SAint Ambrose hath a rule,Ambros. tom. 3. epist, 70. which warrants my choice of this Text. Nobis Sacerdotibus id praecipuè curae sit, ut ea vitia re­secemus, quae in plurimos viden­tur serpere, that is, The study of us Priests, saith the Father, ought to bee especially to bend our endeavours against those sinnes, which we see to bee most frequent and predominant. How divisions abound among us, who sees not? the more the pity: What sonne of the Church may not readily acknowledge it now high time, to come with our buckets to quench these flames, if it be possible? Who shall or can judge it unseasonable, now to plead for peace, when we finde such wide breaches among us? Nor can I make my Plea in better words, nor can I make choice of a better ground for it, then the passage now read: Endeavouring to keepe, &c.

St. Paul in the first verse of this Chapter be­gins the exhortatory part of his Epistle; and the first advice which he gives is generall, and com­prises all the rest, Walke worthy of the calling, &c. but thence hee descends to the particulars inclu­ded [Page 2]in that generall: And now the first thing, that he pleads for, is peace and unity, with the ne­cessary prerequisites of it, which being in the foregoing verse, humility, meeknesse, long-suffe­ring, and mutuall forbearance; his maine Plea it selfe for unity wee have in the words now read, which hee contents not himselfe barely to pro­pound, but he ads to it a strong argument for the backing of it, taken from the unparalleld neer­nesse of Christians, in the verses following. But the Apostles plea it selfe for peace and unity, is to be the subject of my discourse at this time, and my errand, to you from heaven, to which I shall crave your attention for the present, and your obedience for the future, That yee endeavour to keepe, &c.

In this Plea, wee finde these particulars. 1. The subject of the plea, the unity of the Spi­rit. 2. The thing required, with respect to it, endeavouring to keepe it. 3. The course prescri­bed for the preservation of this unity, In the bond of peace.

But lest I seeme to wrong my Text, offering violence to it, by pulling it in pieces unnecessari­ly, or be in danger to trouble you with coinci­dencies and tautologies, I shall choose rather to looke at it, and so to handle it, as one entire Pro­position, which is;

That S. Paul advises his Christian Ephesians, and in them, us, and all Christians in the whole world, to endeavour to keepe the unity of the spirit in the bond of peace.

And in the handling of this Proposition, I shall observe this order; 1. To explaine the termes, 2. to prove the point, 3. to say some­thing by way of Application.

1. The explication concernes the Parties to whom the advice is given, and the Advice it selfe.

1. For the persons, to whom the advice is given, they are, as I said, the Christian Ephesians, and all Christians in the whole world, and in all succeeding times of the world. If that bee true which Saint Paul saies: The things, Rom. 15.4. which were written aforetime, were written for our lear­ning: Tertull. de Spectat. answerably to which, Tertullian saies truely, Cum Israelitas Deus disciplinae admonet vel objurgat, ad omnes habet, that is, When God doth admonish or chide the Israelites, he hath a respect to all: Cum Egypto vel Ethiopiae exiti­um comminatur, in omnem Gentem peccatricem praejudicat. And when he threatens ruine to Egypt, or Ethiopia, hee gives sentence aforehand against every ungodly Nation; then is it much more true, which the same Father affirmes of the Epistles of the holy Apostles: Ad omnes scripsit, Tertul. contra Marcion l. 5. dum ad quosdam. The Apostle, writing to some, writ to all: Aug tom. 5. de Civit. Dei l. 14. c. 9. which also S. Austine affirmes of our bles­sed Apostle in particular: For, having by way of commendation said, that hee furnished populos Dei, the people of God with more Epistles, than any of his fellow Apostles, he addes by way of explication: Non tantum illos, qui praesentes ab eo videbantur, sed & illos, qui futuri praevidebantur, [Page 4]that is, not onely those which hee saw for the present to bee the people of God, but those also whom hee fore­saw so to be in future times. So that here will be no scope, whereby to shift off this advice of our ho­ly Apostle; for it was not for them alone, to whom it was immediatly and at the first hand di­rected, but for us also, yea for all.

2. Now for the Advice it selfe: and here, to make use of the aforesaid distribution, wee have,

1. [...]. The subject of the advice, the unity of the Spirit; concerning this, two things deserve en­quiry.

1. What is unity in generall, and what it is in this place. The word [...], unity, notes the joyning together of more things though di­vers, yea, though contrary, into one; as the joyning together of severall bricks or hewen stones, or peeces of timber to make one house; the putting together of a body propagated from parents, and a soule immediatly created of God, to become one man; the making of Iewes and Gentiles one new man, who had beene before of such different dispositions and religions, and be­tween whom in that respect there had been such enmity. In all these there is, [...], unity. The unity here spoken of, is that of which wee reade, under the notion of gathering together into one all things, Ephes. 1.10. Ephes. 2.14, 15, 16. both in heaven and in earth, and of making both Iewes and Gentiles one new man, one body, one Corporation, Verse 19. Verse 21, 22. one family, one house, even one Temple, having one head, one Lord, one King, one foun­dation [Page 5]and corner-stone, even Christ, who is all in all. This unity then is no other, then unitas Ec­clesiae, the unity of the Church, as Zanchy saies well,Zanch. in locum. the conjunction and agreement of the body of Christ the Church, composed and made up of diuers people and men, coupled and combined under one head, Christ, be they Iews or Gentiles: And this is by S. Bernard, Bern. de consid. ad Eugen l. 5. c. 8. reckoning up sundry sorts of unity, called Vnitas consentanea, cum per charitatem multorum hominum est cor unum, An unity of consent, when, by charity passing mutually be­tween divers men, they are as if they had all, but one heart among them all.

2. But why is this unity of the Church called [...] the unity of the Spirit? Here In­terpreters differ. Some by spirit, understand the soule of man, and so will have this unity of the Church, to be called the unity of the spirit, rati­one subjecti, in relation to the subject of it, because the soule, not the body is the subject of this unity; divers bodies, one soule and heart in all,Acts 4.32. as S. Luke speaks: the bodies of men dispersed far and neare, their soules firmely knit together into one, so saies Estius, Vnitatem spiritus, the unity of the spirit, Estius in locum. that is, saies he, animorum inter vos conjunctionem, the conjunction of your minds among your selves. And Mariana thus layes downe the scope of the Apostle in this place,Mariana in locum. Non vult Apostolus suos ani­mis & opinionibus dissentire, sed ut idem sapiant. The Apostle (saies he) would not have his Ephesians to dissent in mind and opinion, but all to mind the same thing. To these learned Calvin assents:Calv. in locum. Vni­tatem [Page 6]spiritus quidam pro spiritali accipiunt, quam in nobis efficit Spiritus Dei, Some, saies he, by the u­nity of the spirit understand here spirits unity, which the Spirit of God works in us: hee addes, & certè is solus est, qui nos reddit unanimes; and indeed its he alone that makes us to be of one mind; but yet he addes, Sed ego simpliciùs interpretor de animo­rum concordia: But I, saies he, doe rather under­stand it simply of the concord of our minds. And indeed hee knowes nothing, that knowes not the soule of man to be frequently in holy Writ, called the spirit,Eccles. 12.7. Num. 27.16. The spirit goes to God that gave it, saies the Wise man; so Moses cals God, The God of the spirits of all flesh; and the Apostle cals him, The Father of spirits. Heb. 12 9. Yet others by the spirit under­stand the holy Ghost, the third Person of the ever and equally glorious Trinity, who is also in Scrip­ture, not seldome, called the Spirit, without his attribute, holy, or any other, as by our Saviour particularly,Ioh. 3.8. Matt. 4.1. So is every one, saies he, that is born of the Spirit; and so S. Matthew speaks, Then was Ie­sus led by the Spirit into the wildernesse, &c. and thus they will have this unity of the Church cal­led the unity of the Spirit, ratione efficientis, with respect to the efficient of it: namely because the holy Ghost is the Author of this unity,Beza in locum. Vnitatem Spiritus, .i. cujus vinculum sanctus Spiritus est; the unity of the spirit, that is, that unity, whereof the holy Ghost is the bond, Zanch. in locum. saies Beza: Vnitatem spiri­tus, quia per sanctum Spiritum fit; the unity of the spirit, so called because it is caused by the holy Ghost, saies Zanchy.

But these interpretations are not so crosse, each to other, but that they may well enough consist and stand together, as Musculus saies well:Musc. in locum. Anselm. in locum. and so Saint Anselme having first expounded it, Vnitatem spiritus, .i. unanimitatem voluntatis, ut sit in vobis cor unum & anima una; The unity of the spirit, that is, unanimity of will, so that there bee in you one heart and one soule, doth af­terwards adde the other exposition; Soliciti ser­vare, &c. id est, solicite servetis, quod à vobis non habetis, scilicet, unitatem, id est, quod vos estis facti unum, quia unitas illa est spiritus, id est, a Spiritu sancto vobis concessa, & ideo non est neg­ligenda, sed studiose retinenda. Endeavouring to keepe, &c. that is, carefully keepe that which you have not of your selves, namely, unity, whereby yee are all made one, because this is the unity of the spirit, granted to you by the Holy Ghost, and therefore it is not to bee sleighted, but studiously to bee retained. And so this unity of the Church is in two respects, called the unity of the spirit:

1. For that it is not bodily, but a spirituall unity: there is not corporalis contactus, a bodily touching one of another, not the bodies of Christians united into one, but their hearts and soules,Acts 4.32. as appeares from the fore-named passage of S. Luke.

2. For that it is the holy Ghost that is the Au­thor of this unity: as the soule and body are united together by the spirits, the wasting of which cau­seth death in the separation of soule and body a­sunder; so by the operation of the Holy Ghost, [Page 8]working in us brotherly-love each to other, Christ hath coupled all his Elect, Iewes and Gentiles, into one body in Christ, and betweene themselves: and this is that which the Apostle saies,1 Cor. 12.13. We are all by one Spirit baptized into one body.

2. The thing required with respect to this unity of the Church, [...] Endeavou­ring to keepe it. And here are also two things. 1. The thing to bee studied, [...] to keepe the unity of the spirit. 2. The study to bee em­ployed in and about it, [...] endeavouring it.

1. The thing to bee studied, servare unita­tem spiritus, to keepe the unity of the spirit: We are not put to make this unity, this is a worke beyond our spheare; it is a worke of Christ and his Spirit. It is God that makes us to bee of one minde: this unity is the conjunction of hearts and mindes, therefore it must needs bee acknowledged to bee the worke of that God, in whose hands alone are the hearts of all men,Prov. 21.1. even of Kings also, saies Solomon, and therefore wee finde this worke by the Apostle ascribed to Christ,Ephes. 2.14. Hee is our peace, who hath made both one, saies the Apostle: of all men in the world it is true, potius collecti sunt, quam colligunt, they are rather the gathered, then the gatherers, the subject, not the causes of this gathering into one. All that wee can doe, and all that is re­quired of us, is, that this unity being made by Christ, and his Spirit, wee should keepe it entire and inviolable. And here wee must know, that, as it concernes every particular man for himselfe [Page 9]to keepe this unity, so (though this belongs espe­cially to publike persons) it concernes us to provide for others, and to take care for them, that they be not rented and divided from the unity of the Church by schisme and contention. Besides also, as Christ hath caused an unity betweene God and us, who were before divided, and at oddes and enmity through sinnes,Esay 59.2. which separate betweene God and us, so we must know, that it is a thing worthy to take up the study of a Christian, to seeke to maintaine this unity, and to take heed that wee renew not that difference and enmity, which was formerly between God and us, by re­lapsing into sin. But yet it is more properly the scope of the Apostle, to commend to our care the preservation of that unity, which is between particular Christians, the particular members of the Church, the mysticall body of Christ: and, about this, to exhort us, not so much to that care, which publike persons ought to have of others, with respect to this unity, to preserve them in it, or to reduce them to it, if by any meanes they bee drawn from it, (though this is not altogether to be excluded) as to that care, which every Christian ought to have of himselfe, to preserve himselfe in this unity, & not to suffer himselfe to be pulled frō it, much more not of himself to make a rent in it.

