An indictment against England because of her selfe-murdering divisions: together vvith an exhortation to an England-preserving vnity and concord. Presented in a sermon preached before the Right Honourable House of Lords in the Abby church at Westminster; at the late solemne fast, December 25. 1644. By Edmund Calamy, B.D. and pastour of Aldermanbury in London.
as they are a generall Maxime, written in great Characters, not only in the Booke of God, but in the Booke of Nature: and as they are a cleare Looking-glasse, in which with sad countenances we may behold the woefull condition that England is in at this present.
as they Are a general Maxim, written in great Characters, not only in the Book of God, but in the Book of Nature: and as they Are a clear Looking glass, in which with sad countenances we may behold the woeful condition that England is in At this present.
and that is division against it self. Every Kingdome divided against it selfe: The word in the Greeke is NONLATINALPHABET, which doth not signifie every little, small division,
and that is division against it self. Every Kingdom divided against it self: The word in the Greek is, which does not signify every little, small division,
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when it is NONLATINALPHABET, when it is intrinsecall to a Kingdome, when it is got within the bowels of a Kingdome, it is like unto the winde, which when it gets into the bowels of the Earth, makes an Earth-quake,
when it is, when it is intrinsical to a Kingdom, when it is god within the bowels of a Kingdom, it is like unto the wind, which when it gets into the bowels of the Earth, makes an Earthquake,
Though a Kingdome in time of Peace be as happy as a Paradise, division will turne a Paradise into a desolate wildernesse: And the words are in the Present tense, to show the certaintie of it:
Though a Kingdom in time of Peace be as happy as a Paradise, division will turn a Paradise into a desolate Wilderness: And the words Are in the Present tense, to show the certainty of it:
It is brought, not it will be brought; Every Kingdome divided against it selfe is brought, and it is brought to desolation. Divisions doe not onely distemper a Kingdome,
It is brought, not it will be brought; Every Kingdom divided against it self is brought, and it is brought to desolation. Divisions do not only distemper a Kingdom,
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and make a Kingdome diseased, but they are deadly, and fatall to a Kingdome, they are like unto a great and wide breach made in the Banks to let in the Sea, to swallow up a whole Kingdome:
and make a Kingdom diseased, but they Are deadly, and fatal to a Kingdom, they Are like unto a great and wide breach made in the Banks to let in the Sea, to swallow up a Whole Kingdom:
though there should be a Kingdome of Saints; yet notwithstanding, if Differences and Distractions get within that Kingdome, they will prove like the worme that did eate up Ionah's gourd in one night; Divisions in a very little space will swallow up,
though there should be a Kingdom of Saints; yet notwithstanding, if Differences and Distractions get within that Kingdom, they will prove like the worm that did eat up Jonah's gourd in one night; Divisions in a very little Molle will swallow up,
yet notwithstanding if divisions get into that Family, it cannot stand. These divisions, they are like unto the Mors in olla, like unto the Coloquintida, that spoiled all the pottage;
yet notwithstanding if divisions get into that Family, it cannot stand. These divisions, they Are like unto the Mors in olla, like unto the Coloquintida, that spoiled all the pottage;
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Doct. That Divisions, whether they be Ecclesiasticall, or Politicall, in Kingdomes, Cities, and Families, are infallible causes of ruine to Kingdomes, Cities, and Families.
Doct. That Divisions, whither they be Ecclesiastical, or Political, in Kingdoms, Cities, and Families, Are infallible Causes of ruin to Kingdoms, Cities, and Families.
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When Caesar first made inrode into Britaino, he was called in by the Faction of Mandubratius. And Tacitus sayes, that all the Victories that the Romanes got, it was by the Factions and Divisions that were among the Britaines. And afterwards,
When Caesar First made inroad into Britaino, he was called in by the Faction of Mandubratius. And Tacitus Says, that all the Victories that the Romans god, it was by the Factions and Divisions that were among the Britaines. And afterwards,
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And so likewise, when the Normans made a Conquest upon England; they were invited hither by the Factions that were in England. Especially, by the Faction that the Earle Goodwin made,
And so likewise, when the Normans made a Conquest upon England; they were invited hither by the Factions that were in England. Especially, by the Faction that the Earl Goodwyn made,
And since the Norman Conquest, I need not put you in minde of the great effusion of blood that was here in England, all the time of the Barons warres: And of the miserable condition of England, when the House of Yorke and the House of Lancaster rose up one against another.
And since the Norman Conquest, I need not put you in mind of the great effusion of blood that was Here in England, all the time of the Barons wars: And of the miserable condition of England, when the House of York and the House of Lancaster rose up one against Another.
