A Plea for Peace: OR A SERMON PREACHED in St. PAUL'S Church in LONDON. july 9 1637.  
By HENRY VIRTUE, Parson of the Parish Church of Alhollowes Honey-Lane in LONDON.  
LONDON, Printed by M. F. for JOHN CLARK near S. Peter's Church in Cornhill. 1637.   

REcensui concionem hanc, cui Titulus est [A Plea for Peace, etc.] nec in ea quicquam reperio quo minus cum utilitate publica, imprimatur,  
October 9 1637. Sa: Baker.   

TO THE RIGHT HONOURABLE THE LADY SARAH Countess Dowager of Leicester.  
Right Honourable,  
THis Sermon was preached in St. Paul's Church by the command of Authority. The choice of the subject was left to my own discretion: when seeing with grief the breaches among us, and fearing to what they might come, I fell upon that, which now presents itself to your Ladyship's view, as studious to cast one bucket on these flames, to quench them, if it were possible: for who can sit still and keep silence, when he sees the prosperity of so famous and flourishing a Church as this, in which we live, hazarded by unbappy differences raised up by unquiet spirits?  
I was persuaded by some, to make this Sermon, thus preached, more public, by committing it to the Press, who were of opinion, that it might be of use for that end, at which (God knows) I aimed in the preaching of it, namely, the settling of the minds of men, and the composing of them to a peaceable conversation: which if I may see in any measure effected, it will more joy me, than the foolish speeches of some lawless tongues against me, for my peaceable endeavours, have been able to trouble me.  
And no sooner had I resolved upon the exposing of this Sermon to public view, but your Ladyship came to my mind, with some content to think, that now I might have an opportunity to bring myself again to your Honour's remembrance, and to express my gratitude, for that favour and respect, which long since both I and my parents received at your Ladyship's hands. May it please you to accept of this poor pledge of my unfeigned and sincere respect, to pardon my boldness thus intruding on your Honour, and to believe, that, what I have or am, is at your Ladyship's service, professing myself to be  
Your Honours in all true observance, HENRY VIRTUE.   

A Plea for Peace.  EPHES. 4.3. 
Endeavouring to keep the unity of the Spirit in the bond of peace.  
SAint Ambrose hath a rule, 
Ambros. tom. 3. epist, 70.  which warrants my choice of this Text. Nobis Sacerdotibus id praecipuè curae sit, ut ea vitia resecemus, quae in plurimos videntur serpere, that is, The study of us Priests, saith the Father, aught to be especially to bend our endeavours against those sins, which we see to be most frequent and predominant. How divisions abound among us, who sees not? the more the pity: What son of the Church may not readily acknowledge it now high time, to come with our buckets to quench these flames, if it be possible? Who shall or can judge it unseasonable, now to plead for peace, when we find such wide breaches among us? Nor can I make my Plea in better words, nor can I make choice of a better ground for it, than the passage now read: Endeavouring to keep, etc.  
St. Paul in the first verse of this Chapter gins the exhortatory part of his Epistle; and the first advice which he gives is general, and comprises all the rest, Walk worthy of the calling, etc. but thence he descends to the particulars included in that general: And now the first thing, that he pleads for, is peace and unity, with the necessary prerequisites of it, which being in the foregoing verse, humility, meekness, long-suffering, and mutual forbearance; his main Plea itself for unity we have in the words now read, which he contents not himself barely to propound, but he adds to it a strong argument for the backing of it, taken from the unparallelled nearness of Christians, in the verses following. But the Apostles plea itself for peace and unity, is to be the subject of my discourse at this time, and my errand, to you from heaven, to which I shall crave your attention for the present, and your obedience for the future, That ye endeavour to keep, etc.  
In this Plea, we find these particulars. 1. The subject of the plea, the unity of the Spirit. 2. The thing required, with respect to it, endeavouring to keep it. 3. The course prescribed for the preservation of this unity, In the bond of peace.  
But lest I seem to wrong my Text, offering violence to it, by pulling it in pieces unnecessarily, or be in danger to trouble you with coincidencies and tautologies, I shall choose rather to look at it, and so to handle it, as one entire Proposition, which is;  
That S. Paul advises his Christian Ephesians, and in them, us, and all Christians in the whole world, to endeavour to keep the unity of the spirit in the bond of peace.  
And in the handling of this Proposition, I shall observe this order; 1. To explain the terms, 2. to prove the point, 3. to say something by way of Application.  
1. The explication concerns the Parties to whom the advice is given, and the Advice itself.  
1. For the persons, to whom the advice is given, they are, as I said, the Christian Ephesians, and all Christians in the whole world, and in all succeeding times of the world. If that be true which Saint Paul says: The things, 
Rom. 15.4.  which were written aforetime, were written for our learning: 
Tertull. de Spectat.  answerably to which, Tertullian says truly, Cum Israelitas Deus disciplinae admonet vel objurgat, ad omnes habet, that is, When God doth admonish or chide the Israelites, he hath a respect to all: Cum Egypto vel Ethiopiae exitium comminatur, in omnem Gentem peccatricem praejudicat. And when he threatens ruin to Egypt, or Ethiopia, he gives sentence aforehand against every ungodly Nation; then is it much more true, which the same Father affirms of the Epistles of the holy Apostles: Ad omnes scripsit, 
Tertul. contra Martion l. 5.  dum ad quosdam. The Apostle, writing to some, writ to all: 
Aug tom. 5. de Civit. Dei l. 14. c. 9  which also S. Austin affirms of our blessed Apostle in particular: For, having by way of commendation said, that he furnished populos Dei, the people of God with more Epistles, than any of his fellow Apostles, he adds by way of explication: Non tantum illos, qui praesentes ab eo videbantur, sed & illos, qui futuri praevidebantur, that is, not only those which he saw for the present to be the people of God, but those also whom he foresaw so to be in future times. So that here will be no scope, whereby to shift off this advice of our holy Apostle; for it was not for them alone, to whom it was immediately and at the first hand directed, but for us also, yea for all.  
2. Now for the Advice itself: and here, to make use of the aforesaid distribution, we have,  
1. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The subject of the advice, the unity of the Spirit; concerning this, two things deserve enquiry.  
1. What is unity in general, and what it is in this place. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, unity, notes the joining together of more things though diverse, yea, though contrary, into one; as the joining together of several bricks or hewn stones, or pieces of timber to make one house; the putting together of a body propagated from parents, and a soul immediately created of God, to become one man; the making of jews and Gentiles one new man, who had been 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 we read, 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 jews 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 cornerstone, even Christ, who is all in all. This unity than is no other, then unitas Ecclesiae, the unity of the Church, as Zanchy says well, 
Zanch. in locum.  the conjunction and agreement of the body of Christ the Church, composed and made up of diverse people and men, coupled and combined under one head, Christ, be they jews 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 diverse 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 soul 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 soul, not the body is the subject of this unity; diverse bodies, one soul and heart in all, 
Acts 4.32.  as S. Luke speaks: the bodies of men dispersed far and near, their souls firmly knit together into one, so says Estius, Vnitatem spiritus, the unity of the spirit, 
Estius in locum.  that is, says he, animorum inter vos conjunctionem, the conjunction of your minds among yourselves. And Mariana thus lays down the scope of the Apostle in this place, 
Mariana in locum.  Non vult Apostolus suos animis & opinionibus dissentire, sed ut idem sapiant. The Apostle (says he) would not have his Ephesians to descent 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, says he, by the unity of the spirit understand here spirits unity, which the Spirit of God works in us: he adds, & 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 adds, Sed ego simpliciùs interpretor de animorum concordia: But I, says he, do rather understand it simply of the concord of our minds. And indeed he knows nothing, that knows not the soul 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, says the Wise man; so Moses calls God, The God of the spirits of all flesh; and the Apostle calls 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 seldom, called the Spirit, without his attribute, holy, or any other, as by our Saviour particularly, 
joh. 3.8. Matt. 4.1.  So is every one, says he, that is born of the Spirit; and so S. Matthew speaks, Then was jesus led by the Spirit into the wilderness, etc. 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.  says Beza: Vnitatem spiritus, quia per sanctum Spiritum fit; the unity of the spirit, so called because it is caused by the holy Ghost, says Zanchy.  
But these interpretations are not so cross, each to other, but that they may well enough consist and stand together, as Musculus says 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 be in you one heart and one soul, doth afterwards add the other exposition; Soliciti servare, etc. id est, solicit 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 keep, etc. that is, carefully keep that which you have not of yourselves, namely, unity, whereby ye 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 be slighted, but studiously to be 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 spiritual unity: there is not corporalis contactus, a bodily touching one of another, not the bodies of Christians united into one, but their hearts and souls, 
Acts 4.32.  as appears from the forenamed passage of S. Luke.  
2. For that it is the holy Ghost that is the Author of this unity: as the soul and body are united together by the spirits, the wasting of which causeth death in the separation of soul 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, jews and Gentiles, into one body in Christ, and between themselves: and this is that which the Apostle says, 
1 Cor. 12.13.  We are all by one Spirit baptised into one body.  
2. The thing required with respect to this unity of the Church, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Endeavouring to keep it. And here are also two things. 1. The thing to be studied, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to keep the unity of the spirit. 2. The study to be employed in and about it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 endeavouring it.  
