ver. 4. Different Graces, but all tending to One Edification. Diuers offices, but all ioint-Ouerseers of the same worke; Till the Building be One and we One in it, ver. 11. This Chapter is as pressing a Scripture for Exhortation.
ver. 4. Different Graces, but all tending to One Edification. Diverse Offices, but all ioint-Ouerseers of the same work; Till the Building be One and we One in it, ver. 11. This Chapter is as pressing a Scripture for Exhortation.
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1. Their calling to be Christians; Their calling in Christianitie. And that to shew themselues worthie, they would endeauor to keepethe Vnity of the Spirit in the band of peace: ver. 3. All for Vnity. And let me tell you.
1. Their calling to be Christians; Their calling in Christianity. And that to show themselves worthy, they would endeavour to Keepeth Unity of the Spirit in the band of peace: ver. 3. All for Unity. And let me tell you.
14. This was the state of the Church of Ephesus. How was it in the Citie and the Common-wealth there-while? How? why, the Citie was then a very famous Citie in Ionia, a part of Asia the lesse. At this time subiect to the Romane Empire. Their Proconsul and other Deputies were ouer them, Acts 19. But Diana was goddesse there and the Citie heathen. Ephesus then was Ethnicke:
14. This was the state of the Church of Ephesus. How was it in the city and the Commonwealth therewhile? How? why, the city was then a very famous city in Ionia, a part of Asia the less. At this time Subject to the Roman Empire. Their Proconsul and other Deputies were over them, Acts 19. But Diana was goddess there and the city heathen. Ephesus then was Ethnic:
A Stranger and without as the Apostle speaks, 1. Cor. 5. Yet such is the force of Christian Religion, that as Herod & Ierusalem were troubled when Christ was borne S. Math. 2. So here Demetrius and Ephesus were troubled when the name & Religion of Christ was borne and nursed vp among them.
A Stranger and without as the Apostle speaks, 1. Cor. 5. Yet such is the force of Christian Religion, that as Herod & Ierusalem were troubled when christ was born S. Math. 2. So Here Demetrius and Ephesus were troubled when the name & Religion of christ was born and nursed up among them.
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For the word of God did no sooner growe and preuaile at Ephesus: Acts 19. 20. but by and by there arose no small trouble about it: ver. 23. The Citie and the state Heathen, yet troubled when Religion came in:
For the word of God did no sooner grow and prevail At Ephesus: Acts 19. 20. but by and by there arose no small trouble about it: ver. 23. The city and the state Heathen, yet troubled when Religion Come in:
S. Paul I know wrote this Epistle to the Church of Ephesus, not the Citie. And hee called for Vnitie bound vp in peace for the Churches good, without any expresse mention either of Citie or state.
S. Paul I know wrote this Epistle to the Church of Ephesus, not the city. And he called for Unity bound up in peace for the Churches good, without any express mention either of city or state.
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and endeauor for the Vnity of the Church, but at the same time, he labours for the good of the state. And if it were so at Ephesus where the state was Heathen;
and endeavour for the Unity of the Church, but At the same time, he labours for the good of the state. And if it were so At Ephesus where the state was Heathen;
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In it selfe, and so 'tis for the Vnitie of the Church. And a maine Text it is (sayth S. Ierome) against Heresie and Schisme. In the Consequence it hath:
In it self, and so it's for the Unity of the Church. And a main Text it is (say S. Jerome) against Heresy and Schism. In the Consequence it hath:
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For Vnitie not kept in the Church is lesse kept in the state And the Schismes and diuisions of the one, are both Mothers and Nurses of all disobedience and dis-ioynting in the other.
For Unity not kept in the Church is less kept in the state And the Schisms and divisions of the one, Are both Mother's and Nurse's of all disobedience and disjointing in the other.
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And it will behoue both Bodies that all the seuerall members of each Endeauor to keepe the Vnity of the Spirit in the band of peace. The Text hath sixe particulars.
And it will behoove both Bodies that all the several members of each Endeavour to keep the Unity of the Spirit in the band of peace. The Text hath sixe particulars.