2. The study, that is to bee employed in, and about this thing, [...] endeavouring to keepe it. This is well added, for there is no hope, that, while we live here, we should be able perfe­ctly to keepe this unity, in respect of others, no, [Page 10]not in respect of our selves. I say not in respect of others: for there will bee unquiet men in the Church, men of factious dispositions, men that will study parts-taking and faction, who will bee ready to stir up others to schisme and contention, as earnestly, as any the most peaceably disposed can bee, to perswade to peace and unity: men, that wil as busily kindle and blow the fire of con­tention, as any can be ready to bring their buckets for the quenching of it. Ambitious men, who hun­ting after honour and preferment in the Church, if they misse of it; envious men, who seeing others preferred, when themselves are passed by, spare not to sow the seeds of discord, and to set all in a combustion: men, that are proudly conceited of their owne devices, and contend tooth and naile for them, and if all things may not be in all points, to an haires breadth, as they would have them, they care not how they hazard the peace of the Church. Nor will there be wanting fit subjects, for such blow-coales to worke upon; some men, that be ignorant, that know not how to judge of things, poore simple soules, though haply well meaning, who are easily seduced, to whom it hap­pens, according to that passage of Solomō, Prov. 14.15. The sim­ple beleeves every word, as not being able to judge of the devills stratagems: as it was in the conspira­cy of Absalon, with whō went two hundred men out of Ierusalem, 2 Sam. 15.11. who were called and went in their simpli­city, not knowing any thing: and some men, who, having in other respects particular discontents, are easily perswaded to joine with, and to hearken [Page 11]to those that would seek to draw them into facti­on and schisme from the unity of the Church. These are as tinder ready to take fire from every the least spark that falls on them, and as the chaffe easily blowne away by every the least puffe of wind. Nor will it be halfe so easie for men peace­ably disposed to perswade them to remaine in the unity of the Church, as for turbulent spirits to prevaile with them to forsake it. Woe to us! how have we by lamentable experience found all this to bee too true among our selves? But I say further, that there will be no hope, while we live here below, to preserve the unity of the Church entire, in respect of our selves, for there is not the best, nor the most holy man living, who hath not reliquias, the remainders of unruly passions con­trary to the vertues mentioned in the foregoing verse, in regard of which even the best, while they beare about them these houses of clay, will bee prone to schisme and discord. How eminent both for place and abilities were S. Paul and S. Barna­bas? and yet what a fearefull breach did there happen betweene them?Acts 15.39. The contention, saies S. Luke, was so sharpe between them, that they departed asunder, one from the other. We are yet under the hammer, and not yet fitly & fully coupled toge­ther; perfect unity, never to be prevailed against, nor broken, is not to be expected in this life, but is reserved for heaven, there to bee our portion, where our love shall be perfect, and our happiness absolute. Unity in this life cannot bee perfectly kept, but that, sometimes for a season, upon this [Page 12]or that occasion, there may be, there will be diffe­rence of judgement, and likely hereupon estrange­ment of hearts and affections: all, that wee can doe, is to endeavour to keepe it, and this it is, which the Apostle doth require at our hands. [...], endeavouring to keepe it, saies Saint Paul. And this word here used is emphaticall, it notes not a sleight, overly, and perfunctory endea­vour, that would be [...], which signifies per­functoriè agere, so to doe a thing, as if wee cared not, whether we did it or no; but in that he uses this word, [...], its manifest, that hee requires of us an earnest, diligent, and industrious endea­vour for the preservation of this unity, and so the word is at all hands rendred, solicitè servantes, solicitously keeping, saies Saint Ambrose: so­liciti servare, solicitous to keepe it sayes Saint Hierome: satagitè servare, make it your businesse to keepe it, sayes the Syriack Translator. So S. Anselme, Vnitas illa spiritus non est negligenda sed studiosè retinenda, This unity of the Spirit is not sleightly, but studiously to be kept and maintai­ned. So that it is, as if the Apostle had said; La­bour to preserve this unity, tooth and naile; doe your utmost diligence, tanquam pro aris & foris, as if it were for your life, and livelihood, and religion, and all.

3. The course prescribed for the preserva­tion of this unity. The Apostle had said, En­deavour to keepe the unity of the Spirit, they might now say, But what course shall wee take, that we may preserve it? The Apostle staies not, [Page 13]till they should ask him this question, he prevents and anticipates them: [...], in the bond of peace: he doth as it were with one breath tell them what they should do, and how they may effect it. But, what is this, In the bond of peace? [...] is put for [...]; in, for, by: In the bond of peace, that is, by the bond of peace: By the bond of peace, that is, by peace, as by a bond: so Estius; Estius in locum. In vinculo pacis, i. e. pace tanquam vinculo quodam animos vestros colligante. In the bond of peace, that is, peace, as a certaine bond, knitting your hearts together. So Saint Anselme: In vinculo pacis, Ansel. in locum. i. e. pax & concordia exterior sit quasi nexus & vinculum interi­oris unitatis spiritus. In the bond of peace, that is, out­ward peace and concord may serve as a tye and bond of the inward unity of the spirit. And a little after, having said, Vnitas spiritus est studiosè retinenda, The unity of the spirit is studiously to be kept, he addes, Quam poteritis hoc modo servare, viz. in vinculo pa­cis, i. e. ut pax taliter inter vos habita, vinciat vos in­simul & conglutinet: which unity of the spirit ye may thus be able to keepe, namely, in the bond of peace, that is, if peace thus had among you, tye you in, and glew you together. And so our blessed Apostle contents not himself to teach them, and us in them, how to keep, and maintaine this unitie, but also, by way of illustration, he sets forth the nature and use­fulnesse of peace by a similitude fit for the pur­pose, comparing peace to a bond, by which di­vers things, being put together, are held together, and kept from falling asunder. Take a fagot, and keep the band of it firme, and uncut, the fagot re­maines [Page 14]firme; cut or burne the band asunder, and all the sticks fall each from other: of such nature and usefulnesse is peace; live we peaceably, and quietly together, and the unitie of the Church is preserved and maintained; give we way to schisme and contention, and the whole is dissol­ved. And this office of peace is excellently set forth by the Greeke word for peace, [...], which as by some it hath its notation of [...], dico, to speake, because in time of warre, silent leges, & li­tes dirimuntur non verbis, sed gladiis, the laws are silent, and differences are composed not with words, but with the sword: but in time of peace controversies are peaceably ended by laws and by pleading; so by others, it hath its rise, from [...], necto to knit together, quia connectit dissidentes in unum, because it linkes together parties jar­ring.

So that the summe of all is this, that Saint Paul exhorts us by all possible meanes, and with all possible diligence to endeavor for peace one with another, by it as by a bond to keepe the unity of the Church, and not by schismes and contentions to violate it.

2 Now to prove and demonstrate the truth of the point, that it is our dutie, so to do.

1 For the [...]. Though it were in no other place of Scripture given in charge, yet this one testi­mony might well suffice. Saint Paul giving this charge, not as an ordinarie man, guided by a pri­vate spirit, but as the Pen-man of the holy Ghost, and immediately guided by that Spirit of truth [Page 15]and wisedome, who is not lyable to errour and mistakes in the advice which he gives: so that it is not so much Saint Paul, as the great God by him, that gives this in charge; so that to any that shall in this point refuse to yeeld obedience, we may well speake in the words of the Apostle,1. Thes. 4.8. He that despiseth, despiseth not man, but God: as, if any man shall refuse to obey a charge brought him from the King, and delivered in the Kings name by any messenger, though never so meane, he despiseth not the messenger, but the King himselfe, from whom, and in whose name it is delivered to him. But yet, to put all out of question, behold how, as in other particulars, so in this, both testaments agree, breathing forth the same truth. In the old Testament heare we David, Psal. 34.14. Seeke peace and pursue it: seeke it, as the man his stray sheepe,Luk. 15.4.8. as the woman her lost groat, pursue it, as the Huntsman his game: heare the Prophet,Zach 8.19. love the truth and peace. In the new Testament, heare we first our blessed Saviour, the King, Counsellour, and Pro­phet of his Church, concerning whom the charge was given from heaven at his transfiguration,Mat. 17.5. This is my beloved Sonne, heare him: and concern­ing whom Moses brings in God speaking in so dreadfull a tone so long before,Deut. 18.19. Whosoever will not hearken to my words, which he shall speake in my name, I will require it of him: and what is more ex­presse, then the charge which he gave his Disci­ples? Have salt in your selves, Mar. 9.50. and have peace one with another? Next heare we Saint Paul, with whom nothing is more familiar, nor he more fre­quent [Page 16]in any thing, then in charges of this kinde. If it be possible, Rom. 12.18. and as much as lyes in you, have peace with all men. And, Let us follow after the things that make for peace. Rom 14 19. Yea, where he saw this coun­sell most necessarie, see how earnest he is. I be­seech you, 1. Cor. 1.10. brethren, in the name of the Lord Iesus Christ, that there be no divisions among you, but be perfectly joyned together in the same minde, and in the same judgement: see his earnestnesse in deli­vering this charge, I beseech you. I, that am the Apostle of the Gentiles beseech you Gentiles. I might command you in a businesse of this nature, but I forbeare to use all my power, I rather be­seech you, and is there not locus precibus? are you inexorable? can you refuse to hearken to the en­treaties of him, that hath done and suffered so much for your sakes? I beseech you, brethren; you are brethren, therefore let there be no divisi­ons, I beseech you in the name of our Lord Iesus Christ. In the name of Christ, that is, say some, by the authoritie of Christ, as the officer in the Kings name. In this name I beseech you, as if Christ by me did beseech you, therefore let there be no divisions. Or, in the name of Christ, that is, by the profession of Christianity, which you make, I beseech you, to which all schismes and divisions are most contrary, therefore let there be no divi­sions. Or, in the name of Christ, that is, say o­thers, by the glory of Christ, to which all schismes in the Church are most prejudiciall: as you therefore tender the glory of Christ, then which nothing should be more deare to us, let [Page 17]there be no divisions. And in the close of his se­cond Epistle, this is his fare-well. Be of one minde, 2 Cor. 13 11 live in peace. No lesse earnest is he in this kinde with his Philippians.Phil. 2.1, 2, 3. If there be any consolation in Christ, if any comfort of love, if any fellowship of the spirit, if any bowels and mercies, fulfill you my joy, that ye be like-minded, having the same love, being of one minde, of one accord, let nothing be done through strife or vain-glory. And taking knowledge of some breach betweene 2. Christian women, see how he applyes himselfe to them. I beseech Euodias,Phil 4 2. and beseech Syntiche, that they be of the same minde in the Lord: The same charge he gives to his Colos­sians. Let the peace of God rule in your hearts. Col. 3 15. This is spoken of peace betweene the members of the Church, called the peace of God, because he commands it, and he works it. And finally to his Hebrews, Follow peace with all men, and holinesse. Hebr. 12.14. And as he so frequently gives this in charge, so doth he no lesse make it his humble suit to God for the Romanes.Rom 15.5. Now the God of patience and consolation grant you to be like-minded one to­wards another according to Christ Iesus.

