a iust cause to breake it Now to be one here whether in Church or Common-wealth is not properly taken as if all were to be shrunke vp into one Body But One is taken here saith Paulinus pro multorum vnanimitate for the vnanimitie and consent of many in one And the Church and Common-wealth take them seuerally or together they are they can be no otherwise One then Vnione multorum by the vniting and agreeing of many in one And so S. Luke Acts 4. The Church was a multitude of Beleeuers sed coâ—vnum but they liued as if they had had but one heart among them This Vnity then is so One as that it is the vniting of more then one yet such a vniting of many as that when the Common Faith is endangered the Church appeares for it as One. And when the common safety is doubted or the common peace troubled the state appeares for it as one As Israel was said to be knit together as One man Iud. 20. And indeede when One Man is not more at Vnitie in himselfe for his owne defence then the Church and state are for publike defence then both are iustly said to be at Vnitie You see what Vnitie is Will you see what hurt followes vvhere t is broken First Fraction makes vneuen reckonings And t is hard very hard for a man that breakes vnitie to giue either God or man a good account of so doing Hard to giue account but that 's not all For if Vnity be broken if a Diuision bee made the parts must be aequall or vnaequall If the parts be aequall neither of them hath more then halfe its strength If they bee vnaequall one hath not so much And that which hath more vsually hath more pride and so lesse will to vnite And yet for all this pride farre weaker it is then when there was Vnity and altogether Nay in breach of Vnity there is not alwaies safetie for the greater against the lesse For in that greeuous breach in Israel when the Eleuen Tribes came out against Beniamin foure hundred thousand strong and their quarrell good yet they fell twice before them Iudg. 20. Nay this is not all not any almost of the hurt which followes in either Church or state when discontents haue swallowed vp their Vnity For the Church Nothing saith S. Chrisostome doth so prouoke God to anger as to see diuisam Ecclesiam his Church purchased by one blood to be One Body made more made other then One. And for the Common-Wealth A people is as one Cittie yet such a one saith Saint Augustine cui est periculosa dissentio as to whom all breach of Vnity is full of danger For Church and state together It was a greeuous Rent among the Iewes when Manasses deuoured Ephraim Ephraim Manasses and both fell vpon Iudah Esay 9. What followed was God pleas'd with this or were the Tribes in safety that were thus diuided No sure For it followes The wrath of the Lord was not turn'd away but his hand was stretched out still Still How long was that How long Why Till Ephraim and Manasses which could not agree at home were with the rest of the ten Tribes carried away into perpetuall captiuity And Esay liued to see his Prophecy fulfilled vpon them For they were carried away by Salmanasar in the sixt yeere of Hezekiah when Esay flourished This wrath of the Lord was fierce and the people dranke deepe of this Cup. Therefore I goe a farre off both for time and place to fetch this Instance And doe you take care not to bring it neerer home And I pray obserue it too The hand of God was stretched out vpon Ephraim and Manasses but there 's no mention which was the first or which the greater offender Ephraim or Manasses What 's the Reason 'T is because the breach of vnity scarce leaues any Innocent and the hand of God is stretched out vpon all I presse Vnity hard vpon you pardon me this Zeale O that my thoughts could speake that to you that they doe to God or that my tongue could expresse them but such as they are Or that there were an open passage that you might see them as they pray faster then I can speak for vnity But what then will any kinde of Vnity serue the turne Surely any will doe much good But the best is safest and that is the Vnity of the Spirit The learned are not altogether agreed heere what is meant by the Vnity of the Spirit For some thinke no more is meant by it then a bare concord and agreement in minde and will Lett 's keep this and both Church and state shall haue a great deale of freedome from danger But others take the Vnity of the Spirit to be that spirituall concord which none doth none can worke in the hearts of men but the Holy Ghost And I am apter to follow this sence because if you take it but for a bare agreement in iudgment Saint Paul had said enough by naming Vnity Hee needed haue made no Addition of the Spirit And because in the Text 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which for the most points out the Holy Spirit And because else Saint Pauls words which Bucer calls Ardentia verba zealous and burning words adde nothing to any euen the Coldest exhortation of the Heathen to Vnity The Vnity then of the Spirit to which the Apostle exhorts includes both Both concord in minde and affections and loue of charitable vnity which comes from the Spirit