lib. 3. cap. 21. & de Gen. ad lit. lib. 10. cap. 23. That in the great things of the Law and Gospel, which either are Foundations themselves, or are most visibly and immediatly adjacent and contiguous to the Foundation, wee ought Jud. ver. 3. [...], as Saint Iude speaks, to contend earnestly; as there was no small dissention and disputation between Paul and Barnabas, and the false Brethren, who taught the necessity of Judaicall Rites unto Salvation, Acts 15. v. 2. And Athan. Epist. ad Orthodoxos. De hujusmodi Epistolis quae formatae Communicatoriae & pacificae vocabantur. Vid. Aug. E­pist. 136. & Opt. lib. 2. Athanasius the Great would not have the Orthodox Brethren [Page 8] to receive [...], any forms or Letters paci­ficatory from George the Arrian Persecutor. And Basil. Ep. 325 ad Epiphan. Basil the Great giveth an excellent reason of it, [...]. If once wee shake the simplicity of the Faith, and retain not that as a Rule and measure of inferiour differences, Disputes and Contentions will prove end­lesse.

This care then and circumspection is chiefly to be used in these three Cases, as a Bith. Dave­nant in Epist. Pacificat. nuper edita. learned Pre­late of our Church hath observed.

1. In case Vid. Euseb. Hist. l. 4. c. 13. & l. 5. c. 19. & Gregr. Naz. Orat. 12. pag. 203. Paris. 1609. of Heresie, when Adversaries de­ny or deprave the faith of the Gospel; as 2 Tim. 2.18 Hy­meneus and Philetus, who teaching against the Resurrection, overthrew mens Faith.

2. In case of Idolatry: Hos. 4.15 2 Cor. 6.16 If Israel play the harlot, let not Iudah transgresse; for [...], What agreement hath the Temple of God with Idols?

3. In case of Tyranny: when any shall usurp and exercise Domination over the Consciences of men to bring them into bondage unto Do­ctrines of errours, and make Articles of Faith for all Churches to submit unto: In which case the Apostle had no patience, Gal. 2.4, 5. Cypr. lib. de sentent. Episc. de Heretic. re­baptizand. Neque enim quisquam nostrum Episcopum fe esse Episcoporum constituit, aut tyrannico terrore ad obsequendi neces­sitatem collegas suos adegit: they are the words of Saint Cyprian in the Councel of Carthage, upon the case of Re-baptization.

This then being laid for a firm foundation, [Page 9] that Christ where he is Heb. 7.2 King of Salem, must be King of Righteousness too; that the Jam. 3.17 wise­dome which is from above must be first pure, and then peaceable; that our unity must be the Ephes. 4.3 Unity of the Spirit: Ea enim sola Ecclesiae pax est, quae Christi pax est, as Hilar. contr. Aria. & Au­xent. Saint Hilary speaks; The state of this Point is in these two words: [...], War there must be (I speak in a spiri­tual sense) with Principalities, and Powers, and spiritual Wickednesses: For the Church is Militant, and hath Weapons of spiritual Warfare, given of purpose to resist Enemies. Christ came to send a Sword against all dan­gerous Errors of minde, or manners. And as in this Warre, every Christian must have [...], as Saint Paul speaks, The whole Ar­mour of God: so, above all, Timothy, and such as he was, must be good Souldiers, 2 Tim. 2.3. with the Eye to watch, with the Tongue to warn, with the Sword of the Spirit to convince and to correct gain-sayers. War there must be, but [...], Contention and inward jarres there must not be, and that for this very reason,vid. Greg. Naz Orat. 1. pag. 35, 36 be­cause there is War; for as our Saviour saith, A Kingdom divided within it self cannot stand at any time, much lesse when it wageth War with a Forreign and Potent Adversary, such as Satan, and all other Enemies of the Church are, who by the advantage of an intestine Commotion would save himself the labour of drawing the Sword, and become rather a spe­ctatour [Page 10] than a party in the Conquest. A no­table example we have in Meletius, and Peter Bishop of Alexandria, both Confessours of the Christian Faith,Epiphan. Hae­res. 68. both Martyres designati, and condemned Ad Metalla for their Profession, who upon a small difference, touching the re­ceiving of the Lapsi into Communion, fell unto so great a Schisme, that they drew a par­tition between each other in the Prison, and would not hold Communion in the same wor­ship of Christ, for which notwithstanding they joyntly suffered; which dissention of theirs did the Church of God more hurt by causing a great rent and Sect among the members there­of, than any persecution the Enemy could have raised.

Greatly therefore doth it concern all of us in our places and orders to put to all our po­wer, prayers, interests, for preserving the unity of the Spirit in the bond of Peace, and for pursuing and promoting the Peace of Ieru­salem, that in nothing we give offence to the Church of God; rather be willing to silence and smother our private judgements, to relin­quish our particular liberties and interests, to question and mistrust domestica judicia, (as Ter­tullian calls them) our singular conceits and fancies, [...], Chryst. in Gen. Hom. 4. than to be in any such thing stiffe and peremptory against the quiet of Gods Church. The Weak to be humble and tractable; the strong to be meek and merciful; the Pastours [Page 11] to instruct the ignorant, to reclaim the wan­dering, to restore the lapsed, to convince the froward with the spirit of meeknesse and com­passion: The People to obey, honour and en­courage their Ministers by their docible and flexible disposition, to suspect their owne Judgements, to allow their Teachers to know more than they; not to hamper themselves, nor to censure their Brethren, nor to trouble their Superiours by ungrounded Scruples, or uncharitable prejudices, or unquiet, and in the end uncomfortable singularities. How did our Saviour poure out his Spirit in that heavenly Prayer, for the Unity of his People: That they may be one, and one in us, and made perfect in one? How doth the Apostle poure out his very bowels in this respect unto the Church? If any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any bowels and mercies, be ye like minded. Take heed of strife, of vain-glory, of pride in your own conceits, of censure of your Brethren, of private re­spects. Lay aside your own reputation, be in the forme of servants; have such humble judgements, as that you can be willing to learn any, though unwelcome Truth; to un­learn any, though darling Errour: have such humble lives and purposes, as that you can resolve to obey with duty, whatsoever you are not a­ble with reason to gainsay. The godly Prin­ces, how carefull have they ever been to sup­presse [Page 12] and remove Dissentions from Gods Church?Euseb. de vit. Constant. l. 2 c. 63-68. lib. 3 c. 12. & 20. Constantine the Great writeth Let­ters, publisheth Edicts, makes large Orations to the Bishops of the Nicene Councel at their Sitting and Dissolution, to no other purpose than only for preservation of Peace.Euagrius l. 3 cap. 30 Anastasius in the great Dissentions of the Easterne and Westerne Churches about the Councel of Chalcedon, Nicephorus lib. 15. c. 25 touching the two Natures of Christ,King Iames in his Declaration to the States against Conra­dus Vorstius, and in his In­structions to his Bishops, Anno 1622 how se­vere was he to require his Bishops to promote and conserve Peace in the Church? as Eua­grius and Nicephorus note. To say nothing of the Pious examples of our Dread Soveraign and his most Renowned Father, who both by Writings, and by Injunctions, by Pen, and Po­wer, by Argument, and by Authority, have shewed their care to supresse those unhappy Differences, wherwith by the cunning of Satan, the Churches of God have of late yeers been too much disquieted.

