Sermon Touching Peace and Edification of the Church

THE PEACE OF THE CHURCH.

E Very gift of God, by how much the more excellent it is in itself, by so much the more (through the subtlety and malice of Satan) is it subject unto abuse; and as the Wisdom of God doth order evil things unto good, so the cunning of sin doth pervert the best things unto evil, and turn the very Grace of God into wantonness.

Christ's coming was to set Prisoners at Liberty, Isai. 61.1. And of all other, this of Christian liberty is one of the choicest Jewels, with the custody whereof he hath entrusted his Church.

This Liberty is twofold, either from Bondage Spiritual under Sin and Satan, or from Bondage Carnal under the Ceremonies of the Mosaical Law, which in opposition to the royal and perfect Law of Liberty is called an intolerable yoke, and Commandments which were not good.

Two sorts of men there were, who professing the Religion of Christ, did yet (through the subtlety of Satan) stumble at this Liberty. Some were false Brethren, who dogmatically taught against it; and to these the Apostle would not give place for an hour. Others were weak Brethren, who in their Consciences were not persuaded of this Liberty, and were offended at the use of it in those whose faith was better settled. With respect to these, the Apostle in this Chapter states the difference then depending in the Church; so that neither the knowledge of the one might breed scorn of those who were doubtful, as weak ; nor the scruples of the other breed censure of those who were free, as wicked ; wherein premising a most wise and pious maxim, That weak Christians ought to be plied and cherished in the main matters of Religion, and not perplexed with impertinent disputations; and then giving directions to both sides touching their mutual behavior towards each other, he proceedeth to state the question itself.

For the ground whereof, he layeth an excellent distinction touching Things Indifferent, which may be considered either per se, alone by themselves, and so he states the question for the strong, verse. 14. or in Ordine ad aliud, with respect to some other thing: and so he giveth these three Rules.

1. In order to the Weak : so Liberty must give place to Charity ; I must rather restrain myself, than scandalize and hazard the safety of my brother, v. 13, 15.

2. In order to the Doctrines of the Gospel. So Fundamentals, wherein the Kingdom of God doth stand, are to take place of such, In quibus non vertitur salus Ecclesiae, which therefore, however to be strongly vindicated against malicious corrupters, are yet not to be unseasonably obtruded upon tender Consciences, otherwise agreeing in the Substantial grounds of righteousness and peace, verse. 16, 17, 18.

3. In order to the Church of God. And so the Peace and Edification of that is to be preferred before the rigorous and stiff asserting of our own private Liberty: for the Edification of the Church is God's Work, and we 〈2 pages missing〉 Peace ; in one word, a perfect Moses, the meekest Man, and yet the mightiest Warriour; a true David, a man much versed in Battle, and yet made up all of Love, sending a Sword in one place, and sheathing up a Sword in another; careless of offending in case of piety, and tender of offending in case of liberty. Thus He, and thus his Church too, Salem, a place of Peace; Jerusalem, a vision of Peace, and yet therein a Fort, and an Armory for shields and bucklers, Cant. 4.4.

To know the difference, we are to distinguish both concerning Persons, and concerning Things.

For Persons : the same Apostle who here teacheth us to compassionate the Weak, doth teach us elsewhere to withstand the obstinate ; and he who out of tenderness to some yielded to circumcise Timothy, out of jealousy of others refused to circumcise Titus, pleasing all men in one case, and forbearing to please in another, a servant to all himself, and yet, Be ye not the servants of men.

Concerning Things : though the Heathen man spake truly Nihil minimum in Religion, yet we know our Savior distinguisheth between Mint or Cumin, and the great things of the Law. And the Apostolical Synod, between things necessary and unnecessary; and Saint Paul here between meats and drinks, and the Kingdom of God; and elsewhere between the foundation and superstruction.

Some Truths there are, which belong ad fidem Catholicam ; others which pertain only ad scientiam Theologicam: Some are Quaestiones 〈 in non-Latin alphabet 〉 , and others 〈 in non-Latin alphabet 〉 , as Gregory Nazianzen distinguisheth. Some are de fide, against those who deny Fundamentals: Others, circa fidem, against those who by perilous super-inducements bruise and wrench the foundation: Others, praeter fidem, in quibus salva fide qua Christiani sumus, ignoratur verum, as S. Austin speaks. In which we may err or be ignorant, believe or suspend, without any hazard to the common Faith. In one word, as Tertullian distinguisheth of sins, so may we of Opinions. Some are Quotidianae incursionis, such as are usually incident to human frailty: some are Dogmata devoratoria salutis, such as proceed from Heretical pride and blindness.

Now the Rule is certain, That in the great things of the Law and Gospel, which either are Foundations themselves, or are most visibly and immediately adjacent and contiguous to the Foundation, we ought 〈 in non-Latin alphabet 〉 , as Saint Jude speaks, to contend earnestly ; as there was no small dissention and disputation between Paul and Barnabas, and the false Brethren, who taught the necessity of Judaical Rites unto Salvation, Acts 15. v. 2. And Athanasius the Great would not have the Orthodox Brethren to receive 〈 in non-Latin alphabet 〉 , any forms or Letters pacificatory from George the Arian Persecutor. And Basil the Great giveth an excellent reason of it, 〈 in non-Latin alphabet 〉 . If once we shake the simplicity of the Faith, and retain not that as a Rule and measure of inferior differences, Disputes and Contentions will prove endless.

This care then and circumspection is chiefly to be used in these three Cases, as a learned Prelate of our Church hath observed.

