A peace-offering in the Temple; or, A seasonable plea for unity among dissenting brethren: in a sermon at St. Paul's Church, London, before the Right Honouable the Lord Mayor, &c. on the 14th of October, 1660. By Richard Henchman, Rectour of St. James-Garlick-Hyth.

A peace-offering in the Temple; or, A seasonable plea for unity among dissenting brethren: in a sermon at St. Paul's Church, London, before the Right Honouable the Lord Mayor, &c. on the 14th of October, 1660. By Richard Henchman, Rectour of St. James-Garlick-Hyth.

Table of contents

Title page

Honoratissimo Domino, Dno. HƲMPHREDO, EPISCOPO SARISBƲRIENSI, Patruo, & Patrono meo Colendissimo.

TO THE READER.

§

§

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ROM. XV. 5, 6.

[...], &c.

Now the God of Patience, and Consolation, grant you to be like-minded one towards another, according to Christ Jesus, &c

THe Searcher of all Hearts knows, I have no other Design in making choice of this Subject, in this Place; but that I might cast in my Mite, and apply some Sovereign Balsame to cure the Epidemical Distemper of this Age: That so (if it be possible) I may be Instrumental to the Healing of the Hurts; to the closing up of those Wounds, and Rents; which many Empericks, and Mountebanks in Religion have caused in this our Church.

The Romanes, to whom the Apostle,The Occasion. Saint Paul, wrote this Epistle, were at this time, at much Variance, and Discord amongst themselves, censoriously Condemning, [Page]and Passionately Contemning too, one another for things indifferent. Now the Apostle, fearing that this Difference in Opinions, would breed an Alienation in Affections, and afterwards increase into more bitter Oppositions, he frames a very prevalent Argument, by way of Caution, to avoid such Offences, in the precedent Chapter, at the 12th Verse. So then (saith he) every one of us shall give an account of himself to God: let us not therefore judg one another any more. An admirall Inference that! They kept such a stir about Days, and Meats, censuring, and controling one another, Nodum in Scirpo, quaerentes, for Toys and Trifles, they did so vex, and offend, one another conilnually: and therefore the Apostle (in that Chapter) uses both his Rhetorick, and his Logick too, to allay those storms, and appease those contentions, as you may read at large in the 14th, 17th, and 19th, Verses.

And here, in this Chapter, he goes on, and prosecutes his Argument in the first Ʋerse. We then (saith he) that are Strong (that is, strong in Faith, strong in Knowledg, strong in Grace) ought to bear the infirmities of the Weak. We, that have received a greater measure of Gifts, ought to exercise more charity towards our Christian brethren, then others. If they be hasty, or froward, or peevish, or vexatious; let us use Indulgence towards them, bear with them, help and relieve them; their Deportment is inconsiderable; because they are not so well-grounded, and instructed, as we are. Let us not therefore Judg them, Censure, Disdain, or Scorn them. If suchGal. vi. 1. be overtaken in a fault, we, that are spiritual, should endeavour to restore them with the spirit of Meekness. If they be impatient; yet in your Christian Patience possess ye your Souls.

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This is the Sum, and Substance of the Apostle's former Discourse. And having used these weighty Arguments, to evince them; he closes up with fervent Prayer (in the words I have read) for unity, peace, and concord amongst them. Now the God of Patience, and Consolation, grant, &c.

An excellent sweet Close indeed! And it is brought in by a Prolepsis: as if some should Object to the Apostle thus much. ‘True indeed; You have brought many strong Reasons, and notable Arguments to perswade us to unity, & concord: but there is such a vast Difference amongst us; our Wounds are so festered, that they seem incurable; we are so much divided, that it seems impossible. For can you imagine to bring the Weak to yield to the Strong, or the Strong to forbear the Weak, by Reasons, or Arguments? No; I fear we are too much heated already, to hearken to Reason.’

Now to this the Apostle here may be supposed to Reply. ‘True indeed; I see it so to my great grief. Ye are very much to pieces, strangely disjoynted, and distracted; yet, though your Passions may seem to impede an harmonious Agreement in things indifferent, my fervent Prayers may obtain it. If I cannot effect it by Reason; I'le endeavour to do it for you, by my hearty Supplication to God. And, if any thing in the world will prevail, I am sure this will.’ Now the God of patience, &c.

Thus you see the Cohaerence, and Dependance of these words with the former. Before I proceed to the opening of them, give me but leave to hint this Observation to you by the way.

Observ. 1. That 'tis the Duty of every faithfull Minister [Page] of God in their several places, when they perceive there are Divisions, Strifes, and Contentions amongst the People, if sound and solid Arguments will not prevail with them to unity, and concord, to add hearty and fervent Prayers to God, to move their hearts to it.

He seals up his former Exhortation with a word of Benediction: so should we pray for the People, as well as Instruct them; so would our Labours bring more comfort to our selves, and more profit to our hearers. This (you see) here is Praxis Apostolica; 'twas the Apostle Paul's Practice, and it is the Duty of every Minister. Oh, that we could all endeavour to write after this Copy!

The words themselves contain a Prayer, and in this Prayer there are two things most remarkable.

First, The thing that is prayed for; and that is unity, and concord: That they may be alike-minded, one towards another; that is, mind the same thing among one another; as Learned Doctour Hammond Glosses. [...]. That they may be united in Thoughts, Judgments, and Affections: that, as they are concorporated into one outward Profession, so they may be coanimated into one inward Love in Christ. Paraeus Interprets it Consensum in Fide, a mutual consent in Faith. He prays, (says he) that they may be of one Judgment, and Opinion, concerning the use of Indifferent things. But I rather understand, and referr it to Consent in Jugment, and also Concord in Affection: because 'tis expressed one towards another; where he touches all the Causes of this Concord.

First, The Authour, and Efficient Cause; God:

Secondly, The Material; to be Alike-minded, one towards another.

Thirdly, The Formal; According to Christ Jesus.

Fourthly, The Final; That ye may with one voice glorifie God. That's the first here considerable; The thing prayed for: viz. Ʋnity, and Concord.

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Secondly, Here's the Amplification, or Enlargment of this Prayer: and that is (briefly) in these three Particulars.

First, From the Authour, God;It is either meant of God's Patience, or ours: that is, either of that Patience, which God uses towards us; or of that Patience, which God, by his Grace, and Holy Spirit, works in us. Now he is the God of both. And the God of Consolation, because sound Comfort is from God alone: and therefore the Holy Ghost is called by his proper Name, when he is called [...]. who is here described by two admirable Properties; Patience, and Consolation. Now the God of Patience, and Consolation. Origen says, that he stiles the Lord, The God of Patience, and Consolation; Quia Deus cum his est, &c. Because God especially is most with such, who inherit such Virtues. But I rather adhere to Haymo's Opinion, who says, he is therefore called a God of Patience, and Consolation; Quia ipse tribuit Patientiam, & ab illo solatia veniunt, & in illorum cordibus habitat: that is, Because it is he, that gives us Patience in our Tribulations, and comforts us in all our Afflictions: according to that of the Apostle, 2 Cor. i. 4. The God of Patience, and Comfort; because the Authour, Approver,Vide Psal. xxiii. 4. and Rewarder of Patience, and Hope, and Comfort. And therefore incomparable Grotius hath this excellent Note upon this Place: Genitivus, (says he) in his libris, modò Objectum, modò Causam Effectricem denotat. Though these Graces come from us Instrumentally, yet Effectually they are from God; as the Giver of all good Gifts.