Consider we (beloved) that we are Gen. 13.8 Acts 7.26 Psal. 133.1 Ephes. 4.36 Ex codem utc­ro, Ignor. Tert. Jude v. 3 2 Pet. 1.1 Acts 4.32 Phil. 1.27 Unum signum habemus: quare non in uno ovili sumus? Aug. To. 7. serm. ad pleb. in Caesori­ensem. Brethren, that we have one Body, one Spirit, one Faith, one Hope, one Baptisme, one Calling, brought out of the same womb of common ignorance, heirs of the same common Salvation, partakers of a­like precious Faith, sealed with the same Sacra­ments, fed with the same Manna, ransomed with the same Prize, comforted with the same Promises; in so much, that Iustin Martyr dialog. cum Try­phon. Optat. l. 1. Aug. contr. Epist. Parmen. lib. 3. cap. 1 Iustine Martyr and Optatus have been charitable so far as to call Judaizing Christians, and Donatists by the name of Brethren. Whosoever therefore by [Page 13] Pride, or Faction, or Schisme, or Ambition, or novel Fancies, or Arrogance, or Ignorance, or Sedition, or Popularity, or vain-Glory, or En­vie, or Discontent, or Correspondence, or any other Carnal reason, shall rend the seamlesse Coat of Christ, and cause Divisions and Offences, Non habent Dei char itatem, qui Ecclesiae non di­ligunt unita­tem. I shall need load him with no other guilt than the Apostle doth, That he is not the Servant of Christ, Rom. 16.17. For how can he who is without Peace or Love, serve that God who is the God of Peace,Aug. de Bapt. l. 3. c. 16. vid. Greg. Naz. O­rat. 14. p. 215, 216 whose name is Love, and whose Law is Love?

Besides this, we in our Calling are Brethren, Consortio muneris, and there is a special tie upon us to be no strikers, 1 Tim. 3.3. not to strike our fellow-labourers with an Eye of scorn, or a Tongue of censure, or a Spirit of neglect, or a Pen of gall and calumny. We need not in any Controversie flie to stones, so long as our Reason and Learning holdeth out, Not to strike the People of God, either with the Rod of Circe, [...]. Odyss. u. to stupifie and benum them in sensual security, crying, Peace, Peace, where there is no Peace; or with unseasonable and misapplied terrours, [...], as the Apostle speaks, To wound the Conscience, and to make sad the hearts of those whom the Lord hath not made sad: Christ our Master was Consecrated to this Office by the Spirit in the shape of a Ideircò & in columbá ven it Spiritus fan­ctus; Simplex a­nimal & laetum, non felle ama­rum, non morsi­bus saevum, non unguium lace­rationi violen­tum. Cypr. de u­nitat. Ecclesiae. Dove, as an embleme of that meeknesse which was in him, and which from him should descend upon all his subordinate Officers.

[Page 14]And as the love of Brethren should hold us, so our jealousie of Enemies should drive us to keepe up the Tower of David, the Peace of the Church, that by intestine differences we cause not the Adversary to [...]. Hom. Iliad. [...]. Iliad. [...]. Ili­ad. [...]. rejoyce, and to speak reproach­fully. When Commune pe­riculum concor­diâ propulsan­dum. Tacit. in vit. Agric. [...], &c. Chry. Hom. 7. in Genes. all the members of the Church are fast joyned together vinculo fidei, glutine charitatis, by the bond and cement of faith and love; when Governors, Teachers, People, joyn hand in hand, the one to rule with authority and meeknesse, the other to teach with wisdom and compassion, the third, to honour both by humble submission to the judgment,2 Sam. 1.20 12.14 and willing obedience to the guidance of their Governours and Pastours; then do they cut off occasion from those who seek occasion, and disappoint the expectation of those who (as a learned Civilian speaks) do Captare tempora im­pacata & inquieta, whose best fishing is in troubled waters: for as the Divel (as Optatus speaks) is tor­mented with the peace of Brethren; so is he most quickned and put into hopes of successe in his at­tempts against the Church, by those mutuall rup­tures and jealousies which the members thereof foment and cherish among themselves: When by the defection of Ieroboam, [...]. Basil. Epist. 296. ad Satalens. Vit. etiam de Spiritu sancto, cap. 30. Nazianz. Orat. 1. pag. 34. Petr. Aerod. decret. lib. 1. Tit. 2. sect. 8. Dolebat hoc Diabolus, qui semper de fratrum pace torquetur. Optat. lib. 2. Non esset pravis Haeresium dogmatibus locus, [...]. Greg. Nyssen. de vit. Mosis. p. 190. Iudah and Israel [Page 15] were rent asunder, then came Shishak and trou­bled Ierusalem, 2 Chron. 12.2. It hath been we know one grand Objection of the Papists against the Reformed Churches,Bellarm. de no­tis Eccle. lib. 4. c. 11 That the Dissentions amongst themselves are evident signs of an Heretical spirit, as Bellarmine, Stapleton de princip. fidei doctrinal. lib. 4. cap. 13. Stapleton, and others argue; and Fitz-Simon, an Irish Jesuit hath written a just Volume of this one Argument,Kellisons Sur­vey lib. 2. cap. 6 vid. Dr Feild of the Church. l. 3. cap. 41, 42. & Iuel. Apolog. which he calleth Britanno­machia, the Warres of the Divines of our Country amongst themselves. How happy they are in that pretended Unity, which they make a note of their true Church, I refer to any mans judgement who shall reade the crosse Writings of the English Seminaries and Iesuits, the Iesuits and Dominicans, Smith and Kellison, Loemly and Hallier, Daniel Iesu and Aurelius, the different judgements concerning the Judge of Controversies between the Gallican Church, and those more captivated to the Popes Chair in Italy and Spain: to say nothing of the two hundred and thirty seven Differences observed by Pappus, and three hundred and odde by a Reverend Bishop of ours amongst the Romane Doctours: so that, were all this calumny a truth, we could Answer them as Gregory Nazi­anzen did those in his time, who used the same ar­gument, [...].Greg. Naz. Orat. 13. That they are never the lesse faulty, how e­ver we may be blame-worthy too. Onely this want of Charity in them should teach us [Page 16] never to want Unity within our selves, but to let such a Spirit of Peace and Meeknesse shew it self in our Lives, Doctrines, and Writings, Ut nihil de nobis male loqui sine mendacio possint, Hierom. that they may never have advantage with the same breath to speak both truly and reproachfully a­gainst us.

