A SERMON PREACHED On Monday, the Seaventeenth of MARCH, At Westminster: At the opening of the PARLIAMENT. By the Bishop of bath and WELLES. LONDON, Printed for RICHARD BADGER. 1628. EPHES. 4. 3. Endeavouring to keep the Unity of the Spirit, in the band of peace. THIS Chapter is a great Scripture for Unity. For, here we find there is but One Lord whom we serve ver. 5. But One God and Verse 5. Father, whom we worship and obey: ver. 6. But One Spirit whom Verse 6. we receive, while he sanctifies us: ver. 4. Verse 4. One Lord, One God and Father, One Spirit. Three in One, all Three but one God, blessed for ever. But one Baptism, by which we are cleansed. But one Faith by which we believe: ver. 5. But one hope upon which Verse 5. we rely: v. 4. But one knowledge, by which Verse 4. we are enlightened: ver. 13. But One Body of Verse 13. which we are members: ver. 4. Different Verse 4. Graces, but all tending to One Edification. divers offices, but all joint-ouerseers of the same work; Till the Building be One and we One in it, ver. 11. Ver. 11, 12. This Chapter is as pressing a Scripture for Exhortation. And the first Exhortation is, That men would walk worthy of their Calling: ver. 1. Their calling to be Christians; Their Ver. 1. calling in Christianity. And that to show themselves worthy, they would endeavour to keepethe Unity of the Spirit in the band of peace: ver. 3. Ver. 3. All for Unity. And let me tell you. We often read of One in the Scripture: but the word Unity in the Abstract, is no where read either in Old or New Testament, but only in this Chapter, and here 'tis twice. For we are exhorted to keep it: ver. 3. But how Ver. 3. long? why even till we be made perfect: ver. 13. that is, to the end ofthiss life. Ver. 13. Why, but what need was there of this Exhortation at Ephesus? What? why sure Ibid. very great need. For Saint Anselm tells us, Schisma fuit, there was a Schism and a rupture there. And Charismata, the eminent Graces which God had given many of them, was made the cause of the Schism. For Corruption at the heart of man breeds pride even out of God's graces. And they which had these gifts despised them which had them not, and separated from them. This gave occasion to false teachers to enter in, and lie in wait to deceive: ver. 14. This Ver. 14. was the state of the Church of Ephesus. How was it in the City and the Commonwealth there-while? How? why, the City was then a very famous City in jonia, a part of Asia the less. At this time subject to the Roman Empire. Their Proconsul and other Deputies were over them, Acts 19 But Diana Acts 19 38. was goddess there and the City heathen. Ephesus then was Ethnic: No Religion but Paganism avowed by the state. And the City was a stranger to the Church that was in it. A Stranger and without as the Apostle speaks, 1. Cor. 5. Yet such is the force 1. Cor. 5. 12. of Christian Religion, that as Herod & jerusalem were troubled when Christ was borne S. Math. 2. So here Demetrius and Ephesus S. Mat. 2. 3. were troubled when the name & Religion of Christ was borne and nursed up among them. For the word of God did no sooner Act. 19 20. grow and prevail at Ephesus: Acts 19 20. but by and by there arose no small trouble about it: ver. 23. Ver. 23. The City and the state Heathen, yet troubled when Religion came in: Therefore, A City & a state Christian must needs be more troubled when Religion goes out. And the ready way to out Religion, is to break the Unity of it. And the breach of the Unity of Religion will be sure to trouble the City first, and hazard the state after. For the state, whether Pagan or Christian, hath ever smarted more or less, as the Church hath crumbled into Divisions. S. Paul I know wrote this Epistle to the Church of Ephesus, not the City. And he called for Unity bound up in peace for the Churches good, without any express mention either of City or state. Yet he well knew that the good both of the State and the City would follow upon it. For Unity is a binder up; And Unity of Spirit, (which is religion's unity) is the fastest hinder that is. And lest it should not bind fast enough, it calls in the band of peace. So that no man can exhort unto, and endeavour for the Unity of the Church, but at the same time, he labours for the good of the state. And if it were so at Ephesus where the state was Heathen; much more must it needs be so, where the state is Christian. I shall follow my Text therefore both in itself, and in the Consequent which follows upon it. In itself, and so 'tis for the Unity of the Church. And a main Text it is Ibid. (saith S. Jerome) against Heresy and Schism. In the Consequence it hath: And so 'tis for the Unity of the State. And a full Consequence it is. For Unity not kept in the Church is less kept in the state And the Schisms and divisions of the one, are both Mothers and Nurses of all disobedience and dis-jointing in the other. So the Apostles exhortation goes on directly to the Church, by Consequent to the State. And it will behoove both Bodies that all the several members of each Endeavour to keep the Unity of the Spirit in the band of peace. The Text hath six particulars. For first, here's the thing itself, to which the Apostle exhorts. That's Unity. Secondly, All Unity will not serve the turn. It must be the Unity of the Spirit. Thirdly, what's to be done with this Unity, It must be kept. Fourthly, there will be no keeping of it, without a strong Endeavour. Fiftly, this Endeavour to keep will be to no purpose, if it be not in peace. And sixthly, Peace itself cannot hold it long, except it be bound up in Vinculo, in the strongest band that peace hath. I begin with that which is the matter of the Apostles Exhortation. 