RIght Honourable, Exod. 28.1. and the rest beloved in Christ Iesus, your knowledge of the rela­tion betweene Moses and Aaron, magi­strate and minister, state and church, re­ligion and policy, dischargeth all Apo­logie, for choyce of this Text, which like the worlds great eye upon the hemisphere, limited to no region, ci­ty or person, looks upon all duties humane and di­vine, therefore I beseech you —

The summe is an exhortation to vigilant constan­cy: Church and state are as a besieged city: some assaile aperto Marte, they are more easily discovered, some insidiis, more mischievous are they who sting the bosome, which are shut up in the infected veines: therefore I beseech you brethren marke 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 evill corrupt us. He had by name descri­bed those whom they should follow: he giveth a character of false brethren without name ('tis the candor of holy writ, liberall in honouring the Saints memories, to forbeare unnecessary branding sinners) 'tis the vice, not the person which is dangerous: therefore I beseech you brethren, marke them who cause divi­sions and offences, contrary to the doctrine ye have learned, and avoide them.

[Page 2]The parts are the

• 1 Forme which is horta­tory: wherein note, the
  • 1 Obtestation, I beseech you.
  • 2 Compellation. Brethren.
• 2 Matter, which is an advertisement to a grand inquest, marke them, in w ^ch observe, the
  • 1 Duty enioyned
    • 1 Marke them.
    • 2 Avoid them.
  • 2 Delinquents concerning whom the Apostle useth this vehement entreatie, authors of dissention which cause divisions, and offences.
• 3 Marke by which they may be knowne, or the offence enquired after, divisions and offences: with the secret danger thereof, in that they are beside, and neere, 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 yee have lear­ned: it were desperate levity to desert it now.

[...]. obsecro. August. in Rom. oro. Ambros. [...]. Oecum in Loc. I beseech you. By a milde, and humble entreaty, he putteth on the person of a suppliant: not for the ad­vance of his owne profit, but theirs.

That which the ministers intreat you, is your owne good, peace and salvation. If thou be wise, thou shalt be wise for thy selfe — 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 loue if any fellowship of the spirit—to what end? that nothing be done through contention, thats your owne good.

Vse.Her's no vobis coniunctim et divisim committimus et firmiter iniungendo mandamus—not that he had not power of mandats ( we are ambassadors for Christ: 2 Cor. 5.20. as though God did beseech you through us, we pray you in [Page 3] Christs stead that ye be reconciled unto God; that's your owne good) but because lenity can doe more then rigour, a mild hand maketh better impression then then a rigid and imperious injunction can: sanctity cannot be forced, neither will opinion: if God should compell, he left no place for sinne or sancti­mony, which are onely in actions voluntary: the De­vill cannot compell to sinne, neither will God to obedience: where necessity enforceth, ther's no sinne; 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 evill. The softned wax best takes the impression: therefore the Apostle placed this maine 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 meekenesse and lenity, is the onely way to prevent, and retrench discords, there is place for rigour, Rom. 13. thats when lenity is impiously contemned: there are that carry not the sword in vaine: but our part is intreaty. 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 eate. When things (especially adiaphorous) are too rigidly pressed, it woundeth the infirme, and scandaleth the strong. Lib. 5. Lactantius said it well in gene­rall, religion cannot be compelled, verbis potius quam verberibus res agenda est. when Peter smote Malchus in Christs defence ( Malchus one of them who came to lay impure and violent hands on Christ) he not only prohibited Peters violence, but healed Malchus eare, When the Holyghost descended on Christ, Cyprian. 'twas not in the forme of an imperious eagle or bird of prey, [Page 4] but in the likenesse of an harmelesse 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 spirituall: coercive power by smiting uncurable parts, appertaines to the civill Magistrate: therefore where we have not power to prevent an imminent danger, we pray your helpe. Therefore we beseech you brethren, marke them who cause divisions and offences, contrary to the doctrine ye have learned, and avoide them.

Brethren.Our second part is the compellation, Brethren— it hath a sweet violence to perswade, among the sonnes 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 bonū, & quā jucun­dum. 'Tis like the precious ointment upon the à capite venit unguentum, ca­put nostrum Christus est, Aug. in Psalm. head (the love of 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 summe, and perfection of the law: the ballance of the sanctuary, the sal foederis: without it God ac­cepteth no service: if this faile, religion dyeth.