1. In case of Heresy, when Adversaries deny or deprave the faith of the Gospel; as Hymenaeus and Philetus, who teaching against the Resurrection, overthrew men's Faith.

2. In case of Idolatry: If Israel play the harlot, let not Judah transgress ; for 〈 in non-Latin alphabet 〉 , What agreement hath the Temple of God with Idols?

3. In case of Tyranny: when any shall usurp and exercise Domination over the Consciences of men to bring them into bondage unto Doctrines of errors, and make Articles of Faith for all Churches to submit unto: In which case the Apostle had no patience, Gal. 2.4, 5. Neque enim quisquam nostrum Episcopum fe esse Episcoporum constituit, aut tyrannico terrore ad obsequendi necessitatem collegas suos adegit: they are the words of Saint Cyprian in the Council of Carthage, upon the case of Re-baptization.

This then being laid for a firm foundation, that Christ where he is King of Salem, must be King of Righteousness too; that the wisdom which is from above must be first pure, and then peaceable ; that our unity must be the Unity of the Spirit: Ea enim sola Ecclesiae pax est, quae Christi pax est, as Saint Hilary speaks; The state of this Point is in these two words: 〈 in non-Latin alphabet 〉 , War there must be (I speak in a spiritual sense) with Principalities, and Powers, and spiritual Wickednesses: For the Church is Militant, and hath Weapons of spiritual Warfare, given of purpose to resist Enemies. Christ came to send a Sword against all dangerous Errors of mind, or manners. And as in this War, every Christian must have 〈 in non-Latin alphabet 〉 , as Saint Paul speaks, The whole Armor of God: so, above all, Timothy, and such as he was, must be good Soldiers, 2 Tim. 2.3. with the Eye to watch, with the Tongue to warn, with the Sword of the Spirit to convince and to correct gain-sayers. War there must be, but 〈 in non-Latin alphabet 〉 , Contention and inward jars there must not be, and that for this very reason, because there is War; for as our Savior saith, A Kingdom divided within itself cannot stand at any time, much less when it wageth War with a Forreign and Potent Adversary, such as Satan, and all other Enemies of the Church are, who by the advantage of an intestine Commotion would save himself the labor of drawing the Sword, and become rather a spectatour than a party in the Conquest. A notable example we have in Meletius, and Peter Bishop of Alexandria, both Confessors of the Christian Faith, both Martyrs designati, and condemned Ad Metalla for their Profession, who upon a small difference, touching the receiving of the Lapsi into Communion, fell unto so great a Schism, that they drew a partition between each other in the Prison, and would not hold Communion in the same worship of Christ, for which notwithstanding they jointly suffered; which dissention of theirs did the Church of God more hurt by causing a great rent and Sect among the members thereof, than any persecution the Enemy could have raised.

Greatly therefore doth it concern all of us in our places and orders to put to all our power, prayers, interests, for preserving the unity of the Spirit in the bond of Peace, and for pursuing and promoting the Peace of Jerusalem, that in nothing we give offense to the Church of God; rather be willing to silence and smother our private judgments, to relinquish our particular liberties and interests, to question and mistrust domestica judicia, (as Tertullian calls them) our singular conceits and fancies, than to be in any such thing stiff and peremptory against the quiet of God's Church. The Weak to be humble and tractable; the strong to be meek and merciful; the Pastors to instruct the ignorant, to reclaim the wandering, to restore the lapsed, to convince the froward with the spirit of meekness and compassion: The People to obey, honor and encourage their Ministers by their docible and flexible disposition, to suspect their own Judgments, to allow their Teachers to know more than they; not to hamper themselves, nor to censure their Brethren, nor to trouble their Superiors by ungrounded Scruples, or uncharitable prejudices, or unquiet, and in the end uncomfortable singularities. How did our Savior pour out his Spirit in that heavenly Prayer, for the Unity of his People: That they may be one, and one in us, and made perfect in one? How doth the Apostle pour out his very bowels in this respect unto the Church? If any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any bowels and mercies, be ye like minded. Take heed of strife, of vain-glory, of pride in your own conceits, of censure of your Brethren, of private respects. Lay aside your own reputation, be in the form of servants; have such humble judgments, as that you can be willing to learn any, though unwelcome Truth; to unlearn any, though darling Error: have such humble lives and purposes, as that you can resolve to obey with duty, whatsoever you are not able with reason to gainsay. The godly Princes, how careful have they ever been to suppress and remove Dissensions from God's Church? Constantine the Great writeth Letters, publisheth Edicts, makes large Orations to the Bishops of the Nicene Council at their Sitting and Dissolution, to no other purpose than only for preservation of Peace. Anastasius in the great Dissensions of the Eastern and Western Churches about the Council of Chalcedon, touching the two Natures of Christ, how severe was he to require his Bishops to promote and conserve Peace in the Church? as Euagrius and Nicephorus note. To say nothing of the Pious examples of our Dread Sovereign and his most Renowned Father, who both by Writings, and by Injunctions, by Pen, and Power, by Argument, and by Authority, have shown their care to supresse those unhappy Differences, wherewith by the cunning of Satan, the Churches of God have of late years been too much disquieted.