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It must be the Vnity of the Spirit. Thirdly, what's to be done with this Vnity, It must be kept. Fourthly, there will bee no keeping of it, without a strong Endeauour. Fiftly, this Endeauour to keepe will bee to no purpose,
It must be the Unity of the Spirit. Thirdly, what's to be done with this Unity, It must be kept. Fourthly, there will be no keeping of it, without a strong Endeavour. Fifty, this Endeavour to keep will be to no purpose,
O that I were made a Iudge in the land, that euery man which hath any Controuersie might come to me, that I might doe him Iustice. And yet no worse then Dauid was King,
Oh that I were made a Judge in the land, that every man which hath any Controversy might come to me, that I might do him Justice And yet no Worse then David was King,
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And euen they are so farre ashamed of the breach, that they must seeme holyer then the rest, that they may bee thought to haue a iust cause to breake it.
And even they Are so Far ashamed of the breach, that they must seem Holier then the rest, that they may be Thought to have a just cause to break it.
Now to be one here whether in Church or Common-wealth is not properly taken, as if all were to be shrunke vp into one Body. But One is taken here (saith Paulinus ) pro multorum vnanimitate, for the vnanimitie and consent of many in one.
Now to be one Here whither in Church or Commonwealth is not properly taken, as if all were to be shrunk up into one Body. But One is taken Here (Says Paulinus) Pro multorum unanimitate, for the unanimity and consent of many in one.
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And the Church and Common-wealth, take them seuerally, or together, they are, they can be no otherwise One then Vnione multorum, by the vniting and agreeing of many in one.
And the Church and Commonwealth, take them severally, or together, they Are, they can be no otherwise One then union multorum, by the uniting and agreeing of many in one.
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For, if Vnity be broken, if a Diuision bee made, the parts must be aequall or vnaequall. If the parts be aequall, neither of them hath more then halfe its strength.
For, if Unity be broken, if a Division be made, the parts must be aequal or unequal. If the parts be aequal, neither of them hath more then half its strength.
Nay this is not all, not any almost of the hurt which followes in either Church or state, when discontents haue swallowed vp their Vnity. For the Church. Nothing (saith S. Chrisostome) doth so prouoke God to anger as to see diuisam Ecclesiam, his Church purchased by one blood, to be One Body, made more, made other then One.
Nay this is not all, not any almost of the hurt which follows in either Church or state, when discontents have swallowed up their Unity. For the Church. Nothing (Says S. Chrysostom) does so provoke God to anger as to see divisam Church, his Church purchased by one blood, to be One Body, made more, made other then One.
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And for the Common-Wealth. A people is as one Cittie, yet such a one (saith Saint Augustine ) cui est periculosa dissentio, as to whom all breach of Vnity is full of danger. For Church and state together;
And for the commonwealth. A people is as one city, yet such a one (Says Saint Augustine) cui est Perilous dissentio, as to whom all breach of Unity is full of danger. For Church and state together;
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It was a greeuous Rent among the Iewes, when Manasses deuoured Ephraim, Ephraim Manasses, and both fell vpon Iudah, Esay 9. What followed? was God pleas'd with this,
It was a grievous Rend among the Iewes, when Manasses devoured Ephraim, Ephraim Manasses, and both fell upon Iudah, Isaiah 9. What followed? was God pleased with this,
Still? How long was that? How long? Why, Till Ephraim and Manasses which could not agree at home, were with the rest of the ten Tribes carried away into perpetuall captiuity.
Still? How long was that? How long? Why, Till Ephraim and Manasses which could not agree At home, were with the rest of the ten Tribes carried away into perpetual captivity.
This wrath of the Lord was fierce, and the people dranke deepe of this Cup. Therefore I goe a farre off both for time and place to fetch this Instance:
This wrath of the Lord was fierce, and the people drank deep of this Cup. Therefore I go a Far off both for time and place to fetch this Instance:
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because if you take it but for a bare agreement in iudgment, Saint Paul had said enough by naming Vnity, Hee needed haue made no Addition of the Spirit. And because in the Text 'tis NONLATINALPHABET which for the most, points out the Holy Spirit. And because else Saint Pauls words (which Bucer calls Ardentia verba, zealous and burning words) adde nothing to any euen the Coldest exhortation of the Heathen to Vnity.