1. The thing to be studied, servare unitatem spiritus, to keep the unity of the spirit: We are not put to make this unity, this is a work beyond our sphere; it is a work of Christ and his Spirit. It is God that makes us to be of one mind: this unity is the conjunction of hearts and minds, therefore it must needs be acknowledged to be the work of that God, in whose hands alone are the hearts of all men, 
Prov. 21.1.  even of Kings also, says Solomon, and therefore we find this work by the Apostle ascribed to Christ, 
Ephes. 2.14.  He is our peace, who hath made both one, says the Apostle: of all men in the world it is true, potius collecti sunt, quam colligunt, they are rather the gathered, than the gatherers, the subject, not the causes of this gathering into one. All that we can do, and all that is required of us, is, that this unity being made by Christ, and his Spirit, we should keep it entire and inviolable. And here we must know, that, as it concerns every particular man for himself to keep this unity, so (though this belongs especially to public persons) it concerns us to provide for others, and to take care for them, that they be not rent and divided from the unity of the Church by schism and contention. Besides also, as Christ hath caused an unity between God and us, who were before divided, and at odds and enmity through sins, 
Esay 59.2.  which separate between God and us, so we must know, that it is a thing worthy to take up the study of a Christian, to seek to maintain this unity, and to take heed that we renew not that difference and enmity, which was formerly between God and us, by relapsing into sin. But yet it is more properly the scope of the Apostle, to commend to our care the preservation of that unity, which is between particular Christians, the particular members of the Church, the mystical body of Christ: and, about this, to exhort us, not so much to that care, which public persons ought to have of others, with respect to this unity, to preserve them in it, or to reduce them to it, if by any means they be drawn from it, (though this is not altogether to be excluded) as to that care, which every Christian ought to have of himself, to preserve himself in this unity, & not to suffer himself to be pulled from it, much more not of himself to make a rent in it.  
2. The study, that is to be employed in, and about this thing, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 endeavouring to keep it. This is well added, for there is no hope, that, while we live here, we should be able perfectly to keep this unity, in respect of others, no, not in respect of ourselves. I say not in respect of others: for there will be unquiet men in the Church, men of factious dispositions, men that will study parts-taking and faction, who will be ready to stir up others to schism and contention, as earnestly, as any the most peaceably disposed can be, to persuade to peace and unity: men, that will as busily kindle and blow the fire of contention, as any can be ready to bring their buckets for the quenching of it. Ambitious men, who hunting after honour and preferment in the Church, if they miss of it; envious men, who seeing others preferred, when themselves are passed by, spare not to sow the seeds of discord, and to set all in a combustion: men, that are proudly conceited of their own devices, and contend tooth and nail for them, and if all things may not be in all points, to an hair's breadth, as they would have them, they care not how they hazard the peace of the Church. Nor will there be wanting fit subjects, for such blow-coales to work upon; some men, that be ignorant, that know not how to judge of things, poor simple souls, though haply well meaning, who are easily seduced, to whom it happens, according to that passage of Solomon, 
Prov. 14.15.  The simple believes every word, as not being able to judge of the devil's stratagems: as it was in the conspiracy of Absalon, with whom went two hundred men out of jerusalem, 
2 Sam. 15.11.  who were called and went in their simplicity, not knowing any thing: and some men, who, having in other respects particular discontents, are easily persuaded to join with, and to hearken to those that would seek to draw them into faction and schism from the unity of the Church. These are as tinder ready to take fire from every the least spark that falls on them, and as the chaff easily blown away by every the least puff of wind. Nor will it be half so easy for men peaceably disposed to persuade them to remain in the unity of the Church, as for turbulent spirits to prevail with them to forsake it. Woe to us! how have we by lamentable experience found all this to be too true among ourselves? But I say further, that there will be no hope, while we live here below, to preserve the unity of the Church entire, in respect of ourselves, for there is not the best, nor the most holy man living, who hath not reliquias, the remainders of unruly passions contrary to the virtues mentioned in the foregoing verse, in regard of which even the best, while they bear about them these houses of clay, will be prone to schism and discord. How eminent both for place and abilities were S. Paul and S. Barnabas? and yet what a fearful breach did there happen between them? 
Acts 15.39.  The contention, says S. Luke, was so sharp between them, that they departed asunder, one from the other. We are yet under the hammer, and not yet fitly & fully coupled together; perfect unity, never to be prevailed against, nor broken, is not to be expected in this life, but is reserved for heaven, there to be our portion, where our love shall be perfect, and our happiness absolute. Unity in this life cannot be perfectly kept, but that, sometimes for a season, upon this or that occasion, there may be, there will be difference of judgement, and likely hereupon estrangement of hearts and affections: all, that we can do, is to endeavour to keep it, and this it is, which the Apostle doth require at our hands. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, endeavouring to keep it, says Saint Paul. And this word here used is emphatical, it notes not a sleight, overly, and perfunctory endeavour, that would be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies perfunctoriè agere, so to do a thing, as if we cared not, whether we did it or no; but in that he uses this word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, its manifest, that he requires of us an earnest, diligent, and industrious endeavour for the preservation of this unity, and so the word is at all hands rendered, solicitè servantes, solicitously keeping, says Saint Ambrose: soliciti servare, solicitous to keep it says Saint Hierome: satagitè servare, make it your business to keep it, says the Syriack Translator. So S. Anselme, Vnitas illa spiritus non est negligenda sed studiosè retinenda, This unity of the Spirit is not slightly, but studiously to be kept and maintained. So that it is, as if the Apostle had said; Labour to preserve this unity, tooth and nail; do your utmost diligence, tanquam pro aris & foris, as if it were for your life, and livelihood, and religion, and all.  
3. The course prescribed for the preservation of this unity. The Apostle had said, Endeavour to keep the unity of the Spirit, they might now say, But what course shall we take, that we may preserve it? The Apostle stays not, till they should ask him this question, he prevents and anticipates them: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the bond of peace: he doth as it were with one breath tell them what they should do, and how they may effect it. But, what is this, In the bond of peace? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; in, for, by: In the bond of peace, that is, by the bond of peace: By the bond of peace, that is, by peace, as by a bond: so Estius; 
Estius in locum.  In vinculo pacis, i. e. pace tanquam vinculo quodam animos vestros colligante. In the bond of peace, that is, peace, as a certain bond, knitting your hearts together. So Saint Anselme: In vinculo pacis, 
Ansel. in locum.  i. e. pax & concordia exterior sit quasi nexus & vinculum interioris unitatis spiritus. In the bond of peace, that is, outward peace and concord may serve as a tie and bond of the inward unity of the spirit. And a little after, having said, Vnitas spiritus est studiosè retinenda, The unity of the spirit is studiously to be kept, he adds, Quam poteritis hoc modo servare, viz. in vinculo pacis, i. e. ut pax taliter inter vos habita, vinciat vos insimul & conglutinet: which unity of the spirit ye may thus be able to keep, namely, in the bond of peace, that is, if peace thus had among you, tie you in, and glue you together. And so our blessed Apostle contents not himself to teach them, and us in them, how to keep, and maintain this unity, but also, by way of illustration, he sets forth the nature and usefulness of peace by a similitude fit for the purpose, comparing peace to a bond, by which diverse things, being put together, are held together, and kept from falling asunder. Take a faggot, and keep the band of it firm, and uncut, the faggot remains firm; cut or burn the band asunder, and all the sticks fall each from other: of such nature and usefulness is peace; live we peaceably, and quietly together, and the unity of the Church is preserved and maintained; give we way to schism and contention, and the whole is dissolved. And this office of peace is excellently set forth by the Greek word for peace, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which as by some it hath its notation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, dico, to speak, because in time of war, silent leges, & lights dirimuntur non verbis, sed gladiis, the laws are silent, and differences are composed not with words, but with the sword: but in time of peace controversies are peaceably ended by laws and by pleading; so by others, it hath its rise, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, necto to knit together, quia connectit dissidentes in unum, because it links together parties jarring.  
So that the sum of all is this, that Saint Paul exhorts us by all possible means, and with all possible diligence to endeavour for peace one with another, by it as by a bond to keep the unity of the Church, and not by schisms and contentions to violate it.  
2 Now to prove and demonstrate the truth of the point, that it is our duty, so to do.  
1 For the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Though it were in no other place of Scripture given in charge, yet this one testimony might well suffice. Saint Paul giving this charge, not as an ordinary man, guided by a private spirit, but as the Penman of the holy Ghost, and immediately guided by that Spirit of truth and wisdom, who is not liable to error and mistakes in the advice which he gives: so that it is not so much Saint Paul, as the great God by him, that gives this in charge; so that to any that shall in this point refuse to yield obedience, we may well speak in the words of the Apostle, 
1. Thes. 4.8.  He that despiseth, despiseth not man, but God: as, if any man shall refuse to obey a charge brought him from the King, and delivered in the King's name by any messenger, though never so mean, he despiseth not the messenger, but the King himself, from whom, and in whose name it is delivered to him. But yet, to put all out of question, behold how, as in other particulars, so in this, both testaments agree, breathing forth the same truth. In the old Testament hear we David, 
Psal. 34.14.  Seek peace and pursue it: seek it, as the man his stray sheep, 
Luk. 15.4.8.  as the woman her lost groat, pursue it, as the Huntsman his game: hear the Prophet, 
Zach 8.19.  love the truth and peace. In the new Testament, hear we first our blessed Saviour, the King, Counsellor, and Prophet of his Church, concerning whom the charge was given from heaven at his transfiguration, 
Mat. 17.5.  This is my beloved Son, hear him: and concerning whom Moses brings in God speaking in so dreadful a tone so long before, 
Deut. 18.19.  Whosoever will not hearken to my words, which he shall speak in my name, I will require it of him: and what is more express, than the charge which he gave his Disciples? Have salt in yourselves, 
Mar. 9.50.  and have peace one with another? Next hear we Saint Paul, with whom nothing is more familiar, nor he more frequent in any thing, then in charges of this kind. If it be possible, 
Rom. 12.18.  and as much as lies in you, have peace with all men. And, Let us follow after the things that make for peace. 
Rom 14 19  Yea, where he saw this counsel most necessary, see how earnest he is. I beseech you, 
1. Cor. 1.10.  brethren, in the name of the Lord jesus Christ, that there be no divisions among you, but be perfectly joined together in the same mind, and in the same judgement: see his earnestness in delivering this charge, I beseech you. I, that am the Apostle of the Gentiles beseech you Gentiles. I might command you in a business of this nature, but I forbear 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 jesus Christ. In the name of Christ, that is, say some, by the authority of Christ, as the officer in the King's 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 schisms 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 schisms in the Church are most prejudicial: as you therefore tender the glory of Christ, than which nothing should be more dear to us, let there be no divisions. And in the close of his second Epistle, this is his farewell. Be of one mind, 
2 Cor. 13 11  live in peace. No less earnest is he in this kind 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, fulfil you my joy, that ye be like-minded, having the same love, being of one mind, of one accord, let nothing be done through strife or vainglory. And taking knowledge of some breach between 2. Christian women, see how he applies himself to them. I beseech Euodias, 
Phillip 4 2.  and beseech Syntiche, that they be of the same mind 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 between the members of the Church, called the peace of God, because he commands it, and he works it. And finally to his Hebrews, Fellow peace with all men, and holiness. 