Consider we (beloved) that we are Brethren, that we have one Body, one Spirit, one Faith, one Hope, one Baptism, one Calling, brought out of the same womb of common ignorance, heirs of the same common Salvation, partakers of alike precious Faith, sealed with the same Sacraments, fed with the same Manna, ransomed with the same Prize, comforted with the same Promises ; in so much, that Justin Martyr and Optatus have been charitable so far as to call Judaizing Christians, and Donatists by the name of Brethren. Whosoever therefore by Pride, or Faction, or Schism, or Ambition, or novel Fancies, or Arrogance, or Ignorance, or Sedition, or Popularity, or vain-Glory, or Envy, or Discontent, or Correspondence, or any other Carnal reason, shall rend the seamlesse Coat of Christ, and cause Divisions and Offences, I shall need load him with no other guilt than the Apostle doth, That he is not the Servant of Christ, Rom. 16.17. For how can he who is without Peace or Love, serve that God who is the God of Peace, whose name is Love, and whose Law is Love?

Besides this, we in our Calling are Brethren, Consortio muneris, and there is a special tie upon us to be no strikers, 1 Tim. 3.3. not to strike our fellow-laborers with an Eye of scorn, or a Tongue of censure, or a Spirit of neglect, or a Pen of gall and calumny. We need not in any Controversy fly to stones, so long as our Reason and Learning holdeth out, Not to strike the People of God, either with the Rod of Circe, to stupefy and benum them in sensual security, crying, Peace, Peace, where there is no Peace ; or with unseasonable and misapplied terrors, 〈 in non-Latin alphabet 〉 , as the Apostle speaks, To wound the Conscience, and to make sad the hearts of those whom the Lord hath not made sad: Christ our Master was Consecrated to this Office by the Spirit in the shape of a Dove, as an emblem of that meekness which was in him, and which from him should descend upon all his subordinate Officers.

And as the love of Brethren should hold us, so our jealousy of Enemies should drive us to keep up the Tower of David, the Peace of the Church, that by intestine differences we cause not the Adversary to rejoice, and to speak reproachfully. When all the members of the Church are fast joined together vinculo fidei, glutine charitatis, by the bond and cement of faith and love; when Governors, Teachers, People, join hand in hand, the one to rule with authority and meekness, the other to teach with wisdom and compassion, the third, to honor both by humble submission to the judgment, and willing obedience to the guidance of their Governors and Pastors; then do they cut off occasion from those who seek occasion, and disappoint the expectation of those who (as a learned Civilian speaks) do Captare tempora impacata & inquieta, whose best fishing is in troubled waters: for as the Devil (as Optatus speaks) is tormented with the peace of Brethren ; so is he most quickened and put into hopes of success in his attempts against the Church, by those mutual ruptures and jealousies which the members thereof foment and cherish among themselves: When by the defection of Jeroboam, Judah and Israel were rent asunder, then came Shishak and troubled Jerusalem, 2 Chron. 12.2. It hath been we know one grand Objection of the Papists against the Reformed Churches, That the Dissensions amongst themselves are evident signs of an Heretical spirit, as Bellarmine, Stapleton, and others argue; and Fitz-Simon, an Irish Jesuit hath written a just Volume of this one Argument, which he calleth Britannomachia, the Wars of the Divines of our Country amongst themselves. How happy they are in that pretended Unity, which they make a note of their true Church, I refer to any man's judgment who shall read the cross Writings of the English Seminaries and Jesuits, the Jesuits and Dominicans, Smith and Kellison, Loemly and Hallier, Daniel Jesus and Aurelius, the different judgments concerning the Judge of Controversies between the Gallican Church, and those more captivated to the Popes Chair in Italy and Spain: to say nothing of the two hundred and thirty seven Differences observed by Pappus, and three hundred and odd by a Reverend Bishop of ours amongst the Roman Doctors: so that, were all this calumny a truth, we could Answer them as Gregory Nazianzen did those in his time, who used the same argument, 〈 in non-Latin alphabet 〉 . That they are never the less faulty, how ever we may be blame-worthy too. Only this want of Charity in them should teach us never to want Unity within ourselves, but to let such a Spirit of Peace and Meekness show itself in our Lives, Doctrines, and Writings, Ut nihil de nobis male loqui sine mendacio possint, that they may never have advantage with the same breath to speak both truly and reproachfully against us.

And hereby, as we shall stop the mouth of the Adversary, so shall we preserve the honor of our Religion, the success of our Ministry, the Reverence of our Persons and Functions in the minds of the People, who may haply be apt enough to catch hold, as of others, so most of all of those occasions which ourselves by our mutual Differences shall at any time administer, to neglect both our Preaching and our Persons; and when they shall observe hot disagreements amongst Learned men in some things, how easily, think we, may such as are more led by the force of examples, than by the evidence of light, be induced to stagger and to question all? Domesticae calumniae gravissimum fidei excidium, no greater hindrance to the growth of Faith than Domestical disagreements.

Desired it may be, but hoped it cannot, That in the Church of God there should be no noise of Axes and Hammers, no difference in Judgments and Conceits. While there is corruption in our Nature, narrowness in our Faculties, sleepiness in our Eyes, difficulty in our Profession, cunning in our enemies, 〈 in non-Latin alphabet 〉 , hard things in the Scriptures, and an envious man to superseminate, there will still be 〈 in non-Latin alphabet 〉 , men that will be differently minded: no instrument was ever so perfectly in tune, in which the next hand that touched it did not amend something; nor is there any judgment so strong and perspicacious, from which another will not in some things find ground of variance. See we not in the ancient Churches those great lights in their several ages at variance amongst themselves? Iraeneus with Victor, Cyprian with Stephen, Jerome with Austin, Basil with Damasus, Chrysostom with Epiphanius, Cyril with Theodoret? In this hard necessity therefore, when the first evil cannot easily be avoided, our wisdom must be to prevent the second; that where there is not Perfection, yet there may be Peace ; that dissention of Judgments break not forth into disunion of hearts, but that amidst the variety of our several conceits we preserve still the unity of faith and love, by which only we are known to be Christ's Disciples.