Because if you take it but for a bore agreement in judgement, Saint Paul had said enough by naming Unity, He needed have made no Addition of the Spirit. And Because in the Text it's which for the most, points out the Holy Spirit. And Because Else Saint Paul's words (which Bucer calls Ardentia verba, zealous and burning words) add nothing to any even the Coldest exhortation of the Heathen to Unity.
Ei tribuendum non Nobis. To him it is to bee attributed, not to vs, (saith Saint Augustine ) Tis Hee that makes men to be of one minde in an house, Psal. 68. Now one minde in the Church,
Ei tribuendum non Nobis. To him it is to be attributed, not to us, (Says Saint Augustine) This He that makes men to be of one mind in an house, Psalm 68. Now one mind in the Church,
no more ought they whom the Spirit hath ioyn'd in One: and the Spirit hath ioyn'd the Church in One; Therefore he that diuides the Vnity of the Church, practices against the Vnity of the Spirit.
no more ought they whom the Spirit hath joined in One: and the Spirit hath joined the Church in One; Therefore he that divides the Unity of the Church, practices against the Unity of the Spirit.
For no Heathen men or states did euer agree in any good thing whatsoeuer, but their vnity proceeded from this Spirit, and was so farre forth at least a vnity of the Spirit.
For no Heathen men or states did ever agree in any good thing whatsoever, but their unity proceeded from this Spirit, and was so Far forth At least a unity of the Spirit.
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And how is the Spirit grieued? How? why, sure by our neglect, if not contempt of Him as Hee is One. For as He is the Spirit of fortitude, Esay 11. there wee'l haue him, he shall defend vs in warr.
And how is the Spirit grieved? How? why, sure by our neglect, if not contempt of Him as He is One. For as He is the Spirit of fortitude, Isaiah 11. there we'll have him, he shall defend us in war.
or no reformed Church, Gebal, and Ammon, and Amaleck, the Philistins, and they that dwell at Tyre are Confederates together, Psal. 83. S. Hilary will not vouchsafe to call such vnion vnity; Indeed it deserues not the name.
or not reformed Church, Gebal, and Ammon, and Amalek, the philistines, and they that dwell At Tyre Are Confederates together, Psalm 83. S. Hilary will not vouchsafe to call such Union unity; Indeed it deserves not the name.
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And all Faction is a Fraction too, and an Enemie to Vnity, euen while it combines in one. For while it combines but a part, it destroyes the vnitie of the whole.
And all Faction is a Fraction too, and an Enemy to Unity, even while it combines in one. For while it combines but a part, it Destroys the unity of the Whole.
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Is the spirit in this? Out of question, No. For a Faction to compasse it's end, I will not say, when it sees a theefe it consents to him; or that it is alwaies partaker with the Adulterers: but this it doth:
Is the Spirit in this? Out of question, No. For a Faction to compass it's end, I will not say, when it sees a thief it consents to him; or that it is always partaker with the Adulterers: but this it does:
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It speakes against its owne Brother, and slanders its owne Mothers Sonne, Psal. 50. Can any man call this the Vnity of the Spirit? Or is this the way to Vnity?
It speaks against its own Brother, and slanders its own Mother's Son, Psalm 50. Can any man call this the Unity of the Spirit? Or is this the Way to Unity?
