AN APOSTOLICAL Injunction for Unity and Peace. Or, a Sermon Preached by George Downame Master of Arts of Christ's College in Cambridge, to the Parishioners of Saint Stephens in Walbrooke, at his departure from them. 1 Cor. 1. Verse 10. I beseech you Brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no division among you: but that ye be perfectly joined together in the same mind, and in the same judgement. LONDON: Printed by I. Okes dwelling in little S. Bartholmews. 1639. TO THE RIGHT Honourable, my very good Lord and Patron, Edward Lord Newburgh, Chancellor of the Duchy of Lancaster, one of his Majesty's most Honourable Privy Counsel. And to his Religious and Virtuous Lady, all Peace and Happiness. Right Honourable: PArdon (I beseech You) my boldness, in presuming to present your Lordship with such a mite, as not being a brag of my ability, but a Testimony of my loyalty and gratefulness to your Honour, to whom I owe myself. And if your Lordship shallbe pleased to accept these first Fruits of my labours in this kind, as a testimony, how much I deservedly honour You; let the World Paraphrase upon me what it will: for where I owe a just Service, I had rather undergo the Censure of vainglory, by being too forward in hasting to the Press; than unthankfulness to Your Honour, to whom I am so deeply obliged by Your noble Favours. My Lord, this is a Sermon Preached at my departure from the Parish of St. Stephen's Wall-brooke, where I lived and laboured in another man's field, for the Inning of his Harvest, till it pleased your Lordship out of your most undeserved Grace and Favour, to Present me to a Living of greater value, and more certainty, in respect of my own Propriety and independent Interest; whither now (by God's assistance) I am hasting: Only I make bold, before I go, humbly to entreat your Lordship's Patronage of this weak Work; hoping that the Time will come, when I may present unto your Lordship's view, some Thing of greater weight and worth. In the mean while, humbly desiring pardon for this my bold intrusion on your Honour, I commend your Lordship with your virtuous Consort to the Lord of Lords, wishing you the Glory of both Ages: which shallbe the daily Prayer, of Your most Humble Servant and most Thankful Beneficiary George Downame. AN Apostolical Injunction for Unity and Peace. 2 CORINTH. 13.11. Finally, Brethren, farewell; be perfect, be of good comfort, be of one mind, live in peace, and the God of love and peace shall be with you. IN these words the Apostle St. Paul taketh his leave of the Corinthians, The division. whom he entitles Brethren: finally, Brethren farewell; yet ere he leaves them, he admonisheth them of certain duties to be performed, which are in number four: First, Be perfect. Secondly, be of good comfort. Thirdly, be of one mind. Fourthly, live in peace. Upon the performance whereof, he annexeth a promise of God's blessing upon them, in those words; And the God of love and peace shall be with you. First, in taking of his leave, he useth his usual word, Finally, the word in the original is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is expounded two ways, First, postremo, lastly. Secondly, quod superest, or quod reliquum est, for that which remaineth. Finally. First, it is taken for lastly, and so it may be taken here. Saint Paul concluding his Epistle, saith Finally, lastly, to conclude. But I will rather follow Oecumenius, Oecum. i● locum. who takes it the second way, for quod superest, or that which yet remaineth: quasi diceret, (saith he) as if he should say, postquam ego quod meum est, feci, hoc est, consilium dedi ac minatus sum, reliquum est, ut & vos, quae vestra sunt, confera●is: After that I have performed my duty, in admonishing and threatening you, it remains that you also do your duty in obeying that doctrine that I have delivered you. In vain do the Ministers of God's Word cry aloud, and lift up their voices like trumpets in preaching to you, except you also do conform yourselves in obedience to what is taught you. God requires of you knowledge and sanctification, according to the measure of means, that He hath afforded you: much, where he hath given much, more of those that have means, than, of those that have none, and more of those where the Gospel of Christ is openly and freely preached, than of those, who living in times of persecution, have it only by stealth, and with many difficulties and dangers. Lord what a measure then of knowledge and sanctification doth he require of us, who live in such a flourishing Church as ours is! where He hath planted the most faithful Ministry; where we have praying without ceasing (some think too much;) where we have reading the Scriptures without interruption (a privilege denied unto our neighbours) and where we have preaching without contradiction. God hath planted us like a tree by the rivers of waters. Psal. 1.3. Luke 13.8. He hath digged about us and dounged us, He hath used fair means, and foul means, and all means possible, to make us fruitful: but what's the end of all this labour? I am afraid God fails of his expectation, I am afraid that he looks for more fruit from us, than he is like to find: and I have cause to fear it, seeing the poor success of all our labour in your practice: for which of you have attained more knowledge and sanctification than you had ten, twenty years ago? Which of you have mortified and subdued any sinful corruption since that time? which of you were covetous then, and are not covetous still? which of you were slanderers then, and are not slanderers still? which of you were liars then, and are not liars still? which of you were swearers then, and are not swearers still? which of you were unchaste, untemperate, uncharitable, ungodly then, and do not remain so to this very hour? Thus, thus is that excellent and honourable calling of the Ministry made most miserable; whilst we play labour in vain, preaching again and again, this week and the next, and all the year long, and all to no purpose. I remember a story of Tiresias the Soothsayer. whom, when juno, (for the giving his verdict against her) had stricken blind, jupiter to make him recompense, gave him the eyes of his mind, and made him a Prophet; then juno, inveterately malicious (the fault of most of that sex where they once fall out with any) being not able to undo, what jove had done, gave him this curse withal, that, although he prophesied the truth, yet whatsoever he should say, it should not be believed. This is just our case: after that we have spent all our time in the University, in studying the Arts and Sciences, in learning the tongues, in turning over the Fathers, in searching the Scriptures; in comparing places together, after all this pains and industry, we may cry out with the Prophet, Quis credit praedicationi nostrae? Esay 53.1. Who hath believed our report? and to whom is the arm of the Lord revealed? What a partial age is this we live in? men care not what burdens they lay upon the Ministers backs; they must preach and preach, once, twice a week, or else they plainly tell them, as Pharaoh told the Israelites, Exod. 5.17. 1 Cor. 9.16. Desides est is, desides, ye are idle, ye are idle and Woe be to you if you preach not the Gospel, but what's the end of all this preaching? that's nothing to them; when we have done, all's done. Thus like Scribes and Pharisees, they bind heavy burdens and grievous to be borne, Matth. 