2 For the [...], some may say, why all this? what makes the Apostle so earnest? why should we be so studious of peace and unity, to preserve and maintaine it? Listen a while, and ye shall see good cause why.

1 Because of the incomparable nearnesse that is betweene Christians, now being knit together by so many bands: heare the Apostle in the ver­ses following: There is one body, Eph. 4 4, 5, 6. then we are mem­bers [Page 18]one of another. One spirit: one holy Ghost quickning us all, as all the members of the natu­rall body are enlivened by one soule: called to one hope of our calling: the same glorious inheritance, to the joynt hope of which we are called by the Gospell; then we are all of us co-heires. One Lord, then we are all of us fellow-servants. One faith, by which we all live, one doctrine of faith, which we all professe. One baptisme, by which we are all of us initiated into the Church, and one Lords Supper, as the common Sacrament of our spirituall nourishment: and so in generall we all of us participate in the same Sacraments: finally, One God, whom we all worship, who is also a com­mon Father to us all, then we are brethren. A three-fold cord, Eccl. 4.12. saith Solomon, is not easily broken. Behold, here is a seven-fold cord, and shall not this hold us together?Aug. tom. 8. in Psal. 65. Sub uno capite regimur, uno spiritu vivimus, unam patriam desideramus omnes: We are governed under one head, we live by one spirit, we all desire one countrey, saith Saint Austin, with re­spect to the three former of these bonds. Vnius corporis membra sumus, Aug. tom. 2. Epist. 33. unum habemus caput, unâ perfundimur gratiâ, uno pane vivimus, unâ incedimus viâ, câdem habitamus domo. We are all members of one body, we have one head, we are all washed with the same grace, we live by the same bread, we walk in the same way, we dwell in the same house, saith Paulinus to Saint Austin. Were it no more, then that we are brethren, nothing were more unkindly then contention: who knows not, how unnaturall it were for brethren to fall out [Page 19]one with another? It was Abrahams argument to his kinsman Lot, Gen. 13.8. Let there be no strife betweene mee and thee, for we are brethren. Brethren, we are of the nearest kinde, having both the same Father, God, who is the father of all, and one mother,Eph. 4 6. Gal 4 26. the Church, who is the mother of us all: therefore no counsell can better fit us, then that,Gen 45 24 which Ioseph gave his brethren, See yee fall not out by the way. By this argument from the nee renesse of Christi­ans,Aug. tom. 8. in Psal. 55. Saint Austin argues against the schisme of the Donatists: fratres sumus, unum Deum invocamus, in unum Christum credimus, unum Euangelium au­dimus, unum psalmum cantamus, unum Amen respon­demus, unum Alleluja resonamus, unum Pascha cele­bramus, quid tu foris es? ego intus sum. We are bre­thren, we call upon one God, we beleeve in one Christ, we heare one Gospell, we sing the same Psalmes, wee answer the same Amen, we eccho forth the same Halle­lujah, we celebrate the same Easter, why art thou a­broad, and I within? And elsewhere,Aug. tom 7. par­te 1 de Emeri­to ad Eccles. Cae­saricus. plebem. Qui adora­mus unum Patrem, cur non agnoscimus unam ma­trem? Since we worship one Father, why doe wee not acknowledge one mother? And by the same argu­ment he sets upon the Arrians Si mecum es in om­nibus, Aug tom. 6. de 5. haeres. c. 6. quare litigamus? una est nobis haereditas, possi­deam us simul; fratres sumus, simul ad custodiam hae­reditatis nostrae vigilemus. If thou art with me in all things, why strive we? we have one inheritance let us possesse it together; we are brethren, let us watch toge­ther for the keeping of our inheritance. In a word therefore, seeing Christians are so nearely linked together, it stands us in hand to endeavour to keepe [Page 20]the unity of the Church in the bond of peace.

2 Because the divell is a great enemy to our peace, he knowes, its best fishing in troubled wa­ters. Its his maxime, Divide & impera, set them together by the eares, and so prevaile against them, and therefore he doth all he can to divide us, and to sow the seeds of discord among us, and it is his great content when he can effect it.Aug. tom. 10. Serm. à Lovan. edit. Ser. 74. Satanae triumphus est Christianorum dissentio: the disagree­ment of Christians is the divels triumph, saies Saint Austin. And he wants not his instruments to fit his turne, ill-minded men, who are ready to blow the coales, to worke in us ill thoughts each of o­ther, so to occasion private and personall brea­ches, yea to inject into us harsh and uncharitable thoughts against the Church, and the publike go­vernement, so to make way for open and publike discord, to make us fall out with our Mother the Church,Aug. epist. 38. ad Latum. which is, as Austin sayes well, Mater eti­am patris tui, matrisque tuae quae nos de Christo con­cepit, Martyrum sanguine parturivit, in sempiternam lucem peperit, fidei lacte nutrivit & nutrit: the mo­ther also of thy father, and the mother of thy mother, which hath conceived us of Christ, hath travelled with us by the bloud of the Martyrs, hath brought us forth to an everlasting light, and hath nourished and doth nourish us with the milke of faith. And, if o­thers should be wanting, the divell knowes how to make use of our selves against our selves, our own pride, selfe-love, and covetousnesse, which are the breeders and nurses of schisme and divisi­on: how then doth it stand us in hand, [...] [Page 21]&c. to make it our earnest study, to endeavour it above, or at least as much as any thing, to keep our unity and concord intire? for, who knowes not, that in places besieged, the greatest care is there to fortifie, where they finde the greatest weakenesse, and the fiercest assaults? It is the Po­ets argument,

Theeves rise by night to kill men, wilt not thou awake to save thy selfe?

Certes then the divell being so industrious to interrupt our peace, and being so sufficiently fur­nisht against us in this kinde, we had need, and it will well become us, to be as diligent to maintain our unity, that Satan have not cause given him by us to rejoyce, and triumph over us: according to that counsell, which Saint Austin, being now a­ged, gave to a yong Bishop.Aug. epist. 75. ad Auxilium. Aufer litem & revoca pacem, ne tibi pereat homo amicus, & de vobis gaude­at Diabolus inimicus. Take away strife, and call back peace, lest thou lose a man thy friend, and the divell an enemy joy over you both.

3 Because of the excellency of peace: a thing it is of speciall worth and high price; heare we that sweet singer of Israel, how he speakes it:Psal. 133.1. Behold how good and pleasant a thing it is for brethren to dwell together in unity! Peace is comely, as an Ar­my in good array, order and agreement. Its de­lightfull to the eye to see Christians at unity, as it is acceptable to the eare to heare Bels or a Musi­call instrument well tuned:Aug. de Civit. Dei l. 2. c. 21. quae à Musicis in cantu [Page 22]dicitur esse harmonia, ea est concordia in civitate: con­cord in the City is as harmony in musicke, said hea­then Scipio, as Saint Austin alledges it. God de­lights to be stiled,2 Cor. 13.11 Deus pacis, the God of peace; Christ is princeps pacis, the Prince of peace, and King of Salem, Esa. 9 6. Hebr. 7 1. Eph. 6.15. Luke 2.1. that is, King of peace; the Gospell is Eu­angelium pacis, the Gospell of peace. Its a part of the Angels heavenly ditty, on earth peace. It is that good which our Saviour taught his Disci­ples, to wish to those houses into which they came,Luke 10.5. say, peace be unto this house. Its that good, which David taught his subjects to desire for the Church,Psal. 122.6. Pray for the peace of Ierusalem. It is the best legacy which our Saviour could thinke of, to leave to his Disciples, when he was to leave the world,Iohn 14.26. and to goe to his Father, My peace I leave with you. And who knowes not how its at all hands desired?Aug. de Civit. Dei l. 19. c. 12. Sicut nemo est, qui gaudere nolit, ita nemo est, qui pacem habere nolit, sayes Saint Austin: As there is no man that would not rejoyce, so there is no man that would not have peace. He goes on, pacis intentione & bella geruntur, unde pacem constat esse belli optabilem finem: for peace sake, sayes he, wars are undertaken, peace being the desired end of warre. And yet more, Et, qui per seditionem se ab alijs sepa­raverint, nisi qualemcunque pacis speciem teneant, non efficiunt, quod intendunt: even seditious persons, se­parating themselves from others, faile in their enter­prises, except they maintaine some shew and semblance of peace among themselves. One word more he addes there to the same purpose: Et latrones, ut tu­tius infesti sint paci caeterorum, pacem habere volunt sociorum. Even theeves and robbers, that they may [Page 23]the more freely disturbe the peace of others, will pre­serve agreement among themselves. An argument that there is excellency and worth in peace, which thus drawes the hearts of good and bad af­ter it: as Saint Austin speakes of it. Nil in rebus ter­renis gratius soleat audiri, nil desiderabilius concupis­ci, nil melius inveniri. So excellent a thing is peace, Aug. de Civit. Dei l. 19. c. 11. that we can heare of nothing, among the blessings of this life, more acceptable, wee can desire nothing more desireable, wee can finde nothing that is bet­ter: Nor is it a wonder, that he speakes so trans­cendently of the excellency of peace, it being as the same father sayes, dilectionis mater, Aug tom. 10. de Temp. serm. 16 [...]. sanctitatis indicium, plebis sanitas, gloriasacerdotis, patriae laeti­tia, & terror hostium: the mother of love, a token of sanctity, the health of the people, the Priests glory, the Countries joy, the enemies terror. Nor doth it weak­ly argue the excellency of peace and unity, that the divell doth so strongly oppose it. So foule a fiend would never fight against it so mightily, if he knew it not of great price, and speciall excel­lency. So deadly an enemy to mankinde would never so farre bend his forces against it, if he knew not the desires of men justly carried to it. Whereas Campian and the rest of the Iesuites were, and are ready to lade Luther with bit­ter invectives. Campian among the rest calling him flagitiosum Apostatam, a wicked apostate: Whitok. advers. ration. 10. Camp. lear­ned Whitaker returnes this answer, vium praestan­tem esse oportet, quem homines improbi tam capitali odio insectentur. Hee must needs be an eminent man whom such wicked men prosecute with such deadly ha­tred. [Page 24]No lesse may we thus conclude concerning peace and unity of the Church: it must needs be of singular excellencie, that is so mightily op­pugned by so foule a fiend: and since by all these arguments peace appeareth to be so excellent, good cause there is that we study to maintaine it.

4 Because of the usefulnesse of peace and uni­tie: it is many wayes profitable, and divisions as hurtfull, and inconvenient: therefore peace and unitie is studiously to be preserved, and the con­trary as carefully to be avoided.

1 In regard of God; peace and unity among Christians makes much for his honour; and divi­sions among us tend no lesse to his dishonour: Charitas laudat Deum, Aug. in Psal. 149. saith Saint Austin, discordia blasphemat: Charity praises God, discord blasphemes him. As in the family, the good agreement of children and servants is an honour to the master of the family; but if they shall be alway found quarrelling, and contending, it will be imputed to want of government: as we tender therefore the glory of God, which is the end of our crea­tion, in the attainment of which we shall provide for our happinesse, it stands us in hand, according to the point in hand, to endeavour to keep the unity of the spirit in the bond of peace.