'tis Unity; A very charitable tye, but better known then loved. A thing so good, that 'tis never broken but by the worst men. Nay, so good it is, that the very worst men pretend best when they break it 'Tis so in the Church; Never Heretic yet rend her bowels, but he pretended that he raked them for truth. 'tis so in the state. Seldom any unquiet Spirit divides her Union, but he pretends some great abuses, which his integrity would remedy. O that I were made a judge in the land, that every man which hath any Controversy might come to me, that I might do him justice.. And yet no worse than David was King, when this Cunning was used, 2 Sam. 15. Unity then both in Church and 2. Sam. 15. 4. Common Wealth is so good, that none but the worst willingly break it: And even they are so far ashamed of the breach, that they must seem holier than the rest, that they may be thought to have a just cause to break it. Now to be one here whether in Church or Commonwealth is not properly taken, as if all were to be shrunk up into one Body. But One is taken here (saith Paulinus) pro Epist. 5. multorum unanimitate, for the unanimity and consent of many in one. And the Church and Commonwealth, take them severally, or together, they are, they can be no otherwise One than Vnione multorum, by the uniting and agreeing of many in one. And so S. Luke, Acts 4. The Church Acts 4. 32. was a multitude of Believers, sed co●vnum, but they lived as if they had had but one heart among them. This Unity than is so Vnin est aliquo●um distinctorum Thom. 2. 2. q. 17. ●. 3. c. One, as that it is the uniting of more than one: yet such a uniting of many, as that when the Common Faith is endangered, the Church appears for it as One. And when the common safety is doubted, or the common peace troubled, the state appears for it as one. As Israel was said to be knit together as One man: jud. 20. And indeed when One jud. 20. 11. Man is not more at Unity in himself for his own defence, than the Church and state are for public defence, than both are justly said to be at Unity. You see what Unity is. Will you see what hurt follows where 'tis broken? First, Fraction makes uneven reckonings. And 'tis hard, very hard, for a man that breaks unity to give either God or man a good account of so doing. Hard to give account, but that's not all. For, if Unity be broken, if a Division be made, the parts must be equal or unaequall. If the parts be equal, neither of them hath more than half its strength. If they be unaequall, one hath not so much. And that which hath more, usually hath more pride, and so less will to unite. And yet for all this pride, far weaker it is, then when there was Unity, and altogether. Nay, in breach of Unity there is not always safety for the greater against the less. For in that grievous breach in Israel, when the Eleven Tribes came out against Benjamin four hundred thousand strong, and their quarrel good, yet they fell twice before them, judg. 20. jud. 20. 17. Nay this is not all, not any almost of the hurt which follows in either Church or state, when discontents have swallowed up their Unity. For the Church. Nothing (saith S. Ibid. Chrisostome) doth so provoke God to anger as to see divisam Ecclesiam, his Church purchased by one blood, to be One Body, made more, made other then One. And for the Commonwealth. A people is as one City, yet such a one Lib. 2. de Ord. c. 18. (saith Saint Augustine) cui est periculosa dissentio, as to whom all breach of Unity is full of danger. For Church and state together; It was a grievous Rent among the jews, when Manasses devoured Ephraim, Ephraim Manasses, and both fell upon judah, Esay 9 What followed? was God pleased Esay 9 21. with this, or were the Tribes in safety that were thus divided? No sure. For it follows. The wrath of the Lord was not turned 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 perpetual captivity. And Esay lived to see his Prophecy fulfilled upon them. For they were carried away by Salmanasar in the sixth year of Hezekiah, when Esay flourished. This wrath of the Lord was fierce, and the people drank deep of this Cup. Therefore I go a far off both for time and place to fetch this Instance: And do you take care not to bring it nearer home. And I pray observe it too: The hand of God was stretched out upon Ephraim and Manasses, but there's no mention, which was the first, or which the greater offender, Ephraim or Manasses. What's the Reason? 'Tis because the breach of unity scarce leaves any Innocent; and the hand of God is stretched out upon all. I press Unity hard upon you (pardon me this Zeal.) O that my thoughts could speak that to you that they do to God: or that my tongue could express them but such as they are: Or that there were an open passage that you might see them, as they pray faster than I can speak for unity. But what then? will any kind of Unity serve the turn? Surely, any will do much good: But the best is safest; and that is the Unity of the Spirit. The learned are not altogether agreed here, what is meant by the Unity of the Spirit. Cal●. Bucer. Lapide. Ibid. For some think no more is meant by it then, a bare concord and agreement in mind and will. Let's keep this, and both Church and state shall have a great deal of freedom from danger. But others take the Unity Lyra. Hu. Card. Amb. Cath. Beza. Lapide. Ibid. of the Spirit to be that spiritual concord, which none doth, none can work in the hearts of men, but the Holy Ghost. And I am apt to follow this sense: because if you take it but for a bare agreement in judgement, Saint Paul had said enough by naming Unity, He needed have made no Addition of the Spirit. And because in the Text 'tis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which for the most, points out the Holy Spirit. And because else Saint Paul's words (which Bucer calls Ardentia verba, zealous and burning words) add Ibid. nothing to any even the Coldest exhortation of the Heathen to Unity. The Unity then of the Spirit, to which the Apostle exhorts includes both; Both concord in mind and affections, and love of charitable unity, which comes from the Spirit of God, and returns to it. And indeed the Grace of God's Spirit is that alone, which makes men truly at peace and unity one with another. Ei tribuendum non Nobis. To him it is to be attributed, not to us, (saith Saint Augustine) Tra. 110. in S. 10. 