of God and returnes to it And indeed the Grace of Gods Spirit is that alone which makes men truly at peace and vnity one with another Ei tribuendum non Nobis To him it is to bee attributed not to vs saith Saint Augustine T is Hee that makes men to be of one minde in an house Psal. 68. Now one minde in the Church and one minde in the state come from the same fountaine with One minde in an house All from the Spirit And so the Apostle cle erely ver 4. One Body and one Spirit that is One Body by one Spirit For 't is the Spirit that ioynes all the members of the Church into one Body And 't is the Church that blesses the state not simply with vnity but with that vnity with which it selfe is blessed of God A state not Christian may haue Vnity in it Yes And so may a state that hath lost all Christianity saue the Name But Vnity of the Spirit nor Church nor state can longer hold then they doe in some measure obey the Spirit and loue the Vnity This vnity of the Spirit is closer then any corporall vnion can bee For Spirits meete where Bodies cannot and neerer then Bodies can The Reason is giuen by Saint Chrysostome Because the Soule or Spirit of man is more simple and of one sorme And the Soule apter in it selfe to Vnion is made more apt by the Spirit
not seuered without violence Yea but for all this it needs keeping In the Church it needes keeping And therefore the Prophets and Gouernors of the Church are called Custodes Keepers Watchmen and Ouerseers Ezek. 3. Acts 20. And they must watch as well ouer her peace as her Truth And yet there are so many that scatter the tares of Schisme and Heresie that her vnity is not kept In the Common wealth it needs keeping too For her Gouernors are Custodes Ciuitatis Keepers of the Citty But there also there are not few that trouble the waters for their owne fishing And many times a Common-wealth is in danger to loose her Vnity iust as Ephesus did Act. 19 At which time all the Cittie was troubled but the greater part knew not why And the true Cause of the Diuision was no more but this Demetrius and his fellowes were afraid they should loose their gaine if Diana and her Temple kept not vp their greatnesse Now this noyse at Ephesus doth not onely tell vs that Vnity needs keeping but it informes vs farther of the way to keepe it The way to keepe vnity both in Church and state is for the Gouernors to carry a watchfull eye ouer all such as are discouered or feard to haue priuate ends For there 's no priuate end but in something or other it will be lead to runne crosse the publique And if gaine come in though it be by making shrines for Diana 't is no matter with them though Ephesus bee in an vproare for it And certainely there 's no keeping of Vnity in either Church or state vnlesse men will be so temperate when it comes to a lumpe at least as to lay downe the priuate for the publique's sake and perswade others to doe the like Else saith Saint Chrysostome Quicquid ducit ad amorem sui diuidit vnitatem whatsoeuer leads men to any loue of themselues and their owne ends helps to diuide the vnity And the Schoole applies it both to Church and state For in the Church they which seeke their owne and not that which is Christs who is publicum Ecclesiae the publique interest of the Church depart from the Vnity of the Spirit And in an earthly Cittie the vnitie of that is gone when the Cittizens studdie their owne not the publique good Why but when then is Vnity to be kept When why surely at all times if it be possible But especially it is to bee kept when Enemies are banded together against Church or state Then aboue all other times looke well to the keeping of Vnity Am I deceiued or is not this your Case now Are not many and great Enemies ioyn'd against you Are they not ioyned both against the Church and against the state Are they ioyned and are you diuided God forbid It cannot be that you should so forget the Church of Christ or the Bowels of your owne Countrey and your own Ioyne then and keepe the Vnity of the Spirit and I 'le feare no danger though Mars were Lord of the Ascendent in the very instant of this Session of Parliament and in the second house or ioyned or in aspect with the Lord of the second which yet Ptolomey thought brought much hurt to Common-wealths But suppose all danger ouer I would it were yet keepe Vnity at all times For Enemies are as Cunning as malice can make them And if Vnity be not kept at all times at that time when t is not kept they 'l make their breach And they 'l make it certainely For if the Vnity of the Spirit be gone the Spirit is gone with it And if the Spirit bee gone Christ is gone with him And if they be gone God the Father is gone with them And what misery will not follow when an Enemy shall come vpon a state and finde the whole blessed Trinity Father Sonne and Holy Ghost gone from it to accompany that Vnity which is banished out of it Yea but you will say If Vnity be lost we wil quickly fetch it backe againe Soft First t is more wisedome to keepe it then to bee driuen to fetch it backe Secondly before Vnity be thrust off it would be well