hainous offence against the sacred Majestie of God Here then we may behold that grand let whereby the Reformed Churches to their great greife of heart are forced to shunne a Communion with the Church of Rome For so farre in love is shee with her Idolls and so rigorously doth shee impose the worshipping of them upon all her children that no man can be admitted into her Communion at least not continue in it unlesse he will become a notorious and down-right Idolater If the case so stood that the Germane Churches could not enter into and enjoy a blessed Unity and Peace one with another except they must be required and bound either to practise an Idolatrous worship or at the least to beleive and professe that such practice is not unlawfull I would not stick to affirme that a Communion which cannot be had but upon such hard conditions is indeed impossible to bee had since as Lawyers use to speake wee can doe onely so much as may lawfully be done by us And here we have just cause to blesse God that the Reformed Churches although they have not the happinesse to agree in all matters of lesser moment yet doe they all of them by his grace unanimously conspire joyne together against Idolatry so as not onely to condemne but also to beat downe and abolish it insomuch that if at this very houre they were all disposed and desirous to joyne hands and strike a league of amity and union it might be done without any the least danger of Idolatry Away then with that pretended impossibility of a Reconciliation grounded upon the perill of Idolatry nor let any such false surmises weaken the heart or hands of any religious Christian from going on with so good a worke The third last Obstacle which doth block up the way to an union render's it impossible is the differing of severall Churches about some fundamental point of Faith necessary to be knowne and beleived by every christian upon paine perill of eternall damnation so as that the one side doth solidly hold and maintaine it the other heretically denie's and oppose's it For to be at peace with Heretickes who goe about to undermine and subvert the foundation of our Christian faith what is it else but to revolt from Christ the rocke on which the Church is founded built Of this last Obstacle because it is of speciall use and moment I shall treate somewhat more at large In the first place therefore I conceive that to be a Fundamentall point which by the ordination of God revealing such a truth is of such necessity unto salvation to be knowne and assented unto as that a bare Ignorance much more a wilfull Opposition of it carries with it a certaine perill of exclusion from the kingdome of heaven Divines now-adaies have no Commission to invent or coine any new Articles of this nature and obtrude them on Gods Church that which was not fundamentall in the Apostolicall and Primitive times all our assertions and altercations and Anathema's will never bee able to make it such These first and fundamentall Trueths collected out of the whole body of the Scriptures put together in the Apostles Creed make up that Rule of Faith which S. Austin terme's pusillis magnisque communem a commom Rule for all men both great small and which is by him accounted necessary to bee beleived constantly by all Concerning the which that speech of Hilary also is much to the same effect 't is our safest and best course to hold fast that first onely-Evangelicall Faith which we made confession of at our Baptisme And to these fundamentall Trueths the Apostle I beleive had an eye when he stiled Titus his owne sonne {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} after the common Faith This common Faith laid downe in the Apostles Creed proposeth to all Christians to be beleived by them the wonderfull Production of all creatures out of nothing the unsearchable mysterie of the glorious Trinitie the fruit benefit that redound's to miserable sinners from the Incarnation Passion Resurrection and Glorification of Christ what follow's thereupon the Redemption of mankind the Sanctification of the Elect the Communion of Saints the Remission of sins the Resurrection of mens bodies and the Glorifying of the Faithfull He that beleive's all which wee have here comprised in this short Creed and endeavour's to lead his life according to the Commandements and Precepts of our Saviour Christ cannot justly be denied the title of a Christian nor expelled the fellowship and communion of any Christian Church whatsoever On the other side He that shall deny or oppose any one of the said Articles although he arrogate to himselfe the name of a Christian yet is he to be excluded and banished the society of all orthodoxe and sound Christians Besides these there are I confesse many other Trueths contained in the Scriptures and deducible from thence by good and solid consequence which are very profitable to be knowne and of singular use to further us in the knowledge of Divinity but they are then only and not otherwise necessary to be beleived under paine of forfeiture of our salvation or communion with the Church when 't is clearely evidenced unto us that they are contained in Gods word or may necessarily be inferred from it In these points therefore if any particular Church cannot make the Trueth which she her selfe beleive's so cleare and manifest to other Churches as thereby to winne them over to the same beleife shee must forsake them in their Errours but by no meanes may she because of such errours deny them her charity and Communion I adde further that if it should happen that two Churches should vary about some particular place of holy Writ the one conceiving that it confirme's a fundamentall