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For my part, Death were easier to mee, then it is to see and consider the face of the Church of Christ scratched and torne, till it bleeds in euery part, as it doth this day:
For my part, Death were Easier to me, then it is to see and Consider the face of the Church of christ scratched and torn, till it bleeds in every part, as it does this day:
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S. Ioh. 19. Rent euery way and which is the miserie of it by the hand of the Priest; And the Pope, which Bellarmine hath put into the Definition of the Church, that there might bee one Ministeriall head, to keepe all in vnity, is as great as any,
S. John 19. Rend every Way and which is the misery of it by the hand of the Priest; And the Pope, which Bellarmine hath put into the Definition of the Church, that there might be one Ministerial head, to keep all in unity, is as great as any,
and not care what rents they not onely suffer, but make in the Coat of Christ? What is it? Is Christ only thought fit to weare a torne garment? Or can wee thinke that the Spirit of Vnity which is one with Christ, wil not depart to seeke warmer cloathing? Or if he be not gone already,
and not care what rends they not only suffer, but make in the Coat of christ? What is it? Is christ only Thought fit to wear a torn garment? Or can we think that the Spirit of Unity which is one with christ, will not depart to seek warmer clothing? Or if he be not gone already,
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why is there not vnity, which is where ere he is? Or if he be but yet gone from other parts of Christendome, in any case (for the passion & in the bowels of Iesus Christ I beg it) make stay of him heere in our parts.
why is there not unity, which is where ere he is? Or if he be but yet gone from other parts of Christendom, in any case (for the passion & in the bowels of Iesus christ I beg it) make stay of him Here in our parts.
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or to keepe it when they haue it And this is implyed in the very word, which the Apostle vses, Keepe. For no wise man wil aduise the treasuring vp & keeping of any thing,
or to keep it when they have it And this is employed in the very word, which the Apostle uses, Keep. For no wise man will advise the treasuring up & keeping of any thing,
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then to dissolue the vnity of the Spirit in either Church orCommonwealth. For they doe as much as in them lies to bring profanenesse into the Church, and desolation vpon the state.
then to dissolve the unity of the Spirit in either Church orCommonwealth. For they do as much as in them lies to bring profaneness into the Church, and desolation upon the state.
Yea, but for all this, it needs keeping. In the Church it needes keeping: And therefore the Prophets and Gouernors of the Church are called Custodes; Keepers, Watchmen and Ouerseers, Ezek. 3. & Acts 20. And they must watch as well ouer her peace, as her Truth. And yet there are so many that scatter the tares of Schisme and Heresie, that her vnity is not kept.
Yea, but for all this, it needs keeping. In the Church it needs keeping: And Therefore the prophets and Governors of the Church Are called Custodes; Keepers, Watchmen and Overseers, Ezekiel 3. & Acts 20. And they must watch as well over her peace, as her Truth. And yet there Are so many that scatter the tares of Schism and Heresy, that her unity is not kept.
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And many times a Common-wealth is in danger to loose her Vnity, iust as Ephesus did, Act. 19: At which time all the Cittie was troubled, but the greater part knew not why.
And many times a Commonwealth is in danger to lose her Unity, just as Ephesus did, Act. 19: At which time all the city was troubled, but the greater part knew not why.
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The way to keepe vnity both in Church and state is for the Gouernors to carry a watchfull eye ouer all such as are discouered, or feard, to haue priuate ends.
The Way to keep unity both in Church and state is for the Governors to carry a watchful eye over all such as Are discovered, or feared, to have private ends.
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And certainely there's no keeping of Vnity in either Church or state, vnlesse men will be so temperate (when it comes to a lumpe at least) as to lay downe the priuate for the publique's sake,
And Certainly there's no keeping of Unity in either Church or state, unless men will be so temperate (when it comes to a lump At least) as to lay down the private for the public's sake,
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For in the Church they which seeke their owne, and not that which is Christs (who is publicum Ecclesiae, the publique interest of the Church) depart from the Vnity of the Spirit. And in an earthly Cittie, the vnitie of that is gone,
For in the Church they which seek their own, and not that which is Christ (who is publicum Ecclesiae, the public Interest of the Church) depart from the Unity of the Spirit. And in an earthly city, the unity of that is gone,
Am I deceiued? or is not this your Case now? Are not many and great Enemies ioyn'd against you? Are they not ioyned both against the Church and against the state? Are they ioyned, and are you diuided? God forbid.
Am I deceived? or is not this your Case now? are not many and great Enemies joined against you? are they not joined both against the Church and against the state? are they joined, and Are you divided? God forbid.