Give me leave therefore out of an earnest desire of Peace and Love amongst learned men, in the further handling of this Argument briefly to inquire into these two Questions,

• 1. How Peace may be preserved amongst men, when differences do arise?
• 2. How those differences may in some degree be composed and reconciled?

For the former, let us first remember, That Knowledge is apt to beget Pride, and Pride is ever the mother of Contention, and in Saint Austin's phrase, the mother of Heresies too; Raro quisquam circa bona sua satis cautus est, saith the Historian; A very hard thing it is, and rarely to be seen, for a man endued with excellent parts to be wary, temperate and lowly in the employment of them. And therefore Satan hath usually set on work the greatest wits in sowing Errors in the Church; as Agrippina gave Claudius poison in his delicatest meat, or as Thieves use to pursue their prey with the swiftest horses. Ornari abs te diabolus quaerit, as Saint Austin said once unto Licentius, a man of a choice wit but a corrupt mind: wherein certainly Satan would fail of his end, if men would make no other use of their parts and learning than the same Father directeth them unto, Vt scientia sit tanquam machina quaedam per quam structura pietatis assurgat ; if they would use their learning as an engine and instrument for the more happy promoting of piety and pure Religion. And indeed why shouldest thou who art haply a man of more raised intellectualls, of more subtle and sublime conceits, despise the judgment of thy meaner Brethren? Who is it that hath made thee to differ? And why hath he made thee to differ? As he hath given thee more variety of learning, it may be he hath given thy Brother more Experience of divine things: and you know a great Cosmographer may miss a way which a man less learned in Theory, but more versed in travel may easily keep. Certainly as the juice of the same earth is sweet in the grape, but bitter in the wormwood; as the same odour is a refreshment to the Dove, but a poison to the Scarabaeus : so the same learning qualified with charity, piety and meekness, may be admirably useful to edify the Church, which with pride, contempt, and corrupt judgment may be used unto harmful purposes; 〈 in non-Latin alphabet 〉 , as the Philosopher speaks, Nothing is more dangerous then wickedness in armor.

This therefore shall be my first Rule. To correct and keep down the rising of our Knowledge with Humility in ourselves, and Charity to our Brethren. Not to censure everyone for dull and brutish who in judgment varieth from our own conceits. It was an old trick of the Gentiles (as Gregory Nazianzen, Arnobius, and Minutius tell us) to object illiteratenesse unto the Christians; but a very unfit way it is for Christian men amongst themselves to refute adverse opinions, or to insinuate their own, by the mutual undervaluing of each others parts and persons. Ever therefore in our censures let us look to what is wanting in ourselves, and to what is useful in our Brethren. The one will make us humble, the other charitable, and both peaceable. Pride made the Donatists forsake the Catholic Unity, which St. Cyprian in the same judgment, but with more humility, did not disturb.

Secondly, Peace may in this case be preserved by moderating the fervor of our zeal against those that are otherwise minded. There is in the nature of many men a certain 〈 in non-Latin alphabet 〉 , an heat and activeness of spirit, which then principally, when conversant about Objects divine and matters of Conscience, is wonderful apt, without a due corrective of wisdom and knowledge, to break forth into intemperate carriage and to disturb Peace. It was zeal in the Women which persecuted Saint Paul, Acts 13.50. and it was zeal in him too which persecuted Christ before he knew him, Phillip. 3.6. Acts 26.9. For as the Historian saith of some men, that they are Sola socordia Innocentes, bad enough in themselves, and yet do little hurt, by reason of a flegmatick and torpid Constitution, indisposing them for action: so on the contrary, men there may be, who having devotion, like those honorable Women, not ruled by knowledge; and zeal, like quick-silver, not allaied, nor reduced unto usefulness by wisdom and mature learning, may be, as Nazianzen saith they were in his time, the Causes of much unquiet. It was a grave censure which Tacitus gave of some over-violent Assertours of their Liberty, and it may be verified of others, who as violently maintain their Opinions, Quod per abrupta inclarescerent, sed in nullum reipublicae usum.

Two great Inconveniences there are which may in Controversies from hence arise.

1. That by this means Truth itself may be stretched too far, and by a vehement dislike of Error on the one side, we may run into an Error on the other; as Dionysius Alexandrinus being too fervent against Sabellius did lay the grounds of Arianism, and Chrysostom in zeal against the Manichees did too much extol the power of nature, and Illyricus out of an hatred of the Papists lessening original sin, ran another extreme to make it an essential corruption.

2. Hereby men do marvelously alienate the minds of one another from Peace, by loading contrary Doctrines with envious consequences, such as the Consciences of those whom we dispute withal do extremely abhor, which course usually tendeth to mutual exacerbation, whereby Truth never gaineth half so much, as Charity and Peace do lose.