Abraham could finde no such enforcing motive to peace, as this sacred name of [...]. Chry­sostem. [...]o 32. In Rom. Gen. 13.8. brother: let there bee no contention between thee and me—for we are brethren— if the spirit of adoption dwell in us, let it now pre­vaile with us, Marke Them. I beseech you brethren.

So come we from the form, to the matter, & first to the first duty marke them—we must diligently marke the causers of divisions & offences: we have need of diligent caution, these De Arab. ser­pent. inquit so­linus. 144. f. morsum ante­ [...]ors, qua [...] dolor i [...]sequitur. serpents kill before they are percei­ved [Page 5] tosting: therefore you must [...]. Oecum [...], throughly view, en­forme your selves, Syrus, legi [...], caveatis abillis a [...] Zabar ado onu­it, diligens fuit▪ Vt [...]pe ulamini. Tremel. ut e u [...] ­deretis. Erasm. Heb. [...] à verbo [...] custo. livit ut Hos. 12.2 Sam. 11 Custo. livit oves: unde [...] Custodes, qui per noctem vigi­lant. Psal. 130.6. 1 Chron. 9 19. unde eti­am [...] custodia, career, Gen. 40. Gen. 42. [...], est attentè, & diligenter, quasi hostes è sp [...] ­culâ observare. Beza. tanquam [...]x semetipsis manifesti non sint, dicit obsecro—ut observetis, [...]. Chrysost. 9. s. ostendit astutiam, [...]. Oecum. à [...] &c. beware of them and restraine them: some copies have [...], marke them diligently, as Saul said of David, he is subtile and crafty, see therefore and know all the secret places where he hideth himselfe: if we would marke well, we should finde that'tis the Devill who is the author of dissention; and wicked men further it: therefore whether they vaile their working, under pretence of Zeale, care of reformation, or what ever other shew of good, marke them well who cause divisions: for (as the Romans once thought of their L Florus, hist. Rom. l. 2. c. 3. Major aliquanto labor erat invenire, quam vincere Ligurian enemies) it is something more difficult to descry and finde them out, then to over­come them. They are of unwearied vigilancy for mis­chiefe: proportion your care hereto. 'Twas that which alluding to the name of [...], the theefe. Plut. Demosthenes once seriously iested: my Lords of Athens (said he) how vigilant ought we to be, seeing we have theeves of brasse, and walls of clay.

He that keepeth a treasure, Vse. watcheth all that come neere it. Care hath an hundred eies. You whose charge it is this day to marke offendors, marke them diligently: because 'tis Gods worke for the preservation of state and church: we want no Zeale for secular matters: but when God and re­ligion are interessed, how few marke diligently? How rare are they who present, adulterers, factious schismaticks, profaners of sabboths, impious swearers, neglecters of Gods service? when 'tis infallible, that from neglect of di­vine lawes, flow all contempts of humane. 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 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 Scipio minor dicebat non pos­sum simulet ac­cu [...]ater esse & judex. Plut. office [Page 6] to accuse and judge, marke them with your enditements: and be not partiall nor indulgent to sinne. He that con­ceales anothers faults, makes them his owne. If you de­ceive the trust imposed on you: if you violate your oath to God, to you must appertaine that which Mordecai once Ester 4.14. said in a like dangerous time, if thou hold thy peace at this time, comfort and deliverance shall appeare—out of another place, but thou, and thy fathers house shall perish, and who know­eth whether thou art come to this office. for such a time? ther­fore marke them, and avoyd them.