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But besides the Kingdome of England, I might shew you, how the Empire of Grecia as long as Alexander kept it in unitie flourished in great prosperitie,
But beside the Kingdom of England, I might show you, how the Empire of Greece as long as Alexander kept it in unity flourished in great Prosperity,
I might also instance in the Empire of Rome, assoone as ever it was divided by Constantine into two parts, from that very time (as Sigonius relates) the Romane Empire, which before that was very strong and potent, began first secretly to grow weake,
I might also instance in the Empire of Rome, As soon as ever it was divided by Constantine into two parts, from that very time (as Sigonius relates) the Roman Empire, which before that was very strong and potent, began First secretly to grow weak,
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Famous is the story of the Citie of Ierusalem, when it was besieged by Titus Vespasian, Iosephus tels us it had three mightie Factions in the very bowels of it:
Famous is the story of the city of Ierusalem, when it was besieged by Titus Vespasian, Iosephus tells us it had three mighty Factions in the very bowels of it:
Now there is nothing that preserves a Kingdome more then peace: And therefore the Hebrewes comprehended all blessings under the name of Peace. Heaven it selfe, it is nothing but tranquillit as pacis; what is God, but the God of peace? and what is Christ, but the Prince of Peace? And therefore,
Now there is nothing that preserves a Kingdom more then peace: And Therefore the Hebrews comprehended all blessings under the name of Peace. Heaven it self, it is nothing but tranquillity as pacis; what is God, but the God of peace? and what is christ, but the Prince of Peace? And Therefore,
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And therefore, as the Artificer carved his owne name into the Buckler of Minerva so exactly, that whosoever should undertake to pick out his name, must necessarily spoile the Buckler:
And Therefore, as the Artificer carved his own name into the Buckler of Minerva so exactly, that whosoever should undertake to pick out his name, must necessarily spoil the Buckler:
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it is the great preserver of all bodies, both Naturall, Politicall, Artificiall, and Theologicall. What is that, that keeps the fabrick of Heaven from dissolving into pieces,
it is the great preserver of all bodies, both Natural, Political, Artificial, and Theological. What is that, that keeps the fabric of Heaven from dissolving into Pieces,
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What keeps the body of a man in health, but the just proportion and harmonie of every part? the members of the body divided from the head are presently destroyed:
What keeps the body of a man in health, but the just proportion and harmony of every part? the members of the body divided from the head Are presently destroyed:
when the bloud of Christ was yet warme, was at unitie within it selfe, and all with one accord praysing and serving God, and then it flourished exceedingly.
when the blood of christ was yet warm, was At unity within it self, and all with one accord praising and serving God, and then it flourished exceedingly.
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The Church was then like a pure Virgin attended with all the graces of Gods Spirit as with so many Hand-maides. But afterwards when it fell into divisions it lost her Virginity, and all her hand-maids forsook her.
The Church was then like a pure Virgae attended with all the graces of God's Spirit as with so many Handmaidens. But afterwards when it fell into divisions it lost her Virginity, and all her handmaids forsook her.
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They are like unto the great Plague of the Locusts that devoured all the greene things in the land of Egypt: There is nothing that is good in a Nation, nothing that is greene and flourishing in a Nation,
They Are like unto the great Plague of the Locusts that devoured all the green things in the land of Egypt: There is nothing that is good in a nation, nothing that is green and flourishing in a nation,
but division and contention will destroy it. And therefore divisions must needs be destructive to Kingdomes. This is the first Reason: and then Secondly:
but division and contention will destroy it. And Therefore divisions must needs be destructive to Kingdoms. This is the First Reason: and then Secondly:
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and where envie and strife is, there is confusion and every evill worke, I am. 3. 16. Secondly, Divisions open a doore to let in a foraine enemie: and it is a free and miraculous mercy that God hath kept out the French, and the Spaniard, and the Danes from invading England in these times of our divisions.
and where envy and strife is, there is confusion and every evil work, I am. 3. 16. Secondly, Divisions open a door to let in a foreign enemy: and it is a free and miraculous mercy that God hath kept out the French, and the Spaniard, and the Danes from invading England in these times of our divisions.
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Vis Ʋnita fortior, strength conjoyned is a great deale stronger; strength divided is weakened; Counsels divided are weakened; men divided are weakened: But then
Vis Ʋnita fortior, strength conjoined is a great deal Stronger; strength divided is weakened; Counsels divided Are weakened; men divided Are weakened: But then
the Plague, Sword and Famine, which Tertullian cals Tonsur as insolentis humani generis, The loppings and prunings of Man-kind when they grow ranke in iniquitie.
the Plague, Sword and Famine, which Tertullian calls Tonsur as insolentis Humani Generis, The loppings and prunings of Mankind when they grow rank in iniquity.
and therefore you shall observe, that the Hagarens, and the Ammonites, and the Moabites, and the Edomites, were the greatest enemies that the people of Israel had:
and Therefore you shall observe, that the Hagarens, and the Ammonites, and the Moabites, and the Edomites, were the greatest enemies that the people of Israel had:
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no warre so treacherous as Civill warre, for there will alwaies be false brethren, that will labour to betray their brethren into the hands of the enemie,
no war so treacherous as Civil war, for there will always be false brothers, that will labour to betray their brothers into the hands of the enemy,
and these are the times wherein we may take up the complaint of Ieremy, Ier. 9. 2, 3, 4, 5. and wherein we had need follow the example of Mica. 7. 5, 6.
and these Are the times wherein we may take up the complaint of Ieremy, Jeremiah 9. 2, 3, 4, 5. and wherein we had need follow the Exampl of Mica. 7. 5, 6.