Hebr. 12.14.  And as he so frequently gives this in charge, so doth he no less make it his humble suit to God for the Romans. 
Rom 15.5.  Now the God of patience and consolation grant you to be like-minded one towards another according to Christ jesus.  
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 maintain it? Listen a while, and ye shall see good cause why.  
1 Because of the incomparable nearness that is between Christians, now being knit together by so many bands: hear the Apostle in the verses following: There is one body, 
Eph. 4 4, 5, 6.  than we are members one of another. One spirit: one holy Ghost quickening us all, as all the members of the natural body are enlivened by one soul: called to one hope of our calling: the same glorious inheritance, to the joint hope of which we are called by the Gospel; then we are all of us coheirs. One Lord, than we are all of us fellow-servants. One faith, by which we all live, one doctrine of faith, which we all profess. One baptism, by which we are all of us initiated into the Church, and one Lords Supper, as the common Sacrament of our spiritual nourishment: and so in general 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, than we are brethren. A threefold cord, 
Eccl. 4.12.  saith Solomon, is not easily broken. Behold, here is a sevenfold 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 country, 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 than contention: who knows not, how unnatural it were for brethren to fall out one with another? It was Abraham's argument to his kinsman Lot, 
Gen. 13.8.  Let there be no strife between me and thee, for we are brethren. Brethren, we are of the nearest kind, 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 counsel can better fit us, then that, 
Gen 45 24  which joseph gave his brethren, See ye 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 schism 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 believe in one Christ, we hear one Gospel, we sing the same Psalms, we answer the same Amen, we echo forth the same Hallelujah, we celebrate the same Easter, why art thou abroad, and I within? And elsewhere, 
Aug. tom 7. part 1 de Emerito ad Eccles. Caesaricus. plebem.  Qui adoramus unum Patrem, cur non agnoscimus unam matrem? Since we worship one Father, why do we 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 possess it together; we are brethren, let us watch together for the keeping of our inheritance. In a word therefore, seeing Christians are so nearly linked together, it stands us in hand to endeavour to keep the unity of the Church in the bond of peace.  
2 Because the devil is a great enemy to our peace, he knows, its best fishing in troubled waters. It's his maxim, Divide & impera, set them together by the ears, and so prevail against them, and therefore he doth all he can to divide us, and to sow the seeds of discord among us, and it is his great content when he can effect it. 
Aug. tom. 10. Serm. à Lovan. edit. Ser. 74.  Satanae triumphus est Christianorum dissentio: the disagreement of Christians is the devil's triumph, says Saint Austin. And he wants not his instruments to fit his turn, ill-minded men, who are ready to blow the coals, to work in us ill thoughts each of other, so to occasion private and personal breaches, yea to inject into us harsh and uncharitable thoughts against the Church, and the public government, so to make way for open and public discord, to make us fall out with our Mother the Church, 
Aug. epist. 38. ad Latum.  which is, as Austin says well, Mater etiam patris tui, matrisque tuae quae nos de Christo concepit, Martyrum sanguine parturivit, in sempiternam lucem peperit, fidei lacte nutrivit & nutrit: the mother also of thy father, and the mother of thy mother, which hath conceived us of Christ, hath traveled with us by the blood of the Martyrs, hath brought us forth to an everlasting light, and hath nourished and doth nourish us with the milk of faith. And, if others should be wanting, the devil knows how to make use of ourselves against ourselves, our own pride, self-love, and covetousness, which are the breeders and nurses of schism and division: how then doth it stand us in hand, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. to make it our earnest study, to endeavour it above, or at least as much as any thing, to keep our unity and concord entire? for, who knows not, that in places besieged, the greatest care is there to fortify, where they find the greatest weakness, and the fiercest assaults? It is the Poet's argument, 
 jugulent homines surgunt de nocte latrones, 
Her. epist. lib. 1. ep. 2.   
 teipsum serves, non expergisceris? that is,  Thiefs rise by night to kill men, wilt not thou awake to save thyself?  
Certes than the devil being so industrious to interrupt our peace, and being so sufficiently furnished against us in this kind, we had need, and it will well become us, to be as diligent to maintain our unity, that Satan have not cause given him by us to rejoice, and triumph over us: according to that counsel, which Saint Austin, being now aged, gave to a young Bishop. 
Aug. epist. 75. ad Auxilium.  Aufer litem & revoca pacem, ne tibi pereat homo amicus, & de vobis gaudeat Diabolus inimicus. Take away strife, and call back peace, lest thou lose a man thy friend, and the devil an enemy joy over you both.  
3 Because of the excellency of peace: a thing it is of special worth and high price; hear we that sweet singer of Israel, how he speaks it: 
Psal. 133.1.  Behold how good and pleasant a thing it is for brethren to dwell together in unity! Peace is comely, as an Army in good array, order and agreement. It's delightful to the eye to see Christians at unity, as it is acceptable to the ear to hear Bells or a Musical instrument well tuned: 
Aug. de Civit. Dei l. 2. c. 21.  quae à Musicis in cantu dicitur esse harmonia, ea est concordia in civitate: concord in the City is as harmony in music, said heathen Scipio, as Saint Austin alleges it. God delights to be styled, 
2 Cor. 13.11  Deus pacis, the God of peace; Christ is princeps pacis, the Prince of peace, and King of Salem, 
Esa. 9 6. Hebr. 7 1. Eph. 6.15. Luke 2.1.  that is, King of peace; the Gospel is Euangelium pacis, the Gospel of peace. It's a part of the Angels heavenly ditty, on earth peace. It is that good which our Saviour taught his Disciples, to wish to those houses into which they came, 
Luke 10.5.  say, peace be unto this house. It's that good, which David taught his subjects to desire for the Church, 
Psal. 122.6.  Pray for the peace of jerusalem. It is the best legacy which our Saviour could think of, to leave to his Disciples, when he was to leave the world, 
john 14.26.  and to go to his Father, My peace I leave with you. And who knows not how it's at all hands desired? 
Aug. de Civit. Dei l. 19 c. 12.  Sicut nemo est, qui gaudere nolit, ita nemo est, qui pacem habere nolit, says Saint Austin: As there is no man that would not rejoice, so there is no man that would not have peace. He goes on, pacis intention & bella geruntur, unde pacem constat esse belli optabilem finem: for peace sake, says he, wars are undertaken, peace being the desired end of war. And yet more, Et, qui per seditionem se ab alijs separaverint, nisi qualemcunque pacis speciem teneant, non efficiunt, quod intendunt: even seditious persons, separating themselves from others, fail in their enterprises, except they maintain some show and semblance of peace among themselves. One word more he adds there to the same purpose: Et latrones, ut tutius infesti sint paci caeterorum, pacem habere volunt sociorum. Even thiefs and robbers, that they may the more freely disturb the peace of others, will preserve agreement among themselves. An argument that there is excellency and worth in peace, which thus draws the hearts of good and bad after it: as Saint Austin speaks of it. Nil in rebus terrenis gratius soleat audiri, nil desiderabilius concupisci, nil melius inveniri. So excellent a thing is peace, 
Aug. de Civit. Dei l. 19 c. 11.  that we can hear of nothing, among the blessings of this life, more acceptable, we can desire nothing more , we can find nothing that is better: Nor is it a wonder, that he speaks so transcendently of the excellency of peace, it being as the same father says, dilectionis matter, 
Aug tom. 10. de Temp. serm. 16●.  sanctitatis indicium, plebis sanitas, gloriasacerdotis, patriae laetitia, & terror hostium: the mother of love, a token of sanctity, the health of the people, the Priest's glory, the Country's joy, the enemy's terror. Nor doth it weakly argue the excellency of peace and unity, that the devil doth so strongly oppose it. So foul a fiend would never fight against it so mightily, if he knew it not of great price, and special excellency. So deadly an enemy to mankind would never so fare bend his forces against it, if he knew not the desires of men justly carried to it. Whereas Campian and the rest of the jesuites were, and are ready to lad Luther with bitter invectives. Campian among the rest calling him flagitiosum Apostatam, a wicked apostate: 
Whitok. advers. ration. 10. Camp.  learned Whitaker returns this answer, vium praestantem esse oportet, quem homines improbi tam capitali odio insectentur. He must needs be an eminent man whom such wicked men prosecute with such deadly hatred. No less may we thus conclude concerning peace and unity of the Church: it must needs be of singular excellency, that is so mightily oppugned by so foul a fiend: and since by all these arguments peace appeareth to be so excellent, good cause there is that we study to maintain it.  
4 Because of the usefulness of peace and unity: it is many ways profitable, and divisions as hurtful, and inconvenient: therefore peace and unity is studiously to be preserved, and the contrary as carefully to be avoided.  
1 In regard of God; peace and unity among Christians makes much for his honour; and divisions among us tend no less to his dishonour: Charitas laudat Deum, 
Aug. in Psal. 149.  saith Saint Austin, discordia blasphemat: Charity praises God, discord blasphemes him. As in the family, the good agreement of children and servants is an honour to the master of the family; but if they shall be always found quarrelling, and contending, it will be imputed to want of government: as we tender therefore the glory of God, which is the end of our creation, in the attainment of which we shall provide for our happiness, it stands us in hand, according to the point in hand, to endeavour to keep the unity of the spirit in the bond of peace.  
