A SERMON Delivered at MAIDSTON IN KENT, At the ASSIZES there held, August 23. 1641. Cant. 3.5. I charge you, O ye daughters of Jerusalem, by the Roes and by the hinds of the field, that ye stir not up, nor awake my Love, till she please. 1 Cor. 14.33. For God is not the Author of confusion, but of peace, as in all Churches of the Saints. Augustin. in Iohan. tract. 104. — ut in illo pacem haberent, propter quod totum agitur quod Christiani sumus. Haec enim pax finem temporis non habebit, sed omnis piae nostrae intentionis actionis què, finis ipsa erit. LONDON, Printed by E. G. for John Stafford, and are to be sold at his Shop in Chancery-lane over against the Rolls. 1642. To the Reverend & Right worshipful Sir Thomas Mallet Knight, one of the justices of the King's Bench, and judge of Assize in the County of Kent. And also to the Honourable Sir Edward Deering, of Surenden Dering in Kent, Knight and Baronet, one of the Knights of the shire for Kent: health and happiness eternal in Christ Jesus. Right Honourable, THe reason why I adventure this Sermon to the public view, is because I understand, it was, in the delivery, mistaken by some hearers, whose second thoughts, I am confident, upon their better scanning it, will be more charitable: my whole scope being to persuade to an holy unity in Christ, which every son of peace wisheth with me▪ Our present necessity may satisfy a considering man, why I put it under the Sanctuary of both your names, one being our Judge and interpreter of the laws, and the other one of the lawmakers in the most honourable high court of Parliament: seeing we now want both good laws, & right interpretation of the same, for the suppressing the disturbers of the church's peace, and for the settling of an happy unity: to which I only add the hearty prayers for the good success of your prudent endeavours and the humble tender of the love and service of The least of Christ's Ministers Io. Reading. Dover, Octob. 25. 1641. Rom. 16.17. I beseech you brethren, mark them who cause divisions and offences, contrary to the doctrine ye have learned, and avoid them. RIght Honourable, Exod. 28.1. and the rest beloved in Christ Jesus, your knowledge of the relation between Moses and Aaron, magistrate and minister, state and church, religion and policy, dischargeth all apology, for choice of this Text, which like the world's great eye upon the hemisphere, limited to no region, city or person, looks upon all duties human and divine, therefore I beseech you— The sum is an exhortation to vigilant constancy: Church and state are as a besieged city: some assail aperto Marte, they are more easily discovered, some insidiis, more mischievous are they who sting the bosom, which are shut up in the infected veins: therefore I beseech you brethren mark them— He had carefully prescribed, quid enim prodest antidotum cui superfunditar vencuum? Tertul. now he prohibiteth: the most divine precepts cannot profit us, if some contrary evil corrupt us. He had by name described those whom they should follow: he giveth a character of false brethren without name ('tis the candour of holy writ, liberal in honouring the Saints memories, to forbear unnecessary branding sinners) 'tis the vice, not the person which is dangerous: therefore I beseech you brethren, mark them who cause divisions and offences, contrary to the doctrine ye have learned, and avoid them. The parts are the 1 form which is hortatory: wherein note, the 1 Obtestation, I beseech you. 2 Compellation. Brethren. 2 Matter, which is an advertisement to a grand inquest, mark them, in which observe, the 1 Duty enjoined 1 mark them. 2 Avoid them. 2 Delinquents concerning whom the Apostle useth this vehement entreaty, authors of dissension which cause divisions, and offences. 3 mark by which they may be known, or the offence inquired after, divisions and offences: with the secret danger thereof, in that they are beside, and near, but contrary to the doctrine. 4 Aggravation of the offence, from the 1 Rule against which the transgression is: the doctrine. 2 Example which themselves have given, which ye have learned: it were desperate levity to desert it now. 1 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. obsecro. August. in Rom. oro. Ambros. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Oecum in Loc. I beseech you. By a mild, and humble entreaty, he putteth on the person of a suppliant: not for the advance of his own profit, but theirs. That which the ministers entreat you, is your own good, peace and salvation. If thou be wise, thou shalt be wise for thyself— Prov. 9.12. so. Rom. 12.1. I beseech you brethren by the mercies of God— to what end? that ye may prove what is the good will of God▪ so Phil. 2.1. if there be any consolation in Christ, if any comfort of love if any fellowship of the spirit— to what end? that nothing be done through contention, that's your own good. use. Her's no vobis coniunctim et divisim committimus et firmiter iniungendo mandamus— not that he had not power of mandates (we are ambassadors for Christ: 2 Cor. 5.20. as though God did beseech you through us, we pray you in Christ's stead that ye be reconciled unto God; that's your own good) but because lenity can do more than rigour, a mild hand maketh better impression than then a rigid and imperious injunction can: sanctity cannot be forced, neither will opinion: if God should compel, he left no place for sin or sanctimony, which are only in actions voluntary: the devil cannot compel to sin, neither will God to obedience: where necessity