This is the second branch of the duty: authors of divisions, and offences — must bee avoyded, avoyd them receive him not to house, neither bid him good speed, 2 Ioh. 10. He saith not, raise tumults: to suppresse them, tis [...]. Chrys [...]st. in Rom. Hom. 32. enough to avoyd them, meddle not with Prov. 24.21. them that are seditious: reiect him that is an hereticke, after once, or twice admonition, Tit. 3.10. be not companions with them, Ephes. 5.7. Psal. 18.26. with the froward, thou wilt learne frowardnesse. Hebr. [...] s [...]ru. recedite a [...] recessit, in Hubp. e [...]. [...] removit abs [...]it Genes. 8.13. 1 Sam. 28.3.9. [...] ab­ [...]cidit. Pythones. Montan. exci­dit. Iun. [...]jecerat. Vatablus. [...] 70. exterminavit, perd [...]dit- [...] Targum abstule­rat. Men are, as the Astronomers say of the starre Mercury, good, or malignant according to their con­junction with others. Peter among the Apostles would lay downe his life for Christ, but among the conspirators in An­nas Hall, Ioh. 18.25. he denyed him. How many millions go for com­pany in Caravans to hell? P. Martir in Rom. Some understand this [...] of excommunication: but it is indeed as that reed put into Iohns hand, Revel. 11.1. to measure within the temple, all that is within the verge of the Church. Seeing then schisma­ticks, and authors of tumults, are as the lepers in Israel, as infected beasts in the flock, it soundeth to all Iudges an amove [...]e, as Saul, 1 Sam. 28.3. [...] put away the sorcerers and southsayers out of the land, so in the 2 Chron. 36.3. Pha­raoh Necho removed Iehoahaz, which 2 Kings. 23.33. is, he im­prisoned him at Ribrlath, thus iudges must decline the au­thors of dissentions. To private men who have no power of iudicature it saith, avoyd ill company, the Syriac interpreter gives it, longe à Verb. [...] longè remotum esse sic 1 Tim. 6.3.5. Math. 7.23. discedatis ab eis, good reason, ne mala vicini pe­coris [Page 7] contagia laedant: tis a desperate contagion, there's no se­curity but in quick flight, & long distance from it: ill compa­ny bane of hopefull youth, corrupter of innocency, sinnes broker, vices pander, vertues underminer, nurse of impu­dence, modesties▪ betrayer, gulfe of many honorable pa­trimonies, uncleane sincke of sinne, I beseech you marke and avoyd all such: with how real a blessing should I dismisse this cōgregation, 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 Corahs. Satan could never prevaile, did he not plow with our heifer, & make men decoyes to betray men. What is that which precipitates young prodigals to famin, nakednesse, and so many illegall and impious wayes, to releive themselves therein? what filleth your prisons, and brings so many good mens 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 Prov. 1.10. &c. Son, Vse. if sinners intice thee, consent thou not, avoid them: if they say, come we will lay waite for bl [...]ud, fill our houses with spoyle — cast in thy lot among us; my sonne walke not thou in the way with them, refraine thy foot from their path, if the harlot tell thee of peace Prov. 7.15. offerings, let not thy heart decline to her wayes; avoyd them which cause divisions, and offences.

Wee are next to consider the delinquents, Who cause. concerning whom this vehement caution is used, those who cause divisi­ons. They that cause evill are most pernitious: theeves, harlots, murderers, all offenders are worthy to be marked, nigro carbo­ne, with the charact ^r.▪ of iustice; but especially they, who like [Page 8] the Ionah 4.7. worme of Ionahs gourd, bite the very root of law and policy, by causing divisions and offences: these two like Gen. 34.25. Si­meon and Levi come upon the republique, and destroy all masculine vertue of religion, and policy, by discurrendo d [...] domo in domum adulantes qui­busdam— aliisvero detrahē ­tes, & 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 pestes ecclesiarum, incendiaries of state: Hells master workemen, who make Bethel (the house of God) [...] Cant. 2.17. a Bether, montem di­visionis. In fault are they, who being seduced, become an accession to a tumultuous, seperating or offending par­ty: but they are worst who cause the mischiefe: in every offence, worst is he who causeth others to be bad. To make the people naked as Aaron did, is a great sinne: but a greater sinne was Balaams, who taught them to cast stumb­ling blockes, to make Israel fall. To cause others to sinne, is to be a Devill, or his factor: the most fearefull instance of Gods justice is he, who causing others to sinne becom­meth impardonable.

It hath ever beene a great wisdome in greatest inte­rests, to meete mischiefs with timely preventions, by re­moving their causes: therefore the prudent heathen made sundry lawes of prevention. Such was that of Lentulus, to punish a matron paenâ stupri who was seene in publike without her Sine stolâ. Ter­tul. Apol. c. 6. vaile: 'twas to prevent whoredome. Such was the Calpurnian law, and the Ostracisme to prevent ambi­tion, and oppression: such their Licinian law, to prevent intemperance in dyet. Such was Piso's law 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, prodigalls, and company-keepers, by sequestring the wife, and childrens part, to prevent the many mischiefes flowing into the state, through the ruine of private families.