Object. But why here stiled the God of Patience, before the God of Consolation?

Answ. I Answer, by giving you this to observe: Because the way to true, solid, and serious Comfort is patiently to endure the Cross. The way to Mount Tabor, is by Mount Calvary. The way to a Canaan of Joy, and Consolation, is through a Wilderness of Sorrow, and [Page] Lamentation. Per Saxa, per Ignes, Tendimus ad Superos, &c.Patience is an help to Ʋnity: for what is it but Pride, and Heat of mens spirits, that both sets Contentions afoot at first, and afterwards keeps them so? See Prov. xiii. 10. and Prov. xv. 1. Patience is the true Peace-Maker. And as Patience is an help to Unity; so is Comfort a special fruit, and effect of it. See Hebr. x. 36. But you may Object again; and say, Why is God termed here a God of Patience, and Consolation, and not a God of Faith, or Hope, or Love, or Peace, as elsewhere?

To this I also Answer; That in Prayer it is most comely to suit the thing we pray for with Attributes to God accordingly. Now here the Apostle prays for unity, and concord amongst them, that were at difference. The strong were not patient towards the weak, nor the weak towards the strong. They were furious, hot spirits, of fiery, cholerick Tempers, very peevish, and impatient, one towards another: and therefore the Apostle applies suitable Epithetes in his Prayers to cure their Distempers. He prays to the God of all Graces to grant them those Graces of all other. No unity without patience; no comfort without concord. Now the God of Patience (says he) and Consolation, grant you, &c.

Secondly, This Prayer is amplified by another Note of unity. It must be according to Christ, that is, according to Christ's Rule, example, and commandment: that they may be united in Truth, and holiness; not in Sin, and wickedness; in order, decency, and godliness; not in faction, disorder, and prophaneness. Never think of Unity any other way, or terms, unless it be according to Christ. There can be no true Christian unity; Pax cum bonis custodienda est, non cum sceleratis, & iniquis: qui pacem inter se habent in peccatis suis. Pax cum bonis: Bellum cum vitiis semper habendum est. Aug. Tom. 10. De Temp. Ser. 166. but in Christ, the Redeemer, and Head of the Church. For how can the Members be united, but in the Head? or the Scholars, but in the Teacher? or the Subjects, but in their Sovereign? Can the Dead be united to the Living? What concord [Page]between Light, and Darkness? Christ, and Belial? Whilest some are for Earth, and others for Heaven; it is not possible they should go one way. If an Angel from Heaven should preach another Gospel, he must be accursed. Gal. i. 8. Christ must be the glue, the cement, Maneat potius nobis adversus Manichaeos pro veritate certamen; quam cum illis in falsitate concordia. Aug. Tom. 6. contra Faustum Manich. lib. 29. cap. 2. and band of our unity. The agreement of Sinners in mischievous practices, is against Christ, not according to Christ; Psal. ii. 2. The Rulers take counsel together against the Lord, and against his Anointed. All Agreements, which are not founded upon Christ, are rather conspiracies, then agreements; like the agreement of Simeon and Levi, Brethen in Iniquity: Or Absalom, and Achitophel, banding against David: Or Herod, and Pilate, shaking hands against Christ. All such are cursed agreements. Let us therefore hold fast together for the defence of Christ, his Truth, his Laws, his Gospel. This is that, which the Apostle prays for here, to be alike-minded according to Christ. That's a Second thing here considerable.

Thirdly, and Lastly, his Prayer is amplified, and enlarged, in regard of the end of unity, and concord. It must be to glorifie God. And this also is here amplified, and illustrated, two manner of ways:

1. Inwardly, That ye may with one mind—

2. Outwardly, With one mouth, perform all to his glory.

In a word; God is not glorified, where there is no unity. Where men agree not in Affection; God takes no delight to be amongst them. By Strifes, and Contentions,Charitas laudat Deum: discordia blasphemat Aug. in Psal. 149. God is not glorified; but blasphemed. He cannot endure them, which call him Father, and will not live quietly, and peaceably with their Christian Brethren. And therefore, seeing there is so near a Relation, having one Lord, one Faith, one Baptism, let it be a [Page]stronger Tye, and Obligation, to Unity, and Concord: and let us endeavour to keep the unity of the Spirit in the bond of Peace. Ephes. iv. 3, and 5. We are all of one Nation, of the same Church, Baptized into one Body; we have one God, and Father of all; who is above all, and through all, and in you all. Let this move us all to be One (as it were) because the God, and Father of us all, is One. And thus our blessed Saviour prays Pathetically in that last Prayer of his: John xvii. 11, and 21. Father, I pray, that they may be One, as we are One. And, if none of my Arguments will prevail to unite you together, this day, in a firm and lasting bond of Amity, unity, and concord; I will not onely now, but all the days of my Life, continue my Prayers, and Supplications for you, in the words of my Text, and according to the Practice of this blessed Apostle, St. Paul; saying, The God of Patience, and Consolation, grant you to be alike-minded, one towards another.

Thus I have (as briefly as I well could) given you both the Logical Division, and Theological Explication of the Words. I should be too tedious, if I should insist on every Particular, and from thence raise several Observations; I shall therefore, as God shall enable me, and the Time permit me, extract one suitable, and seasonable Doctrine, as the Marrow, and Quintessence of the whose Text, which is this: I pray, observe it.

Obs. 2. Ʋnity, or Ʋnanimity, amongst Believers, is very necessary; that thereby God may be glorified. Or thus; Christians ought to be firmly lincked in a bond of amity, concord, and affection all their days, that God may be glorified.

See this first proved by Scripture. 1 Cor. 1.10. There the same Apostle prays, that the Corinthians may [Page] all speak the same thing, that there be no divisions amongst them: but that they may be perfectly [...] Coagmentati, sive coadunati, at compacti: as Learned Beza reads it. joyned together in the same Mind, and in the same Judgment.

First, he prays, that they may speak the same thing; that there may be a unity in their Language. The Anatomists tell us of an Artery, which goes from the Heart to the Tongue: if our Tongues jarr, our Hearts cannot make Harmony. Ʋt sitis aptè compacti; so Theophylact. Now the more sure course to bring this to pass, is for all of us to be of one mind, and of one meaning, to speak as we mean, and to mean as we speak; else we cannot be perfectly joyned together, but shall remain a tottered, a dismembered, and mishapen Body.

Secondly, He prays there, that they may be perfectly joyned together in one Mind, and one Judgment; that so they may praise God, Non tantùm eodem verborum sono, sed animo pleno mutuae charitatis; as one Glosses. God will not have onely of us a little lip-service; an outward agreement: but an hearty, and unfeined affection, one towards another. We must be joyned together in one Mind, and Judgment.