2 In regard of the whole Church, and the se­verall members of it, the preservation of peace and unity makes much for safety: there is no bet­ter meanes of continuing impregnable against all opposition of common foes, then is unity and concord among our selves, whereas on the other [Page 25]side breaches and divisions tend directly to ruine: maintaining unity, we shall be ready to take part with, and to help one another: but falling out a­mong our selves, we stand aloofe off one from another, suffering our selves to be devoured by the common foe, while we look on: yea haply we shall be ready to act one against another,2. Chron. 20.23. and so to save the enemy a labour; as Moab against Ammon, and Ammon against Moab, and Edom a­gainst both, sheathing their swords each in other, so that Iehoshaphat and his Iews need not to strike a stroke. As Ephraim against Manasseh, Isa. 9.21. and Ma­nasseh against Ephraim, and both against Iudah. Saint Paul gives a hint of this, If, saith he,Gal. 5.15. ye bite and devour one another, take heed that ye be not con­sumed one of another. Who knows not, what a weakning it was to the kingdomes of Israel and Iudah, that they were so divided? How have the divisions among the Christians made way for, and given advantage not a little to the Turke for the making of an inroad upon Christendome? Vlysses demonstrates it to Achilles, Hem Iliad. 1. that the discord betweene him and Agamemnon would in likeli­hood prove the ruine of the Greeks. It is a Dutch devise, and a good one to this purpose of two earthen pots swimming on the water with this motto, Frangimur si collidimur, We are broken all to pieces, if we clash one against another. If two ships at Sea (being consorts) shall be scattered by storme each from other, how shall the one help the other? if yet they fall foule one upon the o­ther, how shall they not endanger one another? [Page 26]To this purpose is that of Saint Bernard. Bern. in Cant. Serm. 29. Quicquid foris blandiri videtur, nulla est profectò consolatio, si intus (quod absit) seminarium discordiae germinave­rit. Though the world seeme never so much to smile on us, we can have no comfort, if (which God forbid) we disagree among our selves. Mat 12.25. And this is avouch­ed by our blessed Saviour. Every kingdome divi­ded against it selfe is brought to desolation, and every Citie or house divided against it selfe shall not stand. On this ground therefore it is,Aug. de 5. hae­res. c. 6. that Saint Austin gives that advice. Simul colligamus, ne dividendo perdamus, Let us gather together, lest by division we lose all. But unity makes for safety, we shall be insuperabiles, if we be inseparabiles: Invincible, if inseparable,Bern. in Cant. Ser. 29. Quid à foris vos conturbare aut con­tristare posset, saith Saint Bernard, si intus fraternâ pace gaudeatis? What from abroad can either trouble you or make you sad, if ye enjoy brotherly peace among your selves? Pax vobis à vobis sit, & quicquid ex­trinsecus minari videtur, non terret, quia non nocet. Be at peace among your selves, and howsoever the world may frowne upon you ye need not feare it, be­cause it cannot hurt you. Plutar. de gar­rul. And this did Scilurus that Scythian King in Plutarch, represent lively to his 80. sonnes, when being now ready to dye, he commanded a bundle of arrows fast bound toge­ther to be brought unto him, which, so tyed to­gether, he gave to his sonnes one after another, that they should breake them, if they could; and when they confessed, that they were not able to do it, he took them asunder, and easily broke them one after another; hereby teaching them how [Page 27]discord would undo them, but mutuall agreement would make them invincible. And thus heathen Scipio (as Saint Austin alledges it out of the Ora­tour) calls concord,Aug. de Civit. Dei, li. 2. c. 21. Optimum in omni Republica vinculum incolumitatis: the best bond of safety in e­very Common-wealth. If we then tender the safe­tie and prosperity of the Church, then which no­thing should be dearer to us, it nearly concernes us to endeavour to keepe the unity of the spirit in the bond of peace.

3 In respect of particular Christians, the mem­bers of the Church; our study to maintaine peace and unity, will be to them a matter of joy, no­thing will more cheare them, then to see mutuall agreement among them, that call on the same Fa­ther, and worship the same God, and professe the same Faith, and participate in the same Sacra­ments, and are members of the same Church with themselves, this being a sure ground, whereupon they wax confident of the safety and impregna­ble estate of the Church against all opposition of forreine foes, then which nothing can give them more content, as they desire nothing more then it: and nothing will more spight common foes, while it puts them out of hope to thrive in their attempts against the Church. And on the other side, this as much as any thing sads the hearts of Christians, to see their fellow-Christians, as E­phraim against Manasseh, and Manasseh against E­phraim, alway biting and snarling one at another: this giving them cause to feare, the ruine of the Church not to be farre off, the very thought of [Page 28]which strikes them into astonishment: for thus we know, that any ingenuous man takes content in nothing more, then to see his common friends li­ving friend-like together, and nothing goes more to the heart of him, then to finde them alwayes quarrelling and contending. Much more will the true members of the Church be so affected with the peace or discord of their fellow-members. Mutuis se vulneribus impetentes Christiani, Bern. parab. de Christo & Eccl. inter sermon. de diversis. saith S. Bernard, seque invicem hostiliter concidentes, hostibus à longè stantibus risum & insultationem, Ecclesiae ve­rò luctum & incurabilem incussere dolorem. While Christians like enemies wound and hack one another, they give occasion to the enemies, looking on, of slaugh­ter and insultation, but to the Church, of incurable griefe and sorrow. How deeply was Saint Austin affected with the breach which happened be­tweene Saint Hierome and Ruffinus, both aged men, learned men and formerly great friends? How did it make him breake forth into a passion of griefe?Aug. Epist. 15. ad Hieron. Heu mihi (sayes the Father) quod vos si­mul alicubi invenire non possum. Woe is me that I cannot any where finde you together. Fortè, ut moveor, ut doleo, ut timeo, prociderem ad pedes vestros, flerem, quantum valerem, rogarem quantum amarem, nunc unumquemque vestrum pro seipso, nunc utrumque pro alterutro, & pro aliis, maximè pro infirmis, pro qui­bus Christus mortuus est. So I am moved at it, such is the griefe and feare, which I have conceived for it, that I should likely fall downe at your feet, I should weepe till I could weepe no longer, as I love you, I should entreat you, now both of you for each other, now each [Page 29]of you for himselfe, and for others, especially for the weake, for whom Christ dyed. Would we then not grieve, but joy the hearts of our fellow-Christi­ans? would we not joy, but strike sadnesse into the hearts of common foes? it stands us in hand, ac­cording to the point in hand, to hearken to Saint Paul calling upon us in his Philippians. Phil. 2.1.2. If there be any consolation in Christ, if any fellowship of the spirit, if any comfort of love, if any bowels and mercies, ful­fill ye my joy, that ye be like-minded, having the same love, being of one minde, and of one accord.

4 In respect of those, who are yet strangers from the Church; our study to maintaine peace and unity among our selves will be usefull and available to draw them to a love and liking of the Religion professed by us, and consequently an at­tractive to draw them into the Church, from which for the present they remaine strangers: all men, that are in any degree ingenuous, liking that Religion best, the professors whereof they finde to be most peaceable among themselves and una­nimous: for nothing is more available this way, then for those that professe Christs Religion,Eph 4.1. ac­cording to Saint Pauls injunction, to walke worthy of the calling, wherewith they are called, and answer­ably to it: for this is according to Saint Peter's in­junction, to have our conversation, [...], honest, 1. Pet. 2.12. beautifull: and who knows not, what a powerfull commander of affection Beauty is? Walke then answerably to our calling, and a troope will fol­low, many shall, by meanes of it be added to the Church: would we so walke? endeavour then to [Page 30]maintaine unity: for this particular here in this verse is joyned to the generall exhortation in the first verse, as included in it, and a branch of it, as if the Apostle had said, would ye walke worthy of your calling? endeavour then to keepe the unity of the spirit in the bond of peace: And so we finde these else-where joyned together:Phil. 1.27. Let your conversation be as it becommeth the Gospell of Christ; that is generall, and holds proportion with the exhortation in the first verse of this Chapter: and answerably to the exhortation in this third verse, he there addes, That ye stand fast in one spirit, with one minde. Nor can this conne­ction be justly questioned, for we are called to be children of God, who is the God of peace, to be members of Christ, who is the Prince of peace, and consequently to be members one of another; & in this respect it is, that S. Paul saith, We are called to peace in one body: Col. 3.15. And therfore how shall out cō ­versation better agree with our calling, then if we be thus studious of peace & unitie? nay, how shall not our carriage be quite contrary to our calling, if we be not so? For, for fellow-members not to be at peace, who knows not, how unnaturall it were? And in this respect by sad experience we see, that nothing more holds off men frō embracing of our Religion, nothing doth more stumble and scan­dalize men, that are wavering, then the jarres and discords, which they see or heare to be among us. But there is nothing more desireable, then to be instruments to winne men to God, nothing more to be avoided, then to be stumbling blocks in [Page 31]mens wayes to hinder them from comming to God: desire we this conveniencie? would we avoid the contrary evill? it stands us then in hand, [...], &c. to walke worthy of our calling, and consequently [...], &c. to endeavour to keep the unity of the spirit in the bond of peace.

5 In respect of our selves; this endeavour to keepe unitie and peace is usefull in outward and inward respects.

1 Outwardly, it will be usefull as conducing to externall prosperity, and length of dayes, by vertue of Gods promise: for this is one of Gods conditions, on which this is promised to us.Psal 34.12.14 What man is he saith the Psalmist, that desires life, and loves many dayes, that he may see good? the condi­tion in part is Seeke peace and pursue it: if we de­sire this conveniencie, look to fulfill this condi­tion, else we cannot on good grounds expect it. And indeed contentions may well and many wayes occasion the losse of these conveniences, they being oft occasions to shorten life, and alway to make it uncomfortable. Besides, that God of­ten doth punish breaches and divisions in the Church among Christians, by raising up some storme against them, which may teach them bet­ter to agree, we being in this too like to sheepe, which on a faire Sunne-shine day are scattered each from other upon the mountaines, but a storm brings them together. So doth Eusebius relate,Eusb. Eccles. Hist. l. 8. c. 1. that the Church enjoying much peace & freedom immediately before the persecution raised against it by Dioclesian, and making no better use of it, [Page 32]then to fall asunder into divisions, and factious contentions,Lam. 2.1. instantly God took a course, by way of punishment, to cover the daughter of Zion with a cloud in his anger, and to cast downe from heaven to the earth the beauty of Israel, Psal. 89 42. and not to remember his foot-stool in the day of his anger, setting up the right hand of his Churches enemies, and making them to re­joyce If we then respect but externall convenien­ces, it will stand us in hand to study peace & unity.