23.4. and lay them on our shoulders, but they themselves will not move them with one of their fingers, they teach us our duty, when to preach and how to preach too, but they will not learn their own to practise what is taught them; they care not for a quod superest, for a Finally, for any thing to come, they have enough already. we'll leave them therefore in their plenty, and proceed to the next thing considerable, which is the title by which the courteous Apostle salutes the Corinthians: Brethren. Brethren, quod superest fratres; Finally, my brethren. It was well noted by Saint Hierome against Helvidius, that Brethren in Scripture, were so named four manner of ways. First, ab utero, from the womb as Cain and Abel. Gen. 4.9. Where is Abel thy brother, saith the Lord, Gen. 4. Secondly, A consanguinitate, from the kindred. As Abraham and Lot: Let their be no strife I pray thee between me and thee, and between my herdsmen and thy herdsmen, for we be brethren, Gen. 13. Thirdly, Gen. 13.8. A Patriâ, from the Country, so Saint Paul called the jews Brethren, because they were his Countrymen I could wish (saith he, that myself were accursed from Christ for my brethren, Rome 9.3. Rom. 9 Fourthly, A professione, from the profession of the same Religion. So all Christians are Brethren, all Turks, Brethren; all Papists, Brethren; all Protestants Brethren. Now Saint Paul called the Corinthians Brethren, not the first way from the womb; nor the second from the Kindred: nor the third, from the Country, but the fourth and last from their profession, because they with him did profess the same Religion, and did believe the same Gospel of Jesus Christ. Whereby we are taught, to hold none so near and dear unto us, as those that profess the true Religion. I say not, but that we are to love, and to do good to all, we must love our brethren, love our Kindred, love our Country, we are bound by the laws of God and Nature, to observe all these; First, you must love your natural brethren, for you are sprigs of the same stock, you are branches of the same root; you are rivulets of the same fountain; and Charity to each particular is the preservation of the whole. Very Heathens by the instinct of nature have felt the strength of this bond: for so I read of two brothers in the Roman Civil Wars, and one of them having slain the other, and perceiving by taking off his Helmet that it was his brother, cried out, Victor victo infoelicior, The Conqueror is more wretched than the conquered, [Atque illi●o pectus suum gladio transverberans, Liv. & Flor. simúlque lachrymas & sanguinem fundens, super fraternum seize cadaver abjecit. and forthwith running himself thorough with his sword, shedding tears and blood together, he cast himself upon his brother's carcase. And, no doubt, but the sin of Cain was hereby greatly aggravated, in that he slew not a man only, especially they being then so scarce that he was the fourth part of the world whom he killed, but because he was his brother, and part of his own flesh. Yet you must go further, and do good to those of your own house, your kindred according to the flesh. Gen. 13. This was the bond that bound Abraham to Lot, because he was his brother's son, Gen. 13. And, for this cause Saint Paul counselled the widows by Timothy first, 1 Tim. 5.4. to show piety at home to nephews and kindred, 1 Tim. 5.4. And no question to this our Saviour had regard, in choosing so many of his kinsmen to be his Apostles. Go further yet; you must do good to those of your own Country: which we may learn likewise from the very heathen: for Plato said, and Tully after him, Plato. Cicero. Non nobis solum sumus nati, ortusque nostri partem patria vindicat, partem parents, partem amici we are not borne for ourselves alone; our Country will challenge one share with us, our parents a second, our friends a third: and very rare examples have been showed by Heathens, of their love to their Country: as that, of Innius Brutus, Livius. in putting to death his own sons for the love of his Country: and of Manlius Torquatus, who, when it was told him, that that Army should win which should have the Captain slain; rushed furiously into the midst of his enemies, and so gained victory to his Country by his own overthrow. And of Marcus Curtius who when there was a great gulf opened in Rome, that sent forth most noisome and unwholesome vapours, that destroyed the Country; when he heard, that nothing could stop it, but that only wherein the Romans most gloried in; armed himself Cap-a-pe, and leapt in horse and man, and so the gulf became shutup. That I may not speak of Codrus, Camillus, Regulus, Cicero, and infinite others, who shall all rise up in judgement at the last day, against our Faux'es, Digbies, Catesbies', Garners, and the whole brood of English Jesuits; who most unnaturally seek the Death of that which gave them Life, and the destruction of them, that gave them Education. Yet although we are bound (as you see) to love our Brethren, our Kinsmen, our Country, both by the Law of God and Nature: Yet especially we must love and do all the good we can to those that are of the household of faith: to the true professors of Religion: all others are strangers in comparison, they chiefly are your Brethren. The carnal fraternity is strong, but the Spiritual fraternity is a great deal stronger: St. Aug. de diverse. Ser. 9 Sanguinis enim fraternitas similitudinem tantum corporis refert, Christi autem fraternitas unanimitatem cordis animaeque demonstrat. The fraternity or brotherhood of blood only represents the likeness of the body, but the fraternity of Christ, (as we are knit together in him) doth demonstrate the unanimity of the heart and soul. Therefore our blessed Saviour preferred his Disciples, that did the will of his Father, before his mother and his brethren; Who is my Mother (saith he) and who are my Brethren, behold who they be, Whosoever doth the will of my Father which is in Heaven, Matth. 12. ult. the same is my mother, my sister and brother, Matth. 12. Est enim sanctior copula cordium, quam corporum; the bond of hearts is more holy than the bond of bodies: even, Mary herself was better accepted, S. August. Profitendo fidem Christi, quam concipiendo carnem Christi; For conceiving the faith of Christ in her heart, rather than for conceiving the flesh of Christ in her womb. Let the same mind therefore be in you which was in Christ jesus our Lord: Phil. 2▪ 5. And love them best, that come nearest unto him. Love your Brethren, love your Kindred, love your Country, Gal. 6.10. but especially love those that are of the household of Faith. Love your Friends, but those especially that are friends with God, choose them not for profit, but for piety: Illa vera & perfect a amicitiâ in Christi Gratiâ sundata. That is true friendship that is grounded, upon the grace of Christ. Many a man useth his friends, as Dionysius did his bottles, suck them out when they are full, and hang them up when they are empty; this comes to pass, because we love not in verity, that is, in the truth of the Christian profession. So, for your children, love them most that deserve best; not like some fond parents, that affect one above another, not regarding their goodness, but their handsomeness, or some outward toy: bedecking one, as if he were joves' Ganymede, and neglecting another, as if he belonged to Tryphons den. If any difference be made, let it be in respect of their quality and condition; and this will beget in them a holy emulation, and they will all strive to outstrip one another in goodness, seeing you prefer those that deserve best. To contract this Quos Deus conjunxit, nemo separet, Those whom God hath joined together, let no man put asunder: those whom the Spirit of Christ hath made one, let no man separate; but as the wicked multitude run in a knot to hell; so, let us go hand in hand to Heaven: for we are all branches of the same stock, we are all links of the same chain, we are all members of the same body: we are all subjects under the same Sovereign, servants under the same Master, Brethren under the same Father. Quod superest fratres, Finally, brethren. And when I have said that word, I have said all I can; for I know no nearer relation, as the Etymology of the word will tell us. The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, uterus a