[Page 13]If thou wilt truely serve the State, Vse. have a spe­ciall eye to them who cause offences; abetters, barraters, authors of Libels, and seditious Pam­phlets, causers of quarrels, men of unclean tongus, and provoking language, corrupters of youth, re­ceivers of stolne goods, lewd houses, enticing har­lots, drunkards, forcing or alluring others to ex­cesse; and those Seminaries of innumerable evils, unnecessary and ill ordered Victualling-houses, maintained by the sinnes of ill husbands, and mi­sery of famished wives and children: The man that Prov. 6.16. raiseth contentions among brethren, God abhorreth; the man that perswaded to serve o­ther gods, was to be stoned without pitty; sinne is most venemous in the root: I beseech you marke them principally which any wayes cause it in o­thers.

Here are the faults to be marked: Divisi­ons. 1. Dissention, which is, (as Sucton. vit. Iul. Caes. Sulla said) many Marii in one Cae­sar, all offences in one. Dissention is a fault against God, the God of peace: Religion the Doctrine of peace, and community, and the publike weale; for division importeth plurality of united parts, di­vision pernicious to those parts whose life and safety is in unity: Unity the Unitas enim coërcet omnia, & regit. Am­bros. in Psalm. 118. prolog. Salsedo combinans of the body politick, the sacred bond of peace; the nerves of State, the state of the blessed; but [...]. Chrys. q ^o. s. Insidiarum magistrum, vocat. Theodoret. ib. di­vision is the subversion of Church, and State: [...]o kingdome [...]. Nazian. orat. 34.540. D. divided, no not Satans (the grand master of divisions) can stand: Dissensions are [Page 14] the States Paralysis, pollicies dissenterie, bellows of devouring sedition; therefore marke them that cause divisions. 1. Betweene God and man: P [...]ccata enim sola separant inter hominem, & Deum, Au­gust. de p [...]c. mer▪ c. 20. all sinnes are within this latitude; for these, cometh the anger of God upon the children of disobedi­ence; for these the Lord hath a controversie with the land; for these he forsaketh a people, and coun­sell perisheth from the ancient; valour from the strong, and equity from the Judge; retró que fe­runtur res Daenaum, such was Israels case in their Apostacie, whither soever they went out, the hand of the Lord was sore against them.

2. Betweene Gods vicegerents and his peo­ple; mischeivous practicers, whispering jealou­sies into the sacred eares of Princes, to Qui à popu­lo, & amicis, Princ [...]pem sub­mov [...]nt, qui internuncii sunt al. ud quā respondetur referentes, claudentes Principem suū & 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 doubtfull speeches, and se­ditious murmurings among the people, to make them jealous of good Princes; as the tumultuous sounds from the earths vast hollowes, are presa­ges of ensuing earth-quakes, and dreadful Chasma's; such are these Chorahs murmurings.

3. Betweene the Prophets and the people, who under pretence of decrying the ambition, corrup­tion, and State-medling of some, shew their ha­tred to all the Ministers of Christ, flying on them with their Num. 16.3. sat supérque vobis, you take too much upon you, seeing all the Congregation is holy. I might say the 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. Bin. To. 1. p. 321. &c. 4.322.1 vid. Rev. 8.10.11. contempt of the Ministry is the window open to Haeresie, Satans principall advan­tage, [Page 15] to suggest ill opinions of good ministers, see­ing contempt of their persons wil like a Gangren 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 rebell against Moses also.