And hereby, as we shall stop the mouth of the Adversary, so shall we preserve the ho­nour of our Religion, the successe of our Mi­nistery, the Reverence of our Persons and Fun­ctions in the minds of the People, who may haply be apt enough to catch hold, as of o­thers, so most of all of those occasions which our selves by our mutual Differences shall at any time administer, to neglect both our Prea­ching and our Persons; and when they shall observe hot disagreements amongst Learned men in some things, how easily, think we, may such as are more led by the force of examples, than by the evidence of light, be induced to stagger and to question all? Domesticae calum­niae gravissimum fidei excidium, Hilar. in Psal. 118. P. no greater hin­drance to the growth of Faith than Domestical disagreements.

vid. Vincent. Lirinens. cap. 15, 16.25 Isid. Pelut. l. 2 Epist. 90. Aug. Epist. 105. de Civit. Dei. l. 16 c. 2. de verâ Re­lig. cap. 8Desired it may be, but hoped it cannot, That in the Church of God there should be no noise of Axes and Hammers, no difference in Judgements and Conceits. While there is cor­ruption in our Nature, narrownesse in our Fa­culties, sleepinesse in our Eyes, difficulty in our [Page 17] Profession, cunning in our enemies, [...], hard things in the Scriptures,Defence Part. 2. p. 319. & vid. Iewels Re­ply, artic. 8. p. 294. and an envious man to superseminate, there will still be [...], men that will bee differently minded: no instrument was ever so perfectly in tune, in which the next hand that touched it did not amend something; nor is there any judgement so strong and perspicacious, from which a­nother will not in some things finde ground of variance. See wee not in the ancient Chur­ches those great lights in their severall ages at variance amongst themselves? Euseb. hist. l. 5. cap. 26. Iraeneus with Victor, Euseb. l. 7. c. 3 Cyprian with Stephen, Aug. & Hier. in Epist. amaeb. apud Aug. Ep. 8.19. Ierome with Austin, Basil. Ep. 10. & 77. Baron. an. 372. Sect. 15, 25. Basil with Damasus, Sozomen l. 8. c. 14, 15. Chrysostome with Epiphanius, Cyril. lib. ad Euoptium Ni­ceph. Hist. l. 14. cap. 35. Cyril with Theodoret? In this hard necessity therefore, when the first evill can­not easily be avoided, our wisedome must be to prevent the second; that where there is not Perfection, yet there may be Peace; that dissen­tion of Judgements break not forth into dis­union of hearts, but that amidst the variety of our severall conceits we preserve still the unity of faith and love, by which only we are known to be Christs Disciples.

Give me leave therefore out of an earnest de­sire of Peace and Love amongst learned men, in the further handling of this Argument briefly to inquire into these two Questions,

• 1. How Peace may be preserved amongst men, when differences do arise?
• 2. How those differences may in some de­gree [Page 18] be composed and reconciled?

1 Cor. 8.2, 3. Prov. 13.10.For the former, let us first remember, That Knowledge is apt to beget Pride, and Pride is ever the mother of Contention, and in Saint Superbia Hae­reticorum mater Aug. de Gen. contr. Manich. lib. 2. cap. 8. & Ep. 89. Austins phrase, the mother of Heresies too; Quint. Curt. lib. 10. Raro quisquam circa bona sua satis cautus est, saith the Historian; A very hard thing it is, and rarely to be seen, for a man endued with excellent parts to be wary, temperate and lowly in the employment of them. And therefore Satan hath usually set on work the greatest wits in sowing Errours in the Church; as Agrippina gave Claudius poyson in his delicatest meat, or as Theeves use to pursue their prey with the swiftest horses. Ornari Aug. ad Li­centium Ep. 49. abs te diabolus quaerit, as Saint Austin said once unto Licentius, a man of a choice wit but a corrupt minde: wherein certainly Satan would fail of his end, if men would make no other use of their parts and learning than the same Aug. Ep. 119. Father directeth them unto, Vt scientia sit tanquam machina quaedam per quam structura pietatis assurgat; if they would use their learning as an engine and instrument for the more happy promoting of piety and pure Religion. And indeed why shouldest thou who art haply a man of more raised in­tellectualls, of more subtle and sublime con­ceits, despise the judgement of thy meaner Brethren? Who is it that hath made thee to differ? And why hath he made thee to differ? As hee hath given thee more variety of learn­ing, [Page 19] it may be he hath given thy Brother more Experience of divine things: and you know a great Cosmographer may misse a way which a man lesse learned in Theory, but more vers'd in travell may easily keep.Basil. Hexam. Homil. 5. Certainly as the juyce of the same earth is sweet in the grape, but bitter in the wormwood;Greg. Nyssen. in Cant. Hom. 3. p. 514. as the same o­dour is a refreshment to the Dove, but a poy­son to the Scarabaeus:Epiph. Hares. 40. so the same learning qua­lified with charity, piety and meekness, may bee admirably usefull to edifie the Church, which with pride, contempt,Arist. Rhet. Fab. lib. 12. cap. 1. and corrupt judgement may be used unto harmfull purposes; [...], as the Philosopher speakes,Malè vim suam potestas aliorū contumeliis ex­peritur. Plin. l. 8. Ep. 24. Nothing is more dangerous then wickednesse in armour.

This therefore shall bee my first Rule. To correct and keep down the rising of our Know­ledge with Humility in our selves, [...]. Naz. Orat. 3. p. 97. Studiorum ru­des, literarum prophani, ex­pertes artium. Minut. Felix. Hoc est fastidi­um vestrum, sa­picutia haec ar­rogans, quâ nos ut rudes despu­itis. Arnob. cont. Gentes lib. 3. Aug. de Bapt. l. 2. cap. 4, 5. Cypr. ad Quir. and Cha­rity to our Brethren. Not to censure every one for dull and brutish who in judgement varieth from our own conceits. It was an old trick of the Gentiles (as Gregory Nazianzen, Arno­bius, and Minutius tell us) to object illiterate­nesse unto the Christians; but a very unfit way it is for Christian men amongst themselves to refute adverse opinions, or to insinuate their own, by the mutuall undervaluing of each others parts and persons. Ever therefore in our censures let us look to what is wanting in our selves, and to what is usefull in our Brethren. [Page 20] The one will make us humble, the other chari­table, and both peaceable. Pride made the Do­natists forsake the Catholique Unity, which St. Cyprian in the same judgement, but with more humility, did not disturb.

Secondly, Peace may in this case be preser­ved by moderating the fervour of our zeal a­gainst those that are otherwise minded. There is in the nature of many men a certain [...],Vid. Causab. in Baron. Exercit. 14. Sect. 6. [...]. Naz. Orat. 26. an heat and activeness of spirit, which then principally, when conversant about Objects divine and matters of Conscience, is wonder­full apt, without a due corrective of wisdome and knowledge, to break forth into intempe­rate carriage and to disturbe Peace. It was zeal in the Women which persecuted Saint Paul, Acts 13.50. and it was zeal in him too which persecuted Christ before he knew him, Phillip. 3.6. Acts 26.9.Tacit. For as the Historian saith of some men, that they are Sola socordia Innocen­tes, bad enough in themselves, and yet doe little hurt, by reason of a flegmatick and torpid Con­stitution, indisposing them for action: so on the contrary, men there may be, who having devo­tion,Spiritus magni magis quàm u­tiles. Liv. dec. 3 lib. 10. like those honourable Women, not ruled by knowledge; and zeal, like quick-silver, not allaied, nor reduced unto usefulness by wisdome and mature learning, [...]. &c. Naz. Orat. 26. may be, as Nazianzen saith they were in his time, the Causes of much un­quiet. It was a grave censure which Tacitus gave of some over-violent Assertours of their [Page 21] Liberty, and it may be verified of others, who as violently maintain their Opinions,Tacit. in vita Agric. cui con­trarium planè erat exemplum magni Basilii apud Nazian. Orat. 20. p. 362 & Epist. 26. Quod per abrupta inclarescerent, sed in nullum reipublicae usum.