'tis He that makes men to be of one mind in an house, Psal. 68 Now one mind in the Psal. 68 6. Church, and one mind in the state, come from the same fountain with One mind in an house; All from the Spirit. And so the Apostle cle early ver. 4. One Body, and one Verse 4. Spirit, that is, One Body, by one Spirit. For 'tis the Spirit that joins all the members of the Church into one Body. And 'tis the Church that blesses the state, not simply with unity; but with that unity with which itself is blessed of God. A state not Christian may have Unity in it. Yes. And so may a state that hath lost all Christianity, save the Name. But Unity of the Spirit, nor Church nor state can longer hold, than they do in some measure obey the Spirit, and love the Unity. This unity of the Spirit is closer than any corporal union can be. For Spirits meet where Bodies cannot; and nearer than Bodies can. The Reason is given by Saint Chrysostome: Because the Soul or Spirit Hom. 9 in Eph. of man is more simple and of one form. And the Soul apt in itself to Union is made more apt by the Spirit of God, which is One, and loves nothing but as it tends to One. Nay, as the Spirit of God is One, and cannot descent from itself; no more ought they whom the Spirit hath joined in One: and the Spirit hath joined the Church in One; Therefore he that divides the Unity of the Church, practices against the Unity of the Spirit. Now this unity of the Spirit (so called, because it proceeds from the Spirit of Grace, continues in Obedience to it, and in the end brings us to the Spirit that gave it) is the cause of all other unity that is good; and the want of it, the Cause of all defects in unity. The presence of it is the Cause of all unity that is good: Of all within the Church, no man doubts. But 'tis of all without the Church too. For no Heathen men or states did ever agree in any good thing whatsoever, but their unity proceeded from this Spirit, and was so far forth at least a unity of the Spirit. And for states that are Christian, and have mutual relations to the Church that is in them: S. Gregory's Rule is true. The unity of the state Lib. 4. Ep. 76. depends much upon the peace and unity of the Church: therefore upon the guidance of the same Spirit. And as the presence of the unity of the Spirit is the Cause of all unity that is good: so the want of it is the Cause of all defects in unity. For as in the Body of a man the Spirit holds the members together; but if the soul depart the members fall asunder: So 'tis in theChurch (saith Theophilact) and Ibid. so in the state. So little unity then in Christendom as is, is a great Argument, that the Spirit is grieved, and hath justly withdrawn much of his influence. And how is the Spirit grieved? How? why, sure by our neglect, if not contempt of Him as He is One. Esay 11. 2. For as He is the Spirit of fortitude, Esay 11. there we'll have him, he shall defend us in war. And as he is the Spirit of Wisdom, there we'll have him too, he shall govern us in peace. But as heis One Spirit, and requires that we keep his unity, there we'll none of him; though we know right well, that without unity peace cannot continue, nor war prosper. One unity there is (take heed of it) 'tis a great Enemy to the unity of the Spirit, both in Church and Commonwealth. S, Bafil calls it Concors Odium, unity in hatred Episl. 63. to persecute the Church. And to this work their's unity enough; Mentake counsel together, Psal. 2. Saint Augustine calls it unitatem Psal. 2. 2. ●er. 6. de verb. Dom. c. 12. contra unitatem. A unity against unity; when Pagans, jews, and Heretics, or any profane crew whatsoever, make a league against the Church's Unity. And about that work, that the name of Israel may be no more in remembrance, that there may be no Church, or no reformed Church, Gebal, and Ammon, and Amaleck, the Philistines, and they that dwell Psal. 83. 4. In Psal. 140. at Tyre are Confederates together, Psal. 83. S. Hilary will not vouchsafe to call such union unity; Indeed it deserves not the name. 'Tis not unity (saith he) be it in Church or be it in state: but 'tis a Combination. And he gives his Reason. For unity 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 Enemy to Unity, even while it combines in one. For while it combines but a part, it destroys the unity of the whole. Is the spirit in this? Out of question, No. For a Faction to compass its end, I will not say, when it sees a thief it consents to him; or that it is always partaker with the Adulterers: but this it doth: It speaks against its own Brother, and slanders its own Mother's Son, Psal. 50. Can any man call Psal. 50. 