enforceth, there's no sin; where compulsion extorteth obedience, no sanctity. No man can be holy, or wicked, except he will; the will must have a part in either, to denominate the good or evil. The softened wax best takes the impression: therefore the Apostle placed this main exhortation amongst his salutes, which gave that temper to their affections: 'tis a great matter to have a good opinion of the speakers love and integrity: therefore meekness and lenity, is the only way to prevent, and retrench discords, there is place for rigour, Rom. 13. that's when lenity is impiously contemned: there are that carry not the sword in vain: but our part is entreaty. Gregor. Epist. Pastores facti sumus, non percussores: our commission is, that which was given Peter, Ioh. 21.15.16. pasce oves meas, not that Act. 10.13. kill and eat. When things (especially adiaphorous) are too rigidly pressed, it woundeth the infirm, and scandaleth the strong. Lib. 5. Lactantius said it well in general, religion cannot be compelled, verbis potius quam verberibus res agenda est. when Peter smote Malchus in Christ's defence (Malchus one of them who came to lay impure and violent hands on Christ) he not only prohibited Peter's violence, but healed Malchus ear, When the Holyghost descended on Christ, Cyprian. 'twas not in the form of an imperious eagle or bird of prey, but in the likeness of an harmless dove. Violence and religion are unconsistent: not that the corrupters thereof, and state-threatning schismatiks may not be restrained, or punished: but because our sword is only spiritual: coercive power by smiting uncurable parts, appertains to the civil Magistrate: therefore where we have not power to prevent an imminent danger, we pray your help. Therefore we beseech you brethren, mark them who cause divisions and offences, contrary to the doctrine ye have learned, and avoid them. 2 Brethren. Our second part is the compellation, Brethren— it hath a sweet violence to persuade, among the sons of God, The name of b●otherhood is an argument of unity, God intended it so, who made us all of one parent, all brethren, & adopted us all in one Christ, in whom we are all members of one body. Brethren to dwell together in unity; ecce quam bonum, & quam jucundum. 'Tis like the precious ointment upon the a à capite venit unguentum, caput nostrum Christus est, Aug. in Psalm. head (the love of b cuius unctio omnem ecclesiam penetraret. Prosp. Rom. 13. Matth. 5. Christ descending upon the whole church) like the dew of Hermon (the nurse of plenty) there the Lord promised the blessing: brotherly love is the sum, and perfection of the law: the balance of the sanctuary, the sal foederis: without it God accepteth no service: if this fail, religion dyeth. Abraham could find no such enforcing motive to peace, as this sacred name of {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Chrysostem. ●●o 32. In Rom. Gen. 13.8. brother: let there be no contention between thee and me— for we are brethren— if the spirit of adoption dwell in us, let it now prevail with us, 3 mark Them. I beseech you brethren. So come we from the form, to the matter, & first to the first duty mark them— we must diligently mark the causers of divisions & offences: we have need of diligent caution, these d De Arab. serpent. inquit solinus. 144. f. morsum ante●ors, qua● dolour i●sequitur. serpents kill before they are perceived toasting: therefore you must e {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Oecum {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, throughly view, inform yourselves, f Syrus, legi●, caveatis abillis a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Zabar ado onuit, diligens fuit▪ Vt●pe ulamini. Tremel. ut e u●●deretis. Erasm. Heb. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} à verbo {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} custo. livit ut Hos. 12.2 Sam. 11 Custo. livit oves: unde {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Custodes, qui per noctem vigilant. Psal. 130.6. 1 Chron. 9 19 unde etiam {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} custodia, career, Gen. 40. Gen. 42. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, est attentè, & diligenter, quasi hostes è sp●culâ observare. Beza. tanquam ●x semetipsis manifesti non sint, dicit obsecro— ut observetis, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Chrysost. 9 s. ostendit astutiam, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Oecum. à {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} &c. beware of them and restrain them: some copies have {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, mark them diligently, as Saul said of David, he is subtle and crafty, see therefore and know all the secret places where he hideth himself: if we would mark well, we should find that'tis the devil who is the author of dissension; and wicked men further it: therefore whether they veil their working, under pretence of zeal, care of reformation, or what ever other show of good, mark them well who cause divisions: for (as the Romans once thought of their g L Florus, hist. Rom. l. 2. c. 3. Major aliquanto labour erat invenire, quam vincere Ligurian enemies) it is something more difficult to descry and find them out, then to overcome them. They are of unwearied vigilancy for mischief: proportion your care hereto. 