womb, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significante, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, simul, together, together in one belly; or from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which in the ancient Greek tongue signifieth unum, one, so near is the relation between Brethren. I am loath to leave this sweet subject of love to Brethren, but because I shall meet with it anon again, I will here leave it, and come to the next thing considerable, which is the Apostles valediction to his brethren, Finally, Brethren, Farewell. Farewell. The word in the original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; which signifies three things, salvere, valere, & gaudere. First, salvere, God save you, a word of greeting or salutation at a meeting: Thus the Angel saluted Mary by that word, Luke 1.28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Hail Marry, Luke 1. So Croesus in Xenophon saluted Cyrus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Save you my Lord, whom Cyrus answered, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and you also o Croesus: but that is not here meant, for the Apostle is not now coming to them, but taking his leave of them; therefore the second is more probable, as it is taken for valere to bid farewell, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Homer. Od. Farewell young men, so Erasmus. yet junius and Tremelius, and generally all the Greek Interpreters do expound it, Gaudete, rejoice, which seems to contradict the former, for at a farewell-taking we do not use to rejoice but mourn, yet if we consider is rightly, we shall find, that they signify the same thing, for what else do I say when I say, Fare you well, but rejoice, I wish you good health, Or, as our English Proverb hath it, in our taking leave of friends, Sat you merry, valete, gaudete, the very same. Whereby we are taught to pray for the welfare of our brethren. Thus Rebecca's Family blessed her before her departure from them; Gen, 24.60. Gen. 24. And they blessed Rebecca, and said unto her, Thou art our sister, be thou the mother of thousands of millions, and let thy seed possess the gate of those which hate them. Thus Isaac blessed jacob, Gen. 28.3. Gen 28. God Almighty bless thee and make thee fruitful▪ and multiply thee, that thou mayst be a multitude of people, etc. Thus Aaron and his sons were commanded to bless the people; Numb. 6.24, 25, 26. Numb. 6. The Lord bless thee and keep thee: The Lord make his face to shine upon thee, and be gracious unto thee: The Lord lift up his countenance upon thee, and give thee peace. Thus jacob blessed all his sons, Gen. 42. Deut. 32. Ruth. 2.4. Gen. 49. Thus Moses blessed all the ten Tribes, Deut. 33. Thus Boaz blessed the reapers, Ruth. 2. The Lord be with you, and they answered him, The Lord bless thee. Thus the Apostles concluded their Epistles, always with a blessing; Ephes. 6.23. Peace be to the brethren, and love with faith from God the Father, and the Lord jesus Christ. 1 Thes. 4. ult. Grace be with you, Amen. The Lord jesus Christ be with thy spirit. 2 Tim. 4. ult. 1 Pet. 5. ult. Judas 3. Peace be with you all that are in Christ jesus. Mercy peace and love be multiplied. How much unlike these men are the Goliahs and the Shimeys of these times, that are continually belching out curses against their brethren? Their mouths are full of cursing, Psal. 10.7. and deceit, and fraud; under their tongues is mischief and vanity: as the Psalmist speaketh. Rom. 3.14. So the Apostle, The poison of Asps is under their lips, and their mouth is full of cursing and bitterness. Every child hath learned to vomit out his intoxicate poison of anger and discontent against his fellow in bitter cursing: This is not to observe the Apostles charge, Benedicite, & ne imprecamini, Bless and curse not, Rom. 12.14. Rom. 12. For as thou lovest cursing, so shall it come unto thee, and as thou delightest not in blessing, so shall it be far from thee. Psal. 109.17. But you will object against it, the examples of the Prophets, that did often denounce woes, curses, and judgements against the people. To which I answer, that it is not the same, to rail or curse, out of one's private corrupt affection, as Shimei did David, 2 Sam. 16. as to pronounce a curse in the name of the Lord; for this is no imprecation of evil, as the other is, but only a prediction of their just punishment: Saint Ambrose yieldeth one reason for this, In Psal. 119. Non maledicit Propheta (saith he) sed quasi medicus vult illos sanare, ut de propriis flagitiis erubescant: The Prophet doth not curse the people, but as a Physician he would heal them, that they may be ashamed of their sins. And St. jerom rendereth another, S. Hieron. ad Demetriada. answering unto a cavil of wicked Porphyry, who objected that S. Peter did curse Ananias & Saphira to death, not so (saith he) Sed Dei judicium spiritu annunciat, ut paenaduorum hominum sit doctrina multorum. But with a Prophetical spirit he declares God's judgement, that the punishment of two, might be a warning to many. But may we do as much now? no: but we are bound in Charity and Piety to wish well to all, and to curse none: the reason is because now, that gift, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the discerning of spirits, whereof the Apostle speaketh, 1 Cor. 12.10. 2. Cor. 12. is ceased: by the which Saint Peter could say to Simon Magus, Act. 8.20. Pecunia tua tecum pereat, Thy money perish with thee. And unless we did see a man sin a sin unto death, that is, to sin a sin against the Holy Ghost, for which we are forbid to pray, 1 John 5.16. 1. john 5. which case is very rare, and hard it is to say, who is guilty of that sin: Otherwise then in these cases, we in Christian Charity (which thinketh not evil, but hopeth the best of all) must pray for all men: yet making a difference, preferring always the Church of Christ, as the Apostle prayeth here for the Corinthians, valete, fare you well. Secunda pars. And so we pass the valediction, and come to speak of those Dutiea which he enjoineth the Corinthians, which are in number four. First, Be perfect. Second, Be of good comfort. Third, Be of one mind. Fourth, Live in peace. 1 Be perfect. First, Be perfect. The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies two things, Compingere vel componere, & complere, proficere, absolutum reddere; either to compound or put together, or to make a thing absolute and complete. I will let go the first here, because I shall meet with it again, and I will here fasten upon the latter, as Saint chrysostom and Oecumenius, Aquin. in Matth▪ 5. ult. and diverse others do expound it: And this Aquinas divides again, there is (saith he) perfectio gloriae, & perfectio viae, the one absolute and perfect, the other imperfect: of both which the Apostle speaketh evidently: of the absolute perfection he saith; not as though I had already attained, either were already perfect, Phil. 3.12. Phil. 3.12. and of the other immediately after, Let us therefore as many as be perfect be thus minded. Verse 5. Saint Paul denied that he had the one kind of perfection: and well he might, since there was never any that have attained it in this state of imperfection. For the whole law is required of every one, in so much that, Jam. 2.10. Jam. 3.2. Whosoever offendeth in any one point is guilty of all, but in many things we offend all: though many things we know, yet many more we do not know: Psal. 19.12. Deut. 6.5. Who can tell how oft he offendeth? O cleanse thou me from my secret sins. The Law requireth the whole man, all his heart, all his mind, all his soul, all his strength, but we, Legem implere, id est, non concupiscere; quorsum ergo hoc qui vivit, etc. S. Aug. de tempore serm. 49. as we know but in part, so we love but in part, we do but in part, yea and the least part too of what we ought. We may happily delight in the law of God after the inner man, but still there is another law of our members warring against the law of our mind, which often brings us into captivity to the law of sin. The Law is spiritual and perfect, Rom. 7.14. but we are partly carnal, and therefore imperfect: We have the heavenly treasure in earthen vessels, 2 Cor. 4.7. 