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 Num. 16.3 fat supérque vobis you take too much upon you seeing all the Congregation is holy I might say the l Constantinus in Synodo Nicaen libellos accipiens quaerelarum plenos quos ei deprivatis injuriis obtulerant Episcopi cos ne legendos quidé sibi esse putavit sed continuò stammis tradidit Ruffin l. 1. c. 2. Socrat l. 1. c. 5. Ser. l. 1. c. 16. Greg epr l. 4.75 Quicitantur Hist Concil Nicaen Bin. To. 1. p. 321. c. 4.322 I. vid. Rev. 8.10.11 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 Reliquerunt Apostolum sequuntur Aristotclem reliquerunt sapientiam quae apud Deuta est elegerunt disputationes tendiculas aucupia verborii Ambrose in 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 n Sola igitur Catholica ecclesia est quae verum cultum retinct hicest sons veritatis bocest domciliâ— fidei hoc templum Dei quod si quis non intraverit vel à quo siquis exiverit ipse vitae ac salutis aternae alieÌ„us est Lact. l. 4. c. ult desperate separation from the Arke of Christs Church This is the heat 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 ut causa persona Zizaniorum noÌ„ prejudicaret causa 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 alindest quod docemus aliud quod sustinemus aliud quod praecipere jubemur aliud quod emendare precipimur donec emendemus tolâ—rare compellimur ib. tract 10. in Job 2. quis comeditur zelo domus Dei qui omnia que forcè ubi videt perversa sacagit emendare cupit corrigere non quiesoit Sicmendare non potèst tolerat gemâ—t non excutitur de arcaÌ„ granuÌ„ sustinet paleam ut intret in horrcum cum paleasuerit separata si granum es noli excuti deareá neprius ab avibus colligaris quam in borreum congregeris c. Fathers for peace fake who though they dissented in some things yet held they unity it was that which p Ib. To. 7. inquit quamvis ipsi apud haereticos cognoscant baptismum Christi illi auteÌ„ aliter visum sit ut per eum minus aliquid videntem in unitate firmissime permanemtem manifestius demonstraretur hoereticis qâ—i sacrilego scelere rumperetur vinculuni pacis c. de bapt contra Donat. l. 6. c. 2. 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 Ezek. 37.1.2 3. Ezekiels Vision lay scattered in the fields there was no life 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 r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nazianz. Orat. 14. legacy which Christ at his departure bequeathed his Disciples Iohn 11.27 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rocks of offence 1 Pet. 2.8 to stumble at such are all publick sinnes 7. Offenees offences given are alwayes sinnes in the givers but offences taken are not so except in the receivers these easily flow in where Å¿ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oscumen 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. 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 t Qui miles peccatoribus et paenitentiâ—m non agentibus illicitá commâ—nicatione misceÌ„tur nocentile contactibus polluuntur dum junguÌ„tur in culpâ sic neâ— in paenaÌ„ separantur Cyp. â— 1. Ep. 4. joyne our selves to Baal Peor out of the Church nor with the
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 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 r Hec scelâ—a nisi aberunt contuplex murus rebus servandis parv'st Plant. Pers 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 Å¿ Lege haud quaquam viderinuÌ„cupatione sacrovè dignas titâ—lo quinimò decreta dici verius edictavè ac institutaisiquidem lex bona est aeterna item a summo est bono ac rursum in idem refluit coel Rhodig Antiq. lect l. 18. cap. 19. Law which is not consonant hereto as t Cum iniquae cognoscuntur merit ò damnaÌ„tur Tertulâ—adv Gent. c. 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 u Neque religio ulla sine sapientia suscipienda Lact. l. 1. ib. l. 4. c. 2. l. 4. c. 3. ib. c. 4. Miserable are those states where Religion and Law are divided There Jeroboams 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 sciatis ipsas quoque leges vestras quae videntur adâ—nnocentiam pergere de diviná lege vt antiquior is sormae 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 x 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 floveth from the y Lex non est tantum donum DEI sed ipse DEVS qus donum dedit quia qui Paret legi DEO paret Arist Pol. l 3. Aquin. 12. q. 91. a. 2. dicit esse participaâ—â—onem legis aeternae increatur á rationali Divine Therefore their Law-givers pretended the derivations of their Statutes from some supposed Deity As Zoroaster from Oronasis z Lycurgus Lacedaemeniis leges ex Apollinis autoritate se instituisse confinxerit c. August de Civ DEI. l. 2. c. 16. Strato l. 10. eid Arist pol. l. 2. Coel. Antiq. lect l. 18. c. 10. Lycurgus from Apollo Minos from Jupiter Trismegistus from Mercurie Draco and Solon from Minerva Plato from Jupiter and Apollo 1. It must touch all mens hearts with a reverend esteeme of the Lawes a Legumidcirco omnes servi sumus vt liberi esse possimus 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 b Fauces maris Caspii vacuantur imbribus crescunt estibus Solim. 