a iust cause to breake it Now to be one here whether in Church or Common-wealth is not properly taken as if all were to be shrunke vp into one Body But One is taken here saith Paulinus pro multorum vnanimitate for the vnanimitie and consent of many in one And the Church and Common-wealth take them seuerally or together they are they can be no otherwise One then Vnione multorum by the vniting and agreeing of many in one And so S. Luke Acts 4. The Church was a multitude of Beleeuers sed coâ—vnum but they liued as if they had had but one heart among them This Vnity then is so One as that it is the vniting of more then one yet such a vniting of many as that when the Common Faith is endangered the Church appeares for it as One. And when the common safety is doubted or the common peace troubled the state appeares for it as one As Israel was said to be knit together as One man Iud. 20. And indeede when One Man is not more at Vnitie in himselfe for his owne defence then the Church and state are for publike defence then both are iustly said to be at Vnitie You see what Vnitie is Will you see what hurt followes vvhere t is broken First Fraction makes vneuen reckonings And t is hard very hard for a man that breakes vnitie to giue either God or man a good account of so doing Hard to giue account but that 's not all For if Vnity be broken if a Diuision bee made the parts must be aequall or vnaequall If the parts be aequall neither of them hath more then halfe its strength If they bee vnaequall one hath not so much And that which hath more vsually hath more pride and so lesse will to vnite And yet for all this pride farre weaker it is then when there was Vnity and altogether Nay in breach of Vnity there is not alwaies safetie for the greater against the lesse For in that greeuous breach in Israel when the Eleuen Tribes came out against Beniamin foure hundred thousand strong and their quarrell good yet they fell twice before them Iudg. 20. Nay this is not all not any almost of the hurt which followes in either Church or state when discontents haue swallowed vp their Vnity For the Church Nothing saith S. Chrisostome doth so prouoke God to anger as to see diuisam Ecclesiam his Church purchased by one blood to be One Body made more made other then One. And for the Common-Wealth A people is as one Cittie yet such a one saith Saint Augustine cui est periculosa dissentio as to whom all breach of Vnity is full of danger For Church and state together It was a greeuous Rent among the Iewes when Manasses deuoured Ephraim Ephraim Manasses and both fell vpon Iudah Esay 9. What followed was God pleas'd with this or were the Tribes in safety that were thus diuided No sure For it followes The wrath of the Lord was not turn'd away but his hand was stretched out still Still How long was that How long Why Till Ephraim and Manasses which could not agree at home were with the rest of the ten Tribes carried away into perpetuall captiuity And Esay liued to see his Prophecy fulfilled vpon them For they were carried away by Salmanasar in the sixt yeere of Hezekiah when Esay flourished This wrath of the Lord was fierce and the people dranke deepe of this Cup. Therefore I goe a farre off both for time and place to fetch this Instance And doe you take care not to bring it neerer home And I pray obserue it too The hand of God was stretched out vpon Ephraim and Manasses but there 's no mention which was the first or which the greater offender Ephraim or Manasses What 's the Reason 'T is because the breach of vnity scarce leaues any Innocent and the hand of God is stretched out vpon all I presse Vnity hard vpon you pardon me this Zeale O that my thoughts could speake that to you that they doe to God or that my tongue could expresse them but such as they are Or that there were an open passage that you might see them as they pray faster then I can speak for vnity But what then will any kinde of Vnity serue the turne Surely any will doe much good But the best is safest and that is the Vnity of the Spirit The learned are not altogether agreed heere what is meant by the Vnity of the Spirit For some thinke no more is meant by it then a bare concord and agreement in minde and will Lett 's keep this and both Church and state shall haue a great deale of freedome from danger But others take the Vnity of the Spirit to be that spirituall concord which none doth none can worke in the hearts of men but the Holy Ghost And I am apter to follow this sence because if you take it but for a bare agreement in iudgment Saint Paul had said enough by naming Vnity Hee needed haue made no Addition of the Spirit And because in the Text 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which for the most points out the Holy Spirit And because else Saint Pauls words which Bucer calls Ardentia verba zealous and burning words adde nothing to any euen the Coldest exhortation of the Heathen to Vnity The Vnity then of the Spirit to which the Apostle exhorts includes both Both concord in minde and affections and loue of charitable vnity which comes from the Spirit of God and returnes to it And