Two great Inconveniences there are which may in Controversies from hence arise.

1. Nimium al­tercando veri­tas amittitur. A. Gell. That by this meanes Truth it self may be stretched too farre, and by a vehement dis­like of Errour on the one side, we may run into an Errour on the other; as vid. Basil. Ep. 41. integro au­tem libello Dio­nysium hunc ab Arianismi su­spicione vindi­cat M. Athana­sius. Tom. 1. l. Quòd unà cum Nicaena Synodo conspirarit Di­onys. Dionysius A­lexandrinus being too fervent against Sabellius did lay the grounds of Arianisme, Ardore feri­endi adversari­os, premit inter­dum socios. Io­seph. Acosta. de Hieronymo ci­tante Riveto in Psal. 16. Sixt. Senens. l. 5. in Prooemio. and Chry­sostome in zeal against the Manichees did too much extol the power of nature, and Illyricus out of an hatred of the Papists lessening original sin, ran another extream to make it an essentiall cor­ruption.

2. Hereby men doe marvelously alienate the mindes of one another from Peace, by loading contrary Doctrines with envious consequences, such as the Consciences of those whom we dis­pute withall do extremely abhor, which course usually tendeth to mutuall exacerbation, where­by Truth never gaineth half so much, as Chari­ty and Peace do lose.

Thirdly, requisite it is to the preservation of Publique Peace, that we all keep our selves in our own station, and labour to doe God service in the places and callings wherein hee hath set us, and not [...], to busie our selves with matters which (as the Apostle [Page 22] speakes,1 Pet. 4.15. Prov. 26.17. [...]— [...]. Naz. Orat. 9. vid. etiam Orat. 26. p. 450, 453, 454. are [...] unsuteable to us, and with­out our measure, 2 Corinth. 10.13, 14. By this one thing hath the Church of Rome caused that great Schisme in the Christian World, because shee doth [...], stretch her self a­bove her measure, and not content her self with that degree which belongeth unto her, as Nilus Archbishop of Thessalonica doth large­ly declare in a Book purposely written on that Argument. Excellent counsell is that of So­lomon not only in a case he there puts, but in divers others. If the spirit of the Ruler rise up against thee, leave not thy place, Eccles. 10.4. Esede itio may with a little heat turn into Se­ditio. Consider all are not eies and hands in the Body of Christ to take upon them the burthen of great affaires;Quidam in cor­pore Christi o­culi, quidam ma­nus &c. Basil. in Psalm. 33. and Truth can seldome be worse served, then when a man who indeed loves it, [...], &c. Naz. Orat. 33. Tuscul. Quaest. but hath not parts nor learning e­nough to be a Champion for it, shall put him­self unseasonably upon disputes, and so as hee spake, Veritatem defendendo concutere, to betray the Truth by a weak defence. Are all Apostles? saith Saint Paul, Are all Prophets? are all Teach­ers? Hath not God dealt to every man a several measure? Hath hee not placed every man in a severall order? Have we not all work enough to doe in Our own places, except we rush in­to the labours, and intrude our selves on the businesses of other men? Haec magistro re­linquat Aristoteli, cavere ipse doceat. It was a [Page 23] smart rebuke of Tully against Aristoxenus the Mu­sician, who would needs turn Philosopher;Theod. hist. l. 4. cap. 17. [...], Iliad. [...]. vid. Euseb. l. 5. hist. cap. 24. where­unto agreeth that answer of Basil the Great to the Clerk of the Emperors Kitchin, when he jee­red him for his soundness against the Arrian Fa­ction, [...]. Your busi­nesse it is to look to the seasoning of your broath, and not to revile the Doctrine, or the Doctors of the Church. Let us therefore content our selves with the Apostles Rule, Every man to abide in the calling, and to keep the station wherein God hath set him, 1 Cor. 7.24. and not out of ambi­tion, discontent, emulation, or any other Poly­pragmaticall distemper to grow weary of our own imployments, and to immixe and interpose our selves in things which are without and above our Order.

Fourthly, hereunto much conduceth, A Bro­therly mildness towards those who are contrary minded, [...], Basil. Epist. 203. vid. ele­gantissimum Naz. locum O­rat. p. 12.203. a mutuall [...], and condescensi­on to the weaknesses of one another, as the Apostle adviseth, Rom. 15.1. Acrimonie indeed and sharp­ness of rebuke is sometimes necessary towards men of obstinate and pernicious minds, Tit. 1.13. Gal. 2.5. But amongst Brethren, yea Adversaries, that are not incorrigible,Dum alter al­teri anathema esse coepit, propè jam nemo Chri­sti est. Hil. con­tr. Const. Haere­tici argumentis victi calumnias meditantur. Athan. ad Adelph. contr. Arian. istae sunt Haereticorum machinae, ut convicti de perfidia, ad maledicta se conferant. Hier. Apol. contr. Ruff. vid. Aug. Ep. 14. all things ought to be carried with lenity and meekness, Gal. 6.1.5.13. 2 Tim. 2.25. Sepis morsus non nocet. E­piph. Haeres. 36. vespa quò acri­ùs pungit, mi­nùs laedit. Hae­res. 44. Epiphanius telleth us of some Creatures, that the more they sting, the lesse they hurt; Rationibus victi, dentibus vincunt. Bas. Ep. 80. and [Page 24] surely in any dispute it is a strong presumption, that that man doth least hurt with his Argu­ment,& Tom. 4. quest. ex. Math. c. 11. cont. lit. Pet. l. 3. c. 1. contr. Crescon. Gram­mat. l. 4. c. 3. Nazianz. O­rat. 51. who betakes himself to biting, and to in­temperate language. In these things therefore wee should carry our selves non [...], sed [...], as Brethren, and not as Enemies, not to uncover the nakedness, or to put [...]. Iliad. v. our feet on the Brests of our Brethren; but as it is said of Nazian. Orat. 21. p. 392. A­thanasius the Great, that he was Dissidentibus magnes, by his meekness he drew those who dissen­ted from him; so should wee make the Truth a gainer by our milde handling of those that va­ry from us. Naz. Orat. 14. [...]. It was the grave and pious advice of Nazianzen, Let us yeeld to our Brethren that wee may overcome them, as a Flint is easily broken upon a Pillow which yeelds unto it.