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Ioyne then and keepe the Vnity of the Spirit, and I'le feare no danger though Mars were Lord of the Ascendent, in the very instant of this Session of Parliament, and in the second house, or ioyned, or in aspect with the Lord of the second, which yet Ptolomey thought brought much hurt to Common-wealths.
Join then and keep the Unity of the Spirit, and I'll Fear no danger though Mars were Lord of the Ascendent, in the very instant of this Session of Parliament, and in the second house, or joined, or in aspect with the Lord of the second, which yet Ptolemy Thought brought much hurt to Commonwealths.
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And what misery will not follow when an Enemy shall come vpon a state, and finde the whole blessed Trinity, Father, Sonne, and Holy Ghost gone from it, to accompany that Vnity which is banished out of it? Yea but you will say;
And what misery will not follow when an Enemy shall come upon a state, and find the Whole blessed Trinity, Father, Son, and Holy Ghost gone from it, to accompany that Unity which is banished out of it? Yea but you will say;
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& then take care to keepe it. Yea, but what if Death seaze vpon Him before health be recouered? What then? Had it not beene better & safer a great deale to keepe health while he had it? And is not death a iust reward of his distempering his humors? I will not apply, to either Church or Common-wealth:
& then take care to keep it. Yea, but what if Death seize upon Him before health be recovered? What then? Had it not been better & safer a great deal to keep health while he had it? And is not death a just reward of his distempering his humours? I will not apply, to either Church or Commonwealth:
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Nay, the Apostle comes so home, that hee vses two words, and both of singular care for Vnity. For He doth not simply say keepe it: Nor simply endeauour it,
Nay, the Apostle comes so home, that he uses two words, and both of singular care for Unity. For He does not simply say keep it: Nor simply endeavour it,
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Both because many are not easily kept at One; And because euery one of the many by reason of the contrary thoughts and affections which diuide him, is not long together one in himselfe. Which is the Reason (as I conceiue) of that in Philo. That a little difference is able to diuide a Cittie.
Both Because many Are not Easily kept At One; And Because every one of the many by reason of the contrary thoughts and affections which divide him, is not long together one in himself. Which is the Reason (as I conceive) of that in Philo That a little difference is able to divide a city.
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Notwithstanding this, Good God, what spending their is of great endeauours, about vanity, and things of naught? Halfe that endeauour spent in keeping Vnity, would doe what all our hearts desire, and more too.
Notwithstanding this, Good God, what spending their is of great endeavours, about vanity, and things of nought? Half that endeavour spent in keeping Unity, would do what all our hearts desire, and more too.
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VVhy, but then how shall we be able to set our Endeauour right to the keeping of this Vnity of the Spirit? How? why the Apostle tells you that too, ver. 2. And the way he proposes is so direct, that I dare say,
Why, but then how shall we be able to Set our Endeavour right to the keeping of this Unity of the Spirit? How? why the Apostle tells you that too, ver. 2. And the Way he proposes is so Direct, that I Dare say,
For the Spirit will neither bee kept, nor keepe men together in vice. Next, Among all vertues foure are most necessarie to preserue Vnity. The Apostle nameth them; and I'll doe no more.
For the Spirit will neither be kept, nor keep men together in vice. Next, Among all Virtues foure Are most necessary to preserve Unity. The Apostle names them; and I'll do no more.
And Concerning this last great vertue whose worke is supportation of the weake, 'tis an Excellent passage which Saint Augustine hath. Art thou so perfect that there is nothing in thee which an other need support? I wonder if it be so: Tis rare perfection. But be it so.
And Concerning this last great virtue whose work is supportation of the weak, it's an Excellent passage which Saint Augustine hath. Art thou so perfect that there is nothing in thee which an other need support? I wonder if it be so: This rare perfection. But be it so.
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Now Peace in this place is not taken as 'tis opposite to Warr. But it is that Peace, which opposes all iarring and falling out, especially falling off one from another.
Now Peace in this place is not taken as it's opposite to Warr. But it is that Peace, which opposes all jarring and falling out, especially falling off one from Another.