2 In regard of the whole Church, and the several members of it, the preservation of peace and unity makes much for safety: there is no better means of continuing impregnable against all opposition of common foes, then is unity and concord among ourselves, whereas on the other side breaches and divisions tend directly to ruin: maintaining unity, we shall be ready to take part with, and to help one another: but falling out among ourselves, we stand aloof off one from another, suffering ourselves to be devoured by the common foe, while we look on: yea haply we shall be ready to act one against another, 
2. Chron. 20.23.  and so to save the enemy a labour; as Moab against Ammon, and Ammon against Moab, and Edom against both, sheathing their swords each in other, so that jehoshaphat and his jews need not to strike a stroke. As Ephraim against Manasseh, 
Isa. 9.21.  and Manasseh against Ephraim, and both against judah. Saint Paul gives a hint of this, If, saith he, 
Gal. 5.15.  ye bite and devour one another, take heed that ye be not consumed one of another. Who knows not, what a weakening it was to the kingdoms of Israel and judah, that they were so divided? How have the divisions among the Christians made way for, and given advantage not a little to the Turk for the making of an inroad upon Christendom? Ulysses demonstrates it to Achilles, 
Him Iliad. 1.  that the discord between him and Agamemnon would in likelihood prove the ruin of the Greeks. It is a Dutch devise, and a good one to this purpose of two earthen pots swimming on the water with this motto, Frangimur si collidimur, We are broken all to pieces, if we clash one against another. If two ships at Sea (being consorts) shall be scattered by storm each from other, how shall the one help the other? if yet they fall foul one upon the other, how shall they not endanger one another? To this purpose is that of Saint Bernard. 
Bern. in Cant. Serm. 29.  Quicquid foris blandiri videtur, nulla est profectò consolatio, si intus (quod absit) seminarium discordiae germinaverit. Though the world seem never so much to smile on us, we can have no comfort, if (which God forbidden) we disagree among ourselves. 
Mat 12.25.  And this is avouched by our blessed Saviour. Every kingdom divided against itself is brought to desolation, and every City or house divided against itself shall not stand. On this ground therefore it is, 
Aug. de 5. haeres. c. 6.  that Saint Austin gives that advice. Simul colligamus, ne dividendo perdamus, Let us gather together, lest by division we lose all. But unity makes for safety, we shall be insuperabiles, if we be inseparabiles: Invincible, if inseparable, 
Bern. in Cant. Ser. 29.  Quid à foris vos conturbare aut contristare posset, saith Saint Bernard, si intus fraternâ pace gaudeatis? What from abroad can either trouble you or make you sad, if ye enjoy brotherly peace among yourselves? Pax vobis à vobis sit, & quicquid extrinsecus minari videtur, non terret, quia non nocet. Be at peace among yourselves, and howsoever the world may frown upon you ye need not fear it, because it cannot hurt you. 
Plutar. de garrul.  And this did Scilurus that Scythian King in Plutarch, represent lively to his 80. sons, when being now ready to dye, he commanded a bundle of arrows fast bound together to be brought unto him, which, so tied together, he gave to his sons one after another, that they should break them, if they could; and when they confessed, that they were not able to do it, he took them asunder, and easily broke them one after another; hereby teaching them how discord would undo them, but mutual agreement would make them invincible. And thus heathen Scipio (as Saint Austin alleges it out of the Orator) calls concord, 
Aug. de Civit. Dei, li. 2. c. 21.  Optimum in omni Republica vinculum incolumitatis: the best bond of safety in every Commonwealth. If we then tender the safety and prosperity of the Church, than which nothing should be dearer to us, it nearly concerns us to endeavour to keep the unity of the spirit in the bond of peace.  
3 In respect of particular Christians, the members of the Church; our study to maintain peace and unity, will be to them a matter of joy, nothing will more cheer them, then to see mutual agreement among them, that call on the same Father, and worship the same God, and profess the same Faith, and participate in the same Sacraments, and are members of the same Church with themselves, this being a sure ground, whereupon they wax confident of the safety and impregnable estate of the Church against all opposition of foreign foes, than which nothing can give them more content, as they desire nothing more than it: and nothing will more spite common foes, while it puts them out of hope to thrive in their attempts against the Church. And on the other side, this as much as any thing sads the hearts of Christians, to see their fellow-Christians, as Ephraim against Manasseh, and Manasseh against Ephraim, always biting and snarling one at another: this giving them cause to fear, the ruin of the Church not to be fare off, the very thought of which strikes them into astonishment: for thus we know, that any ingenuous man takes content in nothing more, then to see his common friends living friend-like together, and nothing goes more to the heart of him, then to find them always quarrelling and contending. Much more will the true members of the Church be so affected with the peace or discord of their fellow-members. Mutuis se vulneribus impetentes Christiani, 
Bern. parab. de Christo & Eccl. inter sermon. de diversis.  saith S. Bernard, seque invicem hostiliter concidentes, hostibus à longè stantibus risum & insultationem, Ecclesiae verò luctum & incurabilem incussere dolorem. While Christians like enemies wound and hack one another, they give occasion to the enemies, looking on, of slaughter and insultation, but to the Church, of incurable grief and sorrow. How deeply was Saint Austin affected with the breach which happened between Saint Hierome and Ruffinus, both aged men, learned men and formerly great friends? How did it make him break forth into a passion of grief? 
Aug. Epist. 15. ad Hieron.  Heu mihi (says the Father) quod vos simul alicubi invenire non possum. Woe is me that I cannot any where find you together. Fortè, ut moveor, ut doleo, ut timeo, prociderem ad pedes vestros, flerem, quantum valerem, rogarem quantum amarem, nunc unumquemque vestrum pro seipso, nunc utrumque pro alterutro, & pro aliis, maximè pro infirmis, pro quibus Christus mortuus est. So I am moved at it, such is the grief and fear, which I have conceived for it, that I should likely fall down at your feet, I should weep till I could weep no longer, as I love you, I should entreat you, now both of you for each other, now each of you for himself, and for others, especially for the weak, for whom Christ died. Would we then not grieve, but joy the hearts of our fellow-Christians? would we not joy, but strike sadness into the hearts of common foes? it stands us in hand, according to the point in hand, to hearken to Saint Paul calling upon us in his Philippians. 
Phil. 2.1.2.  If there be any consolation in Christ, if any fellowship of the spirit, if any comfort of love, if any bowels and mercies, fulfil ye my joy, that ye be like-minded, having the same love, being of one mind, and of one accord.  
4 In respect of those, who are yet strangers from the Church; our study to maintain peace and unity among ourselves will be useful and available to draw them to a love and liking of the Religion professed by us, and consequently an attractive to draw them into the Church, from which for the present they remain strangers: all men, that are in any degree ingenuous, liking that Religion best, the professors whereof they find to be most peaceable among themselves and unanimous: for nothing is more available this way, then for those that profess Christ's Religion, 
Eph 4.1.  according to Saint Paul's injunction, to walk worthy of the calling, wherewith they are called, and answerably to it: for this is according to Saint Peter's injunction, to have our conversation, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, honest, 
1. Pet. 2.12.  beautiful: and who knows not, what a powerful commander of affection Beauty is? Walk then answerably to our calling, and a troop will follow, many shall, by means of it be added to the Church: would we so walk? endeavour then to maintain unity: for this particular here in this verse is joined to the general exhortation in the first verse, as included in it, and a branch of it, as if the Apostle had said, would ye walk worthy of your calling? endeavour then to keep the unity of the spirit in the bond of peace: And so we find these elsewhere joined together: 
Phil. 1.27.  Let your conversation be as it becometh the Gospel of Christ; that is general, and holds proportion with the exhortation in the first verse of this Chapter: and answerably to the exhortation in this third verse, he there adds, That ye stand fast in one spirit, with one mind. Nor can this connection be justly questioned, for we are called to be children of God, who is the God of peace, to be members of Christ, who is the Prince of peace, and consequently to be members one of another; & in this respect it is, that S. Paul saith, We are called to peace in one body: 
Col. 3.15.  And therefore how shall out conversation better agree with our calling, then if we be thus studious of peace & unity? nay, how shall not our carriage be quite contrary to our calling, if we be not so? For, for fellow-members not to be at peace, who knows not, how unnatural it were? And in this respect by sad experience we see, that nothing more holds off men from embracing of our Religion, nothing doth more stumble and scandalise men, that are wavering, than the jars and discords, which they see or hear to be among us. But there is nothing more , then to be instruments to win men to God, nothing more to be avoided, then to be stumbling blocks in men's ways to hinder them from coming to God: desire we this conveniency? would we avoid the contrary evil? it stands us then in hand, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. to walk worthy of our calling, and consequently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. to endeavour to keep the unity of the spirit in the bond of peace.  
5 In respect of ourselves; this endeavour to keep unity and peace is useful in outward and inward respects.  
1 Outwardly, it will be useful as conducing to external prosperity, and length of days, by virtue of God's promise: for this is one of God's conditions, on which this is promised to us. 
Psal 34.12.14  What man is he saith the Psalmist, that desires life, and loves many days, that he may see good? the condition in part is Seek peace and pursue it: if we desire this conveniency, look to fulfil this condition, else we cannot on good grounds expect it. And indeed contentions may well and many ways occasion the loss of these conveniences, they being oft occasions to shorten life, and always to make it uncomfortable. Besides, that God often doth punish breaches and divisions in the Church among Christians, by raising up some storm against them, which may teach them better to agree, we being in this too like to sheep, which on a fair Sunshine day are scattered each from other upon the mountains, but a storm brings them together. So doth Eusebius relate, 
Eusb. Eccles. Hist. l. 8. c. 1.  that the Church enjoying much peace & freedom immediately before the persecution raised against it by Dioclesian, and making no better use of it, then to fall asunder into divisions, and factious contentions, 
Lam. 2.1.  instantly God took a course, by way of punishment, to cover the daughter of Zion with a cloud in his anger, and to cast down from heaven to the earth the beauty of Israel, 
Psal. 89 42.  and not to remember his footstool in the day of his anger, setting up the right hand of his Church's enemies, and making them to rejoice If we then respect but external conveniences, it will stand us in hand to study peace & unity.  
2 Inwardly; we shall find this study of peace in the Church, and among ourselves to be useful three ways.  
1 To be to ourselves a comfortable sign of our condition: hence we may conclude, that Christ dwells in us Vbi pax ibi Christus, quia Christus pax, 
Ambr. tom. 3. Epist. 82.  saith Saint Ambrose: where peace is, there Christ is, because Christ is peace. Hence we may also conclude, that the holy Ghost is given to us, as the earnest of our inheritance, and consequently, that we shall have the inheritance itself at last: for among the fruits of the spirit this is reckoned by the Apostle for one, peace, and the contrary variance, 
Gal. 5.22. Gal. 5.20.  strife, seditions, among the works of the flesh. 