Again, see some more Places of Scripture to confirm this Truth. Phil. iii. 16. Let us walk by the same rule, and let us mind the same thing. And, Ephes. iv. 3. Let us endeavour to keep the unity of the Spirit in the bond of peace. We must labour to our utmost, to preserve that unity in the Church, which is kept in the Body, by being animated by the same Spirit; loving, and living peaceably together. We must use our utmost endeavour after this Unity; so the word imports. [...]. Satagite servantes; so the Syriack Translatour. It notes not a slight, overly, and Perfunctory Endeavour; but it [Page]signifies an earnest, diligent, and industrious Endeavour for the preservation of this Unity. Solicitè servantes; so St. Ambrose: Tanquam pro Aris, & Focis. Satan will endeavour by making division to get dominion; therefore let us endeavour after unity. Again, in another place, he presses home this Point; witness that Rhetorical, and Pathetical Observation of his, which we meet with, in Phil. ii. 1. If therefore there be any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any bowels, and mercies. Did you ever hear more importunity, or earnestness, in any Cause? Well, what's the matter? I pray observe, in the second Verse, Fullfill ye my joy; that ye be like-minded, having the same love, being of one accord, and of one mind. And again, in the fifteenth Verse of the third Chapter; As many, as be perfect, be like-minded; and if in any thing ye be otherwise minded, yet be patient, and God shall reveal even this unto you. I might multiply places for the proof of this Point; but I must hasten.

Beloved Brethren, Satanae Triumphus est Christianorum dissentio. Aug. Tom. 10. Serm, à L [...]van. edit. Serm. 74. let me tell you; that there is nothing in the world, that Satan (that envious wretch) labours more for, then to sow his Tares of dissension amongst Christian Brethren; he seeks nothing more, then to impede unity, and concord amongst them; he strives nothing more, then to disband the Church. If he can but once accomplish this design, to cut the Sinows of our affections, one towards another, into pieces; he has enough. And this we finde (by sad experience) he endeavours daily to effect: witness the lamentable divisions amongst us of this Nation, at this day. He made us first to differ in Opinion, and then afterwards in Affection, till at last it came to a most [Page] bitter Opposition; and Separation. As light Vapours, and Exhalations, being drawn from the Earth, come down many times with great Showres, and Tempests: so from light differences at first to proceed oftentimes great storms of Wrath, Envy, and Malice. A Spark many times breaks out into an open Flame. If he can but divide us in Opinion, he will quickly disjoint us in Affection. And God knows we are to prone to Division, and Separation; go walk as men:It is a Shame for Christians to be like other men, as Sampson was, after he had lost his Hair. It ill becomes them to Contend, and quarrel, as those Terrigenae fratres use to do.because they are the Fruits of the Flesh. See 1 Cor. iii. 3, 4, 5, 6. Whereas there is amongst you Envyings, and Strifes, and Divisions,These Overflowings of the Gall, and Spleen, dom [...] from a Fullness of bad Humours. Christians should be, as S [...]ul was, Higher then the people by Head, and Shoulders. Something singular is expected from them. If ye wrangle, and quarrel; the World will think you mad.are ye not Carnal, and walk as men? See, Strifes, and quarrelling Contentions amongst Christians, argue them to be so far Carnal. It's not from God, nor his Spirit; It's not from Christ, and his Word: that men are given to such froward, malicious, and turbulent Dispositions. James iv. I. Whence come (those [...]) Wars, and Fightings? Do they not come from the lusts, that war in you Members? Man by Nature is a Spider, a Toad; he spits nothing but Venome, he is a Bramble, that tears every one, that comes near him. So that (you see) Strifes, and Cotentions are made manifest the Works of the Flesh; and these quickly creep into the best, and purest Churches. The Church of Corinth was a Garden, planted by Saint Paul yet, notwithstanding all his Care, and Constant Inspection, these Weeds grew up in it. Experience teaches us, how prone those Worms are to breed in the sweetest Roses. Whereas one saies, I am of [Page]Paul, and another, I am of Apollo: are ye not carnal? Observe there, they we of several Parties, and Sides: some for this Minister, and some for that. Are ye not carnal? saies the Apostle. Who then is Paul, or Apollo, or Peter; but Ministers, by whom ye believed? And at the ninth Verse, We are Labourers together with God; ye are God's Building. We do but fit you, and Dispose you: tis God, that Builds you up in the most holy Faith; 'tis he, that compleats you, and makes you a Spiritual Building. Now (you know) a Building is compact, and united, one Room another, and all under one Roof: so should we be, that are members of the same Body, of one Mind, compacted, and cemented by Love; that God, who is our Creatour, and Master-Builder, may thereby be Glorified.

Come we now to lay down the Grounds, and Reasons of this Point; that so I may hasten to the Application. That Ʋnity amongst Christians is very necessary; that God thereby might be glorified: it appears by that vehement, and affectionate Prayer of Christ for it,Vide locum. John xvii. 11, 21. Certainly that thing, which our Blessed Saviour does so much press, and urge, must needs be of very great moment, and concernment: and by this (sayes our Saviour) shall all men know, ye are my Disciples; if ye love one another: not, if ye work miracles, or cast out Devils; but if ye cast out discord, and variance. And therefore there is not a greater scandal to Religion, and Holiness; then when those, that do believe, are as the Levite's Concubine, that was Cut into many pieces. Pasalm cxxvii. 1. Behold how good, Ecce quám bonum, & [...]cundum! and pleasant a thing it is for Brethren to live together in Ʋnity! 'Tis a Credit to Religion, and a very great Scandal if not. [Page]'Twas that, which the Heathens objected to the Christians, and tis that, which the Papists, at this Day, lay in our Dish, our Differences, and Dissentions: Quare non consentitis inter vos? hoc est opprobrium Gentium. Shall we be contentious, and fall out by the way,Gen. xiii. 8. Gen. xlv. 24. are we not Brethren?

We should rather imitate those Primitive-Christians, that we read of in Acts iv. 32. And the multitude of them, that believed, were of one heart, and of one soul. And it is one of the Apostle, Saint Paul's Qualifications, which he requires in a Deacon; 1 Tim. iii. 8. he must not be [...], double-tongued. So I am sure it is that, which God requires of Christians, that they should not have divided hearts: but that they should be [...], having one, and the same soul, dwelling in several bodies. Hence is that excellent Saying of Saint Ambrose; Quibus erat una Fides, esset & una Substantia; & quibus erat communis Christus, communis esset & sumptus, &c.

And it is very Observable, and worthy our Notice, the placing of the Eyes in the Head; that look which way you will with one Eye, the other will be fixed upon the same Object. There are many Reasons given: but, me thinks, Anselm hits upon the most proper, and genuine. Omnes (saith he) justi concordiae tantae erunt; quantae sunt in praesenti oculi nostri. This should teach us unity in all our actions. And it's Saint Bernard's Observation upon John xxi. 17. where Christ commited his whole Flock onely to St. Peter; saying there, Feed my Sheep: Committens (saith he) uni, unitatem omnibus commendavit; that is, In committing his flock to one; he commended unity to all. And therefore it was, that he [Page]prayed so earnestly for his Disciples, before he left them; That they may be on.