19 this the Unity of the Spirit? Or is this the way to Unity? And now I cannot but wonder what words S. Paul (were he now alive) would use, to call back Unity into dismembered Christendom. For my part, Death were easier to me, than it is to see and consider the face of the Church of Christ scratched and torn, till it bleeds in every part, as it doth this day: And the Coat of Christ, which was once spared by Soldiers, because it was seamlesse. S. joh. 19 Rend every way and S. joh. 19 23. which is the misery of it by the hand of the Priest; And the Pope, which Bellarmine Bellar 3. de Eccles. Mil. c. 2. §. Nostra autem. hath put into the Definition of the Church, that there might be one Ministerial head, to keep all in unity, is as great as any, if not the the greatest cause of divided Christianity. Good God, what preposterous thrift is this in men, to sow up every small rent in their own Coat; and not care what rends they not only suffer, but make in the Coat of Christ? What is it? Is Christ only thought fit to wear a torn garment? Or can we think that the Spirit of Unity which is one with Christ, will not depart to seek warmer clothing? Or if he be not gone already, why is there not unity, which is where ere he is? Or if he be but yet gone from other parts of Christendom, in any case (for the passion & in the bowels of jesus Christ I beg it) make stay of him here in our parts. For so the Apostle goes on. Keep the Unity of the Spirit. This Exhortation requires too things (saith S. Jerome:) the one, that they which Ibid. have this unity of the Spirit keep it: the other that they which have it not, labour to get it. And certainly nothing can be more beneficial, or more honourable either for Church or state, then to get it when they have it not, or to keep it when they have it And this is employed in the very word, which the Apostle uses, Keep. For no wise man will advise the treasuring up & keeping of any thing, but that which is of use and benefit. And the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not barely signify to Keep, but Tueri, to defend too, which is the stoutest keeping. Now all wise men are for unity: And all good men for the unity of the Spirit. Yes (saith Saint Isidore) Boni servant, Good men keep it. In Gen. c. 7. Wise and good men keep it; why then none but fools, and bad men break it. Sly and cunning men perhaps may have their hands in Divisions, but wise or good men they are not. For are they not all without understanding that work wickedness? Psal. 53. And a greater wickedness men Psal. 53. 5. can hardly work, then to dissolve the unity of the Spirit in either Church orCommonwealth. For they do as much as in them lies to bring profaneness into the Church, and desolation upon the state. Keep therefore the unity of the Spirit. Keep Unity: why, but what needs that? will not unity keep itself? 'Tis true; unity is very apt to hang together. It proceeds from Charity, which is the glue of the Spirit, not severed without violence. Yea, but for all this, it needs keeping. In the Church it needs keeping: And therefore the Prophets and Governors of the Church are called Custodes; Keepers, Watchmen and Overseers, Ezek. 3. & Acts 20. And they must Ezek. 3. 17. Acts 20. 28. watch as well over her peace, as her Truth. And yet there are so many that scatter the tares of Schism and Heresy, that her unity is not kept. In the Common wealth it needs keeping too. For her Governors are Custodes Civitatis: Keepers of the City. But there also, there are not few that trouble the waters for their own fishing. And many times a Commonwealth is in danger to lose her Unity, just as Ephesus did, Act. 19: At which Acts 19 32. time all the City was troubled, but the greater part knew not why. And the true Cause of the Division was no more but this Demetrius and his fellows were afraid they should lose their gain, if Diana and her Temple kept not up their greatness. Now this noise at Ephesus doth not only tell us that Unity needs keeping, but it informs us farther of the way to keep it. The way to keep unity both in Church and state is for the Governors to carry a watchful eye over all such as are discovered, or feared, to have private ends. For there's no private end, but in something or other it will be lead to run cross the public: And if gain come in, though it be by making shrines for Diana, 'tis no matter with them though Ephesus be in an uproar for it. And certainly there's no keeping of Unity in either Church or state, unless men will be so temperate (when it comes to a lump at least) as to lay down the private for the publique's sake, and persuade others to do the like: Else (saith Saint Chrysostome) Hom. 9 in Ephes. Quicquid ducit ad amorem sui, dividit unitatem: whatsoever leads men to any love of themselves and their own ends, helps to divide the unity. And the School Tho. 2 2. 9 183. A. 2. ad 3. applies it both to Church and state. For in the Church they which seek their own, and not that which is Christ's (who is publicum Ecclesiae, the public interest of the Church) depart from the Unity of the Spirit. And in an earthly City, the unity of that is gone, when the Citizens study their own, not the public good. Why, but when then is Unity to be kept? When? why, surely at all times, if it be possible. But especially it is to be kept, when Enemies are banded together against Church or state. Then above all other times look well to the keeping of Unity. Am I deceived? or is not this your Case now? Are not many and great Enemies joined against you? Are they not joined both against the Church and against the state? Are they joined, and are you divided? God forbid. It cannot be that you should so forget the Church of Christ, or the Bowels of your own Country, and your own. join then and keep the Unity of the Spirit, and I'll fear no danger though Mars were Lord of the Ascendent, in the very instant of this Session of Parliament, and in the second house, or joined, or in aspect with the Lord of the second, which yet Ptolomey thought Aphoris. 