2 Cor. 4.7. Whereby we fail in our best actions; we are corrupt in our best works, all our goodness is as the morning dew, Host 6.4. All our righteousness as polluted rags, Esay. 64, 6. Job 1.1. If I wash myself, saith righteous job (whom God himself proclaimed perfect and upright) with snow water, Job 9.30.31. and make my hands never so clean, yet shalt thou plunge me in the ditch, and mine own clothes shall make me filthy. Ipsa iustitia▪ ●ostra ad examen divinae iustitiae deducta in iusticia est: & sordet in rar●bus judicis quod in aestimatione fulg●t operantis. Greg, mor. l. 5. cap. 8. What is this Ditch but Nature's corruption, drawn by a perpetual trench through all mankind, from the loins of our first Parents? and what are those filthy clothes, but the carnal motions, which being fashioned to our corrupt hearts, do, like our garments, Easily beset us, and can never be clean put off, until Nature itself be dissolved? This, this was that which made the blessed Apostle to cry out, Aerum nosus ego homo, O wretched man that I am, who shall deliver me from the body of this death? Rom. 7.24. The wise man puts the question to all men living, Quis dicere possit, who can say, I have made my heart clean, Prov. 20.9▪ I am pure from sin? The best that are, have Levia breviaque peccata, little and small sins, At quamvis parva, quamvis pauca, non tamen nulla: St. August. though they be little, though they be few, yet, they are not none at all. There was (I think) as much said of Zachary and Elizabeth, as could be said of any, that, They were both righteous before God, Luke 1.6. walking in all the Commandments and Ordinances of the Lord, blameless: Yet all this while they were but walking. The Spouse in the Canticles was fair among women, Cant. 1.5. and yet her beauty was not such, but that the justly complaineth of her Blackness. In one word, There is not a just man upon Earth, that doth good and sinneth not. Eccles. 7.20. Sed cur praecipitur homini ista perfectio, cum in hac vita eam nemo habeat? Pet. Lomb. l. 3. sent. dist. 27. Peter Lombard asketh the question, why are we commanded in the Scripture to be perfect, if no man in this life can attain unto it? Matth. 5. ult. Aquin. in locum Be ye perfect as your Father which is in Heaven is perfect. Aquinas answers him; That same, Sieut, As, imitationem notat, non aequalitatem, it noteth imitation and not equality: though it be impossible for us to be absolutely perfect as our heavenly Father is, yet we must all imitate Him as near as we can, always striving and labouring after more perfection, and this is that second perfection, which is here intended, called by Aquinas, In locum. Perfectio viae. Saint chrysostom and Oecumenius jump upon the same words, Be perfect, that is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: make up that which is wanting, & Ministerio & Ministro: both to the Ministry and to the Minister. First, Complete quae desunt Ministerio; 1 Complete quae desunt ministerio. Make up that which is wanting in the Ministry. He that is righteous, let him be righteous still, and he that is holy, Apoc. 22.11. let him be holy still: not standing at a stay, but increasing more and more in righteousness and holiness. 1 Thes. 4.10. So Saint Paul exhorteth the Thessalonians, I beseech you, Brethren, that ye increase more and more, & verbum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, non tam est abundare, quam excellere, & se ipsum quotidie in bene operando superare, Sal in 1 Thes. cap. 4. saith Salmeron. The word signifies not only to abound, but also to excel, and go beyond ones self every day in well doing. There is no standing still in the way to Heaven, but with Saint Paul we must be always pressing forwards towards the mark, Phil. 3.14. for the price of the high calling of God in jesus Christ. Non progredi, est regredi; Not to go forwards, Sicut navis in flumen posita per aquae motum descendit, nisi remigetur in contrarium: sic anima ex corruptione carnis & pravitate ad malum cont●nuò descendit a profectione, nisi conetur in contrartum, Nich. Lyra in locum. is to go backward; like a Vessel upon the water, if it go not up, it must needs fall down; there is no standing in the midst between Heaven and Hell. Never forget then the words of the Apostle: Perfecti estote, Be ye perfect, never stand at a stay, contenting yourselves with what you have already; much less go backward, but be always bettering, be always increasing in grace and godliness, till you come unto perfection. God saith unto us now, as he said at first unto his creatures▪ foetificate & augescite, be fruitful and multiply. Gen. 1.28. 2 Pet. 3.18. Increase and grow in grace and in the knowledge of our Lord jesus Christ. My dearly beloved Brethren, be ye steadfast, immovable, always abounding in the work of the Lord, for as much as you know that your labour shall not be in vain in the Lord. 1. Cor. 15.58. Content not yourselves with small beginnings; think not yourselves well enough, if you have outstripped the heinous and enormous sinner, but labour to excel the best of men. To this end, call your souls into question every day, that you may know, how they have profited in grace: say with that youngman in the Gospel, Matth. 19.20. What lack I yet? What corruptions have I already abolished? and what yet remain in me unmortified and unsubdued? What graces of the Spirit have I already attained, and what do I yet stand in need of? So, the longer we live, the more we shall learn; the more years upon our heads, the more grace in our hearts: so shall we increase and multiply every day more and more in grace and goodness, and like the trees of the Sanctuary, shall bring forth most fruit in our age: so shall we add unto our faith virtue, 2 Pet. 1.5, 6, 7. unto our virtue knowledge, unto our knowledge temperance; unto our temperance, patience; unto our patience, godliness: unto our godliness brotherly kindness, unto our brotherly kindness charity, that so continually going forwards from one degree of grace and godliness to another, we may at length come to the unity of the faith, Ephes. 4.13. and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fullness of Christ. Again, 2 Complete. quae desunt ministro. if you would be perfect, you must complere ea quae desunt Ministro, make up that which is wanting to the Minister. So the Apostle, Let him that is taught in the Word, Gal. 6.6. communicate unto him that teacheth in all good things, Gal. 6. and be not deceived, God is not mocked, but whatsoever a man soweth, Verse 7. that shall he also reap: Mark, God will not be mocked; the injury is not done to man, but unto God himself: He will not be mocked: if you wrong us, you wrong Him; if you rob us of our Tithes, which are our due by the laws of God and Man, you rob God himself: He that despiseth you, Luke 10.16. despiseth me, saith Christ, and therefore the Hebrews called the Priests, because they were anointed, Christ's; they bear the name of Christ himself, and Christ doth bear the name of them: They are Christ's under Him, and He is High Priest over Them. If you did but see the fat cheeks of the Jesuits, and the sowlne sides of the Masspriests, you would be ashamed to see, the Ministers of the Gospel of Christ, to want their daily bread: The Priests of Baal sit at ahab's table, but the Priests of the Lord, are put into a Cave or Den, fed pane arido, with bread and water. So that we may truly invert that saying of our Saviour: The harvest is plenteous (said He) but the labourers are but few; Matth. 