Lastly, so long as there is sound agreement in Fundamentall Truths, and in the Simplicity of the Gospell, wee ought rather to deny our wits, and to Non minùs interdum Ora­torium est Ta­cere quàm Lo­qui. Plin. l. 6. Ep. 7. vid. Basil. contr. Euno­mium l. 1. verb. prim. silence our disputes in matters meerly Notionall and Curious, which have no necessa­ry influence into Faith and Godly living, than by spending our precious houres in such im­pertinent Contentions; Ne majùs ma­lum incurratur ex Scandalo, quàm bonum percipiatur ex vero [ita enim legendum, non verbo] Aug. Ep. 85. for gain of a small Truth to shipwrack a great deal of Love; and while wee perplex the mindes of men with Abstruse and Thornie Questions, Urbem produnt dum Castella defendunt. Cic. lib. 2. de divin. wee take off their thoughts from more necessary and spirituall employments. A. Gel. l. 1. cap. 2. It was a wise and seasonable rebuke which the Marriners in a [Page 25] dangerous tempest gave to the Philosopher who troubled them with an impertinent discourse, [...], We perish whilest thou triflest; Vid. G. Naz. fusè & elegan­ter, Orat. 14 pag. 220, 221 Ora. 26. p. 445, 446. Orat. 35 Aug. de Gen. ad lit. lib. 2. cap. 9 let it never bee said so of any of us, that while we wrangle about scholasticall notions, and questions that gender strife, those, whose poore soules, ready haply to sinke under the Tempest of sinne and death, cry out, like the man of Macedonia in Saint Pauls vision, Come and helpe us, for want of that plaine and compendiary way of Faith, repentance, good workes, spirituall worship, and Evangelicall obedience which should be taught them, become a prey to that envious man, who, while wee sleepe, will be sure to watch, and goe about seeking whom he may devoure. Ut Areopagi­tae causas quas­dam in annum centesimum differebant. Aul. Gell. l. 12. cap. 7. quae­dam quaestiones sunt. Let us therefore leave our smaller disputes to Elias, Quando venerit, [...]. Naz. Orat. 14. and let us speak to the People [...], as holy Ignat. Epist. ad Ephes. Ignatius saith, those things which may make men confesse that God is in us of a truth, and that certainely it is Christ which speaketh by us. God leadeth not his People un­to eternal life by knotty and inextricable Questi­ons, Hilar. de Trin. lib. 10. juxta finem. Vid. Epiph. Haeres. 35. In absoluto ac facili est aeternitas, as St. Hilary excellently speaketh; no need of verball wrang­lings, or of contentious Disputes, [...]. It is the godly counsel of great Athan. Orat. Unum esse Chri­stum, & ad Se­rapion. pag. 191. — [...]. Epist. ad Antio­cheus. Athanasius. We have no need ofCuriositate opus non est post Evangelium: Tert. curiosity after the Gospel of Christ; [...]. Nazian. Orat. 35. our worke is to make men Christians in their holy Religion, and not Cri­ticks, [Page 26] to Rom. 14.1 Chryso. in Gen. Hom. 21. p. 149 150. Aug. Ep. 56. bring them unto Faith, and not unto doubtfull Disputations, to feede their Soules, and to guide their Consciences, not to dazle their eies, nor to puzzle their judgements, nor to perplex their conceites, nor to please their humours, nor to tickle their fancies, nor to foment their jea­lousies and censures of things or persons, by no­vell, specious, and unpracticall Curiosities. If we will beleeve him, who for his judgement and learning had the surname of Theologus given him, this is the right way of being a Sound Divine. It is Gregory Nazianzen in this 29. Oration, at the lat­ter end of that Oration, whose judgement shall put an end unto the handling of the first Questi­on; [...]. Ba­sil. de Martyr. Manante, & in Psal. 33. in il­lud Gustate & videte; [...]. Naz. Orat. 26 & Orat. 33. the next I will passe over with more brevity, & that for memories sake, in these few expressions.

1. The right way to Compose Differences a­mongst men is [...] and [...]. Ex mandato mandata cerne­mus: Hilar. in Psal. 118. G. Si in lumine Christi ambu­lare volumus, à praeceptis ejus et monitis non re­cedamus: Cypr. l. 2. Epist. 3. ad Cecil. A joint obedience to the Truths wherein all agree, and pursuance of those pious ends which all professe. This is the A­postles Rule in this very case. Whereunto we have already attained, let us walke by the same rule, let us mind the same things, Phil. 3.16. For indeed the love of God,Nisi fidelium o­perum usus prae­cesserit, doctri­nae cognitio non apprehendetur: Hilar. in Psal. 118. B. and Conscience of his Commandments is the right way to know him, and the secrets of his Word. If any man wil do the wil of God, he shall know the Doctrine, Ioh. 7.17. And hereby we know that we know him, if we keep his Commandments, 1. Ioh. 2. 3, 4. And in all knowledge which is intended for practice, that of the [...], Arist. Ethic. l. 2. c. 1. Video multos parvo ingenio, literis nullis, ut bene agerent agendo consecutos, Plin. l. 6. Epist. 29. Vid. Afra. & Pacuvium apud A. Gell. l. 13. cap. 8. Philosopher is most true, [Page 27] Those things which wee learne to doe, wee learne by doing: now the knowledge of divine Truths is not barely intellectuall for the braine, but ex­perimentall for the Conscience, and consisteth much in the Taste of spirituall things. It is the expression of Saint Basil. Reg. Brevior. inter­rog. 279 Jobi 12.11 Psal. 119.66 Jobi 34.3 Basil, Quod in cibis gustus, in sacris intellectus, and the Apostle calleth it Knowledge according unto Godlinesse, 1 Tim. 6.3. They therefore who can resolve to keepe a good Conscience, and not to vitiate the palate of their minde with any morbid humours, are most likely by the other helpes of learning and industry to finde out the Truths wherein they disagree; for the very [...], Arist. Eth. l. 6. c. 5 Philosopher could say, that Wickednesse doth putrifie the prin­ciples of the minde; and that [...], Arist. lib. 1. Metaphys. Such as are mens courses of life, such likewise are the dispositions of their mindes towards practicall truth. A corrupt heart doth usually make a corrupt judgement, Hilar. de Trin. l. 10. Aug. de doctr. Christ. li. 2. c. 6. de moribus Ec­clesia l. 1. c. 17, 18, 27 Dum his quae volumus doctrinam coaptamus. It concernes us therefore not to be like Painters, (it is the similitude of Apud Epiph. Haeres. 64. Methodius) that can draw a ship on a table, but are not able to build a ship for use; that can write and discourse of Doctrine in Papers, but not expresse the Truth of it in our lives: but by our unanimous o­bedience to the Truths wee know, to dispose our selves for the discovery of those wee doe not know. Iustin. Apo­log. 1. pag. 51. Iustin Martyr Confesseth, that it was the lives of the Christians which taught him Christian Religion. There are extant Basil. Epist. 203, & 204. two Epistles of Basil the Great Ad Presbyteros [...] [Page 30] by whomsoever professed. Because Quisquis bo­nus verusque Christianus est, Domini sui esse intelligat ubi­cunque invene­rit veritatem. Aug. de doctr. Christ lib. 2. c. 18. Truth is Gods wheresoever it growes, as a Mine of Gold or Silver is the Princes in whose ground soever it be discovered, Gr. Naz. O­rat. 20. Fides est veritatis, non voluntatum; E­vangeliorum, non temporum: Hilar. contra Constant. [...]. We have our Faith, and our Appellation from Christ, and not from any o­ther Person: and therefore they, who (upon any undue respects) can with equall facility hold or let goe Truth, the Fathers fear not to call them, Ignat. ad Trall. Basil. Ep. 192. Naz. Ora. 21. p. 392. & Ora. 40. p. 643. [...], and [...], men that make marchandise of Christ and his Truth, contrary to that of Solomon, Buy the Truth, but sell it not, Prov. 23.23. And therefore wee find the Ortho­dox Beleevers still keeping themselves to the Stile of Antioch, Christians; and [...], Ignat. ad Mag­nes. Naz Orat. 30. Epiph. Hae­res. 42. & 70. Athanas. Orat. 2. contr. Arian. pag. 308. & A­pol. 2. pa. 777. Optat. l. 3. refusing the names of Petriani, or Pauliani, or Melitiani, or pars Do­nati. And indeed, partiall and personall respects will be ever apt to lead unto contention. I cannot affirm any thing; but a conjecture I think we may make, that if Barnabas had not been Col. 4.10 Act. 15.39. Marks uncle, the difference betweene him and Paul had not been so hot.