That's the first.

Secondly, Ʋnity amongst Christians is very necessary; that God thereby may be glorified: because it is a special Means to bring the world to believe the Truth, and receive Christ. See, this is twice affirmed to be the consequent of unity, Joh. xvii, 21, 23. That the world may believe thou hast sent me. It is a special way to convince all the enemies of the Truth. What confirms the Papists, and Hereticks, and Prophane persons in Errours, and Wickedness? nothing more, then the differences, and strange Opinions, that are amongst us? Do they not by Books, and otherwise, in derision, say; One Sect says, That ha's the Spirit of God; Another saith, That hath: and yet both are contrary one to another. Can the Spirit of God be contrary to it self? Can it be a Spirit of Truth in one, and a Spirit of Falshood in others? This is a great stumbling-block in their way, and confirms them in their evil ways. So that, if nothing else should make us tender about causing any breaches in the Church of God, this should. Wo be unto us, if we hinder others, from embracing the Faith, by our divisions! Oh then! in these Times of differences, and breaches amongst us; what should we run unto? what should we plead for in Prayer; but this ‘O Lord, it is a sad Judgement to be thus miserably divided, as we are; to have Altar against Altar, Church against Church, Minister against Minister: what is preached one day, is decryed the next. Is this to have one heart, and one way? is this to be alike-minded one towards another according to Christ? Lord, what will become of us, if we continue thus? [Page]Oh, that all those, that do confess thy Holy Name, may agree in the Truth of thy holy Word, and live in unity, and godly Love: because this is a special Means to bring the world to believe the Truth, and receive Christ!’

That's a Second.

Thirdly, Ʋnity amongst Christians is very necessary; that God thereby may be glorified: because hereby a serviceable, and beneficial helping one another in spiritual things is preserved. There is strength in unity. Vis unita fortior. A Kingdom, divided against it self, cannot stand; says our Saviour. When one piece of the wall divides from the other, it foretells ruin. As that Heathen to his Sons, giving them a Quiver of Arrows; Scilurus that Scythian King in Plutarch, De Garr. intimating thereby, as long as they agreed, they were invincible. All the united power of the Church is little enough against their common enemies, and shall they weaken themselves? The People of God are compared to living Stones, built up together: now whilest the stones keep in the Building, they bear up one another; but, if once removed, it falls down. They are compared to Members in the Body: while they are joyned togather; there is a mutual Ministration to each other; but when divided from the Body, no part can receive any nourishment. Thus it is with us, while we are in union. Oh, the wonderfull help we shall be one to another! We provoke one another to love, and to good works; but take these Coals from one another, and the Fire goes out.

Fourthly, Ʋnity amongst Christians is necessary; that thereby God may be glorified: because God many times suffers sad, and heavie Persecutions to befall them; that thereby their discords, and divisions may be removed, and [Page]they be more endeared to one another. Times of Prosperity in the Church made the greatest Heresies, and Schisms; but the times of bloody Persecution made the godly more united. Thus the Martyrs, some of them in Queen Mary's days, did bewail their differences, and contests, they had formerly, one with another: but the Prison, and Persecution, made them highly prize one another. Joseph's Brethren, in their Plenty, envied, and fell out with one another; but in their distress they were glad to cleave together: and truly so it may one day come to pass with many of us; who are now so shie, and strange to one another. God may in time work so; that we may be glad to enjoy one another's company, to have society, and communion, one with another. The Sheep, that are scattered one from another, when a sudden Storm arises, it makes them company together. And therefore, if love, and godliness do not unite us; take heed God does not make some outward Trouble, and Affliction to put us together. If we will not embrace one another willingly; he may bind us in chains together; and then we'le be glad to hug one another.

That's a Fourth.

Lastly, There ought to be unity, and concord, amongst Christian Brethren, that God may be glorified thereby: because they are but a Few in comparison to those, that bandy themselves against the Church; therefore they had need united. Luke xii. 32. Fear not (says Christ) little Flock. Christ's Flock is but a little Flock: the Divel's is a great Herd. And one says excellently upon that Place: Justorum tanta paucitas, ut unitas videatur. And the Apostle tells us, 1 Cor. ix. 24. All run in a Race; but one receives the Prize: to teach us unity in all our undertakings. [Page]And Luke xvii. 15. when ten Lepers were cleansed, there was but One returned to give Thanks: intimating to us, that we should join unanimously in blessing, and praising God for his Mercies. Deo grata Ʋnitas, ingrata Divisio. It's worth our Notice; that, when Christ's Body was rent, and crucified, they did not suffer them to break his legs: john xix. 33. Now Expositours give an excellent reason for this. They understand the Church Christ to be as his Bones: Signifying, that he suffered his real Body to be rent, and torn, and wounded; but his Mystical Body (which is his Church) he would not have any Discord, or Rent amongst them. His Coat was without Seam, they said therefore amongst themselves, Let us not rent it, John xix. 24. Intimating to us, that we should not onely be united, but as One; as many Members in one Body. Though a Multitude of Spiritual Gifts; yet joyned in the unity of the Spirit. And therefore, when the Apostle heard there were Divisions amongst the Corinthians, he tells them; Ex parte credit, non ex toto: that He partly believed it; He could not altogether. It seemed almost an incredible thing, that Members of one, and the same Church should be so much to pieces. You see the wicked Multitude unites in Sin, and Prophaness. Oh, that we were once united in Truth, and Holiness! Now the God of Patience, and Consolation, grant you to be alikeminded, one towards another.

So much shall serve for the Proof of the Point. Come we now to make some Practical Improvement of it to our selves.

Ʋse 1. Is it so, that Christian Unity is to be preserved; That thereby God may be glorified, then there are a [Page]great many People amongst us liable to a sharp Reproof, who delight to sow the Tares of Strife, and Contention, amongst their Christian Brethren. Who, because all things go not according to their minds, presently fly out into open Railings against Authority. Because some differ a little from their Humours, Fancies, and Opinions, they quickly make a Separation, and disagreement, in Society, and Conversation. And that, which at first (perhaps.) begun in a friendly, and Neighbourly dispute, by Degrees takes flame, and grows up to a mortal Feud, See Dr. Sanderson, Bishop of Lincoln, in his Sermon ad C [...]erum on Rom. xiv 3. and pag. 21, 22, 23. Men must grant (though they be unwilling) that every particular Church hath Power for Decency; and Order's sake, to Ordain, and Constitute Ceremonies. and Hatred. This is not according to Christ. Such are Incendiaries, and Firebrands of Christian Society. Such, as boggle at a few Ceremonies and make no Conscience of Committing Sacrilege. Such, as cry down an Organ in a Church, See Salv. Lib. 4. Instit. [...]. 10, 27. Alass, whereto serves all this Ado about Gestures, and Vestures, and other outward Rites, and Formalities, that for such things men should make such Clamours against the Times? I say whereto serves all this; but to give scandal to the Enemies of our Church, and Religion? but are pleased with it in a private House. Such, as are afraid of a Gown, or a Surplice, or a Canonical Habit: but make nothing of being cloathed with Malice, Envy, and Ʋncharitableness. Such, as cry down all Forms, but a Form of Godliness (which they onely have) and deny the Power of it. This is not to be Alike-minded according to Christ. It's a sad thing, that people of the next door should be no longer Neighbours one of another, but ready to devour, and pull out one another's Throats for a few shadows, or Husks of Religion; a few Senceless, Aery, Sapless, Empty Notions; and Opinions: whereas the Life, Substance, Kernel, Pith, and Marrow of Christianity, the Power of Holiness in our Lives, [Page]a Conformity of our Wills to God's Will, is not so Zealously Contended for, but (God knows) is too much neglected by us. This is not to be alike-minded according to Christ.