84. brought much hurt to Commonwealths. But suppose all danger over (I would it were) yet keep Unity at all times. For Enemies are as Cunning as malice can make them: And if Unity be not kept at all times, at that time when 'tis not kept they'll make their breach. And they'll make it certainly. For if the Unity of the Spirit be gone, the Spirit is gone with it; And if the Spirit be 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 upon a state, and find the whole blessed Trinity, Father, Son, and Holy Ghost gone from it, to accompany that Unity which is banished out of it? Yea but you will say; If Unity be lost, we will quickly fetch it back again. Soft: First 'tis more wisdom to keep it then to be driven to fetch it back. Secondly, before Unity be thrust off, it would be well thought upon, whether it be in your power to bring it back when you will. The Spirit, I am sure, is not, and 'tis His Unity. And, lose it when you will, 'tis like the loss of health in the natural body; Just like. For there every Disease is with some breach of Unity; either by Inflammation in some noble or vital part: or by strife in the humours: or Luxations in the loynts: or by breaking veins or sinews; still with some breach ofVnity. Well. What says the Patient therewhile? What? Why, He says he will recover his health, & then take care to keep it. Yea, but what if Death seize upon Him before health be recovered? What then? Had it not been better & safer a great deal to keep health while he had it? And is not death a just reward of his distempering his humours? I will not apply, to either Church or Commonwealth: but certainly 'tis better for both to keep the Unity of the Spirit; then trust to the Recovery of it when 'tis lost. Keep then the Unity of the Spirit; but know withal, (and it follows in the Text) that if you will keep it, you must Endeavour to keep it. For it is not so easy a thing to keep Unity in great Bodies as 'tis thought; There goes much labour and endeavour to it. The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 study, be careful to keep it. Saint Augustine reads it Satagentes do In Psal, 99 enough to keep it: And he that doth enough, gives not over doing till it be kept. Nay, the Apostle comes so home, that he uses two words, and both of singular care for Unity. For He doth not simply say keep it: Nor simply endeavour it, but study and endeavour to keep it. Now no man can keep that is not careful; And no man will endeavour that is not studious. Neither is it (saith Saint Chrysostome) every man's sufficiency Hom. 9 in Eph. to be able to keep Unity: And the word implies such an endeavour as makes haste to keep: And indeed no time is to be lost at this work. Why, but if there be need of such endeavouring, whence comes it, that that which clings so together, as all Unity doth is so hard to keep? Whence? why I'll tell you: I presume you'll endeavour the more to keep it. First, then 'tis hard to be kept, in regard of the nature of this Unity. For be it in Church, or be it in Commonwealth 'tis Vnum aggregatum, One by Collection and Conjunction of many. And the School teaches us, that this Unity is Minima Vnitas, Tho. p. 1. q. 31. ●. 1. 2. A Unity that is least One: And therefore aptest to fall asunder. Both because many are not easily kept at One; And because every one of the many by reason of the contrary thoughts and affections which divide him, is not long together one in himself. Which is the Reason (as I conceive) of that in Philo. That a little difference is able to Philo apud Tho. ●. 2. q. 183. d. 2 3 divide a City. Secondly, 'tis hard to keep in regard of Opposers against it, and sly practisers upon it. And they are many. David complained of them in his time, Psal. 120. My soul hath Psal. 120. 5. long dwelled with them that are Enemies to peace. And there's no Church, nor no state, but hath some of these. And since the plotting and study of these is to break, you must endeavour to keep the Unity of the Spirit. And you'll find the work hard enough. But as to keep Unity is a work of Difficulty, and takes up much endeavour of the best: so 'tis a glorious work, and worth their endeavour. It is a pitiful thing to see a man but reputed wise, and his Endeavour, vain: But beside the comfort that is within, there's a great deal of honour to see a wiseman's endeavour like himself. And nothing is more like wisdom than Unity. For wise Counsels, are seldom better known by any thing then this; That as they are in themselves One and vary not; so they tend to One and distract not. That One end is verity in the Church; Safety in the state; and Unity in both. Notwithstanding this, Good God, what spending their is of great endeavours, about vanity, and things of naught? Half that endeavour spent in keeping Unity, would do what all our hearts desire, and more too. Why, but then how shall we be able to set our Endeavour right to the keeping of this Unity of the Spirit? How? why the Apostle tells you that too, ver. 2. And the way he Verse 2 proposes is so direct, that I dare say, if you endeavour, you shall keep the Unity of the Spirit, both in Church and state. First, than all Endeavour to keep the Unity of the Spirit is void, if it be not virtuous. For the Spirit will neither be kept, nor keep men together in vice. Next, Among all virtues four are most necessary to preserve Unity. The Apostle nameth them; and I'll do no more. They are Humility at the heart. Meekness in the Carriage. Patience in point of forbearance. And Charity, whose work is supportation of the weak that scandal be not taken, and Unity broken. And Concerning this last great virtue whose work is supportation of the weak, 'tis an Excellent passage which Saint Augustine ●n Psal. 99 hath. Art thou so perfect that there is nothing in thee which an other need support? I wonder if it be so: 'tis rare perfection. But be it so. Why then thou art the stronger to support others. Is unity 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 bear in thee. Endeavour then to keep the Unity of the Spirit, that we must. But in what is Unity best preserved? In what? why that follows next. 