Aug. tom. 9 in Jean. Euang tract. 6.  And to this purpose Saint Austin tells us, Oportere sanctum Spiritum per columbam demonstrari, ut intelligat unusquisque, si habeat sanctum Spiritum se habere debere cum fratribus veram pacem. That it was requisite that the holy Ghost should appear in the likeness of a Dove, that every man may understand, that if he have the holy Ghost, he ought to have true peace with the brethren. Yea hence we may conclude, that God is and will be with us, and then what good can we want, enjoying him that is the fountain of all good? And of this the holy Apostle gives us assurance, Be of one mind, 
2 Cor. 13.11.  live in peace, and the God of love and peace shall be with you. But if we give ourselves to live in contention and discord, woe be to us; we are strangers from Christ, and have no interest in him: we are void of the Spirit of God. Saint jude joins these together. These are they that separate themselves, 
jude 19  sensual, not having the Spirit of God. Nay they are such, as walk after the flesh, and are carnal: 
1. Cor. 3.3.  while there be divisions among you, are ye not earnall? saith the Apostle. And thus wallowing in the works of the flesh, among which are reckoned contentions and divisions, we must be content to take that which follows, that they which do such things, 
Gal. 5 21.  shall not inherit the kingdom of God. And not only being factiously disposed and addicted to contention, we can have no hope that the God of peace should be with us, but also (since, as Solomon saith, Only by pride men make contentions, 
Prov. 13.10.  in respect of which every contentious person is also a proud person, and since, as Saint Peter saith, 
1. Pet. 5.5.  God resists the proud, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he sets himself in battle array against him) we may well conclude, that God will be surely against us, and then what safety can we expect? 
jam. 3.14. to the end.  And hear we what Saint james saith. If ye have bitter envying, and strife in your hearts, glory not, and lie not against the truth. This wisdom descends not from above, but is carnal, sensual, devilish, for where envying and strife is, there is confusion, and every evil work: but the wisdom that is from above is first pure, then peaceable, etc. And the fruit of righteousness is sown in peace of them, that love peace. By which it is manifest, that our study to keep the unity of the spirit in the bond of peace may certainly assure us, that the wisdom which we have, is not carnal, sensual, devilish, but from God, from above, and tends to God, and to heaven, and that the fruit of righteousness, holiness here, and eternal life hereafter is sown, that is, prepared for us, and shall be reaped and enjoyed by us, and what shall comfort us if not this? whereas, contrariwise, he that lives in contention and strife, though he may brag of his Christianity, or otherwise boast of his wisdom, yet in so doing he glories falsely, and lies against the truth. 
Ambr. tom. 4. de Abr. l. 2. c. 6.  That of Saint Ambrose being most true of this heavenly wisdom, Sapienti pacis est studium, imprudenti amicajurgia. The wise man studies peace, the fool loves brangles. As we would then provide for our comfort, it mainly concerns us, according to this Apostolical injunction, to study unity and peace.  
2 This study to maintain peace, will be available to make us fit to serve God acceptably in the duties of his worship: now we shall be fit to pray with assurance to be heard and accepted; for this is required at our hands by the Apostle, to lift up pure hands without wrath; 
Tim. 2.8.  and to such prayer assurance is given of speeding. If too of you, says our Saviour, 
Matth. 18.19.  shall agree on earth as touching any thing which they shall ask, it shall be done for them of my Father which is in heaven. Agreeable to which is that of Saint Cyprian. quicksands quid simul petitur à cunctis, 
Cypr. epist. 57 ad Cornel. in exilio.  Deus pacis pacificis exhibet. Whatsoever is with an unanimous consent prayed for by all the God of peace grants it to those that are peaceably disposed. Now we shall be fit to hear the word of God acceptably and profitably; for this is also required of us in this respect, to lay aside all superfluity of maliciousness, 
jam. 1.21.  and so to receive with meekness that engrafted word, that is able to save our souls. Now no less shall we be fit to come with comfort to the holy Communion. If thou bringest, 
Math. 5 23.24  says our Saviour, thy gift to the Altar and there remember'st that thy brother hath aught against thee, leave thy gift before the Altar, and go thy way, first be reconciled to thy brother, and then come and offer thy gift. But, without this peaceable disposition, nothing that thou canst do, can be of any acceptance with God. An unblameable life will not stand thee in stead, while thou rendest thyself from the unity of the Church. Quisquis ab Ecclesiâ Cathelicâ fuerit separatus, says Saint Austin, 
Aug. Epist. 15●. ad popil f●●tion. 〈◊〉.  Quantumlibet laudabiliter vivere se existimet, hoc sol● scelere, quod ab unitate Christi disjunctus est, non habebit vitam, sed ir● Dei manet super eum. Whosoever makes a rent from the Catholic Church, how commendably soever he may seem to himself to live, for this very wickedness alone, that he is disjointed from the unity of Christ, he shall not have life, but the wrath of God abides upon him. The use of the Sacraments will be of no advantage to thee, while thou venturest to break the unity of the Church. 
Aug. tom. 10. 〈◊〉 Dom. 〈◊〉 11.  Corporalia Sacramenta, says the same Father, Quae portant etiam ab Ecclesia segregati, formam possunt exhibere pietatis, virtus autem pietatis invisibilis, ita in eyes non potest esse, sicut sensus non sequitur hominis membrum à corpore amputatum. Those bodily Sacraments which men, separating from the Church, do receive, may yield a form of godliness, but the invisible power of godliness can be no more in them, than sense can be in the member that is cut off from the body. Nor in this case will thy Almsdeeds afford thee any comfort, be they never so abundant. 
Aug. tom. 2. vel Fulgent. de fide ad Petr. Diacon.  Si quis remanens alienus ab Ecclesiâ Catholicâ eleemosynas largas dederit, pro eo, quod in hac vita non tenet Ecclesiae unitatem, non habet vitam aeternam, says the same Father, or Fulgentius: If any man remaining a stranger from the Catholic Church, shall give large alms; even for this, that in this life he holds not the unity of the Church, he shall miss of life eternal. Nor canst thou in this case have comfort in thy fasting, nor will it be of any acceptance with God, If the jews ask, 
Esa. 58.3.4.  Why have we fasted, and thou regardest it not? God returns answer, Behold ye fast for strife and debate. Nay, should it so happen, that a man violating the peace of the Church, should suffer aught, neither in this could he have comfort, Si aliquis ex talibus (says Saint Cyprian, 
Cypr. epist. 57 ad Cornelium in exilio.  that glorious Martyr, and famous Bishop of Carthage, speaking of the Novatians) fuerit apprehensus, non est, quod sibi tanquam de confessione nominis blandiatur, cum constet, si occisi ejusmodi extra Ecclesiam fuerint, fidei coronam non esse, sed poenam perfidiae: If any of them, says he, shall be apprehended, they have no cause to flatter themselves with the confession of the name of Christ, since it is manifest, that if such should fuffer death, out of the Church, it were not a Crown of faith, but a reward of disloyalty. And elsewhere, Etsi oecisus propter nomen fuerit extra Ecclesiam constitutus, 
Cypr. epist. 52. ad Antonian.  & ab unitate & charitate divisus, coronari in morte non poterit: Though a man separated from the unity of the Church, should suffer death for the name of Christ, he could not be crowned in death. Saint Austin also tells Donatus as much, who was a Priest of the Donatists: foris ab Ecclesia constitutus, 
Aug epist. 204. ad Donatum preibyt. Donat.  & à vinculo charitatis separatus, supplicio aeterno punireris, etsi pro Christi nomine vivus comburereris. Being out of the Church, and separated from the bond of charity, thou shouldest be everlastingly punished, though thou shouldest be burned alive for the name of Christ. Nor do these holy Fathers say all this of their own heads, but as they have learned it from Saint Paul, who plainly says as much. 
1 Cor. 13.3.  Though I bestow all my goods to feed the poor, and give my body to be burned, and have not charity, it profits me nothing. Nothing can be said more plain for this purpose: for, if all this be unavaileable without charity, than so it is without a study of unity, charity, and the study of peace being undivided companions. As therefore we would not lose our labour, nor strip ourselves of comfort in all that we do or suffer, it stands us in hand according to Saint Paul's injunctinn to study peace and unity.  
3 To furnish us with opportunities of doing and receiving good mutually by the improvement of the Communion of Saints: for God hath in singular wisdom distributed his manifold graces, not giving some all, and some none at all, but giving each man in the Church his proper share, and dividing to each man his several gift, according to that station in the Church, to which he hath designed him, so that as no man is absolute, so there is none, but may be in his way beneficial, there is none, but may stand in need of another; there is none, but may be useful to another, the head cannot say to the foot, 
1 Cor. 12.21. 2 Tim. 1.16.17.  I have no need of thee. Saint Paul stands in need of Onesiphorus his relief, and Onesiphorus needs Saint Paul's prayers. The ordinary Christian stands in need of the Ministers instruction, exhortation, and comfort, and there is not the most eminent Minister in the Church, who needs not the prayers of the meanest Christian: how earnest therefore, and how frequent is Saint Paul in desiring the prayers of Christians for him? 
Rom. 15.30.31.  I beseech you brethren, for the Lord jesus Christ's sake, and for the love of the Spirit, that ye strive together with me in your prayers to God for me, 
2 Thes. 3.1.  etc. And, furthermore brethren pray for us. Thus Saint Austin writing to Darius a lay man. Ora pro me, 
Aug. epist. 264. ad Darium.  ne deficiam, ora, fili, ora; sentio quid dicam, sentio quid petam, non tibi videatur indignum, & quasi ultra merita tua, fraudabis me magno adjutorio, si non feceris, etc. Pray for me, that I fail not, pray, son, pray: I know what I say, I know what I desire: let it not seem to thee an unfitting thing, and as it were beyond thy merits, thou shalt deprive me of a special help, 
Tertul de baptismo.  if thou do it not. So Tertullian. Over, ut cum petitis, etiam Tertulliani peccatoris memineritis. I desire that in your prayers, you would also remember Tertullian a sinner. And so Saint Bernard, juvate me orationibus vestris, ut semper possim, 
Bern. in Cant. Ser. 36.  & loqui quae oportet, & opere implere, quae loquor. Help me with your prayers, that I may always both speak such things as I ought, and practise what I speak. In this regard who sees not how useful it is to maintain unity? For, so long as there is mutual peace, there will be society, and so an opportunity and readiness to do good by the employment of the abilities wherewith God hath in any kind furnished us, and we shall be as ready to reap benefit by the abilities of others. But let peace be violated, and way given to discord and jarring, and presently there follows strangeness, we shall be ready to fly off one from another in time of need, and one to scorn to be beholding to another: as therefore we desire to reap the benefit of the communion of Saints, it stands us in hand to endeavour to keep peace and unity.  
