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
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.
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 Câ—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 Errata PAge 3. line 24. for Apostles reade Apostle p 6 l 3 for spirits r spirituall p 20 l 9 for dissentio r dissensio p 28 l 4 for slaughter r laughter p 37 l 2â— for iniunction r iniunction p 49 l 7 for pretend r did pretend p 51 l 3 for defraudeiur r defraudetur l 19 for Diaboli sed pax Dei r Diaboli sed pax Dei p 52. l 23 for Saint Bernard Hic et r Saint Bernard hic et p 53 l 30 for Thus as Tertullian testifies Valentinus hunting r Thus as Tertullian testifies Valentinus hunting c. p 57. l. 27 for God The other c. r. God the other
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 quà m 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 â—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 opuâ— 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 quà m 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