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 frō it much more not of himself to make a rent in it 2. The study that is to bee employed in and about this thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 endeavouring to keepe it This is well added for there is no hope that while we live here we should be able perfectly to keepe this unity in respect of others no not in respect of our selves I say not in respect of others for there will bee unquiet men in the Church men of factious dispositions men that will study parts-taking and faction who will bee ready to stir up others to schisme and contention as earnestly as any the most peaceably disposed can bee to perswade to peace and unity men that wil as busily kindle and blow the fire of contention as any can be ready to bring their buckets for the quenching of it Ambitious men who hunting after honour and preferment in the Church if they misse of it envious men who seeing others preferred when themselves are passed by spare not to sow the seeds of discord and to set all in a combustion men that are proudly conceited of their owne devices and contend tooth and naile for them and if all things may not be in all points to an haires breadth as they would have them they care not how they hazard the peace of the Church Nor will there be wanting fit subjects for such blow-coales to worke upon some men that be ignorant that know not how to judge of things poore simple soules though haply well meaning who are easily seduced to whom it happens according to that passage of Solomō Prov. 14.15 The simple beleeves every word as not being able to judge of the devills stratagems as it was in the conspiracy of Absalon with whō went two hundred men out of Ierusalem 2 Sam. 15.11 who were called and went in their simplicity not knowing any thing and some men who having in other respects particular discontents are easily perswaded to joine with and to hearken 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 〈◊〉 〈◊〉
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.
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.
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. desâ—â—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
A Plea for Peace OR A SERMON PREACHED in St. PAVLS Church in LONDON Iuly 9. 1637. By HENRY VERTUE Parson of the Parish Church of Alhollowes Honey-Lane in LONDON LONDON Printed by M. F. for IOHN CLARK neare S. Peters Church in Cornhill 1637. REcensui concionem hanc cui Titulus est A Plea for Peace c. nec in ea quicquam reperio quo minus cum utilitate publica imprimatur October 9. 1637. Sa Baker TO THE RIGHT HONORABLE THE LADY SARAH Countesse Dowager of Leicester Right Honourable THis Sermon was preached in St. Pauls Church by the command of Authoritie The choice of the subject was left to my owne discretion when seeing with griefe the breaches among us and fearing to what they might come I fell upon that which now presents it selfe to your Ladiships view as studious to cast one bucket on these flames to quench them if it were possible for who can sit still and keepe silence when he sees the prosperity of so famous and flourishing a Church as this in which wee live hazzarded by unbappy differences raised up by unquiet spirits I was perswaded by some to make this Sermon thus preached more publike by committing it to the Presse who were of opinion that it might bee of use for that end at which God knowes I aimed in the preaching of it namely the setling of the mindes of men and the composing of them to a peaceable conversation which if I may see in any measure effected it will more joy mee then the foolish speeches of some lawlesse tongues against me for my peaceable endeavours have been able to trouble me And no sooner had I resolved upon the exposing of this Sermon to publike view but your Ladiship came to my mind with some content to thinke that now I might have an opportunity to bring my selfe againe to your Honors remembrance and to expresse my gratitude for that favour and respect which long fince both I and my parents received at your Ladiships hands May it please you to accept of this poore pledge of my unfained and sincere respect to pardon my boldnesse thus intruding on your Honour and to beleeve that what I have or am is at your Ladiships service professing my selfe to be Your Honours in all true observance HENRY VERTUE 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
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