'Twas that which h alluding to the name of {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, the thief. Plut. Demosthenes once seriously jested: my Lords of Athens (said he) how vigilant ought we to be, seeing we have thieves of brass, and walls of clay. He that keepeth a treasure, use. watcheth all that come near it. Care hath an hundred eyes. You whose charge it is this day to mark offenders, mark them diligently: because 'tis God's work for the preservation of state and church: we want no zeal for secular matters: but when God and religion are interessed, how few mark diligently? How rare are they who present, adulterers, factious schismatics, profaners of sabbaths, impious swearers, neglecters of God's service? when 'tis infallible, that from neglect of divine laws, flow all contempts of human. Wicked men in a state, are as ill humours in the body; if they be not corrected, all must perish. he that punisheth not the i Qui de malis p●enas non sumunt, bonos affici volunt injuriis Pytha. apud Stob. ●erm. demagistrat. wicked, cannot preserve the good: now because 'tis not one k Scipio minor dicebat non possum simulet accu●ater esse & judex. Plut. office to accuse and judge, mark them with your enditements: and be not partial nor indulgent to sin. He that conceals another's faults, makes them his own. If you deceive the trust imposed on you: if you violate your oath to God, to you must appertain that which Mordecai once l Ester 4.14. said in a like dangerous time, if thou hold thy peace at this time, comfort and deliverance shall appear— out of another place, but thou, and thy father's house shall perish, and who knoweth whether thou art come to this office. for such a time? therefore mark them, and avoid them. This is the second branch of the duty: authors of divisions, and offences— must be avoided, 4 avoid them receive him not to house, neither bid him good speed, 2 Ioh. 10. He saith not, raise tumults: to suppress them, 'tis m {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Chrys●st. in Rom. Hom. 32. enough to avoid them, meddle not with n Prov. 24.21. them that are seditious: reject him that is an heretic, after once, or twice admonition, Tit. 3.10. be not companions with them, Ephes. 5.7. o Psal. 18.26. with the froward, thou wilt learn frowardness. r Hebr. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} s●ru. recedite a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} recessit, in Hubp. e●. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} removit abs●●it Genes. 8.13. 1 Sam. 28.3.9. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ab●cidit. Pythones. Montan. excidit. Iun. ●jecerat. Vatablus. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 70. exterminavit, perd●dit- {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Targum abstulerat. Men are, as the Astronomers say of the star Mercury, good, or malignant according to their conjunction with others. Peter among the Apostles would lay down his life for Christ, but among the conspirators in Anna's Hall, p Ioh. 18.25. he denied him. How many millions go for company in Caravans to hell? q P. martyr in Rom. Some understand this {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} of excommunication: but it is indeed as that reed put into John's hand, Revel. 11.1. to measure within the temple, all that is within the verge of the Church. Seeing then schismatics, and authors of tumults, are as the lepers in Israel, as infected beasts in the flock, it soundeth to all judges an amove●e, as Saul, 1 Sam. 28.3. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} put away the sorcerers and soothsayers out of the land, so in the 2 Chron. 36.3. Pharaoh Necho removed Jehoahaz, which 2 Kings. 23.33. is, he imprisoned him at Ribrlath, thus judges must decline the authors of dissensions. To private men who have no power of judicature it saith, avoid ill company, the Syriac interpreter gives it, longe s à Verb. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} longè remotum esse sic 1 Tim. 6.3.5. Math. 7.23. discedatis ab eis, good reason, ne mala vicini pecoris contagia laedant: 'tis a desperate contagion, there's no security but in quick flight, & long distance from it: ill company bane of hopeful youth, corrupter of innocency, sin's broker, vices pander, virtue's underminer, nurse of impudence, modesties▪ betrayer, gulf of many honourable patrimonies, unclean sink of sin, I beseech you mark and avoid all such: with how real a blessing should I dismiss this congregation, if this one particle were fixed in the heart and affection of every present auditor? how happy a church and state should we presently see, if the innocent would withdraw themselves from the company of corrupting Corah's. Satan could never prevail, did he not plow with our heifer, & make men decoys to betray men. What is that which precipitates young prodigals to famine, nakedness, and so many illegal and impious ways, to relieve themselves therein? what filleth your prisons, and brings so many good men's children to shame, and untimely ends, but ill company? Indeed God made man a sociable creature, and said, 'tis not good for man to be alone, there's no good without communion, ego ne in coelo solus: the most blessed being is in a sacred society: but whereas God hath set by thee so many good men, in whose society thou mightst be happy, how wilfully dost thou perish, whom none but wicked company can please? My t Prov. 1.10. &c. Son, use. if sinners entice thee, consent thou not, avoid them: if they say, come we will lay wait for bl●ud, fill our houses with spoil— cast in thy lot among us; my son walk not thou in the way with them, refrain thy foot from their path, if the harlot tell thee of peace u Prov. 7.15. offerings, let not thy heart decline to her ways; avoid them which cause divisions, and offences. We are next to consider the delinquents, 5 Who cause. concerning whom this vehement caution is used, those who cause divisions. They that cause evil are most pernicious: thieves, harlots, murderers, all offenders are worthy to be marked, nigro carbone, with the charactr.