2 Inwardly; we shall finde this study of peace in the Church, and among our selves to be usefull three wayes.

1 To be to our selves a comfortable signe of our condition: hence we may conclude, that Christ dwels in us Vbi pax ibi Christus, quia Chri­stus pax, Ambr. tom. 3. Epist. 82. saith Saint Ambrose: where peace is, there Christ is, because Christ is peace. Hence we may al­so conclude, that the holy Ghost is given to us, as the earnest of our inheritance, and consequently, that we shall have the inheritance it selfe at last: for among the fruits of the spirit this is reckoned by the Apostle for one, peace, and the contrarie variance, Gal. 5.22. Gal. 5.20. strife, seditions, among the works of the flesh.Aug. tom. 9. in Jean. Euang tract. 6. And to this purpose Saint Austin tells us, Oportere sanctum Spiritum per columbam demonstra­ri, ut intelligat unusquisque, si habeat sanctum Spiri­tum se habere debere cum fratribus veram pacem. That it was requisite that the holy Ghost should appeare in the likenesse of a Dove, that every man may under­stand, that if he have the holy Ghost, he ought to have true peace with the brethren. Yea hence we may conclude, that God is and will be with us, and [Page 33]then what good can we want, enjoying him that is the fountaine of all good? And of this the holy Apostle gives us assurance, Be of one minde, 2 Cor. 13.11. live in peace, and the God of love and peace shall be with you. But if we give our selves to live in contention and discord, woe be to us; we are strangers from Christ, and have no interest in him: we are voyd of the Spirit of God. Saint Iude joynes these to­gether. These are they that separate themselves, Iude 19. sen­suall, not having the Spirit of God. Nay they are such, as walk after the flesh, and are carnall:1. Cor. 3.3. while there be divisions among you, are ye not earnall? saith the Apostle. And thus wallowing in the works of the flesh, among which are reckoned contentions and divisions, we must be content to take that which follows, that they which do such things, Gal. 5 21. shall not inherit the kingdome of God. And not onely be­ing factiously disposed and addicted to contenti­on, we can have no hope that the God of peace should be with us, but also (since, as Solomon saith, Onely by pride men make contentions, Prov. 13.10. in respect of which every contentious person is also a proud person, and since, as Saint Peter saith,1. Pet. 5.5. God resists the proud, [...], he sets himselfe in battell array against him) we may well conclude, that God will be surely against us, and then what safe­tie can we expect?Iam. 3.14. to the end. And heare we what Saint Iames saith. If ye have bitter envying, and strife in your hearts, glory not, and lye not against the truth. This wisedome descends not from above, but is carnall, sen­suall, divellish, for where envying and strife is, there is confusion, and every evill worke: but the wisedome [Page 34]that is from above is first pure, then peaceable, &c. And the fruit of righteousnesse is sowne in peace of them, that love peace. By which it is manifest, that our study to keep the unity of the spirit in the bond of peace may certainly assure us, that the wisedome which we have, is not carnall, sensuall, divellish, but from God, from above, and tends to God, and to heaven, and that the fruit of righ­teousnesse, holinesse here, and eternall life here­after is sowne, that is, prepared for us, and shall be reaped and enjoyed by us, and what shall com­fort us if not this? whereas, contrariwise, he that lives in contention and strife, though he may brag of his Christianity, or otherwise boast of his wisedome, yet in so doing he glories falsly, and lyes against the truth.Ambr. tom. 4. de Abr. l. 2. c. 6. That of Saint Ambrose be­ing most true of this heavenly wisedome, Sapien­ti pacis est studium, imprudenti amicajurgia. The wise man studies peace, the foole loves brangles. As we would then provide for our comfort, it mainly concernes us, according to this Apostolicall in­junction, to study unity and peace.

2 This study to maintain peace, will be availe­able to make us fit to serve God acceptably in the duties of his worship: now we shall be fit to pray with assurance to be heard and accepted; for this is required at our hands by the Apostle, to lift up pure hands without wrath; Tim. 2.8. and to such prayer assu­rance is given of speeding. If too of you, sayes our Saviour,Matth. 18.19. shall agree on earth as touching any thing which they shall aske, it shall be done for them of my Father which is in heaven. Agreeable to which is [Page 35]that of Saint Cyprian. Quic quid simul petitur à cun­ctis, Cypr. epist. 57. ad Cornel. in exilio. Deus pacis pacificis exhibet. Whatsoever is with an unanimous consent prayed for by all the God of peace grants it to those that are peaceably disposed. Now we shall be fit to heare the word of God ac­ceptably and profitably; for this is also required of us in this respect, to lay aside all superfluity of ma­liciousnesse, Iam. 1.21. and so to receive with meeknesse that en­grafted word, that is able to save our soules. Now no lesse shall we be fit to come with comfort to the holy Communion. If thou bringest, Math. 5 23.24 sayes our Sa­viour, thy gift to the Altar and there remembrest that thy brother hath ought against thee, leave thy gift be­fore the Altar, and goe thy way, first be reconciled to thy brother, and then come and offer thy gift. But, without this peaceable disposition, nothing that thou canst doe, can bee of any acceptance with God. An unblameable life will not stand thee in stead, while thou rendest thy selfe from the unity of the Church. Quisquis ab Ecclesiâ Cathelicâ fue­rit separatus, sayes Saint Austin, Aug. Epist. 15 [...]. ad popil f [...]tion. [...]. Quantumlibet laudabiliter vivere se existimet, hoc sol [...] scelere, quod ab unitate Christi disjunctus est, non habebit vitam, sed ir [...] Dei manet super eum. Whosoever makes a rent from the Catholike Church, how commendably soever he may seeme to himselfe to live, for this very wicked­nesse alone, that hee is disjoynted from the unity of Christ, he shall not have life, but the wrath of God a­bides upon him. The use of the Sacraments will be of no advantage to thee, while thou venturest to breake the unity of the Church.Aug. tom. 10. [...] Dom. [...] 11. Corporalia Sa­cramenta, sayes the same Father, Quae portant eti­am [Page 36]ab Ecclesia segregati, formam possunt exhibere pi­etatis, virtus autem pietatis invisibilis, ita in eis non potest esse, sicut sensus non sequitur hominis membrum à corpore amputatum. Those bodily Sacraments which men, separating from the Church, doe receive, may yeeld a forme of godlinesse, but the invisible power of godlinesse can be no more in them, then sense can be in the member that is cut off from the body. Nor in this case will thy Almes-deeds afford thee any com­fort, be they never so abundant.Aug. tom. 2. vel Fulgent. de fide ad Petr. Diacon. Si quis remanens alienus ab Ecclesiâ Catholicâ eleemosynas largas dede­rit, pro eo, quod in hac vita non tenet Ecclesiae unita­tem, non habet vitam aeternam, sayes the same Fa­ther, or Fulgentius: If any man remaining a stran­ger from the Catholike Church, shall giue large almes; even for this, that in this life he holds not the unity of the Church, he shall misse of life eternall. Nor canst thou in this case have comfort in thy fasting, nor will it be of any acceptance with God, If the Iewes aske,Esa. 58.3.4. Why have we fasted, and thou regardest it not? God returnes answer, Behold ye fast for strife and debate. Nay, should it so happen, that a man violating the peace of the Church, should suffer ought, neither in this could he have com­fort, Si aliquis ex talibus (sayes Saint Cyprian, Cypr. epist. 57. ad Cornelium in exilio. that glorious Martyr, and famous Bishop of Carthage, speaking of the Novatians) fuerit apprehensus, non est, quod sibi tanquam de confessione nominis blandia­tur, cum constet, si occisi ejusmodi extra Ecclesiam fu­erint, fidei coronam non esse, sed poenam perfidiae: If any of them, sayes he, shall be apprehended, they have no cause to flatter themselves with the confession of the [Page 37]name of Christ, since it is manifest, that if such should fuffer death, out of the Church, it were not a Crown of faith, but a reward of disloyalty. And elsewhere, Etsi oecisus propter nomen fuerit extra Ecclesiam con­stitutus, Cypr. epist. 52. ad Antonian. & ab unitate & charitate divisus, coronari in morte non poterit: Though a man separated from the unity of the Church, should suffer death for the name of Christ, he could not be crowned in death. Saint Au­stin also tels Donatus as much, who was a Priest of the Donatists: foris ab Ecclesia constitutus, Aug epist. 204. ad Donatum preibyt. Donat. & à vin­culo charitatis separatus, supplicio aeterno punireris, etsi pro Christi nomine vivus comburereris. Being out of the Church, and separated from the bond of charity, thou shouldest be everlastingly punished, though thou shoul­dest be burned alive for the name of Christ. Nor doe these holy Fathers say all this of their own heads, but as they have learned it from Saint Paul, who plainly sayes as much.1 Cor. 13.3. Though I bestow all my goods to feed the poore, and give my body to be burned, and have not charity, it profits mee nothing. Nothing can be said more plain for this purpose: for, if all this be unavaileable without charity, then so it is without a study of unity, charity, and the study of peace being undivided companions. As therefore we would not lose our labour, nor strip our selves of comfort in all that we doe or suffer, it stands us in hand according to Saint Pauls injunctinn to study peace and unity.

3 To furnish us with opportunities of doing and receiving good mutually by the improve­ment of the Communion of Saints: for God hath in singular wisedome distributed his manifold [Page 38]graces, not giving some all, and some none at all, but giving each man in the Church his proper share, and dividing to each man his severall gift, according to that station in the Church, to which he hath designed him, so that as no man is abso­lute, so there is none, but may be in his way be­neficiall, there is none, but may stand in need of another; there is none, but may be usefull to ano­ther, the head cannot say to the foot, 1 Cor. 12.21. 2 Tim. 1.16.17. I have no need of thee. Saint Paul stands in need of Onesiphorus his reliefe, and Onesiphorus needs Saint Pauls prayers. The ordinary Christian stands in need of the Ministers instruction, exhortation, and comfort, and there is not the most eminent Minister in the Church, who needs not the prayers of the mea­nest Christian: how earnest therefore, and how frequent is Saint Paul in desiring the prayers of Christians for him?Rom. 15.30.31. I beseech you brethren, for the Lord Iesus Christs sake, and for the love of the Spirit, that ye strive together with me in your prayers to God for me, 2 Thes. 3.1. &c. And, furthermore brethren pray for us. Thus Saint Austin writing to Darius a lay man. Ora pro me, Aug. epist. 264. ad Darium. ne deficiam, ora, fili, ora; sentio quid di­cam, sentio quid petam, non tibi videatur indignum, & quasi ultra merita tua, fraudabis me magno adjuto­rio, si non feceris, &c. Pray for me, that I faile not, pray, sonne, pray: I know what I say, I know what I desire: let it not seeme to thee an unfitting thing, and as it were beyond thy merits, thou shalt deprive me of a speciall helpe, Tertul de baptismo. if thou doe it not. So Tertullian. Ore, ut cum petitis, etiam Tertulliani peccatoris memineri­tis. I desire that in your prayers, you would also remem­ber [Page 39]Tertullian a sinner. And so Saint Bernard, Iu­vate me orationibus vestris, ut semper possim, Bern. in Cant. Ser. 36. & loqui quae oportet, & opere implere, quae loquor. Helpe me with your prayers, that I may alway both speake such things as I ought, and practise what I speake. In this regard who sees not how usefull it is to maintaine unity? For, so long as there is mutuall peace, there will be societie, and so an opportunitie and readinesse to do good by the employment of the abilities wherewith God hath in any kinde furni­shed us, and we shall be as ready to reape benefit by the abilities of others. But let peace be viola­ted, and way given to discord and jarring, and presently there follows strangenesse, we shall be ready to flye off one from another in time of need, and one to scorne to be beholding to ano­ther: as therefore we desire to reape the benefit of the communion of Saints, it stands us in hand to endeavour to keep peace and unity.