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 own 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 law full 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 Nobis verò nibil ex nostro axbitrio inducere licet sed nec eligere qd aliquis de arbitrio suo induxerit Apostolos Domini habemus auctores qui nec ipsi quicquam ex suo arbitrio quod inducerent eligerunt sed acceptam à Christs discipliâ—â—m fideliter nation bus ad signavevunt Tertul. advershaer 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 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 Merita 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 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 2. To you faithfull Jurours this day to make inquest my text saith as f Jud. 4.22 Joel 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 If yee be Prophets of the Lord intreat the Lord of Hosts that the rest of the vessels g Jer. 27.18 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 Ipse trad tor Christi de Apostolis fuit TeÌ„rtul de preser c 3. fine Judas 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 out 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 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 i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. G. Nazianz. orat 14. bearing as much as the cause will permit with the in firme 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
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 auditòr 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 Vse My t Prov. 1.10 c. Son if sinners intice thee consent thou not avoid them if they say come we will lay waite for blond 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 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 5 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 of iustice but especially they who like the w Ionah 4.7 worme of Ionahs gourd bite the very root of law and policy by causing divisions and offences these two like x Gen. 34.25 Simeon and Levi come upon the republique and destroy all masculine vertue of religion and policy by y discurrendo de domo in domum adulantes quibusdam aliisvero detrabeÌ„tes concitantes unum adversus alterum per detractiones Remig sisit 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 z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 a Sine stolâ Tertul Apol. c. 6. vaile 't was to prevent whoredome Such was the Calparnian law and the Ostracisme to prevent ambition and oppression such their Licinian law to prevent intemperance in dyet Such was Piso's law b quas à provincialibus quispiam nequiter extorfit 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 spendthrifts 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 Vse 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 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 1. dissention 6. Divisions which is as d Sueton. 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 e 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 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys qo. s Iusidiarum magistrum vocat Theodoret. ib. division is the subversion of Church and State no kingdome g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naziam orat 34.540 D. 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 Peccata enim sola separant inter beminem Deum August de pec 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 Iudge retró que feruntur res Danaum 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 facred eares of Princes to i Qui à populo amicis Principem submovent qui internuacii sunt aliud quaÌ„ respondetur referentes claudentes Principem suuÌ„ agentes ante omnia ne quid sciat Ælâ—us Lamprâ—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
A REMEDIE against Dissention OR A help to settle mens mindes in these unsetled times and to make up the Rents made and likely to be made through the late lamentable increase of Opinions and PRACTISES As it was delivered in a Sermon on Rom. 16 17. By I. R. Minister of the Gospell Cant. 3.5 I charge you O ye daughters of Ierusalem by the Roes by the Hinds of the field that ye stir not up nor awake my Love till she please 1 Cor. 14.33 For God is not the Author of confusion but of peace as in all Churches of the Saints Augustin in Iohan. tract 104. ut in illo pacem haberent propter quod totum agitur quod Christiani sumus Haec enim pax finem temporis non habebit sed omnis piaenostrae intentionis actionis què finis ipsa erit LONDON Printed for Iohn Stafford and are to be sold at his Shop in Chancery-lane over against the Rolls 1644. 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 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 now he prohibiteth the most divine precepts cannot profit us quid enim prodest antidotum cui superfunditur venenum Tertul. 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 anadvertisementto a grand inquest marke them in which 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 I beseech you 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 obsecro August in Rom. ero-Ambros 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Occum in Loc. 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 Vse Her 's no vobis coniunctim et divisim committimus et fir miter iniungendo mandamus not that he had not power of mandats we are ambassadors for Christ 2 Cor. 5.20 as though God did beseech yeu 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 Rom. 13. there are that carry not the sword in vaine but our part is intreaty Pastores facti sumus non percussores Gregor Epist 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 Lib. 5. 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 '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 Our second part is the compellation 2 Brethren Brethren it hath a sweet violence to perswade among the sonnes of God The name of brotherhood 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 'T is like the precious ointment upon the a à capite venit unguentum caput nastrum Christus est Aug. in Psalm head the love