▪ of justice; but especially they, who like the w Jonah 4.7. worm of Jonah's gourd, bite the very root of law and policy, by causing divisions and offences: these two like x Gen. 34.25. Simeon and Levi come upon the republic, and destroy all masculine virtue of religion, and policy, by y discurrendo d● domo in domum adulantes quibusdam— aliisvero detrahentes, & concitantes unum adversus alterum per detractiones. Remig. (si sit eius) in Rom. running from house to house, flattering some, calumniating others, so fomenting contentions: these Sallamanders live in the fire of strife, which they industriously kindle: these are the pests ecclesiarum, incendiaries of state: hell's master workmen, who make Bethel (the house of God) z {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Cant. 2.17. a Bether, montem divisionis. In fault are they, who being seduced, become an accession to a tumultuous, separating or offending party: but they are worst who cause the mischief: in every offence, worst is he who causeth others to be bad. To make the people naked as Aaron did, is a great sin: but a greater sin was Balaam's, who taught them to cast stumbling blocks, to make Israel fall. To cause others to sin, is to be a devil, or his factor: the most fearful instance of God's justice is he, who causing others to sin becometh impardonable. It hath ever been a great wisdom in greatest interests, to meet mischiefs with timely preventions, by removing their causes: therefore the prudent heathen made sundry laws of prevention. Such was that of Lentulus, to punish a matron paenâ stupri who was seen in public without her a Sine stolâ. Tertul. Apol. c. 6. veil: 'twas to prevent whoredom. Such was the Calpurnian law, and the ostracism to prevent ambition, and oppression: such their Licinian law, to prevent intemperance in diet. Such was Piso's law b quas à provincialibus quispiam nequiter extorsit. Alex. ab Alexand. l. 4.175. 6. a.m. de pecuniis repetundis, to prevent extortion, oppression, and seditions, thence arising. Such their Censorian law, punishing him that neglected to prune his vines, or take the best season to sow, spend thrifts, prodigals, and company-keepers, by sequestering the wife, and children's part, to prevent the many mischiefs flowing into the state, through the ruin of private families. If thou wilt truly serve the State, use. have a special eye to them who cause offences; abetters, barraters, authors of Libels, and seditious Pamphlets, causers of quarrels, men of unclean tongues, and provoking language, corrupters of youth, receivers of stolen goods, lewd houses, enticing harlots, drunkards, forcing or alluring others to excess; and those Seminaries of innumerable evils, unnecessary and ill ordered Victualling-houses, maintained by the sins of ill husbands, and misery of famished wives and children: The man that c Prov. 6.16. raiseth contentions among brethren, God abhorreth; the man that persuaded to serve other gods, was to be stoned without pity; sin is most venomous in the root: I beseech you mark them principally which any ways cause it in others. Here are the faults to be marked: 6 Divisions. 1. Dissension, which is, (as d Sucton. vit. Iul. Caes. Sulla said) many Marii in one Caesar, all offences in one. Dissension is a fault against God, the God of peace: Religion the Doctrine of peace, and community, and the public weal; for division importeth plurality of united parts, division pernicious to those parts whose life and safety is in unity: Unity the e Unitas enim coërcet omnia, & regit. Ambros. in Psalm. 118. prolog. Salsedo combinans of the body politic, the sacred bond of peace; the nerves of State, the state of the blessed; but f {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Chrys. qᵒ. s. Insidiarum magistrum, vocat. Theodoret. ib. division is the subversion of Church, and State: ●o kingdom g {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Nazian. orat. 34.540. D. divided, no not Satin's (the grand master of divisions) can stand: Dissensions are the state's Paralysis, policies dissentery, bellows of devouring sedition; therefore mark them that cause divisions. 1. Between God and man: h P●ccata enim sola separant inter hominem, & Deum, August. de p●c. mer▪ c. 20. all sins are within this latitude; for these, cometh the anger of God upon the children of disobedience; for these the Lord hath a controversy with the land; for these he forsaketh a people, and counsel perisheth from the ancient; valour from the strong, and equity from the Judge; retró que feruntur res Daenaum, such was Israel's case in their apostasy, whither soever they went out, the hand of the Lord was sore against them. 2. Between God's vicegerents and his people; mischievous practicers, whispering jealousies into the sacred ears of Princes, to i Qui à populo, & amicis, Princ●pem submov●nt, qui internuncii sunt al. ud quam respondetur referentes, claudentes Principem suum & agentes ante omnia ne quid sciat. Aelius. Lampr d. Alex. sever. alienate their affections from the people, to divide the head from the body: (whereas the strength and securest treasuries of Princes, are their Subjects loves) and scattering doubtful speeches, and seditious murmurings among the people, to make them jealous of good Princes; as the tumultuous sounds from the earth's vast hollows, are presages of ensuing earthquakes, and dreadful Chasma's; such are these Chorahs' murmurings. 