'tis in peace, saith the Apostle. Now Peace in this place is not taken as 'tis opposite to Warr. But it is that Peace, which opposes all jarring and falling out, especially falling off one from another. It is not considered here as opposite to war. For that Peace and War cannot possibly stand together. But this Peace in which Unity is kept, is most useful, most necessary, when War is either threatened or begun. For as there is most need of Unity against United Enemies: so is there most need of peaceable dispositions to Unite at home, against forces from abroad: Therefore the Learned agree here, That Peace stands for a Calm, and quiet dispose of the hearts of men, and of their carriage too, that the Unity of the Spirit may be preserved. And certainly without this peaceable disposition, 'tis in vain to say we endeavour for Unity; either to get, or to keep it. The Peace then here spoken of, differs not much from the virtue of meekness. Only it adds above meekness towards others, quietness with them. As it agrees with meekness, so 'tis the way to Unity: As it adds above it, so 'tis the Treasury in which Unity is kept. 'tis an ancient Rule for kingdoms and a good. jisdem Artibus Sallust. in Coniur. Ca●●l. quibus parta sunt facilè retinentur. They are kept in subjection, order, and obedience, by the same virtues by which they were first gotten. Now the unity of the Spirit is a great part of the Kingdom of grace; Therefore this Kingdom too, if it be gotten, as it is, by peace, then in peace it must be kept For you shall never see the Unity of the Spirit dwell in a froward heart, that is enemy to peace. That affection of which Saint Bernard Epist. 252. was, is the great keeper of Unity. And sure he dwelled in peace. Adhaerebo vobis etsi nolitis, etsi nolim ipse. I will stick and be one with you, though you would not have me do it: nay, though any tentation in myself would not have me do it. And therefore they are quite out of the way, in the Church (saith Saint Jerome) that think Ibid. they can hold the unity of the Spirit, Disfipatâ pace, when they have shaken peace asunder. And they are as far mistaken in the Commonwealth, that steep all their humours in gall, and yet would entitle themselves Patrons of unity. And surely such, in what state soever they live, know not of what Spirit they are, though all other men see, 'tis fire they call for, S. Luke 9 S. Luk. 9 55. Why? but what need is there of this Exhortation to Peace? this Endeavour for Unity? what need in regard of the times, the time itself preaches, I may hold my peace. But what need there is in regard of men's persons and conditions, which are to comply with the times, that I'll tell you. The best peace that is, and the fairest calm, that the Soul of man hath, is imperfect in this life. What then? What? why therefore says the School, though the Soul be at Tho. 2. 2 q. 29. A. 2. 4. rest and peace with God and consequently in itself and with others, yet there is still some repugnancy, both within, and without, which disturbs this peace. For whatsoever is imperfect is under perturbation. And the more a Man is troubled, the less perfect is his peace. Out of which it follows again, that all Exhortation to recall a man's passions to peace is very needful for the keeping of unity: And he that is offended at S. Paul's Exhortation to peace, is not at peace in Himself. Will you say farther, that this peace which keeps, and this unity of the Spirit which is kept, is the blessing and the gift of God? It shall ever be far from me to deny that. But what then? Because they are Gods blessings, must not you endeavour to get them? And because they are Gods gifts, must not you be careful to keep them? Nay, ought not you be the more careful to keep, when God himself is so free to give? 'tis true, You cannot endeavour till God give grace; But 'tis true too, that you are bound to endeavour, when he hath given it. Bound certainly; and therefore Saint Jerome expounds Ibid. this, which is but Council and Exhortation in Saint Paul, by a Precipitur. there's God's command upon you, that you endeavour for unity in peace. And now, what if God have given suffciencie, nay abundance of Grace, and yet there be no Endeavour, can any be blamed then for want of unity but yourselves? 'Tis true, that except the Lord keep the City, your Watchmen wake in vain, Psal. 127. But is it Psal. 127. 2. any where said in Scripture, that if you will set no watch, take no care, that yet God will keep the City? No sure. And this will ever be found certain, when and wheresoever the Unity of the Spirit is not kept, then and there was want of man's endeavour to keep it in peace. And whensoever God lays that punishment which follows Disunion upon a Nation, the Sin upon which the punishment falls is committed by man's misendeavouring, or want of Endeavouring. But Peace itself cannot hold Unity long, if it be not a firm and a binding peace. And this brings in the end of the Text, the keeping of Unity in Vinculo Pacis, in the band of peace. First, then if you will keep a settled unity, you must have a firm peace. The reason is, because in this Unity many are brought together. And many will not be held together without a band. Saint Augustine discovered this. Vnitas fine nodo facilè dissoluitur. Lib. 1. De Doct. Christiana prolo. That Unity (saith he) which hath no knot, is easily dissolved. This Unity is so comfortable, so beneficial both to Church and state, that it cannot be too fast bound. But if it be not fast bound, both it and the benefit will soon be lost. Now in