5. [...], To bee Wise unto sobriety, Rom. 12.3. When we are to deale in things divine to set bounds unto our selves, that wee breake not through to gaze, Exod. 19.12, 21. Not to draw every thing in Religion to the Rule of our Right, or rather crooked and presumptuous Reason, to take heede of Iust. Martyr. de vera Confess. Epiphan. Haeres. 70. & in Ancorat. Cyril. Alex. in Ioan. lib. 4. cap. 13, 14. Athanas. ad Serapion. man. Christi Generatione. Quomodo in things of Faith; the Fathers call it a Judaicall word, and unbeseeming [Page 31] Christians. Saint Paul chargeth us to Tert. Apol. c. 46. de praeser. c. 7. Idol. c. 10. cont. Marc. li. 2. ca. 16 Take heed of Philosophy and vaine deceits, Col. 2.8. Not but that there is Tert. de Re­sur. ca. 3. de Te­stim. animae c. 1. Cle. Alex. Stro. l. 1. p. 203, 207, 214, 233. li. 7. pag. 510 admirable use of sound Philosophy, and of Reason raised and rectified, so long as it is subordinate to Faith; Conantur au­toritatem stabi­lissimam funda­tissimae Ecclesiae quasi Rationis nomine & polli­citatione supe­rare: Aug. Ep. 56. Epip. Haer. 76. in confutat. Aetii cap. 38. Just. explicat. fid. pag. 375. & 388. Hilar. de Trin. lib. 4. but when it shall bee so proud as to judg of Faith it selfe, and to admit or reject it as it shall be consonant or disagreeing with her prejudices, this is a tyranny which would quickly overthrow all.

Other cause there hath been none of those de­sperate Heresies wherewith the Socinians have pe­stred the World, but that they will have all Truths to stand or fall at the Tribunal of their presum­ptuous Reason: as if all the present and ancient Churches of God besides consisted but of brute Creatures, and they onely in a corner of Polonia, as sometimes the Donatists in Africa, the onely reasonable and holy men. Foelix Ecclesia, cum no­va & curiosa de Deo dicere lascivia crederetur; Hap­py indeed the Church of God, when curious no­velties,Viderint qui Stoicum et Pla­tonicum, & Di­alecticum Chri­stianismum pro­tulerunt. Tert. de praescript. cap. 7. and as it were Tourneaments in sacred things are esteemed profane; when men doe not [...], but [...], nor disparage the Majesty of so Honourable and solemn a Foundation, with the levity of slight, chaffie, and triviall superstru­ctions. It was a grave and serious speech that of Seneca, Naz. Orat. 21. pag. 380 and worthy the consideration of the greatest Divines,Basil. Epist. 61. Senec. nat. qu. li. 7. Pet. Aerod. decret. Tit. 6. Sect. 2. Nunquam nos verecundiores esse debemus, quam cum de Deo agitur.

6. [...], To keepe our selves to the forme of sound Non parum interest ad Christianam pietatem quibus vocibus utamur. Aug. de Civ. Dei li. 10 ca. 23. words, Rom. 12.6. 2 Tim. 1.13. [Page 32] to hold those Doctrines which accord best with the grounds of faith & love in Christ, those which ascribe most glory to God and his Grace, which most conduce to the humbling and debasing of the pride of man, which most tend to the practice of godlines, to the purifying of Conscience, to the edifying of the Body of Christ. Our Doctrine must be according unto godlinesse, 1 Tim. 6.3. and our knowledge the acknowledging of the Truth which is after Godlinesse, Tit. 1.1.

7. [...]. Contra Eccle­siae fundatissimū morē nemo sen­tiat. Au. ep. 28. Ad antiquissi­mas recurrere Ecclesias: Iren. l. 3. ca. 4. Tert. de Coro. milit. c. 3, 4. de veland. virgin. c. 1, 2 Nemo nobis mo­lestias exhibe­at, sic enim sen­tit ac docet san­cta Dei Ecclesia ab origine. Epi­phan. in Ancor. Quod nec [...]. Basil cont. Eu­no. li. 2. Aug. Epist. 118. c. 1. & 119. ca. 19. contra Jul. li. 1. c. 4, 7. l. 2. c. 10. The Custom of the Churches of God To retaine that, (when there is no expresse and evident variation from Divine Authority) which is most consonant to the received usage of the ancient and pure ages of the Church. This Rule the Apo­stle gives for suppressing of differences, If any seem to be contentious, wee have no such custome, nei­ther the Churches of God, 1 Corin. 11.16. Inquire of the former age, saith Bildad, and prepare thy selfe to the search of their fathers, Iob 8.8. Look to the old way, saith the Prophet, Ier. 6.16. It was not so from the beginning, saith our Saviour, Mat. 19.8. Vid. Mercer. in Job. 12.12. Onely this Rule is to be qualified with this necessary distinction, That Adoro Scripturae plenitudinem—scriptum esse docoat Hermogenis officina. Si non est scriptum, timeat vae illud adjicientibus aut detrahentibus destinatum, Tert. cont. Herm. c. 22. Vide etiam de praescicont. Haer. ca. 10, 11. Quod cunque adversus veritatem sapit, hoc erit Haeresis, etiam vetus consuetudo. Tert. c. 1. de veland. virg. Consuctudo sine veritate vetustas erroris est: Cypr. ad Pomp. contr. Steph. Si solus Christus audiendus est, non debemus attendere quid ante nos aliquis faciendum putaverit, sed quid qui ante omnes est Christus prior fecerit; neque enim hominis consuetudinem sequi oportet, sed Dei veritatem: Cyp. l. 2. Ep. 3. ad Caecilium. Vid. C. Alex. Stro. l. 7. pa. 544. a. 6. Basil. de Spiritu sancto c. 7. & Ep. 80. Moral. Reg. 12. cap. 2. Aug. Epist. 112. in prooem. de mori­bus Ecclesiae Cathol. l. 1. cap. 7. contra Epist. Parmen. lib. 3. cap. 2. de unitat. Eccles. c. 2, 3, 6, 17, 18, 19. contra Cresc. l. 2. cap. 32. no Antiquity hath [Page 33] any Authority in matters necessary of Faith, Worship, or Doctrines of Religion, to prescribe or diliver any thing, as in it selfe and immedi­ately obligatory to the Conscience, which is either contradicted or omitted in the written Word, which we beleeve to be fully sufficient to make the man of God perfect, and throughly fur­nished unto every good worke, 2 Tim. 3.16, 17.