3. Between the Prophets and the people, who under pretence of decrying the ambition, corruption, and State-medling of some, show their hatred to all the Ministers of Christ, flying on them with their k Num. 16.3. sat supérque vobis, you take too much upon you, seeing all the Congregation is holy. I might say the l Constantinus, in Synodo Nicaen. l●bellos acc●p●●ns quaerelarum plenos quos ●i de privatis injuriis obtulerant Episcopi, eos ne legendos quide sibi esse putavit, sed continuò slammis trad●dit. Ruffin. l. 1. c. 2. Socrat. l. 1. c. 5. So●. l. 1. c. 16. Greg. epi. l. 4.75. Qui citantur. Hist. Concil. Nicaen. Been. To. 1. p. 321. &c. 4.322.1 vid. Rev. 8.10.11. contempt of the Ministry is the window open to heresy, Satan's principal advantage, to suggest ill opinions of good ministers, seeing contempt of their persons will like a gangrene quickly creep on to the contempt of their Doctrine; but I must tell you, that another danger is, that the sacred band of Religion once cast off, they who despise Aaron, will easily rebel against Moses also. 4. Between neighbours, either embarking Princes and kingdoms in bloody quarrels; or by innovation in m Rel●querunt Apostolum, sequuntur Aristotelem, reliquerunt sapientiam quae apud Deum est, elegerunt disputationes, tendiculas, & aucupia verborum. Ambrose ●n Ps. 118. Ser. 22.2. Doctrine, or Ceremonies breeding schisms and tumultuous factions, filling their holy Mother the Church (like that Grecian stratagem) Armato milite; or by factious speeches, and writings, begetting dislike of wholesome government (this is that star Absynthium, fallen into our waters, embittering the sweet currents of our peace and unity, and almost turning them into blood) or by setting debate between neighbours, as talebearers, and incendiaries use; or like men sick of opinions Calenture, casting themselves overboard by n Sola igitur Cathol●ca ecclesia est quae verum cultum retinct; hic est fons veritatis, hoc est domicilium fidei, hoc templum Dei, quod si quis non intraverit, vel à quo siquis exiveri●●●e vitae ac salutis aeternae alienus est Lact. l. 4. c. ull. desperate separation from the ark of Christ's Church. This is the hea● of impatience in those who consider not the offences in the purest age of the Church (wherefore else was this charge to mark the causers thereof?) and that many things were endured by the Orthodox o Ut causa & persona Zizaniorum non prejudicaret causae, & personae tritici. August. To. 7. contr. Donat. post. col. c. 4. vid. ib. de pec. merit. c. 20. de Euch. parvulis datâ. ib. To. 6. contr. Faust. Man●ch l. 20. c. 21. i●quit aliud est quod docemus, aliud quod sustinemus, aliud quod praecipere ju●emur, aliud quod emendare precipimur, & done● emendentus tolerare compellimur. ib. tract. 10. in Ioh. 2. quis comeditur zelo domus Dei? qui omnia quae fortè ubi videt perversa, satagit emendare, cupit corrigere, non quiescit: Si emendare non potest, tolerat, gemit, non excut●tur de arcâ gra●●, sustinet paleam ut intret in horreum, eum palea fuerit separata si granum es noli excuti deareâ, ne prius ab avibus colligaris, quam in horreum congregeris, &c. Fathers for peace sake: who though they dissented in some things, yet held they unity: it was that which p Ib. To. 7. inquit quamvis ipsi & apud hereticos eognoscant baptismum Christi; illi autem aliter visum sit ut per eum, minus aliquid v●d●ntem, & in unitate firmissime permanemtem, manifestius demonstraretur hoereticis, quam sacrilego scelere rump●retur vinculum pacis &c. de bapt.. contra. Donat. l. 6. c. ●. Augustine said for excuse of Cyprian holding rebaptising, and it was reverend Beza's opinion, that the peace of our Church was not to be troubled for our Ceremonies; divisions are desperate; the leprous parts may live, the divided cannot; the Paschal Lamb was eaten in one house: Christ is nowhere communicable but in his Church; rahabs' house was a type thereof, whosoever goeth out of it his blood shall be upon his head, Iosh. 2.19. add hereto, discord is the beginning of all evil; laws are silent among arms: divisions in multitudes are storms upon great waters, which mischievous breaths, exagitate into rage: division in a State is as the bilging of a ship, breaches in the wall, wounds in the body; it is Satan's masterpiece, who taught the maxim, Divide, & impera: how easily shall we be overcome, if we be divided among ourselves? Concord is the nurse of plenty, the wealth of the poor, and security of the rich, the strength of Kings, and blessing of the people: When the dry bones in q Ezek. 37.1.2, 3. Ezekiel's Vision, lay scattered in the fields, there was no lif●, but when they were united, than they received breath. Wars and dissensions may seem sweet to the ignorant; but O happy peace! did men but know thy value, what would they not give, what not suffer for thee? Thou buildest Cities, makest wholesome laws, plantest Vineyards, sowest the fruitful valleys, stockest the pleasant Gileads with numberless herds; thou makest millions into one, and therefore one strong as millions; I beseech you therefore, mark them who cause Divisions, and Offences. Peace was the tenor of the angel's song, Luke 2.14. and the great {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Nazianz. Orat. 14. legacy which Christ at his departure bequeathed his Disciples, John 1●. 27. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, 7 Off●nc●s. Rocks of offence, 1 Pet. 2.8. to stumble at, such are all public sins; offences given are always sins in the givers; but offences taken are not so, except in the receivers; these easily flow in where s {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Oxumen. divisions give them way: Origen takes both for dissensions, contrary to peace: by schisms the seamless coat of Christ, and unity of the Church is rent; by offences God is dishonoured, and the peace of the State is disturbed; both are against the doctrine which we have learned. So come we to consider the secret danger intimated, 8 Contrary to, or beside. in that these divisions and offences, are near but contrary to the doctrine. This {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, importeth both: All division is not evil; come out of her my People, cried the voice from Heaven, Revel. 18.4. that is to be understood, where the foundation is raised; therefore we, separated from Rome, we must not t Qui malis & peccatoribus, et paenitenti 〈◊〉 non agent●bus illicitâ communicatione miscentur; nocentium contactibus pollu●●tur, & dum junguntur in culpâ sic: e●in paená separantur. Cyp l. 1. Ep. 4. join ourselves to Baal Peor out of the Church; nor with the seditious congregation of Corah, Dathan, and Abiram, within it. All division is not dangerous; if the chaff be gone, the Wheat is the cleaner, but evil and mischievous is that division, and those offences which are (in show) near, but (in deed) contrary to true doctrine. When the points stand like Deut. 27.12.13. Ebal and Gerizzim, the mounts of cursing, and blessing; most pernicious is that evil, which is near the good; take heed of the wolf in sheep's w. Quaenam istae sunt pelles ovium n●si nominis Christiani extrinsecus superficies? Tertul. de prescript. c. 4. clothing, use. and of that x Hi quibus multa nobiscum paria sunt facile possunt innoxias mentes fraudulentâ societate percutere, dum malorum suorum vir●s, per bona nostra diffundunt. nihil enim periculosius his haereticis esse potest, quam, quicum integrè per omnia decurrant, uno tamen verbo, ac si veneni guttâ, meram illam, ac simplicem fidem dominicae, & exinde apostolicae traditionis inficiunt; unde nobis vehementer cavendum est, ne se vel sensibus vel auribus nostris hujusmodi aliquid latenter insinuet, quia nihil tam cogit in mortem quam sub obtentu fidei, fidem violare, &c. Ambrose de fide. contra. Arrian ca. 1. poison whereof the least drop killeth; evil and falsehood could not hurt, did they not put on the appearance of good and true. Most pernicious is that devil which transforms himself into an y 2 Cor. 11. angel of light. The most dangerous enemies to the repair of Jerusalem's ruins are they who say, z Ezra 4.2. we will build with you, for we seek the Lord your God, as ye do. Papists and professed enemies may either be a Vinci illi, vel facile possunt, vel facile vit●ri. Ambrose, qo sup. overcome, or easily avoided; but those ambushes and stratagems are dangerous, which are laid, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, besides, and nigh, but contrary to the doctrine which we have received. Some cleave to our Church, as Barnacles to the Ship-side, only to foul and disadvantage us; as the dead child to the womb, only to endanger us: I would I could once say, they went out from us, as I can, they are not of us; in the interim I say, beware of that evil, which cometh near to the show of good; none can so easily deceive you, as those b Solim. Hyaena's who have learned your voice, to draw you out to destruction; beware of the Serpents of the colour of the ground. When Paul had spoken, Acts 20.30. of grievous wolves not sparing the flock, he addeth a more dangerous affliction; that of themselves men should arise speaking perverse things to draw disciples after them. As Samson said to his brethren of Judah, swear unto me that ye will not fall upon me yourselves, Iudg. 15, 12. I may say to those who profess the same Religion with us; I would I were secure of our friends, I fear not our professed enemies: there seemeth no such present danger, as that we may be wounded propriis spinis. Therefore mark them which cause divisions seeming near, but contrary to the doctrine of God. c Esay 8.20. This is our Cynosure, our Eastern star to lead us to Christ, the touchstone of truth, our sheat-anchor holding us from being carried about of every wind of doctrine; in every distraction we must have an eye to this, as the wounded Israelites had to the brazen Serpent; and than let the adversary shake their venomous tongues at us; it is no schism to divide from error, but from truth; we have divided from their corruptions, according to, not contrary to the doctrine here mentioned; to which we willingly appeal. The doctrine of the Old and New Testament is the rule of Faith and manners; 9 Doctrine. if this were limited only to Religion you would not with Gallio supersede it as d Acts 18.15. a question of words, and names: no, no, it is no e Deut. 32.47. vain word concerning you, but it is your life; and by this word you shall prolong your days in the land; the salvation of the people is the supreme Law: how happy are they where the main care is for this Doctrine; where repair beginneth at the house of God, where this is neglected there is no due f Quomodo fidem praestabunt imperatori inviolatam qui Deo sunt per ●idi? Said Constantine the great. obsequy to Princes, no holy duty between Children and Parents, no sanctimony and equity between man and man; all which, and whatsoever else is good for the societies of men, this doctrine commandeth in every branch, where state-interests, human policy, or secular cares come like those g 1 Sam. 2.16. impious novices to be served before God, no thing prospereth; for the anger of the Lord h Hag. 1.9. blasteth it; this is the i 2 Tim. 3.16. sum of all equity divine and human; this prohibits every offence against God, or Caesar. It will appear if we consider, 1. That God gave not only moral laws, but judicial Statutes unto Israel; and (though he now calls us not, by a Trumpet from the cloud to Mount Sinai) he doth k Lex est velut emissa diuìnitus vox. Senec. the same for us by good lawmakers. 