Thus I have done with the proofe of the point, wherein I have the more enlarged my selfe, be­cause the point is practicall: but the more I have spoken of this, the lesse I shall need to dwell upon the application. To which I were now immedi­ately to come, but that there are two questions which need resolution.

Quest. 1. How farre and with whom must we minde and studie peace? Answ. Heare we the Apostle. If it be possible, and as much as lyes in you, Rom. 12.18. have peace with all men. With all men, then certainly with al them that live in the pales of the Church. If it be possible, and as much as lyes in you, saith the [Page 40]Apostle. There are cases then, in which it is not for us to have peace with men: heare we there­fore how the Scripture limits this study of peace. Love the truth and peace, Zach 8.19. Heb 12 14. saith the Prophet. Follow peace and holinesse, saith the Apostle. No further therefore is peace to be maintained by us, then as may be without the prejudice of truth and holi­nesse. Therefore 1. with Hereticks against the foundation we are to have no peace, no, not to bid them,2. Ioh. 11. God speed; He that bids them God speed, saith the Apostle,Euseb. Inst. Ec­clis. l. 3. c. 25. is partaker of his evill deeds. To this purpose Eusebius from Irenaeus relates, how Saint Iohn the beloved Disciple, going into the bath at Ephesus, to wash himselfe, and finding Cerinthus the Hereticke in the bath, went away without washing, and said. Fugiamus hinc, ne balneum cor­ruat, in quo Cerinthus veritatis inimicus lavat. Let us flye hence, lest the bath fall on our heads, in which Cerinthus the enemy of the truth washes himselfe. And that Polycarpus meeting Marcion the Here­ticke, and Marcion saying to him,Euseb. hist. Ec­cles. t. c. 14. Agnoscis nos? dost thou not know us? refused to change any words with him, onely returning him that tart answer. Agnosco te primogenitum Satanae, I know thee to be the eldest sonne of the divell: In this case therefore it will be good for us to take up Saint Austins re­solution.Aug. tom. 6. contra Faustun Manich. l. 29. ca. 2. Mancat potius nobis adversus Manichaeos pro veritate certamen quàm cum illis in falsitate con­cordia. Let us rather contend with the Manichees for the truth, then agree with them in falshood. 2. With abhominable wicked persons, blasphemers, drun­kards, adulterers, and the like, in their sinnes, [Page 41]with such maintaine no peace. So sayes S. Austin. Pax cum bonis custodienda est, Aug tom. 10. de Temp. Ser. 166. non cum sceleratis & iniquis, qui pacem inter se habent, in peccatis suis. Pax cum bonis, bellum cum vitiis semper habendum est. Maintaine peace with those that are good, not at any hand with wicked and unrighteous persons, main­taining peace among themselves in their sinnes: we are alway to keepe peace with good men, but withall to bid battell against the vices of men. In these cases, warre is better then peace, contention then concord; agreement in errour and sinne is not peace, but conspiracie: Christ had better have a troubled Church, then none at all: It is more for the ho­nour of God, that there be in the Church truth and holinesse with contention, then quietnesse with heresie and impiety.

Quest. 2. But, doth this exhortation for the study of peace and unitie exclude all going to law for the deciding of controversies happening be­tweene men about meum & tuum, the proprietie of goods? Ans. At no hand: God commands peace, he no where forbids us to make use of the Magistrate, and his laws for the preventing, or righting of wrongs. This may be, and peace not broken. We have, questionlesse, heard of men, who having beene at law together, for the deter­mining of some difference happening betweene them, have yet travelled together from the place of their abode, up to this City, and have beene at bed and board together in a friendly manner. The Apostle therefore requiring the studious preser­vation of peace and unity, forbids not the other: [Page 42]onely this is required by vertue of this charge, that we go not to law for every trifle, but for mat­ters of importance, that we try all other fairer meanes first, that we make peace the end of our suits, that we be charitably affected each to other while the cause is depending: and finally, that we rest quietly in the determination of the Iudge, howsoever the cause be ended, with, or against us, neither insulting over the partie, whom we foile, nor envying or maligning in case we receive the foile.

And now, these questions thus cleared.

3. Come we to the application: And here,

1 The world justly deserves sharpe reproofe for the scarsitie of peace, and the little care that men have to maintaine the unity of the Church. In which regard we may justly take up the com­plaint of S. Gregory Nazianzen in that cause.Greg. Naz. orat. 12. Pax ab omnibus laudatur, à paucis servatur. All men praise peace, few keepe it. The Papists in this case flie in our faces, as Schismaticks, for so they ordinarily brand us, objecting to us, that we have broken the peace, and made a rent in the Church; A breach there is, we confesse, but whether we or they be guiltie of it, let any indifferent man be judge. Onely for the manifestation of it, give me leave to represent to you a parable used by a reverend Prelate of this Church. A man invites his friend to a feast,Jos. Exon. co­lumba Noe. they eate and drinke together, and are merry; at last, the Master of the feast drinks to his guest, and gives him an apple, but suddenly a spider falls into the cup, and the apple is worm­eaten, [Page 43]whereupon the guest for the time abstains; the Master of the feast urges his guest to eate of the apple, and to drinke of the wine: the guest re­plyes. It is not safe; see you not the spider in the cup? see you not the worme in the apple? let me first take out the spider, then I will drinke; let me cut out the worme, then I will eate, I like the wine well, and the apple, I like not these: hereupon the Master of the feast grows cholerick at his guest, as over-nice, he throws the dishes and cups at his head, and at last shamefully thrusts him out of doores: say now whether of them hath broken the peace, and violated the laws of hospitalitie. It is just the case betweene the Papists and us. I hope then you will be able to give the sentence, that it is not we, but they, that have broken the peace. But the particular application of the para­ble, as easie and obvious I leave to you: But for that, which they object to us, of the breaches and divisions that are among our selves, in regard of which they are ready to conclude, that we are not a true Church; It were good they would consi­der two things. 1. That we are not the first, be­tweene whom there have beene divisions Wit­nesse Saint Paul, and Barnabas; witnesse Saint Hierome, and Ruffinus; witnesse the Easterne and Western Church about the celebration of Easter: yet the two former couples were still held godly men, eminent men, and the latter couple both ac­knowledged Churches of Christ. 2. That there are not wanting among themselves great diffe­rences, and that about such points as they ac­knowledge [Page 44]fundamentall points of their Religi­on, as about Purgatory, the blessed Virgin, the power of the Pope, and such like: whereas the differences among us are onely in superstructures, in lesse principall truths, whiles in the maine, and fundamentall points of our Religion we have (God be thanked) a firme concord, as may ap­peare by the harmony of confessions. They ther­fore are justly to go in the fore-front.

Though yet it must with griefe be eonfessed, that many among our selves are fearfully guiltie of breaking the peace, and unitie of the Church; the more the pitie: some contending for and a­bout worldly things, maintaining tedious suits, sometimes for trifles, not worthy to be named: some about Theologicall Articles, as Pareus calls them.Par. Irenicon. And the Disciplinarians about innocent ce­remonies enjoyned by the Church with respect to decencie and uniformity in the worship of God, concerning which God hath not in his Word given any expresse order, one way or o­ther, leaving them to be ordered by the Church, according to those generall rules layed downe in the Word about indifferent things. And yet about these things what fearfull breaches are among us? Some, not contenting themselves, not to submit to the authoritie of the Church, but endeavour­ing to set all in a combustion, not onely in private whispering against the Church, and the power of it, but also publishing and divulging scandalous libels, by which they study to make men our of love with the Government setled, pratling of in­novations, [Page 45]and perswading people that Popery must needs be creeping in, because those things, which tend to reverence and devotion, to order and decencie, are somewhat more strictly urged now, then formerly they have beene: though it might easily be manifested, that these things were practised by the Christian Church long before Popery was so much as thought on; as may easily appeare to any, that are in the least manner skil­led in the writings of the Ancients; and I doubt not, but the ignorance of Antiquity is one maine cause of this violent opposition. But let all that are guilty in this kinde, not being studious of peace, but for these things breaking the unitie of the Church, let these, I say, know that they walk unworthy of their calling, that they have an ar­gument that they are carnall, and that their wise­dome is earthly, lensuall, devillish: they say, they are Christians, but it were to be wished, they would walke as such, lest they be found to lye a­gainst the truth:Just. Mort. de­s [...]s. pro Christi­en. ad Anconi­num Pium. Heare they what Saint Iustin Martyr said long ago, [...]. If any bee found not to live as Christ hath taught, it is a certaine argument that they are not Christians, though with the tongue they confesse the doctrine of Christ: for not those which onely professe, but those which second their profession with answerable works doth Christ assure of salvation. And to the same purpose Tertullian, Tertull. Apolo­get. c. 45. though more concisely: Dicet aliquis, etiam de no­stris [Page 46]excedere quosdam à regula disciplinae: Some will say, that even some of our owne violate the rule of Christianitie: but he answers, Desinunt tunc Chri­stiani haberi penes nos. We then cease to acknowledge them to be Christians. Let not such judge their sinne to be small,Aug. tom 7. parte 1. contra Epist. Parmen. l. 1. c. 4. but know, as Saint Austin sayes, that Sacrilegium schismatis omnia scelera supergreditur, The sacriledge of schisme exceeds all sinnes. And for proofe of this, let them take into consideration, that other passage of the same Father.Id. de Baptis. contra Donat. l. 2. ca. 6. Sub veteri testamento idolum fabricatur & adoratur, liber Pro­pheticus irâ Regis contemptoris incenditur, & schisma tentatur.Exo. 32.3, 4, 5 In the old Testament we reade of an Idoll made and worshipped, even a golden calfe by the Israelites: a propheticall book burnt in a rage, by a contemptuous King. Ier. 36.23. Ieremiahs book first writ­ten, then read by Baruch, lastly cut in pieces, and burnt by Iehojakim: Num. 16. and a schisme attempted, name­ly, by Korah and his complices. Idololatria gladio punitur; exustio libri bellica caede & captivitate, schis­ma hiatu terrae, authoribus vivis sepultis, & caeteris coelesti igne consumptis. The idolatry is punished with the sword, the burning of the book with warre-like slaughter and captivitie: Num. 16.29.30.31.32.33 but for the attempters of the schisme a common visitation will not serve, God will do a new thing, the earth opens her month, and the principals go downe quicke into the pit, and the con­federates are confumed with fire from heaven. Verse 35. Quis jam dub tat, saith the Father, hoc esse sceleratius, commissum, quod est gravius vindicatum? Who can now doubt, but that the sinne is the greatest, in the pu­nishment of which we finde the greatest severitie? Nor let such men as these, flatter themselves in [Page 47]their otherwise unblameable conversation, in their prayers, in their almes, nor in ought else, it being most true of all such, that the same Father sayes of the Donatists: omnia illa quae laudantur in Ecclesia, nihil illis prosunt, quia conscindunt unitatem. Aug. in Ioan Euang. tract. 13. All those things, (namely virginity, continency, almes) profit them nothing, because they violate the u­nity of the Church. Such men are worse then those rude Souldiers, who were the crucifiers of our Saviour: In which respect we may say of them, as Saint Austin of the Donatists. Venit persecutor & non fregit crura Christi, venit Donatus, Aug. in Psal. 34 & dis­rupit Ecclesiam Christi. Integrum corpus Christi est in cruce inter manus persecutorum, & inter manus Christianorum non est integrum corpus Ecclesiae. The Souldiers comming broke not the legs of Christ, Dona­tus comming hath made a breach in the Church of Christ. The body of Christ remaines entire on the Crosse in the hands of his enemies: and the body of the Church is not entire in the hands of Christians: finally, let not such expect peace and comfort in the conclusion, but except they repent of their attempts against the peace of the Church, let them be sure of it, that, as they love wrath, they shall have wrath, and that, as Ioshua spake to Achan, so it will be done to them, that as they have troubled Israel, Iosh. 7.25. so God shall trouble them.