point of Faith and the other thinking that it doth not so yet is not such a difference as this a sufficient cause why they should fall at odds and separate one from another so long as they agree both of them in the Point it selfe and acknowledge it to have cleare solid foundation in other places of God's word And last of all this may be added yet further that 't is not a thing impossible nor any way contrary to the duety of good Christians to entertaine a communion with those Churches which hold such a doctrine as seemes to us inconsistent with some fundamentall Trueth so that in the meane while they doe expresly beleive professe that fundamentall Trueth it selfe For 't is utterly against all Charity yea and Reason too that a man should be thought meerely for some consequences which he neither apprehend's nor grants to deny and reject a fundamentall point which yet he strongly beleives expresly affirme's yea and if need so required would not stick to seale the trueth of it with his dearest blood How much truer and more charitable is that opinion of a grave and moderate Divine
We must not saith he so much consider what will follow in the thing it selfe from every assertion as what will follow from it in the apprehension and judgement of those who maintaine any such assertion as seeme's to us repugnant to some fundamentall point of Faith For as he who assent's to the trueth of some Principle cannot therefore be said properly to beleive and understand whatsoever an abler Schollar can by consequences infer from that Principle so neither can he who maintaine's a false Opinion justly bee thought to hold all those absurdities which a nimble head easily observe's to adhere unto or follow upon that erroneous Opinion of his We may indeed urge and presse these consequences upon our Brethren to see if haply wee can by this meanes beat them off their errour but malitiously to fasten them upon them as though they were their profest Opinions this we may not doe How farre this extend's and of what excellent use it is to the setling of a brotherly union amongst the Reformed Churches all wise men and such as unfainedly desire the peace of Gods Church will easily perceive For if it once be granted that a Peace and Union is not impossible that is not unlawfull save onely with such as actually disbeleive some fundamentall point of Faith or maintaine some such Heresy as strike's at the heart of Religion and cut's off the Abettors of it from having any communiō with Christ then will it follow that betwixt a found and a diseased Church betwixt two Churches whereof one is more the other lesse pure there may be such a brotherly communion as we desire among the Germane Churches Let therefore the Orthodoxe Churches separate themselves from all such as have plaid the Apostates fallen away from fundamentall Faith but let them not separate from those which erre onely in points of lesser moment and such as doe not cut off the maintainers of them from being members of the mysticall body of Christ the sole author and fountaine of our salvation The Apostle command's us to receive not reject such as are weake in the Faith And the same Apostle tel's us how that we which are strong ought to beare the infirmities of the weake not to please our selves That Church therefore doe's but too much please indulge her selfe which despise's other Churches as unworthy of her fellowship and communion not for any Tyranny that they exercise nor any Idolatry which they approve or practise nor any damnable Heresie which they maintaine but meerely for some mistakes or infirmity of their knowledge This was not the practice of the Fathers in the Primitive Church whose care and diligence in procuring preserving Peace amongst particular Churches disperst and scattered over the whole world stand's upon record in Ecclesiasticall Storie and may be observed in each severall age of the Church But of all other that of Optatus Milevitanus fit's best to our purpose that all the Churches throughout the whole world were by the help and entercourse of those letters by them called Formatae kept in one Communion and fellowship Now those Formatae or Synodicall letters contained nothing at all save onely a bare Confession of the Catholike Faith delivered in their generall Creeds and breifely explained afterwards in opposition to some Heretickes by the unanimous consent of the Church universall met together in generall Councells held at Nice Chalcedon and other places As for those infinite other questions which might be raised and debated amongst private Doctours of each side no Church ever required or expected from others an absolute universall consent therein For if such an universall agreement in all points had been deemed so necessary as that Unity Peace could not possibly have been maintained betwixt particular Churches without it there would then have been more need of huge and high-swollne Volumes of Controversies than of such breife Confessions and Synodicall letters as they made use of for that purpose But if wee refuse to learne of the ancient Fathers of the Church yet let us at length learne thus much from our very adversaries that it is not a thing impossible for severall Churches to live charitably and peaceably together and use the same Service and Sacraments although they differ one from another about some Controversies wherein 't is meerely in vaine even to look for an universall agreement To say nothing of the contentions betwixt the Thomists and Scotists neither of those between the Dominicans and Iesuites there is one controversie hotly and violently dispured amongst Popish Churches which if taken single and by