Thus I have done with the proof of the point, wherein I have the more enlarged myself, because the point is practical: but the more I have spoken of this, the less I shall need to dwell upon the application. To which I were now immediately to come, but that there are two questions which need resolution.  
Quest. 1. How fare and with whom must we mind and study peace? Answ. Hear we the Apostle. If it be possible, and as much as lies in you, 
Rom. 12.18.  have peace with all men. With all men, then certainly with all them that live in the pales of the Church. If it be possible, and as much as lies in you, saith the Apostle. There are cases then, in which it is not for us to have peace with men: hear we therefore how the Scripture limits this study of peace. Love the truth and peace, 
Zach 8.19. Heb 12 14.  saith the Prophet. Fellow peace and holiness, saith the Apostle. No further therefore is peace to be maintained by us, then as may be without the prejudice of truth and holiness. Therefore 1. with Heretics against the foundation we are to have no peace, no, not to bid them, 
2. joh. 11.  God speed; He that bids them God speed, saith the Apostle, 
Euseb. Inst. Ecclis. l. 3. c. 25.  is partaker of his evil deeds. To this purpose Eusebius from Irenaeus relates, how Saint john the beloved Disciple, going into the bath at Ephesus, to wash himself, and finding Cerinthus the Heretic in the bath, went away without washing, and said. Fugiamus hinc, ne balneum corruat, in quo Cerinthus veritatis inimicus lavat. Let us fly hence, lest the bath fall on our heads, in which Cerinthus the enemy of the truth washes himself. And that Polycarpus meeting Martion the Heretic, and Martion saying to him, 
Euseb. hist. Eccles. t. c. 14.  Agnoscis nos? dost thou not know us? refused to change any words with him, only returning him that tart answer. Agnosco te primogenitum Satanae, I know thee to be the eldest son of the devil: In this case therefore it will be good for us to take up Saint Augustine's resolution. 
Aug. tom. 6. contra Faustun Manich. l. 29. ca 2.  Mancat potius nobis adversus Manichaeos pro veritate certamen quàm cum illis in falsitate concordia. Let us rather contend with the Manichees for the truth, then agree with them in falsehood. 2. With abominable wicked persons, blasphemers, drunkards, adulterers, and the like, in their sins, with such maintain no peace. So says S. Austin. Pax cum bonis custodienda est, 
Aug tom. 10. de Temp. Ser. 166.  non cum sceleratis & iniquis, qui pacem inter se habent, in peccatis suis. Pax cum bonis, bellum cum vitiis semper habendum est. Maintain peace with those that are good, not at any hand with wicked and unrighteous persons, maintaining peace among themselves in their sins: we are always to keep peace with good men, but withal to bid battle against the vices of men. In these cases, war is better than peace, contention then concord; agreement in error and sin is not peace, but conspiracy: Christ had better have a troubled Church, than none at all: It is more for the honour of God, that there be in the Church truth and holiness with contention, than quietness with heresy and impiety.  
Quest. 2. But, doth this exhortation for the study of peace and unity exclude all going to law for the deciding of controversies happening between men about meum & tuum, the propriety of goods? Ans. At no hand: God commands peace, he no where forbids us to make use of the Magistrate, and his laws for the preventing, or righting of wrongs. This may be, and peace not broken. We have, questionless, heard of men, who having been at law together, for the determining of some difference happening between them, have yet traveled together from the place of their abode, up to this City, and have been at bed and board together in a friendly manner. The Apostle therefore requiring the studious preservation of peace and unity, forbids not the other: only this is required by virtue of this charge, that we go not to law for every trifle, but for matters of importance, that we try all other fairer means first, that we make peace the end of our suits, that we be charitably affected each to other while the cause is depending: and finally, that we rest quietly in the determination of the judge, howsoever the cause be ended, with, or against us, neither insulting over the party, whom we foil, nor envying or maligning in case we receive the foil.  
And now, these questions thus cleared.  
3. Come we to the application: And here,  
1 The world justly deserves sharp reproof for the scarcity of peace, and the little care that men have to maintain the unity of the Church. In which regard we may justly take up the complaint of S. Gregory Nazianzen in that cause. 
Greg. Naz. orat. 12.  Pax ab omnibus laudatur, à paucis servatur. All men praise peace, few keep it. The Papists in this case fly in our faces, as Schismatics, for so they ordinarily brand us, objecting to us, that we have broken the peace, and made a rent in the Church; A breach there is, we confess, but whether we or they be guilty of it, let any indifferent man be judge. Only for the manifestation of it, give me leave to represent to you a parable used by a reverend Prelate of this Church. A man invites his friend to a feast, 
Jos. Exon. columba Noe.  they eat and drink together, and are merry; at last, the Master of the feast drinks to his guest, and gives him an apple, but suddenly a spider falls into the cup, and the apple is wormeaten, whereupon the guest for the time abstains; the Master of the feast urges his guest to eat of the apple, and to drink of the wine: the guest replies. It is not safe; see you not the spider in the cup? see you not the worm in the apple? let me first take out the spider, than I will drink; let me cut out the worm, than I will eat, I like the wine well, and the apple, I like not these: hereupon the Master of the feast grows choleric at his guest, as overnice, he throws the dishes and cups at his head, and at last shamefully thrusts him out of doors: say now whether of them hath broken the peace, and violated the laws of hospitality. It is just the case between the Papists and us. I hope than you will be able to give the sentence, that it is not we, but they, that have broken the peace. But the particular application of the parable, as easy and obvious I leave to you: But for that, which they object to us, of the breaches and divisions that are among ourselves, in regard of which they are ready to conclude, that we are not a true Church; It were good they would consider two things. 1. That we are not the first, between whom there have been divisions Witness Saint Paul, and Barnabas; witness Saint Hierome, and Ruffinus; witness the Eastern and Western Church about the celebration of Easter: yet the two former couples were still held godly men, eminent men, and the latter couple both acknowledged Churches of Christ. 2. That there are not wanting among themselves great differences, and that about such points as they acknowledge fundamental points of their Religion, as about Purgatory, the blessed Virgin, the power of the Pope, and such like: whereas the differences among us are only in superstructures, in less principal truths, whiles in the main, and fundamental points of our Religion we have (God be thanked) a firm concord, as may appear by the harmony of confessions. They therefore are justly to go in the forefront.  
Though yet it must with grief be eonfessed, that many among ourselves are fearfully guilty of breaking the peace, and unity of the Church; the more the pity: some contending for and about worldly things, maintaining tedious suits, sometimes for trifles, not worthy to be named: some about Theological Articles, as Pareus calls them. 
Par. Irenicon.  And the Disciplinarians about innocent ceremonies enjoined by the Church with respect to decency and uniformity in the worship of God, concerning which God hath not in his Word given any express order, one way or other, leaving them to be ordered by the Church, according to those general rules laid down in the Word about indifferent things. And yet about these things what fearful breaches are among us? Some, not contenting themselves, not to submit to the authority of the Church, but endeavouring to set all in a combustion, not only in private whispering against the Church, and the power of it, but also publishing and divulging scandalous libels, by which they study to make men our of love with the Government settled, prattling of innovations, and persuading people that Popery must needs be creeping in, because those things, which tend to reverence and devotion, to order and decency, are somewhat more strictly urged now, then formerly they have been: though it might easily be manifested, that these things were practised by the Christian Church long before Popery was so much as thought on; as may easily appear to any, that are in the least manner skilled in the writings of the Ancients; and I doubt not, but the ignorance of Antiquity is one main cause of this violent opposition. But let all that are guilty in this kind, not being studious of peace, but for these things breaking the unity of the Church, let these, I say, know that they walk unworthy of their calling, that they have an argument that they are carnal, and that their wisdom is earthly, lensuall, devilish: they say, they are Christians, but it were to be wished, they would walk as such, lest they be found to lie against the truth: 
Just. Mort. deseas. pro Christien. ad Anconinum Pium.  Hear they what Saint justin Martyr said long ago, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. If any be found not to live as Christ hath taught, it is a certain argument that they are not Christians, though with the tongue they confess the doctrine of Christ: for not those which only profess, but those which second their profession with answerable works doth Christ assure of salvation. And to the same purpose Tertullian, 
Tertull. Apologet. c. 45.  though more concisely: Dicet aliquis, etiam de nostris excedere quosdam à regula disciplinae: Some will say, that even some of our own violate the rule of Christianity: but he answers, Desinunt tunc Christiani haberi penes nos. We then cease to acknowledge them to be Christians. Let not such judge their sin to be small, 
Aug. tom 7. part 1. contra Epist. Parmen. l. 1. c. 4.  but know, as Saint Austin says, that Sacrilegium schismatis omnia scelera supergreditur, The sacrilege of schism exceeds all sins. And for proof of this, let them take into consideration, that other passage of the same Father. 
Id. de Baptis. contra Donat. l. 2. ca 6.  Sub veteri testamento idolum fabricatur & adoratur, liber Propheticus irâ Regis contemptoris incenditur, & schisma tentatur. 