4. Between neighbours, either embarking Prin­ces and kingdomes in bloody quarrels; or by in­novation in Rel [...]querunt Apostolum, se­quuntur Ari­stotelem, reli­querunt sapi­entiam quae a­pud Deum est, elegerunt dis­putationes, ten­diculas, & au­cupia verborū. Ambrose [...]n Ps. 118. Ser. 22.2. Doctrine, or Ceremonies breeding Schismes and tumultuous factions, filling their holy Mother the Church (like that Graecian stra­tagem) Armato milite; or by factious speeches, and writings, begetting dislike of wholsome go­vernment (this is that Starre 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 themselvs overboard by Sola igitur Cathol [...]ca eccle­sia est quae ve­rum cultum re­tinct; hic est sons veritatis, hoc est domiciliū fidei, hoc templum Dei, quod si quis non in­traverit, vel à quo siquis exi­veri [...]e vitae ac salutis ae­ternae aliēus est Lact. l. 4. c. ull. desperate separation from the Arke of Christs 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 marke the causers thereof?) and that many things were endured by the Orthodox Ut causa & persona Ziza­niorum nō 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: [Page 16] who though they dissented in some things, yet held they unity: it was that which Ib. To. 7. in­quit quamvis ipsi & apud hereticos eog­noscant baptis­mum Christi; illi autē aliter visum sit ut per eum, minus aliquid v [...]d [...]n­tem, & in uni­tate firmissime permanemtem, manifestius de­monstraretur hoereticis, quā sacrilego scele­re rump [...]retur vinculum pacis &c. de bapt. contra. Donat. l. 6. c. [...]. Augustine said for excuse of Cyprian holding rebaptizing, 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 no where 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 evill; Lawes are silent among Armes: divisions in multitudes are stormes upon great waters, which mischeivous breaths, exagitate into rage: division in a State is as the bilging of a Shipp, breaches in the wall, wounds in the body; it is Satans Master-peece, who taught the Maxime, Divide, & impera: how easily shall wee be overcome, if wee be divi­ded among our selves? Concord is the nurse of plenty, the wealth of the poore, and security of the rich, the strength of Kings, and blessing of the people: When the dry bones in Ezek. 37.1.2, 3. Ezekiels Visi­on, lay scattered in the fields, there was no lif [...], but when they were united, then they received breath. Warres and dissensions may seeme 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 Lawes, plantest Vineyards, sowest the fruitfull Vallies, stock­est the pleasant Gileads with numberlesse heards; [Page 17] thou makest millions into one, and therefore one strong as millions; I beseech you there­fore, marke them who cause Divisions, and Offences.

Peace was the tenour of the Angells song, Luke 2.14. and the great [...]. Nazianz. Orat. 14. legacy which Christ at his departure bequeathed his Disciples, Iohn 1 [...].27.

[...], Off [...]nc [...]s. Rocks of offence, 1 Pet. 2.8. to stum­ble at, such are all publick sinnes; offences given are alwayes sinnes in the givers; but offences ta­ken are not so, except in the receivers; these easi­ly flow in where [...]. Oxumen. divisions give them way: O­rigen takes both for dissentions, contrary to peace: by schismes the seamelesse coate 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, Contrary to, or beside. in that these divisions and offences, are neare but contrary to the doctrine. This [...], importeth both: All division is not evill; come out of her my People, cryed the voyce from Heaven, Revel. 18.4. that is to bee understood, where the foundation is raised; therefore we, se­parated from Rome, wee must not Qui malis & peccatoribus, et paenitenti [...] non agent [...]bus illicitâ commu­nicatione miscē tur; nocentiū contactibus pollu [...]tur, & dum jungūtur in culpâ sic: e [...] ­in paená sepa­rantur. Cyp l. 1. Ep. 4. joyne our selves 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 Chaffe be gone, the Wheat is the cleaner, but evill and mischeivous is that division, [Page 18] and those offences which are (in shew) neare, 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 evill, which is neare the good; take heed of the woolfe in sheepes Quaenam istae sunt pelles ovium n [...]si no­minis Christia­ni extrinsecus superficies? Tertul. de prae­script. c. 4. cloathing, Vse. and of that Hi quibus multa nobiscū 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 tamē 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. poyson whereof the least drop killeth; e­vill and falshood could not hurt, did they not put on the appearance of good and true. Most per­nicious is that Devill which transformes himselfe into an 2 Cor. 11. Angell of light. The most dangerous enemies to the repaire of Ierusalems ruines are they who say, Ezra 4.2. we will build with you, for we seek the Lord your God, as ye doe. Papists and pro­fessed enemies may either be Vinci illi, vel facile possunt, vel facile vit [...]ri. Ambrose, q ^o. sup. overcome, or easi­ly avoided; but those ambushes and stratagems are dangerous, which are layd, [...], be­sides, and nigh, but contrary to the doctrine which we have received.

Some cleave to our Church, as Barnacles to the Ship-side, onely to foule and disadvantage us; as the dead child to the wombe, onely 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 evill, which cometh neare to the shew of good; none can so easily deceive you, as those Solim. Hyaena's who have learned your voyce, to [Page 19] draw you out to destruction; beware of the Ser­pents of the colour of the ground. When Paul had spoken, Acts 20.30. of greivous 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 Iudah, Sweare unto mee that yee will not fall upon me your selves, Iudg. 15, 12. I may say to those who pro­fesse the same Religion with us; I would I were se­cure of our friends, I feare not our professed ene­mies: there seemeth no such present danger, as that we may be wounded propriis spinis. There­fore marke them which cause divisions seeming neare, but contrary to the doctrine of God. Esay 8.20. This is our Cynosure, our Easterne starre to lead us to Christ, the touchstone of truth, our sheat-anchor holding us from being carryed about of every wind of doctrine; in every distraction wee must have an eye to this, as the wounded Israelites had to the brazen Serpent; and then let the adversa­ry shake their venomous tongues at us; it is no schisme 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 appeale.