Thirdly, requisite it is to the preservation of Public Peace, that we all keep ourselves in our own station, and labor to do God service in the places and callings wherein he hath set us, and not 〈 in non-Latin alphabet 〉 , to busy ourselves with matters which (as the Apostle speaks, are 〈 in non-Latin alphabet 〉 unsuitable to us, and without our measure, 2 Corinth. 10.13, 14. By this one thing hath the Church of Rome caused that great Schism in the Christian World, because she doth 〈 in non-Latin alphabet 〉 , stretch herself above her measure, and not content herself with that degree which belongeth unto her, as Nile Archbishop of Thessalonica doth largely declare in a Book purposely written on that Argument. Excellent counsel is that of Solomon not only in a case he there puts, but in divers others. If the spirit of the Ruler rise up against thee, leave not thy place, Eccles. 10.4. Esede itio may with a little heat turn into Seditio. Consider all are not eyes and hands in the Body of Christ to take upon them the burden of great affairs; and Truth can seldom be worse served, then when a man who indeed loves it, but hath not parts nor learning enough to be a Champion for it, shall put himself unseasonably upon disputes, and so as he spake, Veritatem defendendo concutere, to betray the Truth by a weak defense. Are all Apostles? saith Saint Paul, Are all Prophets? are all Teachers? Hath not God dealt to every man a several measure? Hath he not placed every man in a several order? Have we not all work enough to do in Our own places, except we rush into the labors, and intrude ourselves on the businesses of other men? Haec magistro relinquat Aristoteli, cavere ipse doceat. It was a smart rebuke of Tully against Aristoxenus the Musician, who would needs turn Philosopher; whereunto agreeth that answer of Basil the Great to the Clerk of the Emperors Kitchen, when he jeered him for his soundness against the Arian Faction, 〈 in non-Latin alphabet 〉 . Your business it is to look to the seasoning of your broath, and not to revile the Doctrine, or the Doctors of the Church. Let us therefore content ourselves with the Apostles Rule, Every man to abide in the calling, and to keep the station wherein God hath set him, 1 Cor. 7.24. and not out of ambition, discontent, emulation, or any other Polypragmaticall distemper to grow weary of our own employments, and to immixe and interpose ourselves in things which are without and above our Order.

Fourthly, hereunto much conduceth, A Brotherly mildness towards those who are contrary minded, a mutual 〈 in non-Latin alphabet 〉 , and condescension to the weaknesses of one another, as the Apostle adviseth, Rom. 15.1. Acrimonie indeed and sharpness of rebuke is sometimes necessary towards men of obstinate and pernicious minds, Tit. 1.13. Gal. 2.5. But amongst Brethren, yea Adversaries, that are not incorrigible, all things ought to be carried with lenity and meekness, Gal. 6.1.5.13. 2 Tim. 2.25. Epiphanius telleth us of some Creatures, that the more they sting, the less they hurt; and surely in any dispute it is a strong presumption, that that man doth least hurt with his Argument, who betakes himself to biting, and to intemperate language. In these things therefore we should carry ourselves non 〈 in non-Latin alphabet 〉 , sed 〈 in non-Latin alphabet 〉 , as Brethren, and not as Enemies, not to uncover the nakedness, or to put our feet on the Breasts of our Brethren; but as it is said of Athanasius the Great, that he was Dissidentibus magnes, by his meekness he drew those who dissented from him; so should we make the Truth a gainer by our mild handling of those that vary from us. 〈 in non-Latin alphabet 〉 . It was the grave and pious advice of Nazianzen, Let us yield to our Brethren that we may overcome them, as a Flint is easily broken upon a Pillow which yields unto it.

Lastly, so long as there is sound agreement in Fundamental Truths, and in the Simplicity of the Gospel, we ought rather to deny our wits, and to silence our disputes in matters merely Notionall and Curious, which have no necessary influence into Faith and Godly living, than by spending our precious hours in such impertinent Contentions; for gain of a small Truth to shipwreck a great deal of Love; and while we perplex the minds of men with Abstruse and Thornie Questions, we take off their thoughts from more necessary and spiritual employments. It was a wise and seasonable rebuke which the Mariners in a dangerous tempest gave to the Philosopher who troubled them with an impertinent discourse, 〈 in non-Latin alphabet 〉 , We perish whilst thou triflest; let it never be said so of any of us, that while we wrangle about scholastical notions, and questions that gender strife, those, whose poor souls, ready haply to sink under the Tempest of sin and death, cry out, like the man of Macedonia in Saint Paul's vision, Come and help us, for want of that plain and compendiary way of Faith, repentance, good works, spiritual worship, and Evangelical obedience which should be taught them, become a prey to that envious man, who, while we sleep, will be sure to watch, and go about seeking whom he may devour. Let us therefore leave our smaller disputes to Elias, Quando venerit, and let us speak to the People 〈 in non-Latin alphabet 〉 , as holy Ignatius saith, those things which may make men confess that God is in us of a truth, and that certainly it is Christ which speaketh by us. God leadeth not his People unto eternal life by knotty and inextricable Questions, In absoluto ac facili est aeternitas, as St. Hilary excellently speaketh; no need of verbal wranglings, or of contentious Disputes, 〈 in non-Latin alphabet 〉 . It is the godly counsel of great Athanasius. We have no need of curiosity after the Gospel of Christ; our work is to make men Christians in their holy Religion, and not Critics, to bring them unto Faith, and not unto doubtful Disputations, to feed their Souls, and to guide their Consciences, not to dazzle their eyes, nor to puzzle their judgments, nor to perplex their conceits, nor to please their humors, nor to tickle their fancies, nor to foment their jealousies and censures of things or persons, by novel, specious, and unpracticall Curiosities. If we will believe him, who for his judgment and learning had the surname of Theologus given him, this is the right way of being a Sound Divine. It is Gregory Nazianzen in this 29. Oration, at the latter end of that Oration, whose judgment shall put an end unto the handling of the first Question; the next I will pass over with more brevity, & that for memories sake, in these few expressions.