vinculo, in that which binds this is to be observed: It compasses about all which it contains, and then where it meets there's the knot. So that which is bound is held close within the Embrace of the band. And the band is not of one substance, and the knot of another, but both of one and the same substance. So 'tis here. For the unity of the Spirit is contained and compassed, as it were by peace: Peace goes before it, to bring it in: And Peace goes with it when 'tis in: And Peace goes round about it, to keep it in. And where the two ends of Peace meet, there unity is fast and knit up. And the knot is of the same substance with the band, Peace too. And therefore where the ancient reading of the Text is To keep Unity in the band of peace, there some will have it, to keep Unity in vinculo Lapide. Ibid. quod est pax, In that band which is peace. This band as 'tis the band of unity; so 'tis well fitted to the unity it binds. For if you mark it, it binds unity, and the band is but One. In vinculo pacis: in the band of peace; One band. And yet that which is unum is not unius, that which is but One, is not only of One. For it binds many, whole Churches, whole Kingdoms. And both bodies are ever safest, when the band is One; and that One able to hold them. For when this One band of peace cannot bind close, 'tis a shrewd Argument, either that some ill humour swells, and will not endure the band; or that the band itself is strained and made weak. And in both these cases, timely help must be applied, or the unity of the Body is in Danger. You may see this plain in the Natural body. The out-band of the body is the skin. If the body be too full of humours, and they foul and in Motion, the body swells till the skin breaks. So 'tis in the Church, and so 'tis in the state, when the Body is too full of humours. The inner-band of the body is the sinew. 'Tis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the very word which the Apostle uses; The band or the sinew of peace. If the sinew be broken or over-strained, there's much pain and weakness in the body, and the members hang as lose, as if they were falling one from another. And so 'tis in the Ecclesiastical; And no other than so, in the Civil Body. If there be but a straining in the band, though perhaps the sinew be not yet broken, 'tis high time to look to the Unity of the body. Well. What Remedy then? What? Why, sure there's none but Vinculum Vinculi: The sinew must have a swath: And that which was wont to bind the body, must be bound up itself. And if the Cure light not into honest and good Surgeon's hands, it may prove a lame Church, and a weak state ever after. God bless the body therefore, and direct the Surgeons. Now as the Band of these great Bodies, the Church, and the state, may be broken: so the knot, which hath ever been hard to untie, may be cut. And both Church and state have ever had Cause to fear both, both breaking and cutting. Saint Ignatius was afraid of this in the Church, by and by after the Apostles times. And therefore Epist. ad philedelph. He writes to the Church of Philadelphia, In any case to fly and to shun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the partition or cutting off this knot. And indeed 'tis not fit for any man employed about this band of peace, to have his Razor about him. And David was afraid of this in the state; and he had Cause, great cause. For some wild unruly men cried out then. Let's break their bands in sunder, and cast their cords from us, Psal. 2. What bands? Why, Psal. 2. 3. All the bands of peace, and all the bands of allegiance too. For the Consultation than was (saith Calvin) to depose David. But he that In Psal 2. dwells in heaven, laughed them to scorn, ver. 4. Verse 4. And then broke them in pieces like a Potter's vessel, ver. 9 Now the Breakers of the band Verse 9 of peace both in Church and Commonwealth are pride and disobedience. For these two cry one to another. Thatis, Pride to disobedience, Come let's break the band. And this is very observable, and with reference to this band of peace too. You shall never see a disobedient man, but he is proud. For he would Obey, if he did not think himself fitter to govern. Nor shall you ever see a proud man stoop to bind up any thing: But if you see him stoop, take heed of him, 'tis, doubtless, to break the band of peace. The Reason's plain; If he stoop to bind up, He knows he shall be but one of the bundle; which his pride cannot endure. But if he stoop to lose the band, than he may be free, and show his virtue (as he calls it) that is, hope To run foremost in the head of a Faction. Fond men, that can be thus bewitched with pride against themselves. For when they are bound up, though but as one of the Bundle, yet therein, under God, they are strong and safe: But when the Band is broken, and they perhaps, as they wish, in the Head, headlong they run upon their own Ruin. Thus you have seen the Apostles care for Unity: For Unity, but fain would he have it of the Spirit. This Unity he desires you should keep; yea study and endeavour to keep, as the Spirit is ready to prevent and assist, that you may be able to keep it. This Unity must be kept in peace: And if you will have it sure, in the band of peace. That which remains is: that you obey and follow the Apostles Exhortation. That all of you in yourselves, and with others, endeavour to keep the Unity of the Spirit in the band of peace, both in Church and Commonwealth. For good Counsel, such as here our Apostles is, doth not make Church or state happy, when 'tis given, but when 'tis followed. And to the danger that may come, it adds guilt, to all such as will not obey the counsel, that they may prevent the danger. And let me say thus much for the Unity of the Spirit; 'Tis that which ties us one to another, and all to God, and God to all. Without God we cannot be safe, either in this life, or that to come. And without this Unity, no man is sure of his Neighbour's assistance, nor any man of Gods. But by this Unity, GOD himself is content to be bound to you. And that which is bound, is sure, and ready at need. Et fortis cum Hom. 9 in Eph. debili ligatus, & illum portat & se (saith Saint Chrysostome.) And strength bound to weakness, bears up both itself, and weakness. And in this sense I can admit of Scaligers Subtlety. That Unity is Omnipotent. Exerc. 