The doctrine of the Old and New Testament is the rule of Faith and manners; Doctrine. if this were li­mited onely to Religion you would not with Gal­lio supersede it as Acts 18.15. a question of words, and names: no, no, it is no Deut. 32.47. vaine word concerning you, but it is your life; and by this word you shall prolong [Page 20] your dayes in the land; the salvation of the peo­ple is the supreame Law: how happy are they where the maine care is for this Doctrine; where repaire beginneth at the house of God, where this is neglected there is no due Quomodo fi­dem praesta­bunt impera­tori inviolatā 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, humane pollicy, or secular cares come like those 1 Sam. 2.16. impious novi­ces to be served before God, no thing prospereth; for the anger of the Lord Hag. 1.9. blasteth it; this is the 2 Tim. 3.16. summe of all equity divine and humane; this prohibits every offence against God, or Caesar. It will appeare if we consider,

1. That God gave not onely morall Lawes, but judiciall Statutes unto Israel; and (though he now cals us not, by a Trumpet from the cloud to Mount Sinai) hee doth Lex est velut emissa divìni­tus vox. Senec. the same for us by good Law-makers.

2. If we consider the excellency of Law, it is nothing else but the dictate of reason, connaturall to man; an innate rule of equity, enlarged to common necessities by prudent sanctions, 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 Lex est, [...], Demosth. foundation of Republiks: the sacrum Lex est vinculum civitatis, libertatis fundamen­tum, sons equitatis. Cic. vin­culum societatis humanae (that is, no Common­wealth which hath no Law) it is Proprieties [Page 21] sanctuary; the oppressed mans releiver, preser­ver of men; the Quis ergo miretur [...]b [...]s moribus, vir [...]ute, m [...]lit [...]a victorem Pop. Romanum fuesse L. Flor. l. 1. c. 18 Horse and Charriot of Israel, the Vaumures of the Citie: what were wee all without Justice? A Ship without a rudder, 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 soule; never any State subsisted without it; never any but flourished in the due execution of it: the Graecian, 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 barres of the Gates within, and rendreth a Nation renowned, and dreaded abroad; Justice filleth the veines of soveraigne treasuries, whets the sword, bends the bow, and armeth the Souldier with proofe, and confi­dence of the vigilant prudence of the State; whereas if ill counsell, and neglect of justice at home, send up the cryes of the oppressed (like that Josh. 8.23. smoke of Ai) their hearts fall dead. Ju­stice is a convoy to the solitary traveller, an Hos­pitall to the poore, a centinell to the sleeping, a lock to the treasury, a fence about the fields and Vineyards, a garison 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 Warre, and strength of Peace; H [...]c sceler [...] nisi aberunt centuplex mu­rus rebus servandis parv'st. Plaut. Pers. without which, no armies can defend us, no fortifications secure us.

4. If wee consider the things which differ [Page 22] from this Doctrine, it is not Leges haud quaquam vide­ri nū cupatione, sacrovè dignas titulo, quinimò decret a dici ve­r [...]us edictavè, 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 Cum iniquae cognoscuntur, m [...]r [...]tò damna­tur — Ter­tul. adv Gent. [...].4. Platos statutes for com­munity, Solons for Harlots: me thinkes when I read of such impiety, under the sacred name of Law, I see the Endor Devill in an holy Pro­phets mantle. — 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 Ieroboams pollicy, Pharaohs working wisely, and Pharisees projection to prevent the Romans supplanting them, must prove but Achitophels infatuated counsells.

5. Lastly if we consider, that this doctrine is the — 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 humane Law which it feeds and maintaines, and that if you fol­low any streame thereof, it will lead you to the Word of God; for as wisedome and truth is all of one God, whosoever deriveth it to us; so is Justice his, who not onely hath it (as the crea­ture may) but is it, as no creature can be. 2. Cron. 19.6. Ie­hosaphat sayd truly to the Judges, Yee 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 humane Justice floweth from the Lex non est tan­tum donum DEI, sed ipse DEVS, 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 Law-givers pre­tended the derivations of their Statutes from [Page 23] some supposed Deity: As Zoroaster from Oro­masis, — 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 Iu­piter, Trismegistus from Mercurie, Draco and So­lon from Minerva, Plato from Iupiter and A­pollo.