indeed the Grace of Gods Spirit is that alone which makes men truly at peace and vnity one with another Ei tribuendum non Nobis To him it is to bee attributed not to vs saith Saint Augustine T is Hee that makes men to be of one minde in an house Psal. 68. Now one minde in the Church and one minde in the state come from the same fountaine with One minde in an house All from the Spirit And so the Apostle cle erely ver 4. One Body and one Spirit that is One Body by one Spirit For 't is the Spirit that ioynes all the members of the Church into one Body And 't is the Church that blesses the state not simply with vnity but with that vnity with which it selfe is blessed of God A state not Christian may haue Vnity in it Yes And so may a state that hath lost all Christianity saue the Name But Vnity of the Spirit nor Church nor state can longer hold then they doe in some measure obey the Spirit and loue the Vnity This vnity of the Spirit is closer then any corporall vnion can bee For Spirits meete where Bodies cannot and neerer then Bodies can The Reason is giuen by Saint Chrysostome Because the Soule or Spirit of man is more simple and of one sorme And the Soule apter in it selfe to Vnion is made more apt by the Spirit
of God which is One and loues nothing but as it tends to One Nay as the Spirit of God is One and cannot dissent from it selfe no more ought they whom the Spirit hath ioyn'd in One and the Spirit hath ioyn'd the Church in One Therefore he that diuides the Vnity of the Church practices against the Vnity of the Spirit Now this vnity of the Spirit so called because it proceeds from the Spirit of Grace continues in Obedience to it and in the end brings vs to the Spirit that gaue it is the cause of all other vnity that is good and the want of it the Cause of all defects in vnity The presence of it is the Cause of all vnity that is good Of all within the Church no man doubts But 't is of all without the Church too For no Heathen men or states did euer agree in any good thing whatsoeuer but their vnity proceeded from this Spirit and was so farre forth at least a vnity of the Spirit And for states that are Christian and haue mutuall relations to the Church that is in them S. Gregories Rule is true The vnity of the state depends much vpon the peace and vnity of the Church therefore vpon the guidance of the same Spirit And as the presence of the vnity of the Spirit is the Cause of all vnity that is good so the want of it is the Cause of all defects in vnity For as in the Body of a man the Spirit holds the members together but if the soule depart the members fall asunder So 't is in theChurch saith Theophilact and so in the state So litle vnity then in Christendome as is is a great Argument that the Spirit is grieued and hath iustly withdrawn much of his influence And how is the Spirit grieued How why sure by our neglect if not contempt of Him as Hee is One. For as He is the Spirit of fortitude Esay 11. there wee 'l haue him he shall defend vs in warr And as hee is the Spirit of Wisedome there wee 'l haue him too he shall gouerne vs in peace But as heis One Spirit and requires that wee keepe his vnity there wee 'l none of him though we know right well that without vnity peace cannot continue nor warre prosper One vnity there is take heed of it 't is a great Enemy to the vnitie of the Spirit both in Church and Common-wealth S Bafil calls it Concors Odium vnity in hatred to persecute the Church And to this worke their 's vnity enough Mentake counsell together Psal. 2. Saint Augustine calls it vnitatem contra vnitatem A vnity against vnity when Pagans Iewes and Hereticks or any profane crew whatsoeuer make a league against the Churches Vnity And about that work that the name of Israel may bee no more in remembrance that there may be no Church or no reformed Church Gebal and Ammon and Amaleck the Philistins and they that dwell at Tyre are Confederates together Psal. 83. S. Hilary will not vouchsafe to call such vnion vnity Indeed it deserues not the name 'T is not vnity saith he be it in Church or be it in state but 't is a Combination And hee giues his Reason For vnity is in faith and Obedience but Combination is Consortium factionis no other no better the consenting in a faction And all Faction is a Fraction too and an Enemie to Vnity euen while it combines in one For while it combines but a part it destroyes the vnitie of the whole Is the spirit in this Out of question No. For a Faction to compasse it's end I will not say when it sees a theefe it consents to him or that it is alwaies partaker with the Adulterers but this it doth It speakes against its owne Brother and slanders its owne Mothers Sonne Psal. 50. Can any man call this the Vnity of the Spirit Or is this the way to Vnity And now I cannot but wonder what words S. Paul were he now aliue would vse to call backe Vnity into dismembred Christendome For my part Death were easier to mee then it is to see and consider the face of the Church of Christ scratched and torne till it bleeds in euery part as it doth this day And the Coat of Christ which was once spared by Souldiers