it selfe is of greater moment than all ours put together I meane that concerning the Infallible Judge in all matters of Faith The Churches of Spaine and Italy will have the Pope to be this supreme Judge authorised by Christ himselfe and to farre illuminated and assisted with an infallible Spirit as that he cannot possibly erre in such Decrees and Determinations as hee give's out with an intention to binde the whole Church On the other side the French Churches deny the Pope any such priviledge throwing him downe from his Chaire of Infallibility and making him liable to errour as well as other men so farre forth that should he refuse to submit to the authoritie and judgement of a generall Councell either in matters of Faith or of Practice they will tell you he 's to be esteemed a Schismaticke and a Hereticke and to be deposed thereupon Behold here a great difference amongst them about the very foundation and the maine pillar of the whole Catholike Faith And yet notwithstanding this so great a variety of opinions they still hold together all of them in one and the same brotherly communion O for Sion's sake let it not be told in Gath nor published in the streets of Ashkelon that the Philistines should be better affected and more desirous of Peace and Unity amongst themselves than the Israel of God is Last of all if an union may not consist with a diversity of Opinions in some controversies of lesser moment I would gladly that any man would show me but two Churches in the whole Christian world except they be such whereof one is subordinate to the other which must not necessarily hereupon be divided and as it were by a wall of partition separated frō each other Unlesse therefore we will grant that a separation from other Churches is not to be made save onely upon a difference in Fundamentalls the Communion of the Church Catholike aunciently so much famed and talked of will be found in the end to be nothing else but an aery and empty sound or name void of all trueth and reality The Donatists of old were wont to say that the Church was perished from off the whole earth save onely from the part of Donatus in whom alone they said it was preserved and our adversaries of Rome herein right Donatists tell us that the Church Catholike is of no
larger extent than the Romane As for our selves it become's and behove's us to detest this Schismaticall and factious humour and to foster and cherish a brotherly Communion with all such Christian Churches as neither Heresie nor Idolatry hath cut off from Christ our head and such as have not exercised any usurped Tyranny over other Churches All that hath hitherto beene said touching the lets hinderances which render a Communion of severall Churches impossible as also touching diversity of Opinions which may well consist with such a Reconciliation aymes at this that if once it were agreed upon amongst Divines that all those controversies where about the Reformed Churches have of a long time busied and wearied themselves are of that nature that a man may safely be of either opinion and still remaine in Christ holding the substance of saving Faith without incurring any damnable Heresy then must we needs grant that an union and agreement amongst all Protestant Churches may be made and maintained notwithstanding all such Controversies as being indeed not so properly any differences of our Churches as of our Schooles It is not my purpose to enter the lists of those Controversies onely I doe pray and earnestly intreat those learned reverend Divines of Germany that laying aside all passion partialitie they would in the spirit of meeknesse calmely and candidly discusse all those severall controversies which are agitated amongst them for if once we let loose the raines to Passion Judgement must needs give place The maine controversie and which indeed is the fountaine from whence all the rest in a manner are derived is that which stands yet undecided concerning the manner how Christ's body and blood are present in the Eucharist Touching which point the learned (a) Bucer having well waighed the matter give's in at last this verdict that they agreed in the thing it selfe all the difference was meerely in words and manner of expression 'T was once the speech of (b) Luther if you beleive teach that in the holy Supper the very body and the very blood of Christ is offered given and received and not the bare signes of bread and wine and that such receiving thereof is true and reall not imaginary onely the strife betwixt us is ended At that very same time (c) Bucer his Adherents granted that the very body and blood of our Lord is offered given and received together with the visible signes of bread and wine Iacobus Andreae faith we neither hold with the Capernaites nor admit of Popish Transubstantiation non maintaine we any Physicall or locall presence and inclusion of Christs body and blood in the blessed Sacrament nor doe we by those words substātially corporally orally understand any thing else but only a true reall presence and participation of his body and blood in this Sacrament Now let us heare the judgement of the Helvetians herein Although they deny that there 's any Transubstantiation of the Elements or any locall inclusion of Christ's body in the bread or any Conjunction of his body and blood with the outward elements remaining after the Sacrament is ended yet they willingly grant that by vertue of a mysticall sacramentall union the bread is Christ's body that his body is truely present and received together with the bread J doe not knowe what two things can possibly be more like than is this Opinion of the Helvetians with that of the Lutheran̄s