1. It must touch all mens hearts with a re­verend esteeme of the Lawes ( [...]egum id [...]ir [...]o omnes servi sumus, vt li­beri esse poss [...] ­mus. Coel. Rhod. q ^o s. which we serve that we may be free) and the ministers thereof, not onely for feare, but also for conscience sake; their contempt is the distemper and ruine of the State.

2. It must say to the reverend Judges (as Ie­hosaphat once did, 2 Chron. 19.6.) Take heed to your selves, for the Lord will be with you in the cause and in the judgement.

3. It must say to all that heare 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 bitternesse, as it must doe to them whom it cannot convert: Be not like the Fauces mar [...]s Caspii vacu­antur imbri­bus, crescunt estibus. Solin.Caspian Sea, emptied with raine, and filled with heat, as some who learne, that they may with false zeale seeme to raile, and cast durt into our mothers face; this is contrary to peace, and the Doctrine which we have learned.

Our own example aggravates the crime of di­vision and offences, Which wee have learned. we have learned that from the supreame Law-giver; we owe obedience on paine of eternall death. Miserable is that State where every man makes his owne Religion and Law; a Tyranny is better then an Anarchie, where [Page 24] every thing is lawfull, there is nothing lawfull; therefore I conclude, that All miseries and dis­orders flow into Church and State through these breaches of inconstancy to the wholesome Do­ctrine and good Lawes received: Mutations in Policy or 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 gangren the sound parts. I will shut up all with an addresse.

1. To you, honoured Lords: [...]. Sy­noss. Ep. 31. soules of Ci­ties, who give Lawes life, by executing them; wherein can I more opportunely implore your helpe, then in the present danger? Of all offen­dours, I beseech you marke them who cause divisions; that the wrath of God may bee diverted from this land: this Kingdome 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, then enraged flames; nor that we are come to our Massa and Meriba, and that if the leake 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 heale the fountaines by the salt of Justice, and cast in the branch into the Marahs which now embitter us; you best know how to let in floods of severity, as 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 sinnes of this land, doe not so much portend some ensuing, as point out a present confusion.

[Page 25]2. To you, faithfull Jurours, this day to make inquest; my text saith, as Jud. 4.22. Iael. Come and I will shew you the men yee seeke. Marke them who cause Divisions.

3. To my brethren of the Ministry, I need not say, Mark them (you know them to your griefe) I say, Jer. 27.18. If yee be Prophets of the Lord, intreat the Lord of Hosts, that the rest of the vessels, which are left in the House of the Lord, goe not to Babel.

4. To the jeering Chams (whose pastime is their Parents opprobrie) pretending separation from sinners, but indeed with greater sinnes, be­cause with much greater pride and hypocrisie: I would say, if they would heare, Christ taught none of his to separate from the well knowne Ipse trad [...]tor Christi de A­postol [...]s fuit. Tertul. de pre­s [...]r. c, 3. sine. Iudas; Who taught you Division? if affection have left any place for reason, consider the ad­vantage you give the common enemie; division weakneth us, and strengthneth them, Hoc Ithacus velit, & magno mercentur Atridae. They can ne­ver overcome us unanimous, let them not single us our, to our owne destructions.

5. To all that heare me, I beseech you brethren avoid them; whether Innovators, or Separatists, the two smoaking firebrands, the Scylla and Cha­ribdis, the gulfes and Chasmas of our Church and State (of whom I thinke as Cicero, of the factious Caesar and Pompey, Quem fugiam scio, quem sequar nescio) avoyde both extreames: hold fast the wholesome Doctrine, which yee have learned; and the God of peace and unity say, Amen, and [Page 26] stirre up some sonnes of peace to sound the re­treat; that it may not be bitternesse in the end: and let the contending parties say, Amen; and and patiently heare each other, as men who striv­ed for truth rather then for victory; [...], &c. G. Naz [...]anz. orat 14. bearing (as much as the cause will permit) with the infirme: understanding our common interest, that we may againe see the face of the Primitive Church, wherein all were of one mind, and one soule; 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 then the blessing of my elders, that peace and truth may be in our dayes, that we may appeare with comfort, before the tribunall of Jesus Christ; O Lord bow downe thine eare and heare us, O Lord consider and doe it, &c.

AMEN.