because it was seamlesse S. Ioh. 19. Rent euery way and which is the miserie of it by the hand of the Priest And the Pope which Bellarmine hath put into the Definition of the Church that there might bee one Ministeriall head to keepe all in vnity is as great as any if not the the greatest cause of diuided Christianity Good God what preposterous thrift is this in men to sowe vp euery small rent in their owne Coat and not care what rents they not onely suffer but make in the Coat of Christ What is it Is Christ only thought fit to weare a torne garment Or can wee thinke that the Spirit of Vnity which is one with Christ wil not depart to seeke warmer cloathing Or if he be not gone already why is there not vnity which is where ere he is Or if he be but yet gone from other parts of Christendome in any case for the passion in the bowels of Iesus Christ I beg it make stay of him heere in our parts For so the Apostle goes on Keepe the Vnity of the Spirit This Exhortation requires too things saith S. Ierome the one that they which haue this vnity of the Spirit keepe it the other that they which haue it not labour to get it And certainely nothing can be more beneficial or more honourable either for Church or state then to get it when they haue it not or to keepe it when they haue it And this is implyed in the very word which the Apostle vses Keepe For no wise man wil aduise the treasuring vp keeping of any thing but that which is of vse and benefit And the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not barely signifie to Keepe but Tueri to defend too which is the stoutest keeping Now all wise men are for vnity And all good men for the vnity of the Spirit Yes saith Saint Isidore Boni seruant Good men keepe it VVise and good men keepe it why then none but fooles and bad men breake it Slie and cunning men perhaps may haue their hands in Diuisions but wise or good men they are not For are they not all without vnderstanding that worke wickednesse Psal. 53. And a greater wickednesse men can hardly work then to dissolue the vnity of the Spirit in either Church orCommonwealth For they doe as much as in them lies to bring profanenesse into the Church and desolation vpon the state Keepe therefore the vnity of the Spirit Keepe Vnity why but what needs that will not vnity keepe it selfe 'T is true vnity is very apt to hang together It proceeds from Charity which is the glue of the Spirit
bound vp though but as one of the Bundle yet therein vnder God they are strong and safe But when the Band is broken and they perhaps as they wish in the Head headlong they runne vpon their own Ruine Thus you haue seene the Apostles care for Vnity For Vnity but faine would he haue it of the Spirit This Vnity hee desires you should keepe yea studdy and endeauour to keepe as the Spirit is ready to preuent and assist that you may bee able to keepe it This Vnity must be kept in peace And if you will haue it sure in the band of peace That which remaines is that you obey and follow the Apostles Exhortation That all of you in your selues and with others endeauour to keepe the Vnity of the Spirit in the band of peace both in Church and Common-wealth For good Counsell such as heere our Apostles is doth not make Church or state happy when t is giuen but when t is followed And to the danger that may come it addes guilt to all such as will not obey the counsell that they may preuent the danger And let me say thus much for the Vnity of the Spirit 'T is that which ties vs one to another and all to God and God to all Without God wee cannot be safe either in this life or that to come And without this Vnity no man is sure of his Neighbours assistance nor any man of Gods But by this Vnity GOD himselfe is content to be bound to you And that which is bound is sure and ready at need Et fortis cum debili ligatus illum portat se saith Saint Chrysostome And strength bound to weakenesse beares vp both it selfe and weakenesse And in this sence I can admit of Scaligers Subtilty That Vnity is Omnipotent Keepe Vnity then and be sowre t is honourable Iustice vpon any that shall endeauour to breake it He deserues not to liue that would dissolue that band by which God hath bound himselfe to assist the Church and the Common-wealth Our Aduersaries make Vnity a Note of the Church and they perswade such as will beleeue them that wee haue no Vnity and so no Church I would not haue Occasion giuen them to inlargé their doctrine lest in the next place they take vpon them to proue that we haue no Common-wealth neithor for want of Vnity Now to Keepe Vnity I haue made bold to direct you one way already and heer 's an other 'T is necessary that the Gouernors haue a good and a quick eye to discouer the cunning of them that would breake the Vnity first and the whole Body after You shall giue a guesse at them by this They 'll speake as much for Vnity as any men but yet if you marke them you shall still finde them busy about the knot that bindes vp Vnity in peace somewhat there is that wrings them there They will pretend perhaps t is very good there should be Vinculum A Band to binde men to Obedience