Fourthly, and lastly, these wars of all wars are most uncomfortable. And therefore you shall read that when the people of Israel had overcome the Beniamites, in stead of rejoycing for the victory, they all fell a weeping because of their brethren that were slaine, Iudg. 21. 2. These are the Reasons why Civill warres are the worst of wars.
Fourthly, and lastly, these wars of all wars Are most uncomfortable. And Therefore you shall read that when the people of Israel had overcome the Benjaminites, in stead of rejoicing for the victory, they all fell a weeping Because of their brothers that were slain, Judges 21. 2. These Are the Reasons why Civil wars Are the worst of wars.
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But of all Civill wars that ever were, none so wicked, none so mischievous as the Civill warres of England. Of all the arrowes that are in the quiver of Gods iudgements, there is no arrow so sharpe, so keene, as this arrow that God now shoots out against England. For there is a Generation of men risen up amongst us that fight against the Parliament whom they themselves did choose,
But of all Civil wars that ever were, none so wicked, none so mischievous as the Civil wars of England. Of all the arrows that Are in the quiver of God's Judgments, there is no arrow so sharp, so keen, as this arrow that God now shoots out against England. For there is a Generation of men risen up among us that fight against the Parliament whom they themselves did choose,
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That fight themselves into Popery, Slavery, and Beggery. That joyne with the Papists of England, and Popish Rebels of Ireland to fight (as they say) for the Protestant Religion. That fight for their Liberties against the Parliament, the great and onely Conservator of their Liberties.
That fight themselves into Popery, Slavery, and Beggary. That join with the Papists of England, and Popish Rebels of Ireland to fight (as they say) for the Protestant Religion. That fight for their Liberties against the Parliament, the great and only Conservator of their Liberties.
If intrinsecall divisions he so destructive to the Kingdome, let us weepe and mourne before the Lord this day, at the consideration of the sad condition that England is in at this present.
If intrinsical divisions he so destructive to the Kingdom, let us weep and mourn before the Lord this day, At the consideration of the sad condition that England is in At this present.
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surely it will be most unnaturall in us who are the sonnes and daughters of England, to heare of the divisions and distractions of England with dry eyes, and hard hearts.
surely it will be most unnatural in us who Are the Sons and daughters of England, to hear of the divisions and distractions of England with dry eyes, and hard hearts.
This example will rise up in judgement against many of us who are so unaffected and insensible of the great and unexpressible calamities of poore England, once a pleasant Paradise, but now a howling wildernesse.
This Exampl will rise up in judgement against many of us who Are so unaffected and insensible of the great and unexpressible calamities of poor England, once a pleasant Paradise, but now a howling Wilderness.
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First, Our Divisions from God, by our most grievous sinnes and iniquities. For as smoake driveth Bees out of their Hives, so doth sinne drive God away from a Kingdome. And there is nothing that makes God forsake a Kingdome but sinne.
First, Our Divisions from God, by our most grievous Sins and iniquities. For as smoke drives Bees out of their Hives, so does sin drive God away from a Kingdom. And there is nothing that makes God forsake a Kingdom but sin.
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This was in H. the eighths dayes. There was a time when the Parliament of England did solemnly upon their knees abiure the Gospell, and desire reconciliation with Antichrist.
This was in H. the eighths days. There was a time when the Parliament of England did solemnly upon their knees abjure the Gospel, and desire reconciliation with Antichrist.
though there be much talke of Reformation; yet (alas) there was never lesse practise of Reformation. Our Churches indeed are Reformed, but our hearts and lives are no whit Reformed.
though there be much talk of Reformation; yet (alas) there was never less practice of Reformation. Our Churches indeed Are Reformed, but our hearts and lives Are no whit Reformed.
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And though our Idolatry be lesse, yet Adulteries, and Fornications, were never more, I cannot say punished, but I must rather say, Never more committed, and never lesse punished.
And though our Idolatry be less, yet Adulteries, and Fornications, were never more, I cannot say punished, but I must rather say, Never more committed, and never less punished.