But if any man suspect that there may privily lurke a diversity of meanings under these so-concording expressions yet are we still to urge and enquire whether that diversity be such and so great as to render the Peace and Union of those Churches utterly impossible and to give just occasion for a perpetuall rent and division amongst them I assure my selfe learned judicious Divines when they are out of the heat of Controversy and look indifferently into the matter will think farre otherwise of it Now as for those other Controversies concerning the ubiquity of Christ's body the Communication of Properties other such like all springing from that former touching the Sacrament he that doth seriously ponder with himselfe what is granted and what denied of each side will easily perceive that neither the one nor the other doth so much as call in question much lesse oppose or overthrow any necessary and fundamentall point of Faith since both sides hold and professe whatsoever the Church Catholike in her Creeds and Generall Councells hath declared to be beleived in these points and whatsoever hath been by her in like manner condemned as erroneous is equally rejected by both But yet notwithstanding all this that we see now and then some men catching at consequences and taking advantage from thence to charge Heresy one upon another it is a matter that deserve's not so much our wonder as our pitty we all of us know 't is the common custome of hot and eager disputants especially when through long agitation of the matter they are inflamed with choller and passion and besides I have already showne in breife what we are to think of such Heresies as are fastned upon men meerely for such consequences as they themselves neither apprehend nor grant For the present this alone may suffice to show the Possibility of a Reconciliation that there 's no one Opinion expresly maintained by either side which is directly contrary to the substance of Faith or destructive of Salvation salutis devoratorium to make use of Tertullian's expression nay whatsoever is such is plainly and expresly condemned by both If of later times any new Differences have been raised amongst those Churches touching Predestination Freewill and the like these can no way be made a sufficient ground of Schisme and separation betwixt them For in all these there is nothing of fundamentall and necessary beleife save onely this that the free grace goodnesse of God in the Predestination of miserable men in the conversion of sinfull men in the freeing of their captivated wills in a word in the finall Perseverance and Salvation of his Elect be so farre forth acknowledged and extoll'd as that whatsoever makes any way for the enstating of them in grace and glory and whatsoever is done by them in reference thereunto all must be ascribed to the speciall grace and mercy of Almighty God on the contrary whatsoever concerne's the corruption of man's nature his obstinacie in sinne the pravitie and servitude of his corrupt will in short whatsoever praecipitate's plunge's wretched men into Hell and everlasting perdition all this we must thank ourselves our sins for by no meanes impute any part of it to God So long as these things stand firme and unshaken as without doubt they doe though in the meane time their manner of apprehensions and expressions yea though their Opinions be different in other points which are onely superstructions and belong not to the foundation yet are not these of such moment as
's generation and the procession of the holy Ghost are likewise fundamentall and of equall necessity with the former ought to be determined one way that man should deserve but litle thanks from Christ and his Church by such his rash and inconsiderate assertion So likewise that our Lord Jesus Christ is both God and Man that he hath both natures divine and humane inseparably united in one Person and that we have salvation onely by this God incarnate all this is fundamentall or rather 't is that firme immoveable foundation whereon the whole Catholike saving Faith is built but yet notwithstanding we must not think that whatsoever may be questioned and debated about the ineffable manner of that union betwixt the two natures or the manner how his body is present in the blessed Sacrament as also concerning the Communication of Properties unto the humane nature by vertue of its union with the Divinity or touching the actions and operations of his Humanity depending upon the said Union wee must not I say imagine that all these belong to Fundamentall Faith but rather to Theologicall Science or perhaps not so neither but onely to the vaine curiosity of some particular Divines Let them therefore make this their first and maine businesse carefully to distinguish betwixt fundamentall points and others that are not so and let them not think that whatsoever is appendant and bordering upon a fundamentall point must therefore forth with be it selfe fundamentall When this is once done their next care must be that these fundamentalls be expressed and published after a breife and perspicuous manner and propounded to the publike acceptation and approbation of all the Churches Certa semper sunt in paucis saith Tertullian certaine and undoubted Trueths are not many and they are such as maybe delivered in a few words whatsoever is necessary for a Christian man's salvation to be knowne by him and whatsoever is conducible to render us holy or eternally happy it is all of it plaine and obvious Here 's no use either of subtle acute distinctions or of any long and tedious explications which are oftimes used not for the building up of Christians in the fundamentall faith