A plea for peace: or A sermon preached in St. Pauls Church in London. Iuly 9. 1637. By Henry Vertue, parson of the parish church of Alhollowes Honey-Lane in London

A Plea for Peace . EPHES. 4.3 .

Endeavouring to keepe the unity of the Spirit in the bond of peace .

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 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 , 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 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 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 it s 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 , 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 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 from 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 , 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 Solomon , 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 whom 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 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 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 , 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 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 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 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 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 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 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 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 . It s 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 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 &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 , Vt jugulent homines surgunt de nocte latrones , Her. epist. lib. 1. ep. 2. Vt teipsum serves , non expergisceris ? that is , 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 . It s 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 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 . It s 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 . It s 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 it s 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 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 . 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 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 ? 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 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 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 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 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 conversation 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 from 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 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 , 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 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 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 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 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 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 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 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 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 , 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 : 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 worm-eaten , 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 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 , 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 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 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 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 , 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 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 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 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. It s 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 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 Valentinianos . Valentinus , hunting after and hoping for a Bishopricke , and missing of it , another who had 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 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 , 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 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 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 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 commands . 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 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 quamcunque 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 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 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 .

FINIS .