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and is there no Law to punish a scandalous Gentleman, and a Lord also if he grow scandalous? Shall the Cheap-side Crosse be taken down (wherein you have done well;) and shall your Cheapside iniquities, your Cheapside adulteries yet remaine? It is a mercy, that we are freed from the tyranny and crueltie of the High Commission, and Star-chamber.
and is there no Law to Punish a scandalous Gentleman, and a Lord also if he grow scandalous? Shall the Cheapside Cross be taken down (wherein you have done well;) and shall your Cheapside iniquities, your Cheapside adulteries yet remain? It is a mercy, that we Are freed from the tyranny and cruelty of the High Commission, and Star chamber.
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But I am sure, there is as much complaint; I doe not say, as iust complaint; but as much complaint, of oppression and iniustice in the Parliament-Committees in the Counties; as ever there was of the Star-chamber, or High Commission.
But I am sure, there is as much complaint; I do not say, as just complaint; but as much complaint, of oppression and injustice in the Parliament-Committees in the Counties; as ever there was of the Star chamber, or High Commission.
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We live in the sadest dayes that ever England saw, and yet what aboundance of pride is there in apparell? what lustfull fashions, even in these bloody dayes? what securitie in sinne,
We live in the Saddest days that ever England saw, and yet what abundance of pride is there in apparel? what lustful fashions, even in these bloody days? what security in sin,
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even whilest the Ship of the Kingdome is sinking? What deadnesse of heart? What coldnesse and formality in Gods worship? What unthankfulnesse? what unfruitfulnesse, &c. Indeed here is much fasting, but little weeping.
even whilst the Ship of the Kingdom is sinking? What deadness of heart? What coldness and formality in God's worship? What unthankfulness? what unfruitfulness, etc. Indeed Here is much fasting, but little weeping.
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Never more murmuring, more censuring, & never lesse reforming, then in these dayes, even in these dayes of Reformation. And shall we not weep bitterly before the Lord this day for these sinnes? These are the sinnes that divide a Nation from God. And if God once forsake a Nation, it is left in a desperate condition.
Never more murmuring, more censuring, & never less reforming, then in these days, even in these days of Reformation. And shall we not weep bitterly before the Lord this day for these Sins? These Are the Sins that divide a nation from God. And if God once forsake a nation, it is left in a desperate condition.
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For as the Trojans when they lost their Palladium, were presently vanquished: so when a Nation hath lost Gods favour, it sinks into ruine irrecoverably and presently.
For as the Trojans when they lost their Palladium, were presently vanquished: so when a nation hath lost God's favour, it sinks into ruin irrecoverably and presently.
Is it not a sad thing to see the Head rent from the Members; and that that Head that should be a preserver of the Body, is now, by ill counsell, a destroyer of his Body? that, that Head, that should be like a head of gold, is now, through ill counsell, made a head of iron, to crush its own body in pieces? Oh! let us mourne for this, this day.
Is it not a sad thing to see the Head rend from the Members; and that that Head that should be a preserver of the Body, is now, by ill counsel, a destroyer of his Body? that, that Head, that should be like a head of gold, is now, through ill counsel, made a head of iron, to crush its own body in Pieces? Oh! let us mourn for this, this day.
And then let us mourne for the rent that is amongst the Members. Is if not a sad thing to see the Members rent and torne one from the other? Nobleman against Nobleman, Gentleman against Gentleman, Citizen against Citizen;
And then let us mourn for the rend that is among the Members. Is if not a sad thing to see the Members rend and torn one from the other? Nobleman against Nobleman, Gentleman against Gentleman, Citizen against Citizen;
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Father against Sonne, and Sonne against Father, &c. And that which England never saw till this day, A pretended Oxford Parliament, against a true Westminster Parliament?
Father against Son, and Son against Father, etc. And that which England never saw till this day, A pretended Oxford Parliament, against a true Westminster Parliament?
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and such divisions amongst us, even amongst us, whose heart doth not bleed to thinke of it? That though Hannibal ad portas, yet the Senators of Rome should be at difference amongst themselves;
and such divisions among us, even among us, whose heart does not bleed to think of it? That though Hannibal ad portas, yet the Senators of Room should be At difference among themselves;
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And these are exceedingly increased amongst us especially in the famous Citie of London. One saith, I am of Paul; another saith, I am of Apollos; a third saith, I am of Cephas. Some are Antinomians, that is, Patrons of free vice, under the maske of free grace. Some are Anabaptists, that say, That the condition of an Infant of a beleeving Parent, is as sad and miserable as the condition of an Infant of a Turke or Infidell: and one of them was not ashamed to say, That it is as lawfull to Baptize a Cat or a Dog,
And these Are exceedingly increased among us especially in the famous city of London. One Says, I am of Paul; Another Says, I am of Apollos; a third Says, I am of Cephas. some Are Antinomians, that is, Patrons of free vice, under the mask of free grace. some Are Anabaptists, that say, That the condition of an Infant of a believing Parent, is as sad and miserable as the condition of an Infant of a Turk or Infidel: and one of them was not ashamed to say, That it is as lawful to Baptise a Cat or a Dog,
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Some are Brownists, that say, That all our Ministery is Antichristian, and our Worship, and Churches Antichristian. Some are of no Church at all, beleeving all Churches to be falsely constituted,
some Are Brownists, that say, That all our Ministry is Antichristian, and our Worship, and Churches Antichristian. some Are of no Church At all, believing all Churches to be falsely constituted,
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Others begin to say, they beleeve that the Soule is mortall, as well as the Body, and that there is no Resurrection, neither of Soule or Body. Some plead for an illimited toleration of all Religions.