but rather to favour and further the different opinions of private Doctors In a word here 's no use of any Metaphysicall formalities and abstracted notions which serve only to perplex and confound the learned and to deterre such as are unlearned from embracing the Catholike Faith but doe not any way encline the hearts either of one or other to yeild assent and beleife to the fundamentall points of Faith After they have proceeded thus far having drawn up a breife and plaine Forme of all such Points as are by them judged to appertaine unto the substance of that common Faith which is necessary to be known and professed by all Churches having passed by left undecided all such points as are not so generally received agreed upon in the next place moderate peaceable Divines should labour to exhort and perswade all the rest that they would quietly lay aside all controversies and contentions about such points as good Christians may safely be ignorant of without hazard of their salvation and that they would not quarrell any longer about thē to the danger of the Church the losse of her Peace and the scandall of Schisme which is thereby like to fall upon her Of what good use and necessity this advice is may be clearely seen from the rashnesse of the Church of Rome and her clean contrary practice herein who being not content with those Articles delivered in the Apostles Creed and Nicene Creed will needs obtrude upon the Christian world those other new-coin'd Articles of the Trent-conventicle and hath thereby ministred occasion of a perpetuall rent and Schisme amongst the Churches How much more prudently did that blessed Martyr and most learned Father of his Times S. Cyprian behave himselfe who professeth that he would not for difference in opinion contend or strive with any man nor would he break the peace of our Lord with his Brethren or cast off any man from his communion because he was of a different minde from him By which his Christian charity and moderation S. Cyprian though in an errour deserved better of the Church than Stephen Bishop of Rome who was in the right and did by his unquiet spirit as much as in him lay to rend and teare asunder the Churches Thus warranted by the example of this blessed Martyr and likewise by the judgement of S. Austin herein I need not stick to affirme that amongst the Doctors and Divines of Germany those who are in the errour and yet are willing and desirous to retaine a brotherly Communion with the rest are freer further from Schisme in Gods sight than they who are in the Trueth withall disdaine and deny to entertaine such a Communiō with other Churches which seek and sue for it If therefore they can but get an universall consent in all Fundamentalls though in other things there bee some difference amongst private Doctors yet let them all joyne their votes and voices in this prayer to God nulla salus bello pacem te poscimus omnes no safety can be had or hoped for in warre therefore give peace in our time ô Lord But if any here shall demand what course is to be taken about such Controversies as cannot be decided and agreed upon that they may not give any occasion whereby this Peace and Union of the Churches should be hindered or being obtained should afterwards be disturbed and lost I will set down some few rules which to me seeme worthy the observation and practice of Divines on both sides First that whatsoever tart and bitter passages have formerly slipt from Adversaries either by word or writing amids the heat of disputation they should all be pardond on both sides for the publike good and for ever after buried in silence and oblivion And if it happen that any of those books and writings should afterwards he reprinted before they passe the Presse let them first be purged of all gall bitternesse which otherwise would but rub up and renew the old sore of strife contention amongst brethren Secondly Because no man can with patience heare himselfe branded with Heresie heed must be taken that none be slandered with the name of Nestorian Eutychian or any other condemned Hereticke so long as he doth expresly denie and disclaime the damn'd Opinions of such Hereticks seeing it is utterly impossible that ever they should continue firme in a brotherly Communion and concord who for every petty difference in Opinion cease not by such reproachfull and reviling termes to provoke and exasperate one another And it were to be wished further that those siding names of Lutherans Zuinglians Calvinists were all laid aside which are badges rather of Faction than any fraternall Union anh such as the ancient Fathers could never approve of
Christ approve of the Augustane Confession Hierome Zanchy hath a desire to bring in his verdict too (b) I professe saith hee that as often as I had occasion to speake any thing about this Point I did alwaies containe my selfe within the compasse of these three heads the first whereof is that in the Lord's Supper not onely bread and wine but the very body and blood of our Lord is truely offered us by Christ and likewise truely received truely eaten and drunke by us The second but this is done not by the mouth and teeth of our body but by a true and an actuall faith The last that therefore this is done by beleivers onely and by none others Now these heads are taken out of God's word nor are they repugnant to the Augustine Confession These things being so those worthy men have the more reason to be treated by us that besides the said Augustine Confession which was anciently framed and ordained to be the common rule of Faith for all Protestants whereby they might be distinguished from Papists they would not obtrude upon us any