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and of their carriage too, that the Vnity of the Spirit may be preserued. And certainely without this peaceable disposition, tis in vaine to say wee endeauour for Vnity;
and of their carriage too, that the Unity of the Spirit may be preserved. And Certainly without this peaceable disposition, this in vain to say we endeavour for Unity;
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if it be gotten, as it is, by peace, then in peace it must be kept For you shall neuer see the Vnity of the Spirit dwell in a froward heart, that is enemie to peace.
if it be got, as it is, by peace, then in peace it must be kept For you shall never see the Unity of the Spirit dwell in a froward heart, that is enemy to peace.
That affection of which Saint Bernard was, is the great keeper of Vnity. And sure he dwelt in peace. Adhaerebo vobis etsi nolitis, etsi nolim ipse.
That affection of which Saint Bernard was, is the great keeper of Unity. And sure he dwelled in peace. Adhaerebo vobis Though nolitis, Though nolim ipse.
And therefore they are quite out of the way, in the Church (saith Saint Ierome ) that thinke they can hold the vnitie of the Spirit, Disfipatâ pace, when they haue shaken peace asunder.
And Therefore they Are quite out of the Way, in the Church (Says Faint Jerome) that think they can hold the unity of the Spirit, Disfipatâ pace, when they have shaken peace asunder.
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and yet would intitle themselues Patrons of vnitie. And surely such, in what state soeuer they liue, know not of what Spirit they are, though all other men see, tis fire they call for, S. Luke 9.
and yet would entitle themselves Patrons of unity. And surely such, in what state soever they live, know not of what Spirit they Are, though all other men see, this fire they call for, S. Luke 9.
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Why? but what need is there of this Exhortation to Peace? this Endeauour for Vnity? what need in regard of the times, the time it selfe preaches, I may hold my peace.
Why? but what need is there of this Exhortation to Peace? this Endeavour for Unity? what need in regard of the times, the time it self Preaches, I may hold my peace.
What then? What? why therefore saies the Schoole, though the Soule bee at rest and peace with God and consequently in it selfe and with others, yet there is still some repugnancy, both within,
What then? What? why Therefore Says the School, though the Soul be At rest and peace with God and consequently in it self and with Others, yet there is still Some repugnancy, both within,
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For whatsoeuer is imperfect is vnder perturbation. And the more a Man is troubled, the lesse perfect is his peace. Out of which it followes againe, that all Exhortation to recall a mans passions to peace is very needfull for the keeping of vnity:
For whatsoever is imperfect is under perturbation. And the more a Man is troubled, the less perfect is his peace. Out of which it follows again, that all Exhortation to Recall a men passion to peace is very needful for the keeping of unity:
Will you say farther, that this peace which keeps, and this vnity of the Spirit which is kept, is the blessing and the gift of God? It shall euer bee farre from me to denie that.
Will you say farther, that this peace which keeps, and this unity of the Spirit which is kept, is the blessing and the gift of God? It shall ever be Far from me to deny that.
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But what then? Because they are Gods blessings, must not you endeauour to get them? And because they are Gods gifts, must not you be carefull to keepe them? Nay, ought not you be the more carefull to keepe, when God himselfe is so free to giue? Tis true, You cannot endeauour till God giue grace;
But what then? Because they Are God's blessings, must not you endeavour to get them? And Because they Are God's Gifts, must not you be careful to keep them? Nay, ought not you be the more careful to keep, when God himself is so free to give? This true, You cannot endeavour till God give grace;
and therefore Saint Ierome expounds this, which is but Councell and Exhortation in Saint Paul, by a Precipitur. Ther's Gods command vpon you, that you endeauour for vnity in peace.
and Therefore Saint Jerome expounds this, which is but Council and Exhortation in Saint Paul, by a Precipitur. Ther's God's command upon you, that you endeavour for unity in peace.
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And now, what if God haue giuen suffciencie, nay abundance of Grace, and yet there be no Endeauour, can any bee blamed then for want of vnity but your selues? 'Tis true, that except the Lord keepe the Citty, your Watchmen wake in vaine, Psal. 127. But is it any where said in Scripture, that if you will set no watch, take no care, that yet God will keepe the Cittie? No sure.