ô God forbid else but they would not haue the knot too hard Take heed Their aime is They would haue a little more liberty that haue too much already Or perhaps they 'll pretend they would not vntie the knot no there may bee danger in that but they would onely turne it to the other side because this way it lyes vneasily But this is but a shift neither For turne the knot which way you will all binding to Obedience will be grieuous to some It may be they 'll protest that though they should vntie it yet they would not leaue it loose They would perhaps tie it otherwise but they would bee sure to knit it as fast Trust not this pretext neither Out of Question their meaning is to tie vp Vnity in a Bow-knot which they might slip at One End when they list Indeed whatsoeuer they pretend if they be curious about the knot I pray looke to their fingers and to the Band of peace too For whatsoeuer the pretences bee they would be at the dissoluing of Vnity Well Prouide for the keeping of Vnity And what then Why then God blesse you with the Successe of this Day For this Day the seuenteenth of March I. Caesar ouerthrew Sex Pompeius And that Victory was in Spaine and Spaine which had long beene troublesome setled and came quietly in by that one Action And this very Day too Fredericke the Second entered Ierusalem and recouered whatsoeuer Saladine had taken from the Christians But I must tell you These Emperours and their forces were great keepers of Vnity The first Lesson at this Daies Euening prayer is Iudg. 4. There Sisera Captaine of Iabins Army fell before Israel But I must tell you The two Tribes Zabulon and Nepthali went vp in great both Vnity and courage against them Iudg. 5. And I make no doubt but this Day may be a Day of happy successe to this Church and state if S. Paul may be heard and that yet before it be too to late there bee a hearty Endeauour to keepe the Vnity of the Spirit in the Band of peace And now to conclude I beseech you Remember That all this Vnity and Peace what ere it be and when t is at the best is but Vestigium a track and a footing of that euerlasting peace which is to come And I would not haue you so loue this peace of grace that you should at any time forget the infinite peace ofGlory The band whereof nor Earth nor Hell can breake For t is not folly onely but madnesse saith Saint Gregory to loue this Peace this Vnity which is but a foot-step a print in the dust soone worne out soone defaced and not loue God and his Peace A quo impressum est whose very foot made this so safe so happy so pleasant as it is But I cannot but hope better things of you and such as accompany safety heere and Saluation hereafter For you haue not so learned Christ as that you can preferre any Vnity before his Or neglect the safe keeping of that which is his footstep in this world The Vnity of the Spirit Let vs therefore all pray vnto GOD That he will euermore giue both the King and his People the comfort of his Spirit That that Spirit of his may so direct all your Counsells that they may be for Vnity That following the direction of this Spirit of Grace wee may enioy the Vnity of the same Spirit both in Church and Common-wealth That all our Endeauours publike and priuate may tend to the keeping of this Vnity That our keeping of Vnity may bee such as it ought In Peace in the very band of Peace I beganne with Saint Pauls Exhortation I end with his Prayer and Benediction 2. Thess. 3. T is the prayer of this Day For t is the second Lesson at Euening Seruice The God of Peace giue you peace alwaies and by all meanes Peace in concord and Peace in Charity Peace on Earth and Peace in Heauen Peace of Grace and Peace in Glory To all which Christ for his infinite mercies salâ—e bring vs all To whom with the Father and the Holy Spirit bee ascribed all might Maiesty and Dominion this day and for euer Amen FINIS Verse 5. Verse 6. Verse 4. Verse 5. Verse 4. Verse 13. Verse 4. Ver. 11 12. Ver. 1. Ver. 3. Ver. 3. Ver. 13. Ibid. Ver. 14. Acts 19. 38. 1. Cor. 5. 12. S. Mat. 2. 3. Act. 19. 20. Ver. 23. Ibid. 2. Sam. 15. 4. Epist. 5. Acts 4. 32. Vnin est aliquoâ—um distinctoruÌ„ Thom. 2. 2. q. 17. â— 3. c. Iud. 20. 11. Iud. 20. 17. Ibid. Lib. 2. de Ord. c. 18. Esay 9. 21. Calâ— Bucer Lapide Ibid. Lyra. Hu. Card. Amb. Cath. Beza Lapide Ibid. Ibid. Tra. 110. in S. 10. Psal. 68. 6. Verse 4. Hom. 9. in Eph. Lib. 4. Ep. 76. Ibid. Esay 11. 2. Episl. 63. Psal. 2. 2. â—er 6. de verb. Dom. c. 12. Psal. 83. 4. In Psal. 140. Psal. 50. 19. S. Ioh. 19. 23. Bellar 3. de Eccles Mil. c. 2. §. Nostra autem Ibid. In Gen. c. 7. Psal. 53. 5. Ezek. 3. 17. Acts 20. 28. Acts 19. 32. Hom. 9. in Ephes. Tho. 2 2. 9. 183. A. 2. ad 3. Aphoris 84. In Psal 99. Hom. 9. in Eph. Tho. p. 1. q. 31. â— 1. 2. Philo apud Tho. â— 2. q. 183. d. 2 3 Psal. 120. 5. Verse 2 â—n Psal. 99. Salust in Coniur. Caâ—â—l Epist. 252. Ibid. S. Luk. 9. 55. Tho. 2. 2 q. 29. A. 2. 4. Ibid. Psal. 127. 2. Lib. 1. De Doct. Christiana prolo Lapide Ibid. Epist. ad philedelph Psal. 2. 3. In Psal 2. Verse 4. Verse 9. Hom. 9. in Eph. Exerc. 365. §. 1. Iudg. 4. Iudg. 5. 8. Par. 3. pastor curae Ad. 23. â— Thess. 3. 16.