other private Opinions of their own to the hinderance of the publike Peace A second Principle of the like nature which even Reason it selfe doth dictate is this that no Antecedent is to be urged and pressed the necessary consequent and sequell whereof may not bee granted by us But now it is well knowne that Luther to remove out of the way the perill of Idolatry did abolish all (a) worshipping at the celebration of the Eucharist which had formerly been practised and for the same end he abolisht the elevation of the host also that (b) Brentius likewise did with much earnestnesse oppose their Brâ—â—den God for so hee himselfe terme's it lastly that (c) Melanchthon did reject their Bread-worship in the Lord's Supper Those godly and learned men therefore are to be entreated that they would well weigh with themselves whether or no these same abuses which They with so great applause cryed down and abhorred be not for all that the genuine ofspring of that Vbiquity which at this day is maintained by them Thirdly least any man haply should pretend that no whit is to bee 〈◊〉 of that bitternesse and rigour where with at first they exercised the patience of Oecolampadius and Zuinglius they are againe to be intreated that in their great wisedomes they would herein take notice of a vast difference Ananias in the ninth of the Acts when first he was warned in a Vision to put his hands upon Saul he was somewhat unwilling to doe it I have heard saith he by many of this man c. but afterwards having better understood the counsell and purpose of God he gladly embrace's him saying Brother Saul the Lord hath sent mee unto thee The very same might have been heretofore observed in the carriage of Luther himselfe towards Zuinglius and Oecolampadius whom at first hee fell upon roughly when he heard that they held there was nothing in the Eucharist save only bare signes and figures but afterwards having further examined their meaning he kindly courteously reacht out the right hand of fellowship unto them After the very same manner did Calvin likewise stand affected towards them as he himselfe confesseth when at my first entrance saith hee into the cleare sun-shine of the Gospell out of Popish darknes I read in Luther how that Oecolampadius and Zuinglius would admit of nothing in the Sacraments but bare and empty figures this I confesse so farre possest me with a prejudice against their writings that I refrained a long time from reading them Thus spoke Calvin at that time of those men whom notwithstanding he afterwards had in great love and familiarity with him Why may not then the Saxon Divines be pleased to show themselves Luthers towards us so long as they finde us not inferiour to Oecolampadius and Zuinglius in this Point The third THESIS That this freindly Vnion and Reconcilement we wish for is very necessary for all men whether of a milde or turbulent disposition IT is not my purpose to lash out into Common places wherein much paines might be spent and litle or no benefit got by it It behoves me rather to provide me of such arguments as may not coldly beg and intreat but command and as it were violently compell men to live at peace and unity amongst themselves Neither are there any as you well know fitter for the setling and confirming of such a Communion than are those which are drawne from the common joy or greife the common danger or the common good advantage of both sides There 's not a more evident and infallible signe of a true member of Christ than to compassionate or to have a fellow-feeling one of another which is seene especially in two things first in rejoycing at the hopes of a Reconciliation such as was the Psalmist's joy in that divine acclamation of his at the unity of Brethren ô how good and joyfull a thing it is Secondly a sorrow of heart at so long and wearisome a dissention such as the Jewes expressed by their great thoughts of heart for the divisions of Reuben Schisme growing and getting upon the Church at Corinth the Apostle exhort's them to bee {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} perfectly joyned together in the same minde and in the same judgement the word is derived froÌ„ {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} which amongst Physitions signifies to set right againe such members as are out of joynt The same Apostle that he might compose and setle the mindes of the Philippians ô what a sacred charme doe's he make use of If saith he there be any consolation in Christ if any comfort of love if any fellowship of the spirit if any bowells of mercies fulfill my joy But how may they doe that He goes on that yee be like minded having the same love {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} being of one accord of one mind I verily beleive that Eloquence her selfe if she had a tongue to speake she could not have spoke more emphatically where each word is a sharp dart peircing and wounding our very hearts and soules I will adde onely that long chaine of Vnities in the same Apostle to the Ephesians one body one spirit one hope one calling one Lord one Faith one Baptisme one God and Father of all all which make for that one thing which he there aime's at to wit that the Ephesians should endeavour to keep the unity of the spirit in the bond of peace As touching the danger we all of us know that the tyranny of the Romish Antichrist hang's over our heads who sweetly sing's to himselfe that blacke and fatall Maxime divide impera set them once at variance and then you may quickly master them or rather by setting them at variance you may confound and tumble them into the pit of hell for the kingdome being once divided Hell it selfe