9.37. but the labourers are plenteous (say we) and the harvest is but small. Happy were many Ministers if they had but the gleaning of the Vintage, if they had but one handful of every heap, one ear of every sheaf, one grain of every ear. But lest it should seem unseemly for us to plead our own causes, let me refer you to Saint Paul, who spends a whole Chapter in defending the cause of the Minister, which he doth by diverse strong and undeniable arguments: although he himself, was as little beholding to them, to whom he preached as any man; for rather than be burdensome, you may read, how he laboured with his own hands. 2 Be of good comfort. And so much for the first admonition, be perfect, we come now to the second, be of good comfort, Graeca vox adhortationem & consolationem comprehendit. Gualther in locum. The word in the original comprehendeth two things, exhortation and consolation. Vbi nota, where note (saith he) utroque opus esse, that there is need of both: first of exhortation: Multa enim remo●antur jam ingressos viam, Idem. opus est igitur stimulo tum publice, tum privatim. There be many things that stop and hinder us, when we are entered the way to Heaven, therefore we have need to spur on one another both in public and private, by zealous exhortations and admonitions. So the Apostle counselleth the Hebrews, Heb. 3.13. Take heed, brethren, left there be in any of you an evil heart, of unbelief in departing from the living God; but exhort one another daily, while it is called to day, lest any of you be hardened through the deceitfulness of sin. So shall we uphold those that are ready to fall, and such as are through frailty and infirmity already fall'n, we shall raise up again. So the Apostle admonisheth the Galathians, Brethren, if any man be overtaken in a fault, ye which are spiritual, restore such a one in the spirit of meekness▪ Gal. 6.1. considering thyself, lest thou also be tempted. But I rather cleave to the latter interpretation of the word, as junius and Tremelius and our English Translation renders it, consolationi fruimini, be of good comfort. As if the Apostle should have said to them, notwithstanding you have been faulty in many kinds, and have been threatened and chastised for your faults diverse and sundry ways, yet comfort yourselves in the mercies of God; for though ye be troubled on every side, yet ye are not distressed; though perplexed, yet not in despair, 2 Cor. .4.9. though persecuted, yet not forsaken; though cast down, yet not destroyed; therefore, consolation fruimini, be of good comfort. Thus is God wont to send fair weather after foul, the Sun after rain, the day after night, Summer after Winter, comfort after sorrow; according to the Psalmist: Weeping may endure for a night, Psal. 30.5. at mane adest cantus, but joy cometh in the morning. Deut. 3●. 13. Thus doth he make us suck honey out of the rock, and oil out of the flinty rock. Thus are we made whole by being wounded and healed by our stripes; thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, nocumenta, documenta, our cross becomes our crown, our destructions, our instructions, our corrections, our directions. God would not always have his Prophets to be like Boanerges, sons of Thunder, but sometimes like Barnabas, sons of consolation. Esay 40.1▪ Comfort ye, comfort ye my people, saith your God, speak ye comfortably to jerusalem and cry unto her, that her warfare is accomplished, that her iniquity is pardoned, for she hath received double of the Lords hands for all her sins. Esay 42.3. A bruised reed shall He not break, and the smoking flax shall He not quench, He shall bring forth judgement unto truth. It is true indeed, the wound must be launched before we can expect a cure, Aretius. At qui vulnus sauciat & non obligat, carnifex & latro potius est quam medicus. He that openeth a wound and bindeth it not up again, is a hangman and a robber, liker than a Physician. There must be the oil of comfort, as well as the wine of terror poured into our wounded souls. There was a great and strong wind, which rend the Mountains, and broke in pieces the Rocks before the Lord, but the Lord was not in the wind: and after the wind an Earthquake, 1 King. 19.11, 12. and after the Earthquake a fire, but the Lord was not in the fire, and after the fire a still small voice: and there was the Lord. They that are continually thundering out threatenings, preaching nothing else but hell and damnation, do preach without the Lord, and without his Spirit, 2 Cor. 1.3. ● Cor. 4.21. Heb. 10.29. Revel. 11.11. Gal. 5.22. for the Lord is the God of mercy, and the Father of all consolation: and his Spirit is the Spirit of meekness, the Spirit of Grace, the Spirit of Life, and the fruit of the Spirit is love, joy, peace, long-suffering, gentleness, goodness, meekness, etc. Thus the Saints of God have been always wont, in converting sinners to God, wisely and discreetly to temper and mingle mercies with judgements, promises with threatenings; as being like the Sun and the light, like the fire and the heat, unseperable. Thus Nathan the Prophet did to David, first, he strikes terror into his soul, by laying his heinous and crying sins unto his charge, with a Tu es homo, Thou art the man, but he leaves him not long troubled, but immediately upon his confession, 2 Sam. 12.7, 13. peccavi, I have sinned, he administered comfort, the Lord also hath put away thy sin. So Saint Peter when he had terrified the people, Act. 2.37, 38. until they were pricked in their hearts, and cried out, men and brethren what shall we do? he tells them presently, Repent, and be baptised every one of you in the Name of jesus Christ, for the remission of sins, and ye shall receive the gift of the Holy Ghost. Thus when Saint Paul had brought the Keeper of the prison into a straight, so that he came in trembling and cried out, Sirs, what shall I do to be saved? he straightway eased his mind, Act. 16.30.31 Believe on the Lord jesus Christ and thou shalt be saved, and thy house. And so did he here with the Corinthians, after that he had wounded them with many menaces and threatenings, and laying many grievous things unto their charge, he here applies the plaster for the cure, Consolation fruimini, be of good comfort. 3 Be of one mind. Yet he would have them go upon good grounds too, they must amend their faults, which he formerly had told them of, they must lay aside all discord and dissension, and live in Unity and Peace: and so might they comfort themselves with the expectation of God's blessing upon them, that the God of love and peace should be with them. Idem sapite, in pace agite: be of one mind, live in peace. Erasmus in ocum. Vt à pace exorsus, in pacem desinit, vir vere Apostolicus. As he began with peace, so he ends with peace, a man truly Apostolical: for you may observe, how aptly do agree, those things that are spoken in the end of this second Epistle, with those that are spoken in the beginning of the first: There he faith, I beseech you, brethren, by the Name of our Lord jesus Christ, that ye all speak the same things, and that there be no divisions among you, but that you be perfectly joined together in the same mind and in the same judgement: which is here repeated in fewer words, Be of one mind, live in peace. These are two distinct things to be of one mind, and to live in peace, and so I will handle them. Benedict. justinian. in locum. Id ipsum sapite, de fidei dogmatibus accipiendum est, pax vero seditiones toll it; to be of one mind, is to be understood in matters of faith, or in those things which concern Religion, but Peace is opposed to discord and dissension. Gualther. in locum. Sunt enim qui quoad fidem, idem sentiunt, tumultuantur autem aliis de causis: there be some that are of the same mind, Vnanimit as fidei induobus attenditur; in intellectu & affectu; Cor unum in intelligendis & credendis, & Anima una in affectibus, id est, in