There is nothing can prevail, to bring us to an happy agreement, or union, Believe it; we shall never grow to Christian unanimity in any tolerable measure; so long as every man seeks but to please himself onely; following his own liking; and is not desirous withall to please his Neighbor. Dr. Sanderson pag. 168. untill we unite in the Spirit of holiness, and righteousness. If we once could prevail to bring men to this; we should be the more easily able to bear with one another under all our lesser differences, untill the time of full agreement come. We should hold our differences with love and compassion; and not with hatred, and division. We should lovingly consult together upon Rules, or-Terms, on which we might manage our unavoidable differences to the least disadvantage to the Cause of Christ, or those common Fundamental Truths, which we all maintain. [...], I Cor. XV. vlt. V. See Arch-Bishop Laud's Speech at his Death; Ne veniant Romani, &c. Oh, that we would but observe that Apostolical Canon; Let all things be done decently, and in order! Let not the foot, or the hand, take upon them to govern the Head; but let us submit to our civil, and Ecclesiastical Superiours; and not disturb the Peace of the Church, by crying Popery is coming in; when they, that say so, are the greatest. Idolaters, and Worshippers of their own imaginations. And, seeing we agree in things of the greatest Moment, and Weight, let us bear, one with another, in smaller matters, and manage our differences with more meekness, and peace, and Christian charity. This is to be alike-minded according to Christ. If we were once united (I say) thus in the Spirit of Holiness, we should not differ so much, as we do. The very Fore-thought of an everlasting union [Page]in heaven would have a continual influence upon our hearts for the healing of our breaches. We should be thinking with our selves; ‘Shall we not shortly be of one mind, and one heart? and all be perfected with the blessed vision, and reconciling light of the face of God? There will then be no dissension, or division, or unbrotherly censures, or separations. And shall we now live so unlike our future life? Shall we now be so unlike to what we must be for ever? Shall we now cherish those Heart-burnings, and Dissensions; that must not enter with us into Heaven; but be cast off among the Rest of our Miseries, and shut out with the rest of our Enemies. Must we there be Cloathed in perfect Love, and Ʋnity, and be all imployed in the same Holy Praise of God, and our Redeemer: And does it beseem us now, to be Censuring, Contending, and Separating from each other.’ Oh (Beloved Brethren) Let me tell you, it had been better, you had never been Born, then to make any Sinfull Divisions in the Church. As Joshuah once faid to Achan; Joshua, vii. 25. Why hast thou Troubled Ʋs? The Lord shall Trouble thee this Day. So I may say to some Troublers of our Churche's Peace; Why trouble ye the Church, and hinder Unity? You shall one day have trouble your selves for this. Mark them (saith the Apostle) that cause dissensions, and avoid them: who they are, that make our breaches, and keep them Open; and shun them. VVe are willing to agree to any thing, that is reasonable, or possible; and yet they make us the Authours of our present divisions. As Nero set Rome on Fire: and then persecuted the poor Christians for it; as if it had been done by them: [Page]they pluck up the Hedg; and yet complain, that others let in wilde beasts into the Vineyard. If they heartily desired Ʋnity, and Peace with us, they durst not make so great a breach in charity, nor so arrogantly condemn, or sleight their Brethren; whose Piety, and Soberness, they cannot deny. Beloved, If any man desire to be contentious, we have no such Custom, neither the Churches of God, 1 Cor. xi. 16. That's the first Ʋse.

Secondly, Give me leave to lay down some few Rules, by way of Direction to Peace, and Ʋnity, and then I will close up in a word of Exhortation.

First, So far, as there is an Agreement in Judgment; let us close heartily, and embrace one another in that. It's a Mercy, that the difference is not in the very Fundamentals, and Vitals of Religion, Seeing therefore there are common Opinions, wherein the Godly do agree; let that Unity be nourished, and this will be a Means to produce further Ʋnion amongst us. It's a great Frowardness in the Rigid Lutherans, that they will not own the Calvinists, as Brethren? So far as men do retain Christ, and Fundamental Truths, with an humble, godly Disposition; desiring to be further informed: Let not the want of what they should have, make us despise the good things they have. So far, as there is an Agreement in Judgment, let us close heartily, and embrace one another in that.

That's the first.

Secondly, Let Private Christians highly esteem, and submit to the Ministry God hath set over them. For commonly there begins the Breach. When they begin to be offended at them; when men will not own that Publick Office, which God hath appointed: then they [Page]wander into By-paths. See Eph. iv. 12, 13. There you may see a twofold End of the Ministers of Christ. The One is to to keep them from being carried about with every Wind of Doctrine. The other for a Spiritual Edification, till we come in the Ʋnity of the Faith. So that a due, and fit Obedience, and Ackowledgment of them would in a special manner prevent Divisions.

Thirdly, Get a Pitifull, and Compassionate Spirit to those that go astray. We are indeed (I confess) to have Zeal, and an Holy impatience in the things of God. Yet this is to be accompanied with Pity, and Compassion. Of some have compassion, Jude 22. (saith the Apostle) making a difference. Certainly, when we shall seriously consider, how prone it is for men to receive Errour for Truth; how naturally Blind, and Opposite the Mind of a man is to the Revealed Truths of God; and how that it's the Spirit of God, that leads thee into Truth, that keeps thee from the Errours, and Heresies, that others are carried aside with: These things (if any thing) will greatly move thee to Tender Bowels.

Fourthly, Candidly, and truly Report, or lay down the Opinions of others, that do dissent from us. There is nothing (I am confident) hath made the Gap wider, and more raked into the Sores of the Church; then such a malevolent, and ill-Disposition, to pervert the Opinions of others, and to make them hold such monstrous things, as they do with all their Hearts, Detest: and thefore I desire you candidly, and truly, to report or lay down, the Opinions of others that do dissent from you.

That's a fourth.

Fifthly, Question, and examine your own Hearts: Do not presently believe your own Hearts in every [Page]Opinion; but have modest Doubtings. See how modestly the Apostle determines the Case about Marriage; 1 Cor. vii. at the last verse, I think, I have the Spirit of God. He was not so confident, as many ignorant Zealots. The same Spirit, that leads into all Truth, leads likewise into all humility. Consult with those, that are Able, Orthodox, and Learned. Conferr with the Chief Pillars of the Church; and they will resolve thy Doubts. The Spirit of the Prophets is Subject to the Prophets.