365. §. 1. Keep Unity then, and be sour ('tis honourable justice) upon any that shall endeavour to break it. He deserves not to live, that would dissolve that band, by which God hath bound himself to assist the Church, and the Commonwealth. Our Adversaries make Unity a Note of the Church, and they persuade such as will believe them, that we have no Unity, and so no Church. I would not have Occasion given them to inlargé their doctrine; lest in the next place they take upon them to prove, that we have no Commonwealth neithor, for want of Unity. Now to Keep Unity, I have made bold to direct you one way already; and here's an other. 'Tis necessary that the Governors have a good and a quick eye to discover the cunning of them that would break the Unity first, and the whole Body after. You shall give a guess at them by this. They'll speak as much for Unity as any men; but yet, if you mark them; you shall still find them busy about the knot, that binds up Unity in peace: somewhat there is that wrings them there. They will pretend perhaps, 'tis very good there should be Vinculum, A Band to bind men to Obedience, o God forbid else: but they would not have the knot too hard. Take heed. Their aim is; They would have a little more liberty, that have too much already. Or perhaps they'll pretend, they would not untie the knot, no, there may be danger in that, but they would only turn it to the other side, because this way it lies uneasily. But this is but a shift neither. For turn the knot which way you will, all binding to Obedience will be grievous to some. It may be they'll protest, that though they should untie it, yet they would not leave it lose. They would perhaps tie it otherwise, but they would be sure to knit it as fast. Trust not this pretext neither. Out of Question, their meaning is to tie up Unity in a Bow-knot, which they might slip at One End when they list. Indeed, whatsoever they pretend, if they be curious about the knot, I pray look to their fingers, and to the Band of peace too. For whatsoever the pretences be, they would be at the dissolving of Unity. Well. Provide for the keeping of Unity; And what then? Why, then God bless you with the Success of this Day. For this Day, the seventeenth of March, I. Caesar overthrew Sex. Pompeius. And that Victory was in Spain; and Spain which had long been troublesome, settled, and came quietly in, by that one Action. And this very Day too, Frederick the Second entered jerusalem, and recovered whatsoever Saladine had taken from the Christians. But I must tell you, These Emperors and their forces were great keepers of Unity. The first Lesson at this Days Evening prayer, is judg. 4. There Sisera, Captain of jabins' judg. 4. Army, fell before Israel. But I must tell you; The two Tribes, Zabulon and Nepthali, went up in great both Unity, and courage against them, judg. 5. And I make no doubt, but this judg. 5. 8. Day may be a Day of happy success to this Church and state, if S. Paul may be heard, and that yet (before it be too to late) there be a hearty Endeavour to keep the Unity of the Spirit in the Band of peace. And now, to conclude. I beseech you Remember, That all this Unity and Peace, what ere it be, and when 'tis at the best, is but Vestigium, a tract, and a footing of that everlasting peace which is to come. And I would not have you so love this peace of grace, that you should at any time forget the infinite peace ofGlory: The band whereof nor Earth, nor Hell can break. For 'tis not folly only, but madness (saith Saint Gregory) to love this Peace, this Unity, which Par. 3. pastor. curae. Ad. 23. is but a foot-step, a print in the dust, soon worn out, soon defaced: and not love God and his Peace, A quo impressum est: whose very foot made this so safe, so happy, so pleasant as it is. But I cannot but hope better things of you, and such as accompany safety here, and Salvation hereafter. For you have not so learned Christ, as that you can prefer any Unity before his, Or neglect the safe keeping of that which is his footstep in this world; The Unity of the Spirit. Let us therefore all pray unto GOD: That he will evermore give both the King and his People, the comfort of his Spirit: That that Spirit of his may so direct all your Counsels, that they may be for Unity. That following the direction of this Spirit of Grace, we may enjoy the Unity of the same Spirit, both in Church and Commonwealth. That all our Endeavours, public and private, may tend to the keeping of this Unity. That our keeping of Unity may be such as it ought, In Peace, in the very band of Peace. I began with Saint Paul's Exhortation. I end with his Prayer and Benediction. ●. Thess. 3. 16. 2. Thess. 3. 'tis the prayer of this Day. For 'tis the second Lesson at Evening Service. The God of Peace give you peace always, and by all means: Peace in concord, and Peace in Charity: Peace on Earth, and Peace in Heaven: Peace of Grace, and Peace in Glory. To all which Christ for his infinite mercies sal●e bring us all. To whom with the Father and the Holy Spirit, be ascribed all might, Majesty, and Dominion, this day and for ever. Amen. FINIS.