Exo. 32.3, 4, 5  In the old Testament we read of an Idol made and worshipped, even a golden calf by the Israelites: a prophetical book burnt in a rage, by a contemptuous King. 
jer. 36.23.  jeremiahs' book first written, then read by Baruch, lastly cut in pieces, and burnt by jehojakim: 
Num. 16.  and a schism attempted, namely, by Korah and his complices. Idololatria gladio punitur; exustio libri bellica caede & captivitate, schisma hiatu terrae, authoribus vivis sepultis, & caeteris coelesti igne consumptis. The idolatry is punished with the sword, the burning of the book with warlike slaughter and captivity: 
Num. 16.29.30.31.32.33  but for the attempters of the schism a common visitation will not serve, God will do a new thing, the earth opens her month, and the principals go down quick into the pit, and the confederates are confumed with fire from heaven. 
Verse 35.  Quis jam dub that, saith the Father, hoc esse sceleratius, commissum, quod est gravius vindicatum? Who can now doubt, but that the sin is the greatest, in the punishment of which we find the greatest severity? Nor let such men as these, flatter themselves in their otherwise unblameable conversation, in their prayers, in their alms, nor in aught else, it being most true of all such, that the same Father says of the Donatists: omnia illa quae laudantur in Ecclesia, nihil illis prosunt, quia conscindunt unitatem. 
Aug. in joan Euang. tract. 13.  All those things, (namely virginity, continency, alms) profit them nothing, because they violate the unity of the Church. Such men are worse than those rude Soldiers, who were the crucifiers of our Saviour: In which respect we may say of them, as Saint Austin of the Donatists. Venit persecutor & non fregit crura Christi, venit Donatus, 
Aug. in Psal. 34  & disrupit Ecclesiam Christi. Integrum corpus Christi est in cruse inter manus persecutorum, & inter manus Christianorum non est integrum corpus Ecclesiae. The Soldiers coming broke not the legs of Christ, Donatus coming hath made a breach in the Church of Christ. The body of Christ remains entire on the Cross in the hands of his enemies: and the body of the Church is not entire in the hands of Christians: finally, let not such expect peace and comfort in the conclusion, but except they repent of their attempts against the peace of the Church, let them be sure of it, that, as they love wrath, they shall have wrath, and that, as joshua spoke to Achan, so it will be done to them, that as they have troubled Israel, 
Iosh. 7.25.  so God shall trouble them.  
2 For a close therefore, suffer a word of exhortation: in the words of Saint Paul: 
1 Cor. 1.10.  I beseech you brethren in the name of our Lord jesus Christ, that there be no divisions among us, but be perfectly joined together. At any hand, take we heed, that we be not leaders of others into schism from the unity of the Church: this would be in all respects as ill an office as we could possibly do them, and of as dangerous consequence to ourselves. But, because it is not enough for us to abstain from evil, except we also set ourselves to do good, let us not content ourselves not to draw others from the unity of the Church, do we also our utmost diligence, to hold others in it, and to reduce them to it, in case we know any drawn from it: let the peace of the Church be dear to us: here let us use our best rhetoric, and our most powerful persuasions: Christ hath said it: Blessed are the peacemakers, 
Math. 5.9.  they shall be called the children of God: as we would share in this blessedness, let this be our study. Shall we be counted pickthanks, and fiatterers, and time-servers, if we set ourselves to this work? Regard not such uncharitable censures, sacrifice our credit and good name to the peace of the Church; be we regardless of men's lawless tongues in comparison of a business of so high a nature, and so special 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 (Catholics) covet and take away our goods: he answers, utinam 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 only their own goods, but ours also with peace and charity. But we may be in danger to suffer hardship, if we thus set ourselves 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 do, returns him this grave answer, Oportet nil non far, ne Ecclesiam Dei scinderes. Thou shouldest choose rather to suffer any thing, then so to disturb the Church. He adds, Nec est Martyrium hoc, Ecclesiae non scindendae gratiâ toleratum, minoris gloriae, quàm quod fertur propter Idololatriae recusationem; Imò meo judicio majoris gloriae est, Illic enim pro unâ animâ martyrium toleratur, hic verò pro universâ Ecclesiâ. Neither is this martyrdom, suffered for not making a rent in the Church, less glorious, then that, which is undergone for the refusal of idolatry. Nay in my opinion it is more glorious: for in that a man suffers for the behoof of one soul, in this for the behoof of the whole Church. The same may no less be said of suffering aught for the study to retain 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 seek to make amends by studying by all means to reduce those to the unity of the Church whom they have been means to rend from it. Si persuaseris fratribus, says 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 persuade the brethren, or if thou shalt also compel them to come again to agreement, this good work shall be greater than the offence, which went before, and that shall not be imputed, but this shall be praised.  
Says any, that this endeavour will be vain, and the labour lost? let no such thoughts hinder us from this attempt: for, first, haply thou mayst prevail with them by the good hand of God upon thy endeavour. 
Aug. epist. ●6. ad Maximum Medicum.  Absit ut ipse, nolent tecum recta sentire, says Saint Austin, Cum quo eos delectavit errare: absit ut resistant tibi vera dicenti, cui consenserant à veritate devianti. God forbidden that they should not join with thee in right thoughts, who delighted to err with thee: God forbidden that they should resist thee speaking the truth, who consented to thee deviating from the truth.  
2 If thou canst not prevail with them, yet this will afford thee comfort, that thou hast endeavoured it. Thou mayest say with the Prophet, I have laboured in vain, 
Esa. 49.4.  but my judgement is with the Lord, and my work with my God. It is most true, that Saint Austin says, 
Aug. tom. 7. part 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 been slack, to use this diligence: he adds, 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 sin, though he prevail not, doth yet deservedly incur punishment, as if he had prevailed: So God forbidden that the faithful Preacher of righteousness, though he be rejected of men, should miss of his reward with God: for so says the Apostle, 
1 Cor. 3.8.  And every man shall receive his own reward according to his own 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 success in his labour. And, because the success of our endeavours in all kinds depends upon the blessing of God, to our persuasions used towards them, add also our prayers to God for them in the words of Saint Austin. Tranquillet Deus & componat animos vestros. 
Aug. epist. to 9 ad 〈…〉 tumultuantes.  ut non in vobis praevaleat opu● Diaboli sed pax, Dei vincat in cordibus. God quiet and compose your minds, that the work of the devil may not prevail in you but the peace of God may rule & bear sway in your hearts.  
But at least let us all look to ourselves that we for our own parts endeavour to keep the unity of the Spirit in the bond of peace. Suffer we not ourselves to be rend from the unity of the Church; or, if we have been by any means drawn from it, let us at last readily return to it: Consider what hath been said & the Lord give us understanding in all things. Would we see good, and enjoy long days? would we be sure that we have that wisdom which is from above? be peaceable, wrangle not for trifles, contend not about uncertainties: Resolve we with Saint Austin, that melius est dubitare de occultis, quàm litigare de incertis, 
Aug. tom. 3. de Genes. ad literam l. 8.  It's better to be doubtful concerning secrets, then to be contentious about those things which are uncertain. We are brethren, let there be no strife between us: we are travellers together towards the celestial Canaan, see that we fall not out by the way. We have common foes, let us hold together that we may 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fight together for the faith of the Gospel, 
Phil. 1.27.  as the Apostle speaks. Let the glory of God be precious to us, obscure it not by our jars; let the credit of religion be respected by us, blemish it not by our contentions: tender the safety of the Church so fare, as not to hazard it by our broils: In a word, live in peace, 
2 Cor. 13.11.  and the God of love and peace shall be with us.  
To this end I beseech you, that my counsel may be acceptable to you in the following particulars.  
1 Abandon pride, and labour for humility: for, only by pride, 
Prov. 13.10. Bern. inter sermons de diversit. ser. 1. de verb. Apostoli. Rom. 14.19.  men make contentions, says Solomon. Impossibile est, says Saint Bernard; Hic & modò pacem inter nos servari, nisi & qui in aliquo offendit fratrem, animosam elationem, & qui offensus est, nihilominus caveat inexorabilem obstinationem. It is impossible that here and now peace should be preserved among us, except both he, that in some thing offends his brother, beware of stomachful haughtiness, and he that is offended, do no less take heed of inexorable obstinacy. And therefore he prescribes this rule for the maintenance of peace. 
Jd. ibid. ser. 2.  Si recordaris quòd frater tuus habet aliquid adversus te, sis humilis ad petendam veniam: si tu habeas adversus illum, sis facilis ad dandam, & omnia erunt in pace. If thou remember that thy brother hath aught against thee, in humility crave pardon: If thou hast aught against him, be ready to grant pardon, and all things shall be in peace. Pride disables us for both these: a proud person scorns to stoop to acknowledge a fault, or to ask forgiveness of it, and by an overweening conceit of himself, is so apprehensive of any wrong done to him, that he judges it unreasonable to pass it by: but humility will enable a man to all this: if then we would maintain peace among ourselves, shun pride, labour for humility: for it is most true, that Saint Austin says, answerable to the forenamed passage of the wise man: 
Aug. contra epist. Parmen. l. 1. c. 4.  humilitate pax custodita est, elatione dirupta est: humility conduces to peace, pride is a makebate.  
2 Be not too vehement and impetuous in seeking either wealth or honour: 
jer. 45.5.  Seekest thou great things for thyself? seek them not, says God to Baruch by the Prophet: And indeed seek them not, if we have a desire to maintain peace: for, as Arnobius says well, non esset utique lis in seculo. si non unus alio vellet ditior fieri, vel in opibus vel in honoribus. 
Arnob. in Psal. 39  There would be no contention in the world, except we did desire to exceed each the other, either in wealth, or in honour. How frequently have we found covetousuesse and ambition to usher in schism and divisions? Thus; as Tertullian testifies; 
Tertul. contra Valentinianos'.  Valentinus, hunting after and hoping for a Bishopric, and missing of it, another who had suffered much for the name of Christ, being preferred before him, being hereat discontented, became the head of a faction, who from him were called Valentinians. 
Ambr. tom. 1. de paenit. l. 1. c. 15.  So Novatianus says Saint Ambrose, being displeased that he miss of a Bishopric, which he hoped for, entered the lists against the Church, and made a fraction in it. And so have we found it to be among ourselves. As we desire then to be armed against divisions, moderate our desires of great things in this world.  