But, 1. In matters accessory of indifferency, or­der, decency, and inferiour nature. 2. In matter of Testimony to the truths of Scripture, and for manifesting the succession, flourishing, and har­mony of doctrines through all ages of the Church, the godly learned have justly ascribed much to the authority and usage of the ancient Churches. The study of the doctrine and Rites whereof is justly called by the most learned Pri­mate of Ireland, a noble study. I wil conclude this particular with the words of S. Austin, Aug. Epist. 85. In those things, saith he, wherein the holy Scripture hath defined nothing, mos Populi Dei & instituta majo­rum pro lege tenenda sunt, The custome of Gods people, and appointments of our fore-fathers must be held for laws. Lastly, [...], Submission to the spirits of the Prophets, and the judgments of the godly learned: Ego quidem fateor me ex e­orum numero esse conari qui proficiendo scri­bunt, & scri­bendo profici­unt, unde fi a­liquid vel in cautius, vel indoctius à me positum est, —nec mirandum est, nec dolendum, sed potius ignoscendum atque gratulandum, non quia erratum est, sed quia improbatum, &c. Vid. August. Epist. 7. not to be stiffe and infle­xible in our owne conceits, nor to be Acceptors of our own persons, but to be willing to retract [Page 34] any errour, and with meekness and thankfulness, to be led into the right way by any hand. Ex­cellent was the resolution of Iob in this case Teach me, and I will hold my peace, and cause me to know wherein I have erred, Iob 6.24. In which one disposition did all men, who otherwise differ, firmly agree, and were not too partially addicted to their own fancies, nor had their judgments (which should be guided only by the truth of things) too much enthralled to their own wils, ends, or passions; soon might they be brought, if not wherein they erre, to change their judgments, yet at least so to allay them with humility and love,Cypr. ad Quir. Praefat. Concil. Carthag. & in initio Concilii. Aug. de Baptis. contr. Donat. li. 1. cap. 18. & lib. 2. cap. 1, 5. (as Saint Cyprian did his) that they should never breake forth into bitternesse towards their Brethren, or distur­bance of the Church of God.

Thus have I, with as much light as my weak­nesse could discover, and with as much brevity as the weight of the Argument would allow o­pened the meanes of procuring and preserving Peace amongst Brethren.

The other Particular in the Text would re­quire as large a portion of time as this hath already spent. I shall spare to bee so injurious to your patience, and to the businesse wee at­tend upon; onely because those things which God hath joyned together no man ought to put asunder, I shall therefore as Architects use to doe, give you in but a few lines a Modell of the building here by the Apostle com­mended [Page 35] unto us, and so leave you, and it to Gods Blessing.

[...]] 1. Then, It is not any kind of Peace which must bee thus pursued. Such the things in difference may bee as must be earnestly contended for, Iude v. 3. If Peace hin­der Edification, wee must then build, as Nehe­miahs servants did, with our spirituall Wea­pons in our hands. It must be an edifying, but no destroying Peace. It hath an [...] to bound it, Rom. 12.18. and wee know, Id solum possumus, quod jure possumus.

2. He purposely severeth Peace and Liberty, that hee may joyne Peace and Charity. In our services to the Church of God, wee must ever more looke to what is helpefull to others, than to what is lawfull for our selves; to part from a little of our owne ground, rather than our brothers house should bee unbuilt. All things, saith the Apostle, are lawfull, but all things edifie not.

3. It is not [...], Let us follow peace; but [...], The things which make for peace. It is not enough that we have pious affections to the Peace and Edification of the Church, as an End; but we must put to all our skill and wisedome, and cast about for the most proper and seasonable meanes conducing to so good an End. For a man may have an indifferent good will to Peace it selfe, and yet when it comes to the [...], to the meanes for the [...] [Page 38] Edification, an yeelding to be built, 1 Pet. 2.5. nor onely Immanent Edification, a building up of our selves, Iude v. 20. but a mutall and tran­sient Edification, as iron whetteth iron, a consi­dering of one another to provoke unto love, and unto good workes, Heb. 10.24.

7. It must be [...] too. It is not enough to desire it, to accept it, to meet it halfe way, to let it in, and welcome it when it comes to us; But we must Pursue and goe after it. If any man refuse Peace, so that it flieth from us, we must put it to an [...], and venture our selves for it to a si forte, and quantum in nobis, if by any meanes we may overtake and apprehend it, Rom. 12.18. If any man refuse Edification, and thrust away the Grace and Mercy which is preached unto him, it must be [...] here too, not give him over, and to let him alone for desperate, but to pursue him still, to digge about him, and dung him (as it is in the Para­ble, Luke 13.8.) It may be he will yet bring forth fruit: many there are which come into the Vineyard at the last hour. We must here put it to a [...] too, if God peradventure wil give him Repentance, 2 Tim. 2.25. and in the meane time to shew all meeknesse to all men, because we our selves were sometimes foolish and disobedient, Tit. 3.2, 3.

Now lastly, unto the substance of this Buil­ding, there pertaine but these three things. A Foundation, a Superstruction, a Contignation.

[Page 39]1. A stable and solid Foundation, which is either personall, and that is Christ onely, 1 Cor. 3.11. or Rom. 6.17. & 12.6. 1 Cor. 15.14. 2 Cor. 10.14 Gal. 6.16 Ephes. 4.13 Phi. 1.27. & 2.2. & 3.15, 16 Col. 1.23 1 Tim. 6.3▪ 2 Tim. 3.14 Tit. 1.1. & 4.3, 8. Heb. 6.1 Jude ver. 3 Rev. 14.12 Regula verita­tis per Baptis­mum accepta. I­ren. l. 1. c. 1, 2, 19 Fides ecclesia­stica, Epip. Her. 57. et 35. Naz. Ora. 14, 26, 40. Hilar. de Trin. l. 10. Character Christianism. Atha. ad Serap. Regula parvis magnísque com­munis. August. Epist. 57. practicall, the knowledge whereof is requisite as a ground-worke unto some fur­ther end; and this againe is twofold.

Either, the Foundation of Theologicall Do­ctrines, upon which they are raised, and by which they are to be measured, and so the Doctrine of the Apostles and Prophets is called a Foundation, Eph. 2.20. or else the Foundati­on of Salvation, whatsoever things are simply and absolutely necessary to the spirituall, vitall, and salvificall state of a Christian, Quae posita ponunt, & sublata auferunt salutem, which have by the Ordination of God a necessary and in­trinsecal connexion unto eternal life. S^t Paul gives it us in three words, Faith, Hope, and Love.