Others begin to say, they believe that the Soul is Mortal, as well as the Body, and that there is no Resurrection, neither of Soul or Body. some plead for an illimited toleration of all Religions.
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The Lord knows, that I mention these things with a sad heart, and that I doe not hereby intend to exasperate your Lordships against the persons that hold these opinions, above what the Word of God doth clearely require at your hands;
The Lord knows, that I mention these things with a sad heart, and that I do not hereby intend to exasperate your Lordship's against the Persons that hold these opinions, above what the Word of God does clearly require At your hands;
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Iulian that cursed Apostate, railes against the Christians in his dayes, and saith of them, That they lived together as so many Dogs and Beares, rending and tearing one another:
Iulian that cursed Apostate, rails against the Christians in his days, and Says of them, That they lived together as so many Dogs and Bears, rending and tearing one Another:
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and addes, Who then would be so simple as to become a Christian? The very Heathen in their Interludes scoffed at the divisions that were amongst the Christians (as the Histories of the Primitive times informe us) to the great disgrace of Christian Religion.
and adds, Who then would be so simple as to become a Christian? The very Heathen in their Interludes scoffed At the divisions that were among the Christians (as the Histories of the Primitive times inform us) to the great disgrace of Christian Religion.
It is with us in England, as it was with the Suiters in Plutarch, who because they could not all of them obtaine the Virgin they sued for, agreed to cut her in pieces,
It is with us in England, as it was with the Suitors in Plutarch, who Because they could not all of them obtain the Virgae they sued for, agreed to Cut her in Pieces,
hence come our Divisions; by which what doe we else but agree together to cut the Kingdome in pieces and every man to take his morsell? Epiphanius tels a sad story of Meletius, and Peter Bishop of Alexandria, both confessors of the Christian faith, both of them condemned ad metalla, for their profession, who upon a small difference fell into so great a Schisme, that they drew a partition betweene each other in the Prison,
hence come our Divisions; by which what do we Else but agree together to Cut the Kingdom in Pieces and every man to take his morsel? Epiphanius tells a sad story of Meletius, and Peter Bishop of Alexandria, both Confessors of the Christian faith, both of them condemned ad Metals, for their profession, who upon a small difference fell into so great a Schism, that they drew a partition between each other in the Prison,
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which dissention of theirs did cause such a rent and sect in the members of the Church, that it did more hurt then any persecution of the enemie. Iust so is our condition:
which dissension of theirs did cause such a rend and sect in the members of the Church, that it did more hurt then any persecution of the enemy. Just so is our condition:
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For we are here in London, and in the Associated Counties, shut up as in a Prison, (for we dare not travell beyond our line) and whilest we are in prison we draw partitions one from another,
For we Are Here in London, and in the Associated Counties, shut up as in a Prison, (for we Dare not travel beyond our line) and whilst we Are in prison we draw partitions one from Another,
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and separate from one another, whilest we are all suffering for the same cause. And this hinders Reformation more then all that the enemie can doe to obstruct it.
and separate from one Another, whilst we Are all suffering for the same cause. And this hinders Reformation more then all that the enemy can do to obstruct it.
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For doe we not heare the enemie boasting and saying, These are the men that cry downe Prelacy: you see they can agree in nothing but in Anarchie and confusion! Are there not many that beginne to grow weary of these warres,
For do we not hear the enemy boasting and saying, These Are the men that cry down Prelacy: you see they can agree in nothing but in Anarchy and confusion! are there not many that begin to grow weary of these wars,
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And therefore he doth as Medea did, who when she fled a way with Iason, and was pursued by her father, tooke her brother Absyrtus, and cut him in pieces,
And Therefore he does as Medea did, who when she fled a Way with Iason, and was pursued by her father, took her brother Absyrtus, and Cut him in Pieces,
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Even so doe our enemies labour to cut us in pieces by our divisions, (for the enemie hath a chiefe stroke in our divisions) that they in the meane time may securely study our ruine,
Even so do our enemies labour to Cut us in Pieces by our divisions, (for the enemy hath a chief stroke in our divisions) that they in the mean time may securely study our ruin,
Fifthly, Hereby the hearts of people are mightily distracted, many are hindered from conversion, and even the godly themselves have lost much of the power of godlinesse in their lives.