thought vpon whether it be in your power to bring it backe when you will The Spirit I am sure is not and t is His Vnity And loose it when you will 't is like the losse of health in the naturall body Iust like For there euery Disease is with some breach of Vnity either by Inflammation in some noble or vitall part or by strife in the humors or Luxations in the loynts or by breaking veines or sinewes still with some breach ofVnity Well What sayes the Patient therewhile What Why He sayes he wil recouer his health then take care to keepe it Yea but what if Death seaze vpon Him before health be recouered What then Had it not beene better safer a great deale to keepe health while he had it And is not death a iust reward of his distempering his humors I will not apply to either Church or Common-wealth but certainely 't is better for both to keepe the Vnity of the Spirit then trust to the Recouery of it when 't is lost Keepe then the Vnity of the Spirit but know withall and it followes in the Text that if you wil keepe it you must Endeauour to keepe it For it is not so easie a thing to keepe Vnity in great Bodies as 't is thought There goes much labour and endeauour to it The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 studie be carefull to keepe it Saint Augustine reades it Satagentes doe enough to keepe it And hee that doth enough giues not ouer doing till it bee kept Nay the Apostle comes so home that hee vses two words and both of singular care for Vnity For He doth not simply say keepe it Nor simply endeauour it but studdie and endeauour to keepe it Now no man can keepe that is not carefull And no man will endeauour that is not studious Neither is it saith Saint Chrysostome euery mans sufficiency to bee able to keepe Vnity And the word implies such an endeauour as makes haste to keepe And indeed no time is to bee lost at this worke VVhy but if there be neede of such endeuouring whence comes it that that which clings so together as all Vnity doth is so hard to keepe Whence why I 'le tell you I presume you 'll endeauour the more to keepe it First then t is hard to be kept in regard of the nature of this Vnity For bee it in Church or bee it in Common-wealth t is Vnum aggregatum One by Collection and Coniunction of many And the Schoole teaches vs that this Vnity is Minima Vnitas A Vnity that is least One And therefore aptest to fall asunder Both because many are not easily kept at One And because euery one of the many by reason of the contrary thoughts and affections which diuide him is
of God which is One and loues nothing but as it tends to One Nay as the Spirit of God is One and cannot dissent from it selfe no more ought they whom the Spirit hath ioyn'd in One and the Spirit hath ioyn'd the Church in One Therefore he that diuides the Vnity of the Church practices against the Vnity of the Spirit Now this vnity of the Spirit so called because it proceeds from the Spirit of Grace continues in Obedience to it and in the end brings vs to the Spirit that gaue it is the cause of all other vnity that is good and the want of it the Cause of all defects in vnity The presence of it is the Cause of all vnity that is good Of all within the Church no man doubts But 't is of all without the Church too For no Heathen men or states did euer agree in any good thing whatsoeuer but their vnity proceeded from this Spirit and was so farre forth at least a vnity of the Spirit And for states that are Christian and haue mutuall relations to the Church that is in them S. Gregories Rule is true The vnity of the state depends much vpon the peace and vnity of the Church therefore vpon the guidance of the same Spirit And as the presence of the vnity of the Spirit is the Cause of all vnity that is good so the want of it is the Cause of all defects in vnity For as in the Body of a man the Spirit holds the members together but if the soule depart the members fall asunder So 't is in theChurch saith Theophilact and so in the state So litle vnity then in Christendome as is is a great Argument that the Spirit is grieued and hath iustly withdrawn much of his influence And how is the Spirit grieued How why sure by our neglect if not contempt of Him as Hee is One. For as He is the Spirit of fortitude Esay 11. there wee 'l haue him he shall defend vs in warr And as hee is the Spirit of Wisedome there wee 'l haue him too he shall gouerne vs in peace But as heis One Spirit and requires that wee keepe his vnity there wee 'l none of him though we know right well that without vnity peace cannot continue nor warre prosper One vnity there is take heed of it 't is a great Enemy to the vnitie of the Spirit both in Church and Common-wealth S Bafil calls it Concors Odium vnity in hatred to persecute the Church And to this worke their 's vnity enough Mentake counsell together Psal. 2. Saint Augustine calls it vnitatem contra vnitatem A vnity against vnity when Pagans Iewes and Hereticks or any profane crew whatsoeuer make a league against the Churches Vnity And about that work that the name of Israel may bee no more in remembrance that