2. If we consider the excellency of Law, it is nothing else but the dictate of reason, connatural to man; an innate rule of equity, enlarged to common necessities by prudent sanctions, l Pausanias said, Legum in viros non virorum in leges debet esse authoritas Plut. Lacon. Apoth. which we all obey. 3. If we consider the necessity of Law; it is the m Lex est, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, Demosth. foundation of Republiks: the sacrum n Lex est vinculum civitatis, libertatis fundamentum, fons equitatis. Cic. vinculum societatis humanae (that is, no commonwealth which hath no Law) it is Proprieties sanctuary; the oppressed man's releiver, preserver of men; the o Quis ergo miretur●b●s moribus, vir●ute, m●lit●a victorem Pop. Romanum fuesse L. Flor. l. 1. c. 18 Horse and chariot of Israel, the Vaumures of the city: what were we all without Justice? A Ship without a rudder, p Ut corpora nostra sine mete, sic civitas sine lege: sui● part●bus nervis sanguine & membris uti non potest. Cael. Rhodig. lect. Anti. l. 18. c. 1●. Civitatis anima lex. Cael. Rhodig. lect. Antiq. l. 18. c. 19 Communis r●ctè vivendi regula. ib. a body without a soul; never any State subsisted without it; never any but flourished in the due execution of it: the Grecian, and Roman Monarchies are instances; it was not so much their sword which made them such great Masters of the World, as Justice which united them at home, without which, they must needs have become a prey to other Nations: it is execution of Justice which makes fast the bars of the Gates within, and rendereth a Nation renowned, and dreaded abroad; Justice filleth the veins of sovereign treasuries, whets the sword, bends the bow, and armeth the soldier with proof, and confidence of the vigilant prudence of the State; whereas if ill counsel, and neglect of justice at home, send up the cries of the oppressed (like that q Josh. 8.23. smoke of Ai) their hearts fall dead. Justice is a convoy to the solitary traveller, an hospital to the poor, a centinel to the sleeping, a lock to the treasury, a fence about the fields and Vineyards, a garrison to the City, a wall to our houses; in fine, whatsoever we have, or are in things secular, under God we owe to Law and Justice, the nerves of war, and strength of Peace; r H●c sceler● nisi aberunt centuplex murus rebus servandis parvest. Plaut. Pers. without which, no armies can defend us, no fortifications secure us. 4. If we consider the things which differ from this Doctrine, it is not s Leges haud quaquam videri num cupatione, sacrouè dignas titulo, quinimò decret a dici ver●us edictauè, a● instituta● siquidem, lex bo●a est aeterna ●●em— a summo est bono ac rursum in idem restuit Cael. Rhodig. Ant●q. lect. l. 18. cap. 19 Law which is not consonant hereto; as t Cum iniquae cognoscuntur, m●r●tò damnatur— Tertul. adv Gent. ●. 4. Plato's statutes for community, Solon's for Harlots: me thinks when I read of such impiety, under the sacred name of Law, I see the Endor devil in an holy prophet's mantle. u— Neque religio ulla si●e sapientià sus●●pienda. Lact. l. 1. ib. l. 4. ●. 2. l. 4. c. 3. & ● b. c. 4. Miserable are those states where Religion and Law are divided: There jeroboam's policy, Pharaoh's working wisely, and Pharisees projection to prevent the Romans supplanting them, must prove but Achitophel's infatuated counsels. 5. Lastly if we consider, that this doctrine is the w— s●iatis ipsas quoque leges vestras, quae videntur ad ●nnocent●am pergere de d●viná lege vt antiquioris formae mutuatas— Tertull. Apol. c. 45. Ocean of Justice to every human Law which it feeds and maintains, and that if you follow any stream thereof, it will lead you to the Word of God; for as wisdom and truth is all of one God, whosoever deriveth it to us; so is Justice his, who not only hath it (as the creature may) but is it, as no creature can be. x 2. Cron. 19.6. Jehosaphat said truly to the Judges, ye execute not the judgement of man, but of the Lord, for vengeance is his. The Heathens had some sense of that the Apostle saith, There is no power but of God; and that all human Justice floweth from the y Lex non est tantum donum DEI, sed ipse deus, qui donum dedit: quia qui paret legi, DEO paret. Arist. Pol. l. 3. Aqu●n. 12. q. 91. a. 2. dicit esse participationem legis aeternae, in creaturâ rationali— Divine: Therefore their lawgivers pretended the derivations of their Statutes from some supposed Deity: As Zoroaster from Oromasis, z— Lycurgus Lacedaemo●●is leges ex Apollinis autoritate se instituisse confinx●rit. &c. August. de. Civ. DEI. l. 2. c. 16. Strabo. l. 10. eid. Arist. pol. l. 2. Coel. Antiq. lect. l. 18. c. 10. Lycurgus from Apollo, Minos from Jupiter, Trismegistus from Mercury, Draco and Solon from Minerva, Plato from Jupiter and Apollo. 