3 Maintain righteousness in our dealings, let us be careful Suum cuique tribuere, to give every man that, which belongs and is due to him: give Caesar his due, according to the injunction of the Apostle, 
Rom. 13 7.  custom, to whom custom, honour, to whom honour, fear to whom fear is due. Give the Minister his due, his double honour of respect and maintenance according to the laws of God and the King, and so to every one else in his several kind. The want of this care we have found to be the occasion of fearful breaches. In this regard it is, that the Poets have made peace the daughter of righteousness: so heathen Scipio says Saint Austin, 
Aug. de civet. Dei l. 2. c. 21.  could say, concordiam sine justitia esse non posse, that peace cannot be without righteousness. And the same Father descanting upon those words of the Psalmist, 
Aug. in Psal. 85.  Righteousness and peace have kissed each other, speaks fully to this purpose, Fac justitiam & habebis pacem; si non amaveris justitiam, pacem non habebis. Amant enim se duo ista, justitia & pax; duae amicae sunt. Work righteousness, and thou shalt have peace, if thou love not righteousness, thou shalt not have peace: for these two, righteousness and peace, love each other, they are two friends. He adds, Tuforte unam vis, & alteram non facis: nemo enim est, qui non vnlt pacem, sed non omnes volunt operari justitiam. Interroga omnes, vultis pacem? respondet totum genus humanum, opto, cupio. Ama justitiam, quia duae amicae sunt, mutuò se osculantur. Haply thou wouldst have one, thou wouldst not do the other: for there is no man which desires not peace, but all have not a mind to work righteousness. Ask all men, would ye have peace? all mankind answers with one consent: yes, with all our hearts. Then love righteousness, for these two are great friends, they kiss each other. He adds further, Si amicam pacis non amaveris, non te amabit ipsa pax, nec ad te veniet; inimicus es amicae meae, inquit pax, quid me quaeris? Amica sum justitiae, quemcunque invenero inimicum amicae meae, non ad illum accedo: vis ergo venire ad pacem? fac justitiam: If thou lovest not the friend of peace, neither will peace love thee, or come near thee. Thou art an enemy to my friend, says peace, why dost thou seek me? I am a friend of righteousness; If I find any man a foe to my friend, I will not have to do with him. wouldst thou therefore attain peace? work righteousness. And in the same place, descanting on those words of the Psalmist, Depart from evil, and do good, 
Psal 34.14.  seek peace and pursue it, he adds further, Declina à malo & fac bonum, id est, amajustitiam, tum quaere pacem, jam enim non diu quaeres illam, quia & ipsa occurret tibi, ut osculetur justitiam. Depart from evil, and do good, that is, love and practise righteousness, then seek peace, for now thou shalt not need long to seek her, but she will readily meet thee, that she may kiss righteousness.  
4 In doubtful things, avoid groundless suspicions, and make charitable constructions, and be ready to accept of their just apologies, concerning whom we have entertained any hard or uncharitable thoughts. The want of care this way, hath been the cause of much division between private men, and in the Church: men do or say something, which may admit of a various construction: we for want of charity, interpret it the worst way, and when they offer their defence, we refuse to accept of it, or to believe it: hence issues breach of peace between man and man. So in the Church it is, in respect of her constitutions. She enjoins this or that, which she judges to make for order and decency in the service of God; we are ready to calumniate it as idolatrous and superstitious; she makes her protestation to the contrary, we refuse to believe her, we still continue to cry out, O Idolatry, O Popery! and hence proceed those heavy breaches that are among us in the violent opposition of her Orders. As therefore we would end these divisions, walk by this rule. It is a remarkable passage to this purpose recorded in the sacred story. 
josh 22.  The nine tribes and half of Israel have their possession on the one side of jordan; the two tribes and half on the other side; these, having according to their promise to Moses, seen their brethren in possession of their Country, and their enemies suppressed and vanquished, are now at last dismissed by joshua; and having now passed over jordan, and being come into the Land of their possession, they set up a great Altar by jordan: this offends the rest of the Tribes, and, as it might seem to them most justly, 
Deut. ●●. 10.11.  For no sacrificing must be among them, but at some one place, which God should choose, & consequently but one Altar is commanded, for what serves an Altar for, but for sacrifices? For these therefore to erect a new Altar might seem to be scandalum datum, a scandal given: they construe it as done with a mind to turn away from following the Lord, and thereupon they resolve to make war against them, but first they will send to them to hear what they could say for themselves. Phineas and the ten Princes coming with him, charge them deeply with it, as done out of a rebellious intention. But when the two Tribes and half had made their just defence, that it was not done with any thought of forsaking the Lord, but only to be a witness, that though they might seem to be parted each from other by jordan running between them, yet they were all but one people, and had a joint interest in one God. The other Tribes accepted of, and rested in this their defence, and laid down their purpose of warring against them: Oh that there were such a charitable affection in men in these days; oh that whereas we have misconstrued uncharitably the constitutions of the Church our Mother, as superstitious, as ushering in Popery, we could at last rest in the apologies published by authority, in which there is so clear and serious a protestation to the contrary: how would this tend to the conservation of peace and unity?  
5 Abstain from curious search into unprofitable controversies, and be not so much addicted and wedded to our private opinions about them, but that, being convinced of mistakes therein, we may readily relinquish our errors, and subscribe to the truth. This would much tend to peace, and make for it, and the contrary is oft an occasion of no small breaches. It is therefore good for us in this case to take up S. Augustine's resolution, wherein he alludes to the words of the Apostle, 
1. Cor. 8.1.  Knowledge puffeth up, 
Aug. Epist. 15. ad Hieron.  but love edifies. Minus assequatur, says the Father, illa quae inflat, modò non offendatur illa, quae aedificat, Let that gain less, which puffs up, so that be not prejudiced that edifies: that is, let us content ourselves to know less, so we may be more charitable.  
6 In indifferent things let us not be too stiff, but yielding: In those things, in which we have full liberty of choice, be careful, not to offend the weak, 
1. Cor. 10.32.  but follow Saint Paul's advice, Give no offence, neither to the jew, nor to the Greek, nor to the Church of God. And take we up his resolution. If meat make my brother to offend, 
1. Cor. 8.13.  I'll eat no flesh, while the world stands, lest I should make my brother to offend. Hear we what he says, 
Rom. 10.14.15.  I know and am persuaded by the Lord jesus, that there is nothing unclean of itself, but to him that judges any thing to be unclean, to him it is unclean: but if thy brother be grieved with thy meat, now thou walkest not charitably; Destroy not him with thy meat, for whom Christ died. But for other things in which being indifferent in themselves (God having given no special order concerning them one way or other) we yet are limited by the command of authority, in these, out of our duty to superiors, it is for us to submit to their commands. to be regulated thereby, and by the settled custom of the Church, if we would maintain the peace of the Church. The things themselves God hath neither commanded nor forbidden; but to obey authority in the things which God hath left free, this God hath commanded; and no less hath he forbidden disobedience herein by the fifth Commandment, which requires honour to superiors, a principal branch whereof is obedience to them in such commands as are not contrary to the will of God. It is this, which S. Austin says he learned from S. Ambrose: he says, that he moved this question to him, Vtrum juxta morem Civitatis suae Sabbato jejunaret, an Ecclesiae Mediolanensis more pranderet, 
Aug. Epist. 86. ad Casulan. Presbyter.  Whether according to the custom of his own City he should observe the Saturday fast, or should dine that day according to the custom of the Church of Milan, and that Saint Ambrose returned him this answer. Quid possum hinc docere amplius, quam quod ipse facio? What can I teach you concerning this, more than that which I myself do? And whereas S. Austin thought that S. Ambrose had enjoined him not to observe the Saturday Fast, because he saw that he observed it not S. Ambrose explained himself thus, Quando hic sum, non jejuno Sabbato; quando Romae sum, jejuno: When I am here, namely, at Milan, I observe not the Saturday Fast; when I am at Rome, I observe it. And so he added this general rule, Ad quamcunque Ecclesiam veneritis, ejus morem servate, si pati scandalum non vultis, nec facere. To whatsoever Church ye come, observe the custom of it, if ye will not either take or give offence. And thereunto S. Austin adds 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 saturdays, and others dine, the custom 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 Pedlars, seeking to curry favour with all sides: these are mischievous persons: A whisperer, 
Prov. 16.28.  saith Solomon separates chief friends. If therefore we desire to maintain peace, let us walk by Solomon's rule, 
Prov. 25.23.  As the North wind drives away rain, so doth the angry countenance the backbiting tongue. And the issue we shall find 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 public breaches, harken to the counsel 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 work in men an ill opinion of the Church, wherein they live, though never so apparently false, and that they may the more easily insinuate and wind themselves into the minds of wellmeaning people, they will make a fair pretence of zeal 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 God's worship, when, God knows, it is, if not only, at least especially, for their own advantage, to raise themselves a name by defaming of others, whose preferment they envy: such as these the Apostle would have us to mark and avoid: and according to this is the advice of Saint Cyprian that famous Bishop of Carthage, Admoneo pariter & consulo, saith he, 
C●pr. Epist 40 〈◊〉 plebem de quinque Presbyter. Schismaticis factionis foelicissimi.  ne perniciosis vocibus temerè credatis, ne fallacibus verbis consensum facilè commodetis, ne pro luce tenebras, pro die noctem, venenum pro remedio, mortem pro vita sumatis, nec aet as vos corum, nec authoritas fallat, etc. I admonish and counsel you, that ye do not rashly believe pernicious words, nor hand over head give assent to deceitful speeches, lest ye take darkness for light, night for day, poison for remedy, and death for life: Let neither their age nor authority deceive you, etc. Let this be our care, and we shall be well shielded against Schism and division, and enabled to maintain unity, and to live in peace; and so the God of love and peace shall be with us. To which God, Father, Son, and holy Ghost, be rendered of us, and the whole Church, all honour, and glory, praise, and power, might and majesty from this time forth and for evermore. Amen.  
FINIS.   

Errata.  
PAge 3. line 24. for Apostles, read Apostle, p, 6, l, 3, for spirits, r, spiritual. p, 20, l, 9, for dissentio, r, dissensio, p, 28, l, 4, for slaughter, r, laughter, p, 37, l, 2●, for injunction. r, injunction, 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, etc. p, 57 l. 27, for, God. The other, etc. r. God; the other.