volendis & operandis. Hugo Card. in locum. in matters of Religion, yet are together by the ears for other things: we will take them therefore severally. First, the Apostle wisheth them to be all of one mind, that is in matters of Religion: which is opposed to two things, Heresy and Schism, Haeresis errorem fundamentalem in fide tuetur. Heresy maintaineth some fundamental error in the Faith: Schisma unitatem Ecclesiae ob minuta discindit. Schism doth cut in sunder the unity of the Church for small and trivial matters. First, Heretics against unity. for Heretics that do maintain some fundamental error in the Faith: of whom St. Peter prophesieth, 2 Pet. 2.1. saying, There shall be false teachers among you, which privily shall bring in damnable Heresies, 2 Pet. 2. And of such Saint Paul chargeth the Romans to beware, Rom. 16.17. Rom. 16.17. I beseech you Brethren, mark them diligently which cause divisions and offences, contrary to the doctrine, which ye have received, and avoid them; for they that are such, serve not the Lord, but their own bellies, and with fair speech and flattering deceive the hearts of the simple. This is the malice that Satan beareth the Church of God, by suborning Heretics and false Teachers to bring in damnable Doctrine to seduce men from the true Religion, this his practice from the beginning; for no sooner had God finished his work and perfected man, but Satan sets himself incontinent to pervert him: In the two first Chapters of Genesis, you shall find God always speaking; Deus dixit, God said, thus and thus: but in the beginning of the Third there comes in, & Serpens dixit, and the Serpent said; The Devil will have a word for evil, for every word that God shall have for good: yet it is to be marked, that howsoever error be old, yet truth is elder; for first, Deus dixit, and then Serpens dixit, first, God said, and then the Devil said. If then the Devil were so malicious at the beginning, Then how much more now, since his time is so short? like the birds of Norway, that because the days there are so short, make the more haste in flying: even so doth Satan, because his time draws on, Judas 6. when he shall be bound in everlasting chains under darkness; he doth therefore with the more rage and fury seek to work our destruction. Therefore since Satan is so busy▪ to raise up his wicked instruments, that hold not the doctrine of Christ in truth, but maintain errors against the tenor of holy Scripture, and the profession of the Church, how should we labour to maintain faith and a good conscience, and not suffer ourselves to be withdwrawn there from. And if thou find thy judgement weak, that thou art not able to answer the cavils of these Seducers, these Brownists, Familists, Anabaptists, Papists, and the like, take my counsel, and give no ear at all unto them, lest thou▪ be perverted and brought to believe lies; and if thou wouldst increase in knowledge, and be bettered in thy judgement, that thou mayst not be seduced, let me advise thee, to search the Scriptures diligently, and compare one place with another, not in private study only, but by conferring with the Godly. With all, pray unto Almighty God in true humility of heart, for the illumination of his holy Spirit, whereby thou mayst in mind rightly conceive of the truth, by Faith embrace it in thy heart, and by obedience honour it in thy life. If thou shalt thus do constantly and faithfully, thou shalt be sure to be preserved from error both fundamental and final, and in due time shalt know the truth: for the promise is, Ask and you shall have, Matth. 757. Jam. 1.5. seek and you shall find, and, If any man want wisdom, let him ask it of God, and it shall be given him. And so much for the first sort of men, Schismatics against unity. that do infringe the Apostles charge, to be of one mind, and they are Heretics. We come now to the second, and they are Schismatics; that do cut in sunder the unity of the Church for small and trifling matters: because, forsooth, there are imperfections and blemishes in the Church; because Holy Discipline is not restored to the manner of the Apostles: because the Eldership, the Presbytry, the Brotherhood, or Seniory is not reestablished: which when it shall be done after their desire, look for a mass of mischief, a Chaos of confusion presently to follow. These are the new-fangled fantastical fashionists of these times, who for the most part illiterate and unlearned, take upon them to censure the Scripture, and perversely defend and hold their own judgements, rejecting all other interpretations. These are they, that leave the Society of the Saints, and the appointed places of God's Worship and Service, and call assemblies themselves, in private houses, in secret corners, in solitary places, in fields, in woods, in barns, and other unseemly places, as unholy as themselves. Surely these people are not of Jerusalem, Psal. 122.3. that is, a City that is at unity in itself. They seem rather to come from Babylon, they are so confounded among themselves: they are not such as keep the unity of the Spirit in the bond of Peace, Ephes. 4 3. but they follow the directions of a turbulent and fiery spirit in strife and discord. They may brag of the Spirit what they will, but this I know, that the holy Spirit did not descend upon the Disciples, Acts 2.1. & 4.32. till they were all with one accord in one place: till the whole multitude of them that believed, had all but one heart, and one soul. And St. jude saith plainly, Judas 19 that They that thus separate themselves, have not the Spirit. No, no, it is the spirit of error, it is the spirit of ignorance, it is the spirit of rebellion: It is the spirit of the Devil, I was going to say, but then I had wronged him, for he is wiser than so, he knows full well, that if his kingdom were divided within itself, it could not stand. Matth. 12.26. The barbarous Soldiers themselves had this wit with them, Mat. 27.35. Not to divide Christ's seamelesse coat, but rather to cast lots for the whole: None, but a jadish Harlot will say, 1. Kings 3.26 Scindite puerum, Divide the Child: None but an enemy to the Church, will seek the division of the Church, for that is one. In Judah the hand of God was to give them one heart, to do the commandment of the King and of the Princes, 2. Chron. 30.12. Ezek. 11.19. by the word of the Lord: and I will give them one heart, and I will put a new spirit within them: And We being many, are one body in Christ, Rom. 12.5. and every one members one of another: And the multitude of them that went before, and that followed after, Matth. 21.9. cried, saying: Hosanna to the son of David, blessed is he that cometh in the Name of the Lord, Hosanna in the Highest. They that went before, and they that followed after, sang the same Tune: would to God that we were of that mind once, that there were no divisions amongst us, but that we all spoke the same things. The Ministers that go before, and the people that follow after, would we were all of the same mind, would we were but one body, Ephes. 