Fifthly, Hereby the hearts of people Are mightily distracted, many Are hindered from conversion, and even the godly themselves have lost much of the power of godliness in their lives.
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For who will venture into a ship that is tossed with contrary waves, and ready to sinke? And even the godly themselves are much decayed in the studie and practise of faith and repentance,
For who will venture into a ship that is tossed with contrary waves, and ready to sink? And even the godly themselves Are much decayed in the study and practice of faith and Repentance,
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For all their time is so much taken up with unnecessary disputations, as that they have little leasure to repent, and to study to increase in holinesse.
For all their time is so much taken up with unnecessary disputations, as that they have little leisure to Repent, and to study to increase in holiness.
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For they bring in deadly hatred above the hatred that is caused by Civill dissentions; even such a hatred that bursteth asunder the very bonds of nature it selfe,
For they bring in deadly hatred above the hatred that is caused by Civil dissensions; even such a hatred that bursteth asunder the very bonds of nature it self,
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What abominable hatred was there between the Iew and the Samaritane; in so much as that the Woman of Samaria wondered that Christ would aske a little water of her that was a Samaritane? From this hatred followeth, Excommunications, Anathematizations, &c. And from thence to fire and fagot,
What abominable hatred was there between the Iew and the Samaritan; in so much as that the Woman of Samaria wondered that christ would ask a little water of her that was a Samaritan? From this hatred follows, Excommunications, Anathematizations, etc. And from thence to fire and faggot,
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Witnesse the Divisions of the Greeke Churches betweene the NONLATINALPHABET and NONLATINALPHABET, and divers others of that kind (Pezelius reckons tenne) which divisions first brought in the Saracens, and afterwards the Turks, who are the great scourge of Christendome to this day.
Witness the Divisions of the Greek Churches between the and, and diverse Others of that kind (Pezelius reckons tenne) which divisions First brought in the Saracens, and afterwards the Turks, who Are the great scourge of Christendom to this day.
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and one of them putting his head crowned with a garland out of the window, was espied by the Magistrates of that Citie, whom when they saw, they caused him to be beheaded because he was so insensible of the publique danger.
and one of them putting his head crowned with a garland out of the window, was espied by the Magistrates of that city, whom when they saw, they caused him to be beheaded Because he was so insensible of the public danger.
If Divisions be so destructive to Kingdomes, Cities, and Families? This reproveth those that are the Authours and Fomenters of these Divisions that are now amongst us.
If Divisions be so destructive to Kingdoms, Cities, and Families? This Reproveth those that Are the Authors and Fomenters of these Divisions that Are now among us.
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If he that murders one man must be put to death, much more he that murders three Kingdomes. Marke them (saith the Apostle, Rom. 16. 17.) that cause divisions and offences contrary to the doctrine which ye have learned, and avoid them.
If he that murders one man must be put to death, much more he that murders three Kingdoms. Mark them (Says the Apostle, Rom. 16. 17.) that cause divisions and offences contrary to the Doctrine which you have learned, and avoid them.
And if it was a signe of the false mother to desire to have the child divided; much more is it a signe of an unnaturall and cruell child to endevour to divide his mother in pieces.
And if it was a Signen of the false mother to desire to have the child divided; much more is it a Signen of an unnatural and cruel child to endeavour to divide his mother in Pieces.
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These are they that tell the King, (as Rhehum the Chancellour, and Shimshai the Scribe wrote to Artaxerxes, concerning Ierusalem, Ezra 4. 12.) that the Citie of London is a rebellious and bad Citie;
These Are they that tell the King, (as Rheum the Chancellor, and Shimshai the Scribe wrote to Artaxerxes, Concerning Ierusalem, Ezra 4. 12.) that the city of London is a rebellious and bad city;
These discontented persons are like pieces of soft wax, ready to carry any impression that the adverse party shall stampe upon them. These are of three sorts.
These discontented Persons Are like Pieces of soft wax, ready to carry any impression that the adverse party shall stamp upon them. These Are of three sorts.
and because they have not that credit and repute amongst the people that others have: hereupon they come to dislike the publique proceedings and to make parties and factions.
and Because they have not that credit and repute among the people that Others have: hereupon they come to dislike the public proceedings and to make parties and factions.