Sixthly, Highly labour to Prize, and delight in the known & plain Truths of Christ. Hold fast your Christian Profession The Verb there translated hold fast ( [...]) signifies to hold a thing so fast, as not to let it go again;Heb. iv. 14.with Might and Main, Totis viribus., with our utmost endeavours. Shall others hold errours fast, and shall not we the Truth? Shall we strive to hold Money fast, and let loose our Religion? Shall others hold a few empty notions fast; and shall we let go the Substantial Truths of the Gospel? Shall others affect a few Nisities, and quirks in Religion, and shall we be weary of the plain and Practical Truths of God's Word? Saint Paul, that was snatch'd up into the third heavens, 1 Cor. 12.2. yet desired to know nothing but Christ, and him crucified. Saint Peter thought it not in convenient to write the same things they knew already. Certainly, there is nothing hath more rent, and torn the Church of God, then Affectation of Singular high things; to bring in some unheard, and unknown notions. Oh! this is the Pride of some mens Hearts; to have it said, Such a man was the first, that brought this Notion into the World: as the Jesuit of his Scientia media said, Ego primus inveni: or like that Archheretick [Page] Herrtick Arius; who, as Hilary reports of him, had menstruam fidem, for every moneth a new Faith. It's a sad thing to see how many men in these days, forsaking old Truths, have wandered from Brownism to Anabaptism, from that to Socinianism, from that to Quakerism, and God knows whether they will go at last. So wild a thing is Errour. To be weary of the known Truth, is in effect to be weary of the same God, the same Christ. VVhy do not we desire a new Sun, a new Earth, a new World; as well as new Truths.

That's a sixth.

Lastly (to name no more) If such should be the Corruptions of the Church, that thou canst not keep Fellowship with her; but by partaking of her sins: then, before thou leavest her, be assured, that it is not for Small Matters; but that, which does Eat up the very Vitals of Religion. Do not You dare to leave it; till God leave it. Do not thou nchurch it, till God does. But let thy Endeavours be, in thy place, to Inform, and Heal; before thou presume to Depart, or Separate. Plead, and Strive, with thy Mother; because She ha's Committed Whoredom: Hos: ii. 2. Oh, let thy Secession be very unwillingly! Till thou art compell'd to depart; do not. And though the Papists charges us with Schism; Because we have with-drawn our selves from the Obedience of the Pope, as Head of the Church. I, but we say ours was not a Schism, but a Secession. They were Schismaticks in falling from the Primitive Order, and Institutions in the Church: Insomuch, that the Pope is the Grandest Schismatick, that ever was in the Church. And further, we departed not from Rome, because of petty Corruptions: no, she was a Babylon, e're we left her, and then we left her unwillingly. They drave us out from them, [Page] persecuting us with Fire, & Faggot. Take heed therefore of Leaving the Church for some petty Differences. But suppose there be many Corruptions in Government, and Administrations: Yet thou art not to make sinfull Breaches, and Rents; for these do plus perturbare infirmos Bonos; quàm Corrigere Animosos Malos; at St. Angustine well. Take heed therefore of Pride, Ambition, and seeking Great Things in the Church. It's Reported, that most of those, who made the greatest Rents in the Church, did it upon Discontent; missing that Preferment they looked for. The Spirit of Diotrephes, who loved preheminences, made great Divisions. Yea, even the Disciples themselves began to Quarrel with one Another De Primatu, who should be the Chiefest: Therefore does our Saviour so often press Humility, and Submission. And I pray God I may learn that Lesson. Let others hunt, and gape after the preferments of this World: I bless God, I neither seek, nor sue for any; but shall say, as once Mephibosheth said, (with a little Addition) 2 Sam. xix. 30. For as much as my Lord, the King, is come again in peace unto his own house: and the poor Church, which ha's been for many years ragged, and torn with divisions, and contentions, is like to put on a better dress, in hopes of a future settlement, Let them take all; I shall be contented.

How have the Divisions among the Christians made may for, and given advantage, not a little, to the Turk, for the making of and Inrode into Christendom? That's a Second Use.

The Third and last Ʋse shall be by way of Exhortation. Let me beseech you (Brethren) in the Name of our Lord Jesus Christ; that there be no Divisions among you; but that ye be perfectly joyned together in the same Mind, and in the same Judgment. Live as Christians in that holy unity, as your Principles, and Profession engages you unto. [Page]Do you not pity, those places, where Divisions have made Religion to be a Scorn, and the tender love, and unity of God [...]s People is turned into uncharitable censures, and separations? Take warning therefore,Ʋlysses demonstrates it to Achilles, that the discord between him, and Agamemnon, would in probability prove the ruin of the Greeks, Hom, Iliad. [...]., that you come not to the like. Suspect those Doctrines, that tend to Divisions in the Church. If it be not for unity, it is not for God. Christ came to heal, and to reconcile: and therefore sends not his Servants on a contrary Errand. Let us all agree in the great, certain, and necessary Points of Religion, and let us compassionately tolerate the differences, that are tolerable; as his Majesty does in his late seasonable Declaration enjoyn.Frangimur, si collidi. mur. We have but one God; and therefore we must worship by one Rule. We have but one Sepherd; Simul colligamus; neè dividendo perdamus. Aug. De 5. Haeres. cap. 6. and therefore must be commanded by one Voice. We have one Head; and therefore must follow one direction. He, that rends himself from the Church of God in God's Worship; and Service here, will one day be rent from Christ, and the Church for ever hereafter. We should be insupe rabiles; if we were once inseparabiles. Cain was the first Separatist we read of; and what became of him? When he went out of God's presence (the Text says, Gen, iv. 12, 15, 16.) he was a Fugitive, and a Vagabond, Quisquis ab Ecclesia Catholica fuerit separatus. &c. ab unitate Christi disjunctus ext, &c. Aug. Epist. 152. ad Pop. fact. Don. and a Mark of Infamy was set upon him all his days. Corah, and his rebellious company, they were the second sort: And they made a cleft in the Congregation; and God made the earth to cleave, and open upon them, and swallowed them up; Numb. xvi. Oh, let us take heed of their Sins; lest we also partake of their Punishments!

The1 Kings iii. 26. good Mother (you know) had rather lose [Page]her childe, then divide it: so a good Son of the Church will rather suffer any thing, then cause divisions. Oh, therefore let us be alike-minded, one towards another, according to Christ Jesus, and let us endeavour to keep this unity of the Spirit in the bond of Peace! This is the crown, honour, ornament, and glory of a Christian; a salt seasoning all our actions. We read, that there was a kind of concord between the Stones in Solomon's Temple, 1 Kings vi. 7. they were so fitted, and disposed; that there was no Noise heard in the Building thereof: such a sweet conjunction of affections should there be betwixt God's People; that no noise, no clamour, no brawlings should be heard amongst us. Oh, that the Lord would cement us thus once again! This would sweeten all our Possessions, and all our Afflictions; as the Tree sweetened the Waters of Marah. Exod. xv. 25. Indeed, my Brethren, without this love, unity, peace, and concord, the Fulness of the world will be uncomforatable to us: And with this, the greatest afflictions will seem but light, and inconsiderable. A Wilderness, with peace, and unity, is better then a Paradise with discord, and dissension.