1. Laudo super edificationem boni operis, sed agnosco Fidei fundamentum, Fidci radicem. August. in Psa. 31. de praed. sto. c. 7. Rhem. in Explan. c. 6. ad Heb. Ambr. Offic. l. 1. c. 29. de Sacramentis, l. 1. c. 1. Eus. E­missen. Hom. 2. de Symb. Fulg. prolog. l. de Fide ad Pet. Dial. Aug. Serm. 115. de temp. de fid. & oper. c. 16. Enchirid. c. 2. Prosp. de vit. contemp. l. 2. c. 21. Faith, as the primò primum, without which no other motions, though materially in morall construction good, are yet in foro Coeli vitall and salvificall. This Faith is con­tracted into the Creeds of the Church, requiring an intellectuall assent of the minde to the Truth, and a fiduciall reliance of the heart on the Good­nesse of God in Christ in all those Evangelicall Doctrines for our owne righteousnesse and salvation: and thus Faith is by Tert. de Orat. c. 9. the Ancients often called a Mar. 16.16. Joh. 3.18, 36. & 8.24. 1 Cor. 15.17. Gal. 2.20. 1 Jo. 5.1, 12, 13. Foundation.

[Page 40]2. Rom. 8.24, 26 Hope as the Ground and Foundation of all Rom. 10.12, 13 Invocation, and spiritual Worship, and there­fore the Apostle saith of such as destroyed the incommunicable Worship of God,1 Pet. 1.3 that they did not Hold the head, Job. 4.22, 23 Gal. 4.6 Col. 2.18, 19. and thus the Lords Prayer containing the adequate object of all our Hopes, is called by Turtullian, A funda­mentall Prayer.

3. John 14.21 1 Cor. 13.1, 2, 3 Love, as the Principle of all Obedience and newnesse of living. In a 2 Cor. 7.9, 10 Godly sorrow for all sinne past, a Godly purpose abrenouncing all sinne Heb. 9.14 1 Tim. 1.5, 19 1 Joh. 3.8, 9.4.18.5.3 in Conscience, profession, and endeavour of Conversation for the time to come,Act. 2.38 Luc. 13.3 Neh. 1.11 Esa. 26.8 a desire to feare Gods name, a Rom. 7.22 delight in his Law, a Love of our Brethren, a Conscience void of offence towards God and men. And so Love is by the Apostle called a Aug. de spir. & lit. cap. 14 Root and Ground, Ephes. 3.17.

Now the laying of this Foundation aright, and causing ignorant men in some measure to understand the mysteries of Religion and Sal­vation, is indeed the master-piece of the wisest Builder, and that, without the which all our other Sermons to the People will bee little better than lost labour, till these Principles be soundly fastened in their Consciences.

2. To this Foundation of Faith in Doctrine, hope in worship, and love in obedience, must be joyned a progresse in the Superstruction, be­cause something will be ever wanting to the Grace and Knowledge of God in us: and in [Page 41] this superedification, it will be needfull to ob­serve these two things:

1. A due order and disposition:Vid. Fab. praef. in lib. 7. Instit. Orat. Non de­bemus onerare infirmitatem discentium, sed temperare [...]ires nostras, et ad in­tellectum audi­entium descen­dere, Idem l. 1. cap. 2. lib. 2. cap. 3, 6. for though all the Truths of God are to bee taught, yet each in its due place and time, according as the strength and growth of our hearers is able to bear. As the Scripture was delivered [...], by pieces and degrees, so should it be preached too, line upon line, precept upon precept. It was (I think) wise counsell, that of a learned Cardi­nal, That with vulgar people, it were best begin­ning at the later end of S. Pauls Epistles, where he speaks of Duties, and then after that to go to the beginnings, where he is more profound in Doctrines.

2. A due Connexion, that we sever not those Doctrines which God hath joyned.Quicquid nar­ras, ita narra ut ille cui loqueris audiendo cre­dat, credendo speret, sperando diligat. Aug. de Catech. Ru­dib. c. 4. Tert. de praescr. c. 9. Aug. de fid. & oper. cap. 14. de Grat. et li. Ar­bitr. cap. 7. Not to preach Works without Faith, which in the Jewes begate pride, and opinion of their own righteousnesse, Rom. 10.3. Nor Faith with­out Works, which some Hereticks doing, (for that the learned observe to have been the cause of the Epistles of Saint Iames and Saint Iohn) did thereby cause great scandal and li­centious living. To preach the Law so, as to shew men still, upon Repentance, a Refuge to the Gospel; and so to preach the Gospel, as to shew them withall upon their contempt and presumptuous disobedience, the curses of the Law.

3. There is the Contignation and covering,

[Page 44]And here let me speak one word to to you who are Church-wardens, and are entrusted with the care of Presenting Disorders to the Governours of the Church; to beseech you to consider the Religion and Sacrednesse of that Oath, which in the House of God, and as you expect helpe from God, you promise to performe; with the reverence of which Oath, and fear of Gods dreadfull Name, were you so throughly affected, as indeed you ought, wee should not see what with grief wee doe, so great contempt of Gods House and Ordi­nances, as if they were common and profane things; many scarce throughout the whole yeare making their Confession of sinnes to God in the Assembly of his People, many seldom or never hearing any one Psalme of David, or Chapter of the holy Scriptures read unto them; nay, many neglecting the whole Liturgie of the Church, and dropping in after the Sermon is begun; and though the Prea­cher have taken sad paines for what in the Name of God he speaks unto them, having not yet the patience to stay till that peice of the hour be ended. Certainly, David had learned more reverence to the Lords House, I was glad when they said, Let us go into the House of the Lord, Psal. 122.1. And so had Cornelius, who with his kindred and neer friends waited for the coming of Peter, Acts 10.24. And so had Solomon, who teacheth men to wait daily at the [Page 45] gates, and to give attendance at the postes of the doores of Gods House, Prov. 8.34. And the Pro­phecies foretell the like of Gods People under the Gospell, that they should call upon one ano­ther, and should Goe speedily to pray before the Lord, and to seeke the Lord, Zach. 8.21. I speake this in zeale to the service of God, and to the reverence of his Sanctuary, and beseech you by the sacrednesse of your Oath, and for the feare of Gods Name to thinke up­on it.

3. Generall, and so all the People in their places must labour by inoffensive and holy lives, and by the peaceable fruits of righteousnesse to cover the Church wherein they live from the reproaches of all those who caluminate our Doctrine and Worship, as tending to li­centious, prophane, rebellious, or superstitious living.

And now when all this is done, Except the Lord build the House, they labour dut in vaine that build it. Paul may plant, and Apollo may water, but his Blessing it is which must perfect all. Wee all are but walles of mudde, which may easily bee broken through; Hee only is a Wall of fire which no enemies can approach unto. And therefore wee must all (and wee in our Calling especially) bee frequent and ur­gent in our Praiers to him to preserve the Peace, to repaire the Breaches, and to build up the Walles of his Ierusalem, that he would give us [Page 46] eyes to see, and hearts to love, and mouths to utter, and lives to expresse the praises of his Word. And that hee would give his Word a free passage into the heads and hearts, into the consciences and conversations of all his People: that so beginning at the unity of the Faith, and knowledge of the Son of God, we may grow up together unto a perfect man, to the measure of the stature of the fulnesse of Christ; which the Lord grant for the merits & mercies of his Beloved Sonne Jesus Christ the Righteous; to Whom with the Father and the blessed Spi­rit, Three Persons, and One Immortall and onely Wise God be all Glory, Majesty, and Thanks-giving, now and for evermore, Amen.