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These are not Common-wealths men, but Private-wealths men: These seeke their owne belly, and because they cannot have a Cabbin so richly furnished as they desire,
These Are not Commonwealths men, but Private-wealths men: These seek their own belly, and Because they cannot have a Cabin so richly furnished as they desire,
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such as differ from us in opinion, and because they begin to perceive, that if matters of Religion were once settled, their wayes of worshipping God would be discountenanced,
such as differ from us in opinion, and Because they begin to perceive, that if matters of Religion were once settled, their ways of worshipping God would be discountenanced,
These are like unto Sanballat and Tobiah, &c. who foresaw that if the Temple were once rebuilt, that then their way of worship upon Mount Gerizin would be contemned, and therefore they laboured to cast bitter aspersions upon the workmen, they laid heavy things to their charge,
These Are like unto Sanballat and Tobiah, etc. who foresaw that if the Temple were once Rebuilt, that then their Way of worship upon Mount Gerizim would be contemned, and Therefore they laboured to cast bitter Aspersions upon the workmen, they laid heavy things to their charge,
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Iust as we read in the 83 Psalme, of ten Nations, differing one from another in Religion, Place and Customes, and yet all of them confederating against the people of God.
Just as we read in the 83 Psalm, of ten nations, differing one from Another in Religion, Place and Customs, and yet all of them confederating against the people of God.
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but afterwards when they saw the Orthodoxe party increase so mightily, as that it was likely to swallow both of them up, they joyned together in a firme league to oppose the Orthodox Party (though still differing one from the other) insomuch that in processe of time, the Meletiani were called Ariani, and the Ariani, Meletiani. So also in Africa. The Rogatianist, Maximinianists, and Donatists joyned together as Sampsons Foxes not in one Opinion,
but afterwards when they saw the Orthodox party increase so mightily, as that it was likely to swallow both of them up, they joined together in a firm league to oppose the Orthodox Party (though still differing one from the other) insomuch that in process of time, the Meletiani were called Ariani, and the Ariani, Meletiani. So also in Africa. The Rogatianist, maximinianists, and Donatists joined together as Sampsons Foxes not in one Opinion,
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but in a league of friendship for a while, that they might make up the greater number against the Orthodox Party. And is not this the practise of our times? Doe not Anabaptists, Brownists, Antinomians, agree together in opposing the Assembly of Ministers, and in Independency from all superiour Ecclesiasticall Government, without the bounds of a particular Congregation.
but in a league of friendship for a while, that they might make up the greater number against the Orthodox Party. And is not this the practice of our times? Do not Anabaptists, Brownists, Antinomians, agree together in opposing the Assembly of Ministers, and in Independency from all superior Ecclesiastical Government, without the bounds of a particular Congregation.
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Iust like the Foxe in the Fable, that had his taile cut off, and therefore perswaded all other Foxes to cut off their tailes, telling them it was an uncomely thing for a Foxe to have a taile. Even so doe these men.
Just like the Fox in the Fable, that had his tail Cut off, and Therefore persuaded all other Foxes to Cut off their tails, telling them it was an uncomely thing for a Fox to have a tail. Even so do these men.
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Because they lye under suspicion themselves, therefore they would perswade others also, that they are under the like suspition, that thereby they might make them discontented, as they themselves are.
Because they lie under suspicion themselves, Therefore they would persuade Others also, that they Are under the like suspicion, that thereby they might make them discontented, as they themselves Are.
Oh let us all be intreated according to our severall places, to contribute what help we can possible to the healing of our Divisions, and to the bringing in Peace, Love, Ʋnitie and Concord amongst us.
O let us all be entreated according to our several places, to contribute what help we can possible to the healing of our Divisions, and to the bringing in Peace, Love, Ʋnitie and Concord among us.
First, A treacherous Peace. Such as shall betray us into Popery, Tyranny, and slavery; Such as was made with the Protestants in France, a London ▪ massacring Peace.
First, A treacherous Peace. Such as shall betray us into Popery, Tyranny, and slavery; Such as was made with the Protestants in France, a London ▪ massacring Peace.
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Such as Ahab made with Benhadad. This is a Land-devouring, and a Religion-destroying Peace. This is to betray Christ as Iudas did with a kisse of Peace.
Such as Ahab made with Benhadad. This is a Land-devouring, and a Religion-destroying Peace. This is to betray christ as Iudas did with a kiss of Peace.
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And here let me crave leave humbly to beseech your Lordships, that in this Treatie that is shortly to begin, you would make Religion your Iewell, and Peace as your golden ring, on which it may be put.
And Here let me crave leave humbly to beseech your Lordship's, that in this Treaty that is shortly to begin, you would make Religion your Jewel, and Peace as your golden ring, on which it may be put.
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To make Peace your boxe of Alablaster. And Reformation the precious oyntment within it. To make Peace as the gold, and Religion as the Temple that sanctifieth the Gold.
To make Peace your box of Alabaster. And Reformation the precious ointment within it. To make Peace as the gold, and Religion as the Temple that Sanctifieth the Gold.
And yet let me forewarne you also, not to trust too much to Treaties, and overtures of Peace, David had a sonne whose name he called Absolom, which in Hebrew signifieth a Father of Peace ▪ David promised to himselfe great felicitie in that childe.