I beseech you remember,Ubi Pax, ibi Christus; quia Christus Pax: saith St. Ambrose, Tom. 3. Epist. 82. that your God is a God of peace; your Jesus is the Prince of peace; your Gospel is the Gospel of peace; your Calling, the Calling of peace; and your Way to heaven, the Way of peace. I beseech you therefore seek, and pursue it. Acquaint your selves with God; and be at peace one with another. Follow the example of the Apostolical Primitive Church; Acts ii. 1. They were all with one accord in one place. Oh, what sweet, and heavenly harmony must there needs be, when all the strings were so in tune! I would to God it were so with us of this miserable, divided [Page]Kingdom. Oh (my Brethren) we must never expect the Spirit of Ʋnityto enter into our Hearts; but where there is Ʋinity of Spirits: There cannot (I am sure) be a more fatal, and forceable Opposition to the Holy Spirit's Entry; then discord, & disunited Hearts. I remember what Homer observes of Agamemnon, that, whilst he was in Love, and Amity with all, and bare no Malice, he was like Jupiter in Feature, Mars in Valour, &c. but when once he became Passionate, Envirous, Malicious, he was as a Lion, Tigre, or Savage Beast So it is with us: So long as we are unanimous, ruled by reason, Correcting our Inordinate Appetites, and conforming our selves to the rule of God's Word; we are as so many Living Saints, nothing can prejudice us: but when once we let loose the reins óf our affections to lust, anger, ambition, pride, envy, malice, or uncharitableness, then we overthrow all, and bring in a Chaos of confusion amongst us, provoke God's anger against us, and are like so many divels, If ye bite, and devour, one another, take heed, that ye he not consumed one of another. Gal. v. 15. roaring, and ranging about, seeking whom we may devour. It is recorded of a city in Spain, that there was not known any quarrellings, Law-suits, or contentions, for twenty years together: but all quiet and Peaceable, having excellent Trading, and Commerce. Oh, that this, and all our Cities were thus disposed! How contentedly might we live, and enjoy God's blessings sweetly, I remember Saint Augustine thus argues against the Schism of the Donatists; Tom 8. in Psal. LV. Fratres sumus (saith the there,) Ʋnum Deum incocamus, in unum Christum credimus, unum Evangelium audimus, unum Psalmum cantamus, &c. Quid in foris, ego intus sum, &c? and have a more free, and blessed intercourse amongst us! It was the praise of the Primitive Church, that they sang their confessions joyntly, and aloud: and their Amens, (as Saint Hierome reports) were like a clap of thunder; and their Hallelujahs [Page]were as the roaring of the sea. And elswhere, Qui Adoramus unum Patrem; cur non agnoscimus unam Matrem? Tom 6. De 5. Haeres. cap. 6. Oh that we would imitate those Primitive Christians; that we may praise God, with one heart, and one mouth! This was their practice (Oh, that it was ours!) when they prayed, they prayed all together; when they brake Bread, they communicated together; when they heard, twas all together. Acts ii. 1. They were all, with one accord, in one place, met together to perform God's Worship, and Service. Now the God of patience, and consolation, grant you to be alike-minded, one towards another, according to Christ Jesus.

The same Spirit, that loves unity, loves uniformity. Thus the Church was began, and thus it should be continued. That we may be (as St. Paul speaks, Ephes. iv. 4, 5, 6.) One body, and one spirit: having one Lord, one Faith, one Baptism, one God and Father of all. That yet it may be said of us Protestants in England; which now are the scorn, the hissing, and by-word of other Nations, because of our divisions: that it may yet be said of us, as of the children of Israel in Judges xx. 1. A Congregation gathered together as one man. Now the God of patience, and consolation, grant you to be alike-minded, one towards another, according to Christ Jesus.

If after all this, that I have said, there be any so proud, and selfish, and uncharitable; that they will set up their own conceits, and wills, against the plain commands of Christ, and hinder Christian unity, impede the peace of their Brethren, and the unity of the Church, and will have no agreement; unless all others will be conformed to their Wills: I shall say no more to such; but that these are not the Sons of peace, nor the living, compassionate[Page]Members of the Church: but self-Idolaters, that God is engaged to pull down. and let me tell you, that 'tis not by such, as these, that the Church must be headed, and repaired; but it is by them, that are sensible of their own infirmities, and compassionate to others; by them, that are of a meek, humble, Christian spirit, Principles, and affections: whom I pray God bless, that they may endeavour to settle this poor, distracted Church.

Now the God of patience, and consolation, grant us all to be thus minded. Ephes. iv. 32. Let all bitterness, and wrath, anger, and clamour, and evil-speaking, be put away from you, with all malice. And be ye kinde, one towards another, tender-hearted, forgiving one another; even as God, for Christ's sake, hath forgiven you. Let there be no divisions amongst you, that hear me this day. Let us be alike-minded, one towards another, according to Christ Jesus. There are jars, discords, and divisions too many (God knows) amongst others: the Lord stand in the gap, and save us, that we be not utterly destroyed by ours. For our divisions, we have great reason (if we have any grace) to have sad thoughts of heart; to see so glorious a Church, and People, as once we were, so miserably shattered, and divided, as now we are; to see our dear Mother thus set upon the Rack, and her bones (as it were) put out of joynt: surely this, if any thing, must needs make a good Christian's heart to bleed, and to wish his eyes were a Fountain of tears, Jer. ix. 1. &c. And to pray and weep, and weep and pray, for the peace of this our Jerusalem; that all they, that confess thy Holy Name in this city, and Nation, may yet agree, &c. Now the God of patientce, and [Page]consolation, grant you to be alike-minded, one towards another, according to Christ Jesus. I'le conclude with that Excellent conclusion of St. Paul, in the second Epistle to the Corinthians, Chap. xiii. II. Farewell Brethren, be prefect, be of good comfort, be of one mind, live in peace, and the God of Love, and Peace, shall be with you. And let all of us jointly to this say, Amen, Amen, So be it.

FINIS.

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A PEACE-OFFERING IN THE TEMPLE OR, A Seasonable PLEA for UNITY among Dissenting BRETHREN: IN A Sermon at St. Paul's Church, London, before the Right Honourable the Lord Mayor, &c. on the 14th of October, 1660.

By RICHARD HENCHMAN, Rectour of St. James-Garlick-Hyth.

[...]

Rom. xii. 18.

If it be possible, as much as lyeth in you, live peaceably with all men.

Hebr. xii. 14.

Follow Peace with all men, and Holiness, &c.

Per Discordias Civiles, Externi tollunt animos.

Livy.

LONDON, Printed by Thomas Roycroft, for William Grantham, at the Sign of the Black Bear in St. Paul's Church-yard near the little North-Door, MDCLXI.

Honoratissimo Domino, Dno. HƲMPHREDO, EPISCOPO SARISBƲRIENSI, Patruo, & Patrono meo Colendissimo.