And now, what if God have given suffciencie, nay abundance of Grace, and yet there be no Endeavour, can any be blamed then for want of unity but your selves? It's true, that except the Lord keep the city, your Watchmen wake in vain, Psalm 127. But is it any where said in Scripture, that if you will Set no watch, take no care, that yet God will keep the city? No sure.
And this will euer bee found certaine, when and wheresoeuer the Vnity of the Spirit is not kept, then and there was want of mans endeauour to keepe it in peace. And whensoeuer God laies that punishment which followes Disunion vpon a Nation, the Sinne vpon which the punishment falls is committed by mans misendeauouring, or want of Endeauouring.
And this will ever be found certain, when and wheresoever the Unity of the Spirit is not kept, then and there was want of men endeavour to keep it in peace. And whensoever God lays that punishment which follows Disunion upon a nation, the Sin upon which the punishment falls is committed by men misendeauouring, or want of Endeavouring.
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But Peace it selfe cannot hold Vnity long, if it be not a firme and a binding peace. And this brings in the end of the Text, the keeping of Vnity in Vinculo Pacis, in the band of peace.
But Peace it self cannot hold Unity long, if it be not a firm and a binding peace. And this brings in the end of the Text, the keeping of Unity in Vinculo Pacis, in the band of peace.
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because in this Vnity many are brought together. And many will not be held together without a band. Saint Augustine discouered this. Vnitas fine nodo facilè dissoluitur.
Because in this Unity many Are brought together. And many will not be held together without a band. Saint Augustine discovered this. Vnitas fine nodo facilè dissoluitur.
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It compasses about all which it containes, and then where it meets there's the knot. So that which is bound is held close within the Imbracings of the band.
It compasses about all which it contains, and then where it meets there's the knot. So that which is bound is held close within the Embracings of the band.
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And where the two ends of Peace meete, there vnity is fast and knit vp. And the knot is of the same substance with the band, Peace too. And therefore where the ancient reading of the Text is To keepe Vnity in the band of peace, there some will haue it, to keepe Vnity in vinculo quod est pax, In that band which is peace.
And where the two ends of Peace meet, there unity is fast and knit up. And the knot is of the same substance with the band, Peace too. And Therefore where the ancient reading of the Text is To keep Unity in the band of peace, there Some will have it, to keep Unity in Vinculo quod est pax, In that band which is peace.
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This band as 'tis the band of vnity; so 'tis well fitted to the vnity it bindes. For if you marke it, it bindes vnity, and the band is but One. In vinculo pacis: in the band of peace;
This band as it's the band of unity; so it's well fitted to the unity it binds. For if you mark it, it binds unity, and the band is but One. In Vinculo pacis: in the band of peace;
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You may see this plaine in the Naturall body. The out-band of the body is the skinne. If the body be too full of humors, and they foule and in Motion, the body swells till the skinne breaks.
You may see this plain in the Natural body. The out-band of the body is the skin. If the body be too full of humours, and they foul and in Motion, the body Swells till the skin breaks.
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And so tis in the Ecclesiasticall; And no other then so, in the Ciuill Body. If there be but a straining in the band, though perhaps the sinew be not yet broken, tis high time to looke to the Vnity of the body. Well.
And so this in the Ecclesiastical; And no other then so, in the Civil Body. If there be but a straining in the band, though perhaps the sinew be not yet broken, this high time to look to the Unity of the body. Well.
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What Remedie then? What? Why, sure there's none but Vinculum Vinculi: The sinew must haue a swathe: And that which was wont to binde the body, must bee bound vp it selfe.
What Remedy then? What? Why, sure there's none but Vinculum Vinculi: The sinew must have a swath: And that which was wont to bind the body, must be bound up it self.
Now as the Band of these great Bodies, the Church, and the state, may be broken: so the knot, which hath euer beene hard to vntie, may be cutt. And both Church and state haue euer had Cause to feare both, both breaking and cutting. Saint Ignatius was afraid of this in the Church, by and by after the Apostles times.