2 For a close therefore, suffer a word of exhor­tation: in the words of Saint Paul: 1 Cor. 1.10. I beseech you bre­thren in the name of our Lord Iesus Christ, that there be no divisions among us, but be perfectly joyned toge­ther. At any hand, take we heed, that we be not [Page 48]leaders of others into schisme from the unity of the Church: this would be in all respects as ill an office as we could possibly doe them, and of as dangerous consequence to our selves. But, be­cause it is not enough for us to abstaine from evill, except we also set our selves to doe good, let us not content our selves not to draw others from the unity of the Church, doe we also our utmost diligence, to hold others in it, and to reduce them to it, in case we know any drawne from it: let the peace of the Church be deare to us: here let us use our best rhetoricke, and our most powerfull perswasions: Christ hath said it: Blessed are the peace-makers, Math. 5.9. they shall be called the children of God: as we would share in this blessednesse, let this be our study. Shall we be counted pick-thanks, and fiatterers, and time-servers, if we set our selves to this worke? Regard not such uncharitable cen­sures, sacrifice our credit and good name to the peace of the Church; be we regardlesse of mens lawlesse tongues in comparison of a businesse of so high a nature, and so speciall advantage. May the desire or attempting of this tend to our out­ward disadvantage? let not this at any hand take us off from this endeavour. It was a good answer of Saint Austin to the Donatists, Aug. epist. 50. ad Benisas. virum milita­rem. and a holy reso­lution, which he therein expressed. They obje­cted, vos (Catholici) res nostras concupiscitis, & au­fertis: ye (Catholicks) covet and take away our goods: he answers, Vtinam Catholici fiant, & non solum quae dicunt sua, sed & nostra cum charitate & pace posside­ant. Would to God, they would become Gatholike Chri­stians, [Page 49]upon condition, that they possessed not onely their owne goods, but ours also with peace and charity. But we may be in danger to suffer hardship, if we thus set our selves to study the peace of the Church: Neither is this to be regarded.Euseb. hist. Ec­cles. lib. 6. ca. 44. Dionysi­us Bishop of Alexandria, writing to Novatus, who, having disturbed the peace of the Church, pre­tend, that he was compelled by others so to doe, returns him this grave answer, Oportet nil non fer­re, ne Ecclesiam Dei scinderes. Thou shouldest chuse rather to suffer any thing, then so to disturbe the Church. He addes, Nec est Martyrium hoc, Ecclesiae non scindendae gratiâ toleratum, minoris gloriae, quàm quod fertur propter Idololatriae recusationem; Imò meo judicio majoris gloriae est, Illic enim pro unâ animâ martyrium toleratur, hic verò pro universâ Ecclesiâ. Neither is this martyrdome, suffered for not making a rent in the Church, lesse glorious, then that, which is undergone for the refusall of idolatry. Nay in my opi­nion it is more glorious: for in that a man suffers for the behoofe of one soule, in this for the behoofe of the whole Church. The same may no lesse be said of suffering ought for the study to retaine others in, or to reduce them to the unity of the Church. Therefore all excuses laid aside, let us all in our places bend our utmost endeavour this way. E­specially, if any have been occasions of breaches in the Church, let such seeke to make amends by studying by all meanes to reduce those to the u­nity of the Church whom they have been means to rend from it. Si persuaseris fratribus, sayes Dio­nysius to Novatus in the aforesaid Epistle,Euseb. ibid. vel coe­geris [Page 50]etiam, ut ad concordiam redeant, majus erit hoc factum tam eximium, quam delictum, quod praecessit, & illud quidem, non imputabitur, hoc verò laudabi­tur. If thou shalt perswade the brethren, or if thou shalt also compell them to come againe to agreement, this good worke shall be greater then the offence, which went before, and that shall not be imputed, but this shall be praysed.

Sayes any, that this endeavour will be vaine, and the labour lost? let no such thoughts hinder us from this attempt: for, first, haply thou maist prevaile with them by the good hand of God up­on thy endeavour.Aug. epist. [...]6. ad Maximum Medicum. Absit ut ipse, nolent tecum recta sentire, sayes Saint Austin, Cum quo eos delectavit errare: absit ut resistant tibi vera dicenti, cui consen­serant à veritate devianti. God forbid that they should not joyne with thee in right thoughts, who delighted to erre with thee: God forbid that they should resist thee speaking the truth, who consented to thee deviating from the truth.

2 If thou canst not prevaile with them, yet this will afford thee comfort, that thou hast endeavou­red it. Thou mayest say with the Prophet, I have laboured in vaine, Esa. 49.4. but my judgement is with the Lord, and my worke with my God. It is most true, that Saint Austin sayes,Aug. tom. 7. par­te 1. contra Crescon. Gram­mat. l. 1. c. 5. Si cui diligentia medicinae hujus impensa non prosit, sufficit ad rationem reddendam Deo, quod non cessavit impendi. If this my diligent endeavour bestowed upon any, profit him not, yet it is sufficient for my comfort in giving up my account to God, that I have not beene slacke, to use this diligence: he addes, sicut enim suasor peccati malignus, etsi non [Page 51]persuaserit, meritò persuasor is panam incurrit, ita fi­delis justitiae praedicator, etsi ab hominibus respuatur, absit, ut apud Deum sui officij mercede defraudeiur: for, as he that shall wickedly assay to draw another to sinne, though he prevaile not, doth yet deservedly in­curre punishment, as if he had prevailed: So God for­bid that the faithfull Preacher of righteousnesse, though he be rejected of men, should misse of his re­ward with God: for so sayes the Apostle,1 Cor. 3.8. And eve­ry man shall receive his owne reward according to his owne labour: secundum laborem, non secundum pro­ventum, as Saint Bernard observes:Bern. de consid. ad Eugen. l. 4. c 2. according to his labour not according to his successe in his labour. And, because the successe of our endeavours in all kindes depends upon the blessing of God, to our perswasions used towards them, adde also our prayers to God for them in the words of Saint Austin. Tranquillet Deus & componat animos vestros. Aug. epist. to 9. ad [...] tumultuantes. ut non in vobis praevaleat opu [...] Diaboli sed pax, Dei vincat in cordibus. God quiet and compose your minds, that the worke of the divell may not prevaile in you but the peace of God may rule & beare sway in your hearts.

But at least let us all looke to our selves that we for our owne parts endeavour to keep the unity of the Spirit in the bond of peace. Suffer we not our selves to be rent from the unity of the Church; or, if we have been by any meanes drawn from it, let us at last readily returne to it: Consider what hath been said & the Lord give us understanding in all things. Would we see good, and enjoy long dayes? would we be sure that we have that wisedome which is from above? be [Page 52]peaceable, wrangle not for trifles, contend not about uncertainties: Resolve we with Saint Au­stin, that melius est dubitare de occultis, quàm litiga­re de incertis, Aug. tom. 3. de Genes. ad lite­ram l. 8. Its better to be doubtfull concerning se­crets, then to be contentious about those things which are uncertaine. We are brethren, let there be no strife between us: we are travellers together to­wards the celestiall Canaan, see that we fall not out by the way. We have common foes, let us hold together that we may [...] fight together for the faith of the Gospell, Phil. 1.27. as the Apostle speakes. Let the glory of God be precious to us, obscure it not by our jarres; let the credit of religion be respected by us, blemish it not by our contenti­ons: tender the safety of the Church so farre, as not to hazard it by our broyles: In a word, live in peace, 2 Cor. 13.11. and the God of love and peace shall be with us.

To this end I beseech you, that my counsell may be acceptable to you in the following parti­culars.

1 Abandon pride, and labour for humility: for, onely by pride, Prov. 13.10. Bern. inter ser­mones de diver­sit. ser. 1. de verb. Apostoli. Rom. 14.19. men make contentions, sayes Salomon. Impossibile est, sayes Saint Bernard; Hic & modò pa­cem inter nos servari, nisi & qui in aliquo offendit fratrem, animosam elationem, & qui offensus est, nihilominus caveat inexorabilem obstinationem. It is impossible that here and now peace should be preserved among us, except both he, that in some thing offends his brother, beware of stomackfull haughtinesse, and he that is offended, doe no lesse take heed of inexorable obstinacy. And therfore he prescribes this rule for the maintenance of peace.Jd. ibid. ser. 2. Si recordaris quòd frater [Page 53]tuus habet aliquid adversus te, sis humilis ad peten­dam veniam: si tu habeas adversus illum, sis facilis ad dandam, & omnia erunt in pace. If thou remember that thy brother hath ought against thee, in humility crave pardon: If thou hast ought against him, be ready to grant pardon, and all things shall be in peace. Pride disables us for both these: a proud person scornes to stoop to acknowledge a fault, or to aske for­givenesse of it, and by an over-weening conceit of himselfe, is so apprehensive of any wrong done to him, that he judges it unreasonable to passe it by: but humility will inable a man to all this: if then we would maintain peace among our selves, shun pride, labour for humility: for it is most true, that Saint Austin sayes, answerable to the forena­med passage of the wise man:Aug. contra e­pist. Parmen. l. 1. c. 4. humilitate pax custo­dita est, elatione dirupta est: humility conduces to peace, pride is a make-bate.

2 Be not too vehement and impetuous in see­king either wealth or honour:Ier. 45.5. Seekest thou great things for thy selfe? seeke them not, sayes God to Baruch by the Prophet: And indeed seeke them not, if we have a desire to maintaine peace: for, as Arnobius sayes well, non esset utique lis in seculo. si non unus alio vellet ditior fieri, vel in opibus vel in ho­noribus. Arnob. in Psal. 39. There would be no contention in the world, ex­cept we did desire to exceed each the other, either in wealth, or in honour. How frequently have we found covetousuesse and ambition to usher in schisme and divisions? Thus; as Tertullian testi­fies;Tertul. contra Ʋalentinianos. Valentinus, hunting after and hoping for a Bishopricke, and missing of it, another who had [Page 54]suffered much for the name of Christ, being preferred before him, being hereat disconten­ted, became the head of a faction, who from him were called Valentinians. Ambr. tom. 1. de paenit. l. 1. c. 15. So Novatianus sayes Saint Ambrose, being displeased that he missed of a Bishopricke, which he hoped for, en­tred the lists against the Church, and made a fraction in it. And so have we found it to be a­mong our selves. As we desire then to be armed against divisions, moderate our desires of great things in this world.