4.4. and one spirit, even as we are called in one hope of our calling: For what becomes of the member that is cut off from the body? What becomes of the branch that is cut off from the Vine? What becomes of the River that is cut off from the head? you all know, that the member dyeth, that the branch withereth, that the River drieth up: even so shall they that separate themselves from the Church of Christ, perish, and come to a fearful end. Herodotus. I remember a Story of Cyrus, who going to fight against Scythia, and coming to a broad River, and not able to pass over it, he bethought himself, and cut and divided it into diverse arms and sluices, and so made it passable for all his Army. This is the Devil's policy; coming to invade us, and finding his passage stopped by the overflowing streams of Love, Unity, and Concord, he than labours to divide and separate us into diverse Sects and Factions, and so he will easily overcome us. Would to God therefore that we were but as wise as those barbarous people, Quintus Curtius. of whom Quintus Curtius reporteth, who though they were continually jarring and falling out, and banding in Arms amongst themselves, yet when Alexander the great came among them, the equality of the danger wherein they all were, joined their hearts and forces together against their common enemy. When Moab was against Ammon, and Ammon against Moab, and Edom against both, sheathing their swords each into others sides, jehosaphat and the jews need not strike a stroke. To this St. Paul alludes, Gal. 5.15. when he saith, If you bite and devour one another, take heed that you be not consumed of one another. How have the Kingdoms of Israel and of judah been weakened, but through divisions among themselves? How could the Turk have ever made such inroads into Christendom as he hath, if Christians had not been divided among themselves? I have read of a Stone called Tyrhenus, which, being whole, swimmeth above water; but being broken, every part thereof sinketh to the bottom: In like manner will it be with us; if we remain whole and undivided, having but one heart, and one soul, and one mind, we shall swim above water; all the boisterous surges and raging billows that our enemies can raise up against us, shall not be able to overwhelm us; but if we be once broken and divided in our opinions, if we have diverse hearts, and diverse souls, and diverse minds, we shall incontinent sink, perish, and come to nought. I'll conclude this with that prayer of the Apostle St. Paul for the Romans: Now the God of Patience and Consolation, grant you to be like-minded one towards another, according to Christ jesus; that ye may with one mind, Rom. 15.5, 6. and with one mouth glorify God, even the Father of our Lord jesus Christ. Id ipsum sapite, Be of one mind. And so much for that unity and unanimity in matters of Faith: 4 Live in peace. we come now to that external Peace and Concord, which is required of all Christians, in those words, In pace agite, Live in peace: where the Apostle gives us to understand, that there had been divisions and contentions among the Corinthians, as may appear in diverse places: as 1. Cor. 1.11. 1. Cor. 1.11. It hath been declared to me of you my brethren, by them which are of the house of Cloe, that there are contentions among you. 1 Cor. 3.3, 4. So, Chap. 3. verse 3, 4. For ye are yet carnal; for whereas there is amongst you envying, strife, and divisions, are ye not carnal, and walk as men? For while one saith I am of Paul, and another I am of Apollo, are ye not carnal? Once more, 1. Cor. 11.18. 1. Cor. 11.18. When you come together in the Church, I hear that there be divisions among you, and I partly believe it. Now, the blessed Apostle, to cure this Intemperancy, brings this as a sovereign Antidote, In pace agite, Live in peace. O quam bonum & jucundum, etc. Psal. 133.1. O how good and pleasant a thing it is for Brethren to live together in Unity! There be some things that be Bona, sed non jucunda; Good, but not pleasant, as Patience in Adversity; there be other things that be jucunda, sed non bona; Pleasant, but not good, as voluptuousness in prosperity; there be other things that be Nec bona, nec jucunda; Neither good, nor pleasant, as envy and worldly sorrow: and there be some things that be Et bona, & jucunda, Both good, and pleasant; and such is that Peace that is here commended, O how good and pleasant a thing it is! Verse 2. It is like the precious ointment upon the head, that ran down upon the beard, even Aaron's beard, and went down to the skirts of his garments. This Ointment is Peace, and it is upon the Head of Aaron, that is, Christ, who is the the Head of the Body, Col. 1.18. the Church; and from thence it ran down to the Beard, that is, to his Apostles; the Beard being a sign of Virility, and near the Head, as They were to Christ. And it went down to the Skirts of his garments; His garments, Esay 49.18. that is, the Church, As I live, saith the Lord, thou shalt surely cloth thee with them all, as with an ornament, and bind them to thee as a Bride doth. And by the skirts of this garment is meant every inferior Saint. Such is the large extent of this precious ointment, Unity and Peace. What then shall we think of the wrangling and brawling spirits of these days, that are of such a salt fiery humour, that they can live peaceably with no man? like flax or gunpowder, the the least spark will catch them: that will strive and contend in law like the Frog and the Mouse for the marish ground, till the Kite sweep them both away, I mean, till the Lawyer hath eaten them both up: Surely, these must needs be the last days, since Love and Charity is grown so cold, for you shall scarcely find a Parish which is not divided; you shall hardly come into a family, that is not disjointed, rare are the friends whom we dare put trust in: but we are all in pieces, all divided, like Jacob's troop, into diverse companies, like Laban's sheep, of diverse colours; some white, some black, some speckled, some of this mind, some of that, some of one opinion, some of another; we are a Chaos of confusion; a Tohu and Bohu, like the people scattered over the land of Egypt to gather stubble, and to pick up straws. You may read, Judg. 5.15. judg. 5. That for the divisions of Reuben, their were great thoughts of heart: That was but for one Tribe scattered from the rest; what thoughts of hart than may there be for the division of a whole Kingdom, nay, of Kingdoms? What thoughts of heart, when Nation shall rise up against Nation, Matth. 24.7. and Kingdom against Kingdom? The Heathen were wont to say of the Christians of the Primitive Church, Ecce, ut se invicem diligunt: See, how they love one another, Love was then the badge and cognisance of a true Christian; but now it may be trulier said, Ecce, ut se invicem oderunt: see how they hate one another, see how they malice, and envy, and contend with one another. I wonder where we may now find a David and a jonathan, an Eusebius, and a Pamphilus, a Ruth and a Naomi, where shall we now seek, Vnam animam in duobus corporibus inclusam, one soul shut up in two bodies? where shall we look for such as where the Apostles, that had but one heart and one soul? No, no, those golden days are past, and now are dog-days come, every one biting and barking at his Neighbour, not like Christians, not like Brethren, not like Saints, but like Bears and Tigers we tear one another, like Scythians and Cannibals we eat up one another, as void of all natural affection. O my beloved, is this Christianity? Is this to be members of the same body? Is this to be sons of the same Father? Mal. 2.10. Have we not all one Father, hath not one God created us? Why then do we deal treacherously every man against his brother? But I hope better things of you, and let not I beseech you, my hopes be frustrate, but follow you peace with all men, especially with those that are of the household of Faith, 1 Pet. 3.9. Be ye all of one mind, having compassion one of another, love as Brethren, be pitiful, be courteus, not rendering evil for evil, or railing for railing, but chose blessing, knowing that you are thereunto called that you should inherit a blessing. John 9.50. Have salt then within yourselves, and have peace one with another: remembering that God is the God of Peace, Christ is the Prince of Peace, the Angels are the Messengers of Peace, the Ministers are Preachers of Peace, the Magistrates are Defenders of Peace. This, This was Christ's legacy that he left his Desciples. Pacem relinquo vobis, My Peace I leave with you. John 14.27. It was bequeathed from Christ to his Apostles, and from his Apostles to us, for so commonly they conclude their Epistles, Grace be unto you and Peace