1. It must touch all men's hearts with a reverend esteem of the laws ( a ●egum id●ir●o omnes servi sumus, vt liberi esse poss●mus. Coel. Rhod. qo. s. which we serve that we may be free) and the ministers thereof, not only for fear, but also for conscience sake; their contempt is the distemper and ruin of the State. 2. It must say to the reverend Judges (as Jehosaphat once did, 2 Chron. 19.6.) Take heed to yourselves, for the Lord will be with you in the cause and in the judgement. 3. It must say to all that hear this Doctrine, lay it up in obedient hearts; it is as the dew distilling from Heaven, Deut. 32.1. let it not be entertained as the sweet showers falling into the Sea, turning all to bitterness, as it must do to them whom it cannot convert: Be not like the b Fauces mar●s Caspii vacuantur imbribus, crescunt estibus. Solin. Caspian Sea, emptied with rain, and filled with heat, as some who learn, that they may with false zeal seem to rail, and cast dirt into our mother's face; this is contrary to peace, and the Doctrine which we have learned. Our own example aggravates the crime of division and offences, Which we have learned. we have learned that from the supreme lawgiver; we owe obedience on pain of eternal death. Miserable is that State where every man makes his own Religion and Law; a Tyranny is better than an anarchy, where every thing is lawful, there is nothing lawful; therefore I conclude, that All miseries and disorders flow into Church and State through these breaches of inconstancy to the wholesome Doctrine and good laws received: Mutations in Policy or c Nobis verò nihil ex nostro arbitrio inducere licet, sed nec eligere qd. aliquis de arbitrio suo induxerit. Apostolos Dom ni habe●us auctores, qui nec ipsi quicquam ex suo arbitrio quod inducerent el●gerunt sed acc●ptam à Christo discipl●nam sidelter nation●bus ad signav●runt Tertul. adve●s●●er. c. 6 Religion are dangerous; recruding of wounds will gangrene the sound parts. I will shut up all with an address. 1. To you, honoured Lords: d {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Synoss. Ep. 31. souls of Cities, who give laws life, by executing them; wherein can I more opportunely implore your help, then in the present danger? Of all offenders, I beseech you mark them who cause divisions; that the wrath of God may be diverted from this land: this kingdom never suffered so much as in Divisions, and intestine quarrels: none but for offences suffer. I need not say, it is easier to extinguish sparks, than enraged flames; nor that we are come to our Massa and Meriba, and that if the leak of separation which hath begun to fill us with the waters of strife, be a little longer neglected, we are in danger of foundering: I beseech you therefore heal the fountains by the salt of Justice, and cast in the branch into the Marah's which now embitter us; you best know how to let in floods of severity, as e Solim. Caius Marius did the Sea, whereby, Perniciosam ferventis Rodani navigationem temperavit; these variable languages, wherein we cannot understand each other, or for impatience will not; this strife of tongues following the crying sins of this land, do not so much portend some ensuing, as point out a present confusion. 2. To you, faithful Jurours, this day to make inquest; my text saith, as f Jud. 4.22. Jael. Come and I will show you the men ye seek. Mark them who cause Divisions. 3. To my brethren of the Ministry, I need not say, Mark them (you know them to your grief) I say, g Jer. 27.18. If ye be Prophets of the Lord, entreat the Lord of Hosts, that the rest of the vessels, which are left in the House of the Lord, go not to Babel. 4. To the jeering Cham's (whose pastime is their parent's opprobry) pretending separation from sinners, but indeed with greater sins, because with much greater pride and hypocrisy: I would say, if they would hear, Christ taught none of his to separate from the well known h Ipse trad●tor Christi de Apostol●s fuit. Tertul. de pres●r. c, 3. sine. Judas; Who taught you Division? if affection have left any place for reason, consider the advantage you give the common enemy; division weakeneth us, and strengtheneth them, Hoc Ithacus velit, & magno mercentur Atridae. They can never overcome us unanimous, let them not single us our, to our own destructions. 5. To all that hear me, I beseech you brethren avoid them; whether Innovators, or Separatists, the two smoking firebrands, the Scylla and Charybdis, the gulfs and Chasmas of our Church and State (of whom I think as Cicero, of the factious Caesar and Pompey, Quem fugiam scio, quem sequar nescio) avoid both extremes: hold fast the wholesome Doctrine, which ye have learned; and the God of peace and unity say, Amen, and stir up some sons of peace to sound the retreat; that it may not be bitterness in the end: and let the contending parties say, Amen; and and patiently hear each other, as men who strived for truth rather than for victory; i {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, &c. G. Naz●anz. orat 14. bearing (as much as the cause will permit) with the infirm: understanding our common interest, that we may again see the face of the Primitive Church, wherein all were of one mind, and one soul; and let all that love the peace of God, unity of the Church, and prosperity of the State, say Amen: and the good God make my blessing stronger than the blessing of my elders, that peace and truth may be in our days, that we may appear with comfort, before the tribunal of Jesus Christ; O Lord bow down thine ear and hear us, O Lord consider and do it, &c. AMEN.