1. The right way to Compose Differences amongst men is 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 . A joint obedience to the Truths wherein all agree, and pursuance of those pious ends which all profess. This is the Apostles Rule in this very case. Whereunto we have already attained, let us walk by the same rule, let us mind the same things, Phil. 3.16. For indeed the love of God, and Conscience of his Commandments is the right way to know him, and the secrets of his Word. If any man will do the will of God, he shall know the Doctrine, John. 7.17. And hereby we know that we know him, if we keep his Commandments, 1. John. 2. 3, 4. And in all knowledge which is intended for practice, that of the Philosopher is most true, Those things which we learn to do, we learn by doing : now the knowledge of divine Truths is not barely intellectual for the brain, but experimental for the Conscience, and consisteth much in the Taste of spiritual things. It is the expression of Saint Basil, Quod in cibis gustus, in sacris intellectus, and the Apostle calleth it Knowledge according unto Godliness, 1 Tim. 6.3. They therefore who can resolve to keep a good Conscience, and not to vitiate the palate of their mind with any morbid humors, are most likely by the other helps of learning and industry to find out the Truths wherein they disagree; for the very Philosopher could say, that Wickedness doth putrefy the principles of the mind ; and that Such as are men's courses of life, such likewise are the dispositions of their minds towards practical truth. A corrupt heart doth usually make a corrupt judgment, Dum his quae volumus doctrinam coaptamus. It concerns us therefore not to be like Painters, (it is the similitude of Methodius) that can draw a ship on a table, but are not able to build a ship for use; that can write and discourse of Doctrine in Papers, but not express the Truth of it in our lives: but by our unanimous obedience to the Truths we know, to dispose ourselves for the discovery of those we do not know. Justin Martyr Confesseth, that it was the lives of the Christians which taught him Christian Religion. There are extant two Epistles of Basil the Great Ad Presbyteros 〈2 pages missing〉 by whomsoever professed. Because Truth is God's wheresoever it grows, as a Mine of Gold or Silver is the Princes in whose ground soever it be discovered, 〈 in non-Latin alphabet 〉 . We have our Faith, and our Appellation from Christ, and not from any other Person: and therefore they, who (upon any undue respects) can with equal facility hold or let go Truth, the Fathers fear not to call them, 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , men that make merchandise of Christ and his Truth, contrary to that of Solomon, Buy the Truth, but sell it not, Prov. 23.23. And therefore we find the Orthodox Believers still keeping themselves to the Style of Antioch, Christians ; and refusing the names of Petriani, or Pauliani, or Melitiani, or pars Donati. And indeed, partial and personal respects will be ever apt to lead unto contention. I cannot affirm anything; but a conjecture I think we may make, that if Barnabas had not been Marks uncle, the difference between him and Paul had not been so hot.

5. 〈 in non-Latin alphabet 〉 , To be Wise unto sobriety, Rom. 12.3. When we are to deal in things divine to set bounds unto ourselves, that we break not through to gaze, Exod. 19.12, 21. Not to draw everything in Religion to the Rule of our Right, or rather crooked and presumptuous Reason, to take heed of Quomodo in things of Faith; the Fathers call it a Judaical word, and unbeseeming Christians. Saint Paul chargeth us to Take heed of Philosophy and vain deceits, Col. 2.8. Not but that there is admirable use of sound Philosophy, and of Reason raised and rectified, so long as it is subordinate to Faith ; but when it shall be so proud as to judge of Faith it self, and to admit or reject it as it shall be consonant or disagreeing with her prejudices, this is a tyranny which would quickly overthrow all.

Other cause there hath been none of those desperate Heresies wherewith the Socinians have pestered the World, but that they will have all Truths to stand or fall at the Tribunal of their presumptuous Reason: as if all the present and ancient Churches of God besides consisted but of brute Creatures, and they only in a corner of Polonia, as sometimes the Donatists in Africa, the only reasonable and holy men. Felix Ecclesia, cum nova & curiosa de Deo dicere lascivia crederetur ; Happy indeed the Church of God, when curious novelties, and as it were Tourneaments in sacred things are esteemed profane; when men do not 〈 in non-Latin alphabet 〉 , but 〈 in non-Latin alphabet 〉 , nor disparage the Majesty of so Honorable and solemn a Foundation, with the levity of slight, chaffie, and trivial superstructions. It was a grave and serious speech that of Seneca, and worthy the consideration of the greatest Divines, Nunquam nos verecundiores esse debemus, quam cum de Deo agitur.

6. 〈 in non-Latin alphabet 〉 , To keep ourselves to the form of sound words, Rom. 12.6. 2 Tim. 1.13. to hold those Doctrines which accord best with the grounds of faith & love in Christ, those which ascribe most glory to God and his Grace, which most conduce to the humbling and debasing of the pride of man, which most tend to the practice of godliness, to the purifying of Conscience, to the edifying of the Body of Christ. Our Doctrine must be according unto godliness, 1 Tim. 6.3. and our knowledge the acknowledging of the Truth which is after Godliness, Tit. 1.1.

7. 〈 in non-Latin alphabet 〉 . The Custom of the Churches of God To retain that, (when there is no express and evident variation from Divine Authority) which is most consonant to the received usage of the ancient and pure ages of the Church. This Rule the Apostle gives for suppressing of differences, If any seem to be contentious, we have no such custom, neither the Churches of God, 1 Corin. 11.16. Inquire of the former age, saith Bildad, and prepare thyself to the search of their fathers, Job 8.8. Look to the old way, saith the Prophet, Ier. 6.16. It was not so from the beginning, saith our Savior, Mat. 19.8. Only this Rule is to be qualified with this necessary distinction, That no Antiquity hath any Authority in matters necessary of Faith, Worship, or Doctrines of Religion, to prescribe or diliver anything, as in it self and immediately obligatory to the Conscience, which is either contradicted or omitted in the written Word, which we believe to be fully sufficient to make the man of God perfect, and thoroughly furnished unto every good work, 2 Tim. 3.16, 17.