3 Maintain righteousnesse in our dealings, let us be carefull Suum cuique tribuere, to give every man that, which belongs and is due to him: give Caesar his due, according to the injunction of the Apostle,Rom. 13 7. custome, to whom custome, honour, to whom honour, feare to whom feare is due. Give the Mini­ster his due, his double honour of respect and maintenance according to the lawes of God and the King, and so to every one else in his severall kinde. The want of this care we have found to be the occasion of fearefull breaches. In this re­gard it is, that the Poets have made peace the daughter of righteousnesse: so heathen Scipio sayes Saint Austin, Aug. de civit. Dei l. 2. c. 21. could say, concordiam sine ju­stitia esse non posse, that peace cannot be without righ­teousnesse. And the same Father descanting upon those words of the Psalmist,Aug. in Psal. 85. Righteousnesse and peace have kissed each other, speakes fully to this purpose, Fac justitiam & habebis pacem; si non a­maveris justitiam, pacem non habebis. Amant enim se duo ista, justitia & pax; duae amicae sunt. Worke [Page 55]righteousnesse, and thou shalt have peace, if thou love not righteousnesse, thou shalt not have peace: for these two, righteousnesse and peace, love each other, they are two friends. He addes, Tuforte unam vis, & alteram non facis: nemo enim est, qui non vnlt pacem, sed non omnes volunt operari justitiam. Interroga omnes, vultis pacem? respondet totum genus humanum, opto, cupio. Ama justitiam, quia duae amicae sunt, mutuò se osculantur. Haply thou wouldest have one, thou wouldest not doe the o­ther: for there is no man which desires not peace, but all have not a minde to worke righteousnesse. Aske all men, would yee have peace? all mankinde answers with one consent: yes, with all our hearts. Then love righteousnesse, for these two are great friends, they kisse each other. He addes further, Si amicam pacis non amaveris, non te amabit ipsa pax, nec ad te ve­niet; inimicus es amicae meae, inquit pax, quid me quae­ris? Amica sum justitiae, quemcunque invenero ini­micum amicae meae, non ad illum accedo: vis ergo veni­re ad pacem? fac justitiam: If thou lovest not the friend of peace, neither will peace love thee, or come neare thee. Thou art an enemy to my friend, sayes peace, why dost thou seeke me? I am a friend of righte­ousnesse; If I finde any man a foe to my friend, I will not have to doe with him. Wouldest thou therefore attaine peace? worke righteousnesse. And in the same place, descanting on those words of the Psalmist, Depart from evill, and doe good, Psal 34.14. seeke peace and pur­sue it, he addes further, Declina à malo & fac bo­num, id est, amajustitiam, tum quaere pacem, jam e­nim non diu quaeres illam, quia & ipsa occurret tibi, [Page 56]ut osculetur justitiam. Depart from evill, and doe good, that is, love and practise righteousnesse, then seeke peace, for now thou shalt not need long to seeke her, but she will readily meet thee, that shee may kisse righteousnesse.

4 In doubtfull things, avoyd groundlesse sus­pitions, and make charitable constructions, and be ready to accept of their just apologies, concer­ning whom we have entertained any hard or uncharitable thoughts. The want of care this way, hath beene the cause of much division be­tweene private men, and in the Church: men doe or say something, which may admit of a various construction: we for want of charity, interpret it the worst way, and when they offer their defence, we refuse to accept of it, or to beleeve it: hence issues breach of peace between man and man. So in the Church it is, in respect of her constitu­tions. She enjoynes this or that, which she judges to make for order and decency in the service of God; we are ready to calumniate it as idolatrous and superstitious; she makes her protestation to the contrary, we refuse to beleeve her, we still continue to cry out, O Idolatry, O Popery! and hence proceed those heavy breaches that are among us in the violent opposition of her Orders. As therefore we would end these divisions, walke by this rule. It is a remarkable passage to this purpose recorded in the sacred story.Iosh 22. The nine tribes and halfe of Israel have their possessi­on on the one side of Iordan; the two tribes and halfe on the other side; these, having according [Page 57]to their promise to Moses, seene their brethren in possession of their Countrey, and their enemies suppressed and vanquished, are now at last dis­missed by Ioshua; and having now passed over Iordan, and being come into the Land of their possession, they set up a great Altar by Iordan: this offends the rest of the Tribes, and, as it might seeme to them most justly,Deut. [...].10.11. For no sacrificing must be among them, but at some one place, which God should chuse, & consequently but one Altar is com­manded, for what serves an Altar for, but for sa­crifices? For these therefore to erect a new Altar might seeme to be scandalum datum, a scandall gi­ven: they construe it as done with a minde to turn away from following the Lord, and thereupon they resolve to make warre against them, but first they will send to them to heare what they could say for themselves. Phineas and the ten Princes comming with him, charge them deeply with it, as done out of a rebellious intention. But when the two Tribes and halfe had made their just de­fence, that it was not done with any thought of forsaking the Lord, but onely to be a witnesse, that though they might seeme to be parted each from other by Iordan running betweene them, yet they were all but one people, and had a joynt interest in one God. The other Tribes accepted of, and rested in this their defence, and layed downe their purpose of warring against them: Oh that there were such a charitable affection in men in these dayes; oh that whereas we have misconstrued uncharitably the constitutions of [Page 58]the Church our Mother, as superstitious, as usher­ing in Popery, we could at last rest in the apo­logies published by authority, in which there is so cleare and serious a protestation to the con­trary: how would this tend to the conservation of peace and unity?

5 Abstaine from curious search into unprofi­table controversies, and be not so much addicted and wedded to our private opinions about them, but that, being convinced of mistakes therein, we may readily relinquish our errours, and subscribe to the truth. This would much tend to peace, and make for it, and the contrary is oft an occasion of no small breaches. It is therefore good for us in this case to take up S. Austins resolution, wherein he alludes to the words of the Apostle,1. Cor. 8.1. Knowledge puffeth up, Aug. Epist. 15. ad Hieron. but love edifies. Minus assequatur, sayes the Father, illa quae inflat, modò non offendatur illa, quae aedificat, Let that gaine lesse, which puffes up, so that be not prejudiced that edifies: that is, let us content our selves to know lesse, so we may be more charitable.

6 In indifferent things let us not be too stiffe, but yeelding: In those things, in which we have full libertie of choice, be carefull, not to offend the weake,1. Cor. 10.32. but follow Saint Pauls advice, Give no offence, neither to the Iew, nor to the Greeke, nor to the Church of God. And take we up his resolution. If meat make my brother to offend, 1. Cor. 8.13. I'le eate no flesh, while the world stands, lest I should make my brother to of­fend. Heare we what he sayes,Rom. 10.14.15. I know and am per­swaded by the Lord Iesus, that there is nothing un­cleane [Page 59]of it selfe, but to him that judges any thing to be uncleane, to him it is uncleane: but if thy brother be grieved with thy meat, now thou walkest not charita­bly; Destroy not him with thy meat, for whom Christ dyed. But for other things in which being indif­ferent in themselves (God having given no spe­ciall order concerning them one way or other) we yet are limited by the command of authority, in these, out of our duty to superiours, it is for us to submit to their cōmands. to be regulated there­by, and by the setled custome of the Church, if we would maintaine the peace of the Church. The things themselves God hath neither com­manded nor forbidden; but to obey authority in the things which God hath left free, this God hath commanded; and no lesse hath he forbidden disobedience herein by the fifth Commandment, which requires honour to superiours, a principall branch whereof is obedience to them in such commands as are not contrary to the will of God. It is this, which S. Austin sayes he learned from S. Ambrose: he sayes, that he moved this question to him, Vtrum juxta morem Civitatis suae Sabbato je­junaret, an Ecclesiae Mediolanensis more pranderet, Aug. Epist. 86. ad Casulan. Presbyter. Whether according to the custome of his owne Citie he should observe the Saturday fast, or should dine that day according to the custome of the Church of Millaine, and that Saint Ambrose returned him this answer. Quid possum hinc docere amplius, quam quod ipse fa­cio? What can I teach you concerning this, more then that which I my selfe do? And whereas S. Austin thought that S. Ambrose had enjoyned him not to [Page 60]observe the Saturday Fast, because he saw that he observed it not S. Ambrose explained himselfe thus, Quando hic sum, non jejuno Sabbato; quando Romae sum, jejuno: When I am here, namely, at Mil­laine, I observe not the Saturday Fast; when I am at Rome, I observe it. And so he added this generall rule, Ad quamcun (que) Ecclesiam veneritis, ejus morem servate, si pati scandalum non vultis, nec facere. To whatsoever Church ye come, observe the custome of it, if ye will not either take or give offence. And there­unto S. Austin addes of his own. Quia contingit, ut una Ecclesia habeat alios Sabbato jejunantes, alios pran­dentes, mos eorum mihi sequendus videtur, quibus corum populorum congregatio regenda commissa est: Quare si meo consilio acquiescis, Episcopo tuo in hac re noli resistere, &, quod facit ipse, sine ullo scrupulo se­ctare. Because it so falls out, that in one and the same Church some may fast on Saturdayes, and others dine, the custome of those seems to me to be followed, to whom the government of the Church is committed. If there­fore you rest in my advice, resist not thy Bishop in this thing, and what he doth, follow thou without scruple. The observation of this rule, and care to walk ac­cording to it, would, not a little, tend to the pre­servation of the peace and unity of the Church.

7 Shut out tale-bearers, if we would shun pri­vate breaches: there is a generation of men, that go up and down from one to another, carrying the devils pack like Pedlers, seeking to curry fa­vour with all sides: these are mischievous persons: A whisperer, Prov. 16.28. saith Solomon separates chiefe friends. If therefore we desire to maintaine peace, let us [Page 61]walk by Solomons rule,Prov. 25.23. As the North winde drives away raine, so doth the angry countenance the backbi­ting tongue. And the issue we shall finde according to that other adage of his.Prov. 26.20. Where no wood is, the fire goes out, and where no tale-bearer is, strife ceases. And for the preventing of publick breaches, hearken to the counsell of Saint Paul. Mark them that cause divisions, and avoid them. Rom. 16.17. There is a brood of ill-minded men, who care not what they say or write, whereby to worke in men an ill opinion of the Church, wherein they live, though never so apparantly false, and that they may the more easily insinuate and winde them­selves into the mindes of well-meaning people, they will make a faire pretence of zeale for the good of the Church, as if all that they did were altogether for the preservation of the truth of Doctrine, and the purity of Gods worship, when, God knows, it is, if not onely, at least especially, for their owne advantage, to raise themselves a name by defaming of others, whose preferment they envy: such as these the Apostle would have us to marke and avoid: and according to this is the advice of Saint Cyprian that famous Bishop of Carthage, Admoneo pariter & consulo, saith he,C [...]pr. Epist 40 [...] plebem de quinque Pres­byter. Schism­aticis factionis foelicissimi. ne perniciosis vocibus temerè credatis, ne fallacibus verbis consensum facilè commodetis, ne pro luce tene­bras, pro die noctem, venenum pro remedio, mortem pro vita sumatis, nec aet as vos corum, nec authoritas fallat, &c. I admonish and counsell you, that ye do not rashly beleeve pernicious words, nor hand over head give assent to deceitfull speeches, lest ye take darknesse [Page 62]for light, night for day, poyson for remedie, and death for life: Let neither their age nor authoritie deceive you, &c. Let this be our care, and we shall be well shielded against Schisme and division, and enabled to maintaine unity, and to live in peace; and so the God of love and peace shall be with us. To which God, Father, Sonne, and holy Ghost, be rendred of us, and the whole Church, all ho­nour, and glory, praise, and power, might and majestie from this time forth and for evermore. Amen.