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QUamprimum hanc Concionem, Almae Pacis sobolem, ad Sancti Pauli editam, exponendam concesserim; favoris Vestri clientelae submitten. dam consului, Praesul Venerande qui es & ipse ex Alumnis Pacis Primogenitis, Pacisquefiliorum Pater juxta, ac Pateonus Clementissimus. Si insolens nimis videatur, atque importunum, Chartulâ tam minutâ, Seriae vestra, & graviora interpellare; eo amplius debetur Excellentiae [Page]Vestrae, quo minsugrave;s tenuitas nostra, & indigentia, promereri possit: Ea siquidem est Virtutis, Nobilitatisque indoles, faciendi, benevolendique argumenta à seipsa expetere: nec in alio quopiam, viri Principes, similiores estis altissimo, qui misellos nos homunciones, non ad merita nostia, sed ad Gratiam suam rependit. Sicolim Doctor ille Gentium ad coe. lum usque laudibus effert divinam [...] quae [...] potiùs, & [...], quam [...] commendat, & pro eo, quod habemus, non pro eo, quod non habemus, nos dignabundus accipie, animus modo promptus adsit, & Liberalis. Sic etiam Magnus ille animarum Episcopus Viduae paupellae Dodrantem in Arcam sui Foederis benevolus recepit. Sic Infantulorum Hosannah non seciùs quam Angelorum Sanctorumque Hallelujah in Libro Vitae commemorat. Sic denique (ne in infinitis immorer) poculum frigidae solum, Prophetae suo nomine erogatum, non minùs sibi gratum fore pollicetur, quam poculum Aureum, aut Thesauros̄ ingentiores. Non despondeam itaque, Praesul Honorande, quin ad pedes Vestros devolutus gratus accedam, eoque gratior, & excusatior, [Page]quo magis me profiteor Ambirionem hanc captare, non ad favorem Vestrum in me conciliandum, quam ad merita Tua in me collata beneficia gratis memoranda. Pluribus certè nomimbus Dominationi Vestrae me agnosco obaeratum, quam aut voto, aut studio, solvendo siem. Deus Optimus Maximus ut Dominationem Vestram salvam servet, & incolumem, & ad Regnum coeleste, Regnum Pacis, tandem perducat, supplex, & obnixe petit, & est sem. per petiturus,

Honorande Praesul, Humillimus Vester, Tuique Observantissimus, Ri. Henchman.

TO THE READER.

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A Word spoken in season (says Solomon) is both gratefull, and success full: Prov. xxv, II which is the Blessing, that I beg of God upon these poor, and mean endeavours. It was the fittest Subject, that in this Juncture of Time, I could fix my Thoughts upon, to Preach, and Pray for Unity among dissenting Brethren; especially seeing some men so strangely averse, and indisposed to an Agreement, and Conformity in Things Indifferent, that they rather endeavor to widen, then close up; to make new Breaches, then heal the old. What tends this to, think you: but to lay our selves open to the scorn, and Reproach of our Enemies at home, and abroad; that both Parties being zealously busied, one against another, may spend themselves in endless, and unnecessary Debates, and Controversies, while a third secretly, and insensibly, grow up, and destroy us? Blessed be God, our Differences are not yet so great, seeing we agree in the Vitals, and Fundamentals of Religion, [Page]that we should stand at such a distance, for some Opinions, and Ceremonies; and hazard the welfare, and Happiness of our Church. Besides, His most Excellent Majesty, our Gracious Sovereign, like a good nursing Father, having sweetly, and prudently indulged some froward, and peevish Children, by his late seasonable Declaration, concerning Ecclesiastical Affairs, that so (if possible) he may compose the Spirits, and allay the rigidness of some violent Tempers, till a Learned, and Pious Synod can be convened to Determine Matters: But, if after all these Means men shall continue obstinate, and refractory, and will not submit to the wholesom Orders of Decency in the Church, it will be just with God, and Man, to punish us more severely for our Peevishness. Thus Parents use to do: if Children cannot agree among themselves, they whip them both into better Manners. And every one knows, that no man shall gain by the differences between Brethren, but he, that is an Enemy to both. For my part, I alwaies feared our own Divisions, more then all our Enemies Combinations, or Conspiracies. And what was once said of England, may be as truly said of all, that fear God in it; It is a mighty Creature, that can never die, unless it kill it self.

In Saint Cyprian's Time,Vide Cyprian ad Jubajan. Epist. 73. they could keep the unity of the Spirit in the Bond of peace, with those, that did not onely think, but teach that, which was contrary to what was received, in things of lesser concernment: and surely we might in our Differences at least so far agree, as to Act together, if [Page] Pride, and Party were laid aside, and we acted by the same Spirit of Humility, and Brotherly-Love, that the Antient Saints, and Churches did. God knows my Heart, I should rejoyce exceedingly from my Soul, if I could but see that Primitive Order, and Unity take place again. Oh, that I may (in that small Sphere I move in) be any whit instrumental to this great Work, either by preaching, praying, or writing! For this very End, I first set upon this ensuing Subject: and for the same I was perswaded to set it forth. Correct with thy Pen, what thou findest amiss in the Printing. Pardon my weakness in the composure, amd accept of my willingness in doing good. If thou reapest any Benefit by it, thank not me, but the Lord, who enabled me; and think of me in thy Prayers, as of the poorest, unworthy Minister of Christ, who shall ever be ready upon all occasions to contribute my Mite to this good Work of Peace, and Unity, among Christian Brethren, and Study to approve my self a true Son of the Church of England, and

From my Study, Novemb. 7. 1660.

Thy true Friend in all Christian Offices to be Commanded, R. Henchman.

Information about this book

Title statement

A peace-offering in the Temple; or, A seasonable plea for unity among dissenting brethren: in a sermon at St. Paul's Church, London, before the Right Honouable the Lord Mayor, &c. on the 14th of October, 1660. By Richard Henchman, Rectour of St. James-Garlick-Hyth.

Henchman, Richard, d. 1672.

Edition statement

1660

Publication

Publisher

Text Creation Partnership,

Place of publication

Ann Arbor, MI ; Oxford (UK) :

Date

2009-10 (EEBO-TCP Phase 1).

ID [DLPS]

A86190

ID [STC]

Wing H1429

ID [STC]

Thomason E1048_3

ID [STC]

ESTC R208108

ID [EEBO-CITATION]

99867099

ID [PROQUEST]

99867099

ID [VID]

119389

Availability

This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal. The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission.

Series

Early English books online.

Notes

(EEBO-TCP ; phase 1, no. A86190)

Transcribed from: (Early English Books Online ; image set 119389)

Images scanned from microfilm: (Thomason Tracts ; 155:E1048[3])

Source

— A peace-offering in the Temple; or, A seasonable plea for unity among dissenting brethren: in a sermon at St. Paul's Church, London, before the Right Honouable the Lord Mayor, &c. on the 14th of October, 1660. By Richard Henchman, Rectour of St. James-Garlick-Hyth., Henchman, Richard, d. 1672..

Extent

[8], 31, [1] p.

printed by Thomas Roycroft, for William Grantham, at the sign of the Black Bear in St. Paul's Church-yard near the little North-Door,. London :: MDCLXI. [1661, i.e. 1660]. (Thomason copy bound with items from 1660.) (Annotation on Thomason copy: "Nou. 12".) (Reproduction of the original in the British Library.)

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