But, 1. In matters accessory of indifferency, order, decency, and inferior nature. 2. In matter of Testimony to the truths of Scripture, and for manifesting the succession, flourishing, and harmony of doctrines through all ages of the Church, the godly learned have justly ascribed much to the authority and usage of the ancient Churches. The study of the doctrine and Rites whereof is justly called by the most learned Primate of Ireland, a noble study. I will conclude this particular with the words of S. Austin, In those things, saith he, wherein the holy Scripture hath defined nothing, mos Populi Dei & instituta majorum pro lege tenenda sunt, The custom of God's people, and appointments of our forefathers must be held for laws. Lastly, 〈 in non-Latin alphabet 〉 , Submission to the spirits of the Prophets, and the judgments of the godly learned: not to be stiff and inflexible in our own conceits, nor to be Acceptors of our own persons, but to be willing to retract any error, and with meekness and thankfulness, to be led into the right way by any hand. Excellent was the resolution of Job in this case Teach me, and I will hold my peace, and cause me to know wherein I have erred, Job 6.24. In which one disposition did all men, who otherwise differ, firmly agree, and were not too partially addicted to their own fancies, nor had their judgments (which should be guided only by the truth of things) too much enthralled to their own wills, ends, or passions; soon might they be brought, if not wherein they err, to change their judgments, yet at least so to allay them with humility and love, (as Saint Cyprian did his) that they should never break forth into bitterness towards their Brethren, or disturbance of the Church of God.

Thus have I, with as much light as my weakness could discover, and with as much brevity as the weight of the Argument would allow opened the means of procuring and preserving Peace amongst Brethren.

The other Particular in the Text would require as large a portion of time as this hath already spent. I shall spare to be so injurious to your patience, and to the business we attend upon; only because those things which God hath joined together no man ought to put asunder, I shall therefore as Architects use to do, give you in but a few lines a Model of the building here by the Apostle commended unto us, and so leave you, and it to God's Blessing.

〈 in non-Latin alphabet 〉 ] 1. Then, It is not any kind of Peace which must be thus pursued. Such the things in difference may be as must be earnestly contended for, Jude v. 3. If Peace hinder Edification, we must then build, as Nehemiah's servants did, with our spiritual Weapons in our hands. It must be an edifying, but no destroying Peace. It hath an 〈 in non-Latin alphabet 〉 to bound it, Rom. 12.18. and we know, Id solum possumus, quod jure possumus.

2. He purposely severeth Peace and Liberty, that he may join Peace and Charity. In our services to the Church of God, we must ever more look to what is helpful to others, than to what is lawful for ourselves; to part from a little of our own ground, rather than our brothers house should be unbuilt. All things, saith the Apostle, are lawful, but all things edify not.

3. It is not 〈 in non-Latin alphabet 〉 , Let us follow peace ; but 〈 in non-Latin alphabet 〉 , The things which make for peace. It is not enough that we have pious affections to the Peace and Edification of the Church, as an End ; but we must put to all our skill and wisdom, and cast about for the most proper and seasonable means conducing to so good an End. For a man may have an indifferent good will to Peace it self, and yet when it comes to the 〈 in non-Latin alphabet 〉 , to the means for the 〈2 pages missing〉 Edification, an yielding to be built, 1 Pet. 2.5. nor only Immanent Edification, a building up of ourselves, Jude v. 20. but a mutall and transient Edification, as iron whetteth iron, a considering of one another to provoke unto love, and unto good works, Heb. 10.24.

7. It must be 〈 in non-Latin alphabet 〉 too. It is not enough to desire it, to accept it, to meet it half way, to let it in, and welcome it when it comes to us; But we must Pursue and go after it. If any man refuse Peace, so that it flieth from us, we must put it to an 〈 in non-Latin alphabet 〉 , and venture ourselves for it to a si forte, and quantum in nobis, if by any means we may overtake and apprehend it, Rom. 12.18. If any man refuse Edification, and thrust away the Grace and Mercy which is preached unto him, it must be 〈 in non-Latin alphabet 〉 here too, not give him over, and to let him alone for desperate, but to pursue him still, to dignity about him, and dung him (as it is in the Parable, Luke 13.8.) It may be he will yet bring forth fruit: many there are which come into the Vineyard at the last hour. We must here put it to a 〈 in non-Latin alphabet 〉 too, if God peradventure will give him Repentance, 2 Tim. 2.25. and in the mean time to show all meekness to all men, because we ourselves were sometimes foolish and disobedient, Tit. 3.2, 3.

Now lastly, unto the substance of this Building, there pertain but these three things. A Foundation, a Superstruction, a Contignation.

1. A stable and solid Foundation, which is either personal, and that is Christ only, 1 Cor. 3.11. or practical, the knowledge whereof is requisite as a ground-work unto some further end; and this again is twofold.

Either, the Foundation of Theological Doctrines, upon which they are raised, and by which they are to be measured, and so the Doctrine of the Apostles and Prophets is called a Foundation, Eph. 2.20. or else the Foundation of Salvation, whatsoever things are simply and absolutely necessary to the spiritual, vital, and salvificall state of a Christian, Quae posita ponunt, & sublata auferunt salutem, which have by the Ordination of God a necessary and intrinsical connection unto eternal life. S ^t Paul gives it us in three words, Faith, Hope, and Love.