Now as the Band of these great Bodies, the Church, and the state, may be broken: so the knot, which hath ever been hard to untie, may be Cut. And both Church and state have ever had Cause to Fear both, both breaking and cutting. Saint Ignatius was afraid of this in the Church, by and by After the Apostles times.
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But if he stoope to loose the band, then he may bee free, and shew his vertue (as he calls it) that is, hope To runne formost in the head of a Faction. Fond men, that can bee thus bewitched with pride against themselues.
But if he stoop to lose the band, then he may be free, and show his virtue (as he calls it) that is, hope To run foremost in the head of a Faction. Found men, that can be thus bewitched with pride against themselves.
Thus you haue seene the Apostles care for Vnity: For Vnity, but faine would he haue it of the Spirit. This Vnity hee desires you should keepe; yea studdy and endeauour to keepe,
Thus you have seen the Apostles care for Unity: For Unity, but feign would he have it of the Spirit. This Unity he Desires you should keep; yea study and endeavour to keep,
And without this Vnity, no man is sure of his Neighbours assistance, nor any man of Gods. But by this Vnity, GOD himselfe is content to be bound to you.
And without this Unity, no man is sure of his Neighbours assistance, nor any man of God's But by this Unity, GOD himself is content to be bound to you.
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Et fortis cum debili ligatus, & illum portat & se (saith Saint Chrysostome. ) And strength bound to weakenesse, beares vp both it selfe, and weakenesse.
Et fortis cum debili Ligature, & Ilum Portat & se (Says Faint Chrysostom.) And strength bound to weakness, bears up both it self, and weakness.
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'Tis necessary that the Gouernors haue a good and a quick eye to discouer the cunning of them that would breake the Vnity first, and the whole Body after.
It's necessary that the Governors have a good and a quick eye to discover the cunning of them that would break the Unity First, and the Whole Body After.
And what then? Why, then God blesse you with the Successe of this Day. For this Day, the seuenteenth of March, I. Caesar ouerthrew Sex. Pompeius. And that Victory was in Spaine; and Spaine which had long beene troublesome, setled,
And what then? Why, then God bless you with the Success of this Day. For this Day, the Seventeenth of March, I Caesar overthrew Sex. Pompeius. And that Victory was in Spain; and Spain which had long been troublesome, settled,
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if S. Paul may be heard, and that yet (before it be too to late) there bee a hearty Endeauour to keepe the Vnity of the Spirit in the Band of peace. And now, to conclude.
if S. Paul may be herd, and that yet (before it be too to late) there be a hearty Endeavour to keep the Unity of the Spirit in the Band of peace. And now, to conclude.
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And I would not haue you so loue this peace of grace, that you should at any time forget the infinite peace ofGlory: The band whereof nor Earth, nor Hell can breake.
And I would not have you so love this peace of grace, that you should At any time forget the infinite peace ofGlory: The band whereof nor Earth, nor Hell can break.
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For tis not folly onely, but madnesse (saith Saint Gregory ) to loue this Peace, this Vnity, which is but a foot-step, a print in the dust, soone worne out, soone defaced:
For this not folly only, but madness (Says Faint Gregory) to love this Peace, this Unity, which is but a footstep, a print in the dust, soon worn out, soon defaced:
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That that Spirit of his may so direct all your Counsells, that they may be for Vnity. That following the direction of this Spirit of Grace, wee may enioy the Vnity of the same Spirit, both in Church and Commonwealth. That all our Endeauours, publike and priuate, may tend to the keeping of this Vnity. That our keeping of Vnity may bee such as it ought, In Peace, in the very band of Peace.
That that Spirit of his may so Direct all your Counsels, that they may be for Unity. That following the direction of this Spirit of Grace, we may enjoy the Unity of the same Spirit, both in Church and Commonwealth. That all our Endeavours, public and private, may tend to the keeping of this Unity. That our keeping of Unity may be such as it ought, In Peace, in the very band of Peace.
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