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 Ierusalem by the Roes and by the Hindes of the field that ye stirre 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 Iohn Stafford and are to be sold at his Shop in Chancery-lane over against the Rolls 1642. To the Reverend Right Worshipfull Sir Thomas Mallet Knight one of the Iustices of the Kings Bench and Iudge 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 happinesse eternall in Christ Iesus Right Honourable THe reason why I adventure this Sermon to the publique 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 bee more charitable my whole scope being to perswade to an holy unity in Christ which every sonne of peace wisheth with me Our present necessity may satisfie a considering man why I put it under the Sanctuary of both your names one being our Judge and interpreter of the Lawes and the other one of the law-makers in the most honorable high court of Parliament seeing wee now want both good lawes right interpretation of the same for the suppressing the disturbers of the Churches peace and for the setling of an happy unity to which I onely adde the hearty prayers for the good successe of your prudent endeavours and the humble tender of the love and service of The least of Christs Ministers Io. Reading Dover Octob. 25. 1641. Rom. 16.17 I beseech you brethren marke them who cause divisions and offences contrary to the doctrine ye have learned and avoid them RIght Honourable 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 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 't is the candor of holy writ liberall in honouring the Saints memories to forbeare unnecessary branding sinners 't is 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 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 wch 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 1 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 that 's your owne good 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 as though God did beseech you through us we pray you in 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 t is 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 that 's when lenity is impiously contemned there are that carry not the sword in vaine but our part is intreaty 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 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 't was not in the forme of an imperious eagle or bird of prey 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 2 Our second part is the compellation Brethren it hath a sweet violence to perswade among the sonnes of God The name of bâ—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 bonuÌ„ quaÌ„ jucundum 'T is like the precious ointment upon the a head the love of b 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 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 3 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 d serpents kill before they are perceived tosting therefore you must e {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} throughly view enforme your selves f beware of them and restraine them some copies have {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 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 g 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 'T was that which h 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 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 't is 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 't is 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 i wicked cannot preserve the good now because 't is not one k office 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 l 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 4 receive him not to house neither bid him good speed 2 Ioh. 10. He saith not raise tumults to suppresse them t is m enough to avoyd them meddle not with n 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 o with the froward thou wilt learne frowardnesse r 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 p he denyed him How many millions go for company in Caravans to hell q Some understand this {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 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 amoveâ—e as Saul 1 Sam. 28.3 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 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 s discedatis ab eis good reason ne mala vicini pecoris contagia laedant t is 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 coÌ„gregation 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 t is 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 Son if sinners intice thee consent thou not avoid them if they say come we will lay waite for blâ—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 u offerings let not thy heart decline to her wayes avoyd them which cause divisions and offences Wee are next to consider the delinquents 5 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 charactr of iustice but especially they who like the w worme of Ionahs gourd bite the very root of law and policy by causing divisions and offences these two like x Simeon and Levi come upon the republique and destroy all masculine vertue of religion and policy by y 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 z 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 a vaile 't was 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 b 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 If thou wilt truely serve the State 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 c 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 6 1. Dissention which is as d 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 e Salsedo combinans of the body politick the sacred bond of peace the nerves of State the state of the blessed but f division is the subversion of Church and State â—o kingdome g divided no not Satans the grand master of divisions can stand Dissensions are the States Paralysis pollicies dissenterie bellows of devouring sedition therefore marke them that cause divisions 1. Betweene God and man h 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 i 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 k sat supérque vobis you take too much upon you seeing all the Congregation is holy I might say the l contempt of the Ministry is the window open to Haeresie Satans principall advantage 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 m 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 n desperate separation from the Arke of Christs Church This is the heaâ— 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 o Fathers for peace sake who though they dissented in some things yet held they unity it was that which p 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 q Ezekiels Vision lay scattered in the fields there was no lifâ— 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 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 legacy which Christ at his departure bequeathed his Disciples Iohn 1â— 27 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 7 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 s 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 8 in that these divisions and offences are neare but contrary to the doctrine This {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 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 t 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 and those offences which are in shew neare but in deed contrary to true doctrine When the points stand like 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 w. cloathing and of that x 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 y Angell of light The most dangerous enemies to the repaire of Ierusalems ruines are they who say z we will build with you for we seek the Lord your God as ye doe Papists and professed enemies may either be a overcome or easily avoided but those ambushes and stratagems are dangerous which are layd {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 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 b Hyaena's who have learned your voyce to 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 c 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 9 if this were limited onely to Religion you would not with Gallio supersede it as d a question of words and names no no it is no e vaine word concerning you but it is your life and by this word you shall prolong 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 f 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 g impious novices to be served before God no thing prospereth for the anger of the Lord h blasteth it this is the i 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 k 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 l which we all obey 3. If we
consider the necessity of Law it is the m foundation of Republiks the sacrum n vinculum societatis humanae that is no Common-wealth which hath no Law it is Proprieties sanctuary the oppressed mans releiver preserver of men the o Horse and Charriot of Israel the Vaumures of the Citie what were wee all without Justice A Ship without a rudder p 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 q 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 r without which no armies can defend us no fortifications secure us 4. If wee consider the things which differ from this Doctrine it is not s Law which is not consonant hereto as t 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 u 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 vv 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 x 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 y Divine Therefore their Law-givers pretended the derivations of their Statutes from some supposed Deity As Zoroaster from Oromasis z 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 a 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 b 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 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 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 c Religion are dangerous recruding of wounds will gangren the sound parts I will shut up all with an addresse 1. To you honoured Lords d 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 e 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 2. To you faithfull Jurours this day to make inquest my text saith as f 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 g 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 h 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