1. Faith, as the primo primum, without which no other motions, though materially in moral construction good, are yet in foro Coeli vital and salvificall. This Faith is contracted into the Creeds of the Church, requiring an intellectual assent of the mind to the Truth, and a fiducial reliance of the heart on the Goodness of God in Christ in all those Evangelical Doctrines for our own righteousness and salvation: and thus Faith is by the Ancients often called a Foundation.

2. Hope as the Ground and Foundation of all Invocation, and spiritual Worship, and therefore the Apostle saith of such as destroyed the incommunicable Worship of God, that they did not Hold the head, Col. 2.18, 19. and thus the Lord's Prayer containing the adequate object of all our Hopes, is called by Turtullian, A fundamental Prayer.

3. Love, as the Principle of all Obedience and newness of living. In a Godly sorrow for all sin past, a Godly purpose abrenouncing all sin in Conscience, profession, and endeavor of Conversation for the time to come, a desire to fear God's name, a delight in his Law, a Love of our Brethren, a Conscience void of offense towards God and men. And so Love is by the Apostle called a Root and Ground, Ephes. 3.17.

Now the laying of this Foundation aright, and causing ignorant men in some measure to understand the mysteries of Religion and Salvation, is indeed the master-piece of the wisest Builder, and that, without the which all our other Sermons to the People will be little better than lost labor, till these Principles be soundly fastened in their Consciences.

2. To this Foundation of Faith in Doctrine, hope in worship, and love in obedience, must be joined a progress in the Superstruction, because something will be ever wanting to the Grace and Knowledge of God in us: and in this superedification, it will be needful to observe these two things:

1. A due order and disposition: for though all the Truths of God are to be taught, yet each in its due place and time, according as the strength and growth of our hearers is able to bear. As the Scripture was delivered 〈 in non-Latin alphabet 〉 , by pieces and degrees, so should it be preached too, line upon line, precept upon precept. It was (I think) wise counsel, that of a learned Cardinal, That with vulgar people, it were best beginning at the later end of S. Paul's Epistles, where he speaks of Duties, and then after that to go to the beginnings, where he is more profound in Doctrines.

2. A due Connection, that we sever not those Doctrines which God hath joined. Not to preach Works without Faith, which in the Jews begat pride, and opinion of their own righteousness, Rom. 10.3. Nor Faith without Works, which some Heretics doing, (for that the learned observe to have been the cause of the Epistles of Saint James and Saint John) did thereby cause great scandal and licentious living. To preach the Law so, as to show men still, upon Repentance, a Refuge to the Gospel; and so to preach the Gospel, as to show them withal upon their contempt and presumptuous disobedience, the curses of the Law.

3. There is the Contignation and covering,

And here let me speak one word to to you who are Church-wardens, and are entrusted with the care of Presenting Disorders to the Governors of the Church; to beseech you to consider the Religion and Sacrednesse of that Oath, which in the House of God, and as you expect help from God, you promise to perform; with the reverence of which Oath, and fear of God's dreadful Name, were you so thoroughly affected, as indeed you ought, we should not see what with grief we do, so great contempt of God's House and Ordinances, as if they were common and profane things; many scarce throughout the whole year making their Confession of sins to God in the Assembly of his People, many seldom or never hearing any one Psalm of David, or Chapter of the holy Scriptures read unto them; nay, many neglecting the whole Liturgy of the Church, and dropping in after the Sermon is begun; and though the Preacher have taken sad pains for what in the Name of God he speaks unto them, having not yet the patience to stay till that piece of the hour be ended. Certainly, David had learned more reverence to the Lord's House, I was glad when they said, Let us go into the House of the Lord, Psal. 122.1. And so had Cornelius, who with his kindred and near friends waited for the coming of Peter, Acts 10.24. And so had Solomon, who teacheth men to wait daily at the gates, and to give attendance at the posts of the doors of God's House, Prov. 8.34. And the Prophecies foretell the like of God's People under the Gospel, that they should call upon one another, and should Go speedily to pray before the Lord, and to seek the Lord, Zach. 8.21. I speak this in zeal to the service of God, and to the reverence of his Sanctuary, and beseech you by the sacrednesse of your Oath, and for the fear of God's Name to think upon it.

3. General, and so all the People in their places must labor by inoffensive and holy lives, and by the peaceable fruits of righteousness to cover the Church wherein they live from the reproaches of all those who caluminate our Doctrine and Worship, as tending to licentious, profane, rebellious, or superstitious living.

And now when all this is done, Except the Lord build the House, they labor dut in vain that build it. Paul may plant, and Apollo may water, but his Blessing it is which must perfect all. We all are but walls of mud, which may easily be broken through; He only is a Wall of fire which no enemies can approach unto. And therefore we must all (and we in our Calling especially) be frequent and urgent in our Prayers to him to preserve the Peace, to repair the Breaches, and to build up the Walls of his Jerusalem, that he would give us eyes to see, and hearts to love, and mouths to utter, and lives to express the praises of his Word. And that he would give his Word a free passage into the heads and hearts, into the consciences and conversations of all his People: that so beginning at the unity of the Faith, and knowledge of the Son of God, we may grow up together unto a perfect man, to the measure of the stature of the fullness of Christ; which the Lord grant for the merits & mercies of his Beloved Son Jesus Christ the Righteous; to Whom with the Father and the blessed Spirit, Three Persons, and One Immortal and only Wise God be all Glory, Majesty, and Thanks-giving, now and for evermore, Amen.