And yet let me forewarn you also, not to trust too much to Treaties, and overtures of Peace, David had a son whose name he called Absalom, which in Hebrew signifies a Father of Peace ▪ David promised to himself great felicity in that child.
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So if the Lords and Commons unite together the Citie and Kingdome will stand, though there should be many divisions amongst the Common people. And therefore it is your dutie above others (Right Honourable) to follow after those things that make for Peace, Vnitie and Concord, to be ambitious of Peace as you are exhorted, 1 Thess. 4. 11. to speake the truth in love.
So if the lords and Commons unite together the city and Kingdom will stand, though there should be many divisions among the Common people. And Therefore it is your duty above Others (Right Honourable) to follow After those things that make for Peace, Unity and Concord, to be ambitious of Peace as you Are exhorted, 1 Thess 4. 11. to speak the truth in love.
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Secondly, Consider what excellent Arguments the Apostle useth, Ephes. 4. 3, 4, 5, 6. Endevouring to keepe the unitie of the spirit in the bond of peace.
Secondly, Consider what excellent Arguments the Apostle uses, Ephesians 4. 3, 4, 5, 6. Endeavouring to keep the unity of the Spirit in the bound of peace.
There is one body, and one spirit, even as you are called in one hope of your calling. One Lord, one faith, one baptisme, one God, &c. These are omnipotent Arguments.
There is one body, and one Spirit, even as you Are called in one hope of your calling. One Lord, one faith, one Baptism, one God, etc. These Are omnipotent Arguments.
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and Teachers for the perfecting of the Saints, &c. Till we all come to the unitie of the faith, &c. Christs intendment in appointing a Ministery in his Church was not onely to bring his people to veritie, but also to the unitie of the faith.
and Teachers for the perfecting of the Saints, etc. Till we all come to the unity of the faith, etc. Christ intendment in appointing a Ministry in his Church was not only to bring his people to verity, but also to the unity of the faith.
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This is a worke of the flesh, Gal. 5. 19, 20, 21. where it is observable that the Apostle reckons up seven synonymicall expressions to set out the greatnesse of this sin.
This is a work of the Flesh, Gal. 5. 19, 20, 21. where it is observable that the Apostle reckons up seven synonymicall expressions to Set out the greatness of this since.
Therefore it is said, Revel. 22. 15. without are dogs. This sinne alone makes thee unsit to come to the Sacrament, Mat. 5. 23. This sinne alone makes God abhorre our Fasting-dayes, Isa. 58. 4. Behold, ye fast for strife and debate, &c. This sinne alone turnes our prayers into curses:
Therefore it is said, Revel. 22. 15. without Are Dogs. This sin alone makes thee unsit to come to the Sacrament, Mathew 5. 23. This sin alone makes God abhor our Fasting days, Isaiah 58. 4. Behold, you fast for strife and debate, etc. This sin alone turns our Prayers into curses:
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For when thou prayest unto God, Forgive us our trespasses, as we forgive them that trespas against us, if thou beest in malice and hatred with thy brother, thou prayest unto God not to forgive thee thy trespasses.
For when thou Prayest unto God, Forgive us our Trespasses, as we forgive them that trespass against us, if thou Best in malice and hatred with thy brother, thou Prayest unto God not to forgive thee thy Trespasses.
Notable is the speech of Cyprian, Peius est seindere Ecclesiam quam sacrificare Idolo, Schisme in the Church is a greater sinne then Idolatry. Austin saith, it is a greater sinne then heresie. And this (saith he) God himselfe declared when he punished Corah and his company that were Schismatiques with a greater punishment then ever he punished Idolaters or Heretiques:
Notable is the speech of Cyprian, Worse est seindere Church quam sacrificare Idol, Schism in the Church is a greater sin then Idolatry. Austin Says, it is a greater sin then heresy. And this (Says he) God himself declared when he punished Corah and his company that were Schismatics with a greater punishment then ever he punished Idolaters or Heretics:
If all the Devils in hell should joyne together, to devise a way to undoe the Parliament, and the good Cause they manage, they could not invent a readier way then by dividing you one from another at this time.
If all the Devils in hell should join together, to devise a Way to undo the Parliament, and the good Cause they manage, they could not invent a Readier Way then by dividing you one from Another At this time.
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The Wolves that they might know the strength of their adversary, sent forth a Master-Wolfe as their Scout: The Scout returnes and tels the Wolves, That indeed the Dogs were more in number,
The Wolves that they might know the strength of their adversary, sent forth a Master-Wolfe as their Scout: The Scout returns and tells the Wolves, That indeed the Dogs were more in number,
Another thing also he observed which should much encourage them, and that was, That the Dogs did march as if they were more offended with themselves then with us;
another thing also he observed which should much encourage them, and that