from God the Father, and from our Lord jesus Christ. Peace, it is the language of Heaven; the Angels speak no other, then, Glory be to God on High, Luke 2.14. on Earth Peace. The second thing in the World is Peace; one only thing before it, the Glory of God; yet Glory and Peace must be sung together, no Glory on High will be admitted without peace upon earth: no Gift on His Altar will be accepted, before Peace be made in the earth: first go your way and make peace on earth, and that done, come again, and you shall be accepted to give glory to Heaven, and not before. Have Peace therefore with all men, especially with those that are of the household of Faith: with all men? not absolutely, but upon these conditions. The Apostle tells us the first, Heb. 12.14. Follow peace (saith he) and holiness, they must go still together; never purchase peace with the loss of holiness▪ If I must by keeping peace with men, war with my God, and offend my Conscience, and betray the Truth, I will resolve to be contentious still, and so far from following of peace, that I will proclaim open war, and hang out my flags of defiance against all the world; I will refuse and defy that peace, that cannot be had but upon such hard terms. I am sure I have a good warrant for't: the Prophet David was of this mind: he accounted Peace a good and a comely thing, but it must be among Brethren, those that hate God, he will hate; they that are Gods enemies, shall be his Enemies. Do I not hate them, O God, that hate thee, Psal. 139.21, 22. and am I not grieved with those that rise up against thee? Yea, I hate them with a perfect hatred, I account them my enemies, Psal. 139.21, 22 And yet cum odio habemus vitia, Pet. Mart. personas prosequimur charitate, saith Peter Martyr, Though we hate their Vices, we must love their Persons; otherwise it will prove a devilish malice, and not a Godly hatred, hate therefore the Sin, but love the Man. Secondly, Hearken to the Apostle, Rom. 12.18. If it be possible, and as much as in you lies, live peaceably with all men. Rom. 12.18. Theodoret. Fac qaod tuum est, ostend alacritatem, & animi promptitudinem. Do what lies in you, show your cheerfulness and readiness of mind to entertain Peace: It's true, it is not in you to put into other men a peaceable disposition, but see that there be no stand on your behalf, and then your duty is discharged. Lastly, This must be understood as meant in a private or personal cause, that we are thus eagerly to follow and pursue after peace. Otherwise if the cause be public, or do concern others, if it tend to the undoing or betraying of our neighbour, in such cases as these, a man hath a Sanctuary provided him, even the Law, which he may lawfully fly unto: yet so as he still remember to ensue Peace, and be as ready upon any reasonable terms to lay hold on it. This is a Doctrine never out of season, but especially at this time, when Kingdoms half disjointed are united (I pray God continue it) especially at this time, when all the World are together by the ears, and we in safety; especially at this time, when you are to receive the communion of the body and blood of our Saviour Christ; which is the Sacrament of Peace, and a Seal of our union and communion with Christ our Head, and with one another; where you are all to eat of the same spiritual meat, where you are all to drink of the same spiritual drink: when then should you be friends and at peace among yourselves, if not now? I require and charge you before him that knoweth the hearts and trieth the reins of all men, that if any of you have a grudging against me against him, against anyone, that you do not dare to approach that holy Table, before you disgorge your stomaches, Matth. 5.24. lay down your malice and be friends, First, go and be reconciled to thy brother, and then come and offer thy Gift. Tertia pars. And the God of love, etc. Thus if you perform the Apostles precept, you shall not fail of his promise: Be of one mind and live in peace, and the God of Love and Peace shall be with you. Some take this for a blessing, others for a promise: it may be either, or both: for first not only the power to Pray, to Preach, to give the Sacraments, but also the power to bless you that are God's people, is annexed and is a branch of Ours, Numb. 6.23, 24, 25, 26. of the Priest's office. Thus God commanded Aaron and his sons to bless the people, Numb. 6. Thus our blessed Saviour, blessed his Disciples at his departure from them. Luke 24. Luke 24.50. He lift up his hands and blessed them, and this was the custom in the Primitive Church, B. Andrews. at the end of the Liturgy ever to dismiss the assembly with a blessing: before which was pronounced, not a man of them would stir: like good jacob, Gen. 32.26. Non demittam te nisi benedixeris mihi, I will not let thee go till thou hast blessed me: Esau himself lift up his voice, and wept for a blessing; Gen. 27.34. yea, He cried with a great and exceeding bitter cry, and said unto his Father, bless me, even me also, O my Father. Such a virtue held they in it; but an evil custom hath prevailed with our people, away they go without blessing, as if it were not worth the taking with them. I marvel how they will be inheritors of the blessing hereafter, that seem to set so little by it now: if they ever intent to hear, Come ye blessed, me thinks, they should not now run from the blessing: none of the Apostles did so but one, and that was judas, and you know what followed, he went out and hanged himself. But as this is a wish or blessing of the Apostle, so it is likewise a promise upon the performance of those duties: where you may observe, that as God is wont to proportionate men's punishments to their sins, so doth he here, their rewards to their virtues, if we live in love and peace, the God of Love and Peace will live with us. I would we were but truly possessed of the greatness of this blessing, I would we did but know what it were to have God to be with us: not as he was with Moses in a fiery Bush, not as he was with the Israelites upon Mount Sinai in Thunder and Lightning, but as he was with Elias in a still small voice; in Love and Peace. And, contrariorum eadem est ratio; If it, be so great a blessing to the godly to have God with them, than what an ineffable curse is it, to the wicked, to have God from them: and so have all they that live in strife and discord; they are without God in the world here, and they shall be without him hereafter, if you will credit Saint Paul, who saith, that they that live in hatred, Gal. 5.21. variance, emulations, strife, seditions, heresies, envyings, etc. shall not inherit the Kingdom of God. If it be possible therefore, and as much as in you lies, live peaceably with all men; yea, seek peace and ensue it, what ever it cost you, whither whether pleasure or profit, or credit, or whatever else, slack not, nor give over till thou hast achieved it. So will I make bold to make good the promise of the Apostle to you, and it shall be my final Benediction, Deus Charitatis, the God of Love and Peace shall be with you. He shall be with your bodies, they shall be satisfied; He shall be with your souls, they shall be in peace; He shall be with your estates, they shall be secure; He shall be with your good name, that shall be inviolable, He shall be with you in this life, you shall live in Peace, and you shall die in Peace, and He shall be with you in the life to come, where you shall eternally enjoy the beatifical Vision of the Prince of Peace. Grant this O Father, thou God of Love and Peace, for thy Son's sake Jesus Christ the Righteous, to whom with the Father & the holy Spirit, three persons, and one God, be ascribed all Honour and Glory, Praise and Thanksginow and for ever. Amen. FINIS. Mandetur-typis haec Concio, cui Titulus An Apostolical Injunction for Unity and Peace. Ex adibus Fulham. dei August. 8. 1639. Sa. Baker.