there may be no Church or no reformed Church Gebal and Ammon and Amaleck the Philistins and they that dwell at Tyre are Confederates together Psal. 83. S. Hilary will not vouchsafe to call such vnion vnity Indeed it deserues not the name 'T is not vnity saith he be it in Church or be it in state but 't is a Combination And hee giues his Reason For vnity is in faith and Obedience but Combination is Consortium factionis no other no better the consenting in a faction And all Faction is a Fraction too and an Enemie to Vnity euen while it combines in one For while it combines but a part it destroyes the vnitie of the whole Is the spirit in this Out of question No. For a Faction to compasse it's end I will not say when it sees a theefe it consents to him or that it is alwaies partaker with the Adulterers but this it doth It speakes against its owne Brother and slanders its owne Mothers Sonne Psal. 50. Can any man call this the Vnity of the Spirit Or is this the way to Vnity And now I cannot but wonder what words S. Paul were he now aliue would vse to call backe Vnity into dismembred Christendome For my part Death were easier to mee then it is to see and consider the face of the Church of Christ scratched and torne till it bleeds in euery part as it doth this day And the Coat of Christ which was once spared by Souldiers because it was seamlesse S. Ioh. 19. Rent euery way and which is the miserie of it by the hand of the Priest And the Pope which Bellarmine hath put into the Definition of the Church that there might bee one Ministeriall head to keepe all in vnity is as great as any if not the the greatest cause of diuided Christianity Good God what preposterous thrift is this in men to sowe vp euery small rent in their owne Coat and not care what rents they not onely suffer but make in the Coat of Christ What is it Is Christ only thought fit to weare a torne garment Or can wee thinke that the Spirit of Vnity which is one with Christ wil not depart to seeke warmer cloathing Or if he be not gone already why is there not vnity which is where ere he is Or if he be but yet gone from other parts of Christendome in any case for the passion in the bowels of Iesus Christ I beg it make stay of him heere in our parts For so the Apostle goes on Keepe the Vnity of the Spirit This Exhortation requires too things saith S. Ierome the one that they which haue this vnity of the Spirit keepe it the other that they which haue it not labour to get it And certainely nothing can be more beneficial or more honourable either for Church or state then to get it when they haue it not or to keepe it when they haue it And this is implyed in the very word which the Apostle vses Keepe For no wise man wil aduise the treasuring vp keeping of any thing but that which is of vse and benefit And the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not barely signifie to Keepe but Tueri to defend too which is the stoutest keeping Now all wise men are for vnity And all good men for the vnity of the Spirit Yes saith Saint Isidore Boni seruant Good men keepe it VVise and good men keepe it why then none but fooles and bad men breake it Slie and cunning men perhaps may haue their hands in Diuisions but wise or good men they are not For are they not all without vnderstanding that worke wickednesse Psal. 53. And a greater wickednesse men can hardly work then to dissolue the vnity of the Spirit in either Church orCommonwealth For they doe as much as in them lies to bring profanenesse into the Church and desolation vpon the state Keepe therefore the vnity of the Spirit Keepe Vnity why but what needs that will not vnity keepe it selfe 'T is true vnity is very apt to hang together It proceeds from Charity which is the glue of the Spirit
not long together one in himselfe Which is the Reason as I conceiue of that in Philo. That a little difference is able to diuide a Cittie Secondly t is hard to keepe in regard of Opposers against it and slie practicers vpon it And they are many Dauid complained of them in his time Psal. 120. My soule hath long dwelt with them that are Enemies to peace And ther 's no Church nor no state but hath some of these And since the plotting and studdie of these is to breake you must endeauour to keepe the Vnity of the Spirit And you 'll finde the worke hard enough But as to keepe Vnity is a worke of Difficultie and takes vp much endeauour of the best so 't is a glorious worke and worth their endeauour It is a pitifull thing to see a man but reputed wise and his Endeauour vaine But beside the comfort that is within there 's a great deale of honour to see a wisemans endeauour like himselfe And nothing is more like wisedome then Vnity For wise Counsells are seldome better knowne by any thing then this That as they are in themselues One and varie not so they tend to One and distract not That One end is verity in the Church Safetie in the state and Vnity in both Notwithstanding this Good God what spending their is of great endeauours about vanity and things of naught Halfe that endeauour spent in keeping Vnity would doe what all our hearts desire and more too VVhy but then how shall we be able to set our Endeauour right to the keeping of this Vnity of the Spirit How why the Apostle tells you that too ver 2. And the way he proposes is so direct that I dare say if you endeauour you shall keepe the Vnity of the Spirit both in Church and state First then all Endeauour to keepe the Vnity of the Spirit is void if it bee not vertuous For the Spirit will neither bee kept nor keepe men together in vice Next Among all vertues foure are most necessarie to preserue Vnity The Apostle nameth them and I 'll doe no more They are Humilitie at the heart Meekenesse in the Carriage Patience in point of forbearance And Charitie whose worke is supportation of the weake that scandall be not taken and Vnity broken And Concerning this last great vertue whose worke is supportation of the weake 't is an Excellent passage which Saint Augustine hath Art thou so perfect that there is nothing in thee which an other need support I wonder if it be so T is rare perfection But be it so Why then thou art the stronger to support others Is vnity like to be broken and dost thou say thou canst not support others Ergo habes quod in te alij sustineant Therefore thou art not yet so perfect as thou thoughtest but thou hast somewhat that others may support and beare in thee Endeauour then to keepe the Vnity of the Spirit that we must But in what is Vnity best preserued In what why that followes next T is in peace saith the Apostle Now Peace in this place is not taken as 't is opposite to Warr. But it is that Peace which opposes all iarring and falling out especially falling off one from another It is not considered heere as opposite to warr For that Peace and Warr cannot possibly stand together But this Peace in which Vnity is kept is most vsefull most necessarie when Warr is either threatned or begunne For as there is most need of Vnity against Vnited Enemies so is there most need of peaceable dispositions to Vnite at home against forces from abroad Therefore the Learned agree heere That Peace stands for a Calme and quiet dispose of the hearts of men and of their carriage too that the Vnity of the Spirit may be preserued And certainely without this peaceable disposition t is in vaine to say wee endeauour for Vnity either to get or to keepe it The Peace then heere spoken of differs not much from the vertue of meekenesse Onely it adds aboue meekenesse towards others quietnesse with them As it agrees with meekenesse so t is the way to Vnity As it adds aboue it so t is the Treasurie in which Vnity is kept T is an ancient Rule for kingdomes and a good Iisdem Artibus quibus parta sunt facilè retinentur They are kept in subiection order and obedience by the same vertues by which they were first gotten Now the vnity of the Spirit is a great part of the Kingdome of grace Therefore this Kingdome too if it be gotten as it is by peace then in peace it must be kept For you shall neuer see the Vnity of the Spirit dwell in a froward heart that is enemie to peace That affection of which Saint Bernard was is the great keeper of Vnity And sure he dwelt in peace Adhaerebo vobis etsi nolitis etsi nolim ipse I will sticke and bee one with you though you would not haue me doe it nay though any tentation in my selfe would not haue me doe it And therefore they are quite out of the way in the Church saith Saint Ierome that thinke they can hold the vnitie of the Spirit Disfipatâ pace when they haue shaken peace asunder And they are as farre mistaken in the Common-wealth that steepe all their humors in gall and yet would intitle themselues Patrons of vnitie And surely such in what state soeuer they liue know not of what Spirit they are though all other men see t is fire they call for S. Luke 9. Why but what need is there of this Exhortation to Peace this Endeauour for Vnity what need in regard of the times the time it selfe preaches I may hold my peace But what need there is in regard of mens persons and conditions which are to comply with the times that I 'le tell you The best peace that is and the fairest calme that the Soule of man hath is imperfect in this life What then What why therefore saies the Schoole though the Soule bee at rest and peace with God and consequently in it selfe and with others yet there is still some repugnancy both within and without which disturbes this peace For whatsoeuer is imperfect is vnder perturbation And the more a Man is troubled the lesse perfect is his peace Out of which it followes againe that all Exhortation to recall a mans passions to peace is very needfull for the keeping of vnity And hee that is offended at S. Pauls Exhortation to peace is not at peace in Himselfe Will you say farther that this peace which keeps and this vnity of the Spirit which is kept is the blessing and the gift of God It shall euer bee farre from me to denie that But what then Because they are Gods blessings must not you endeauour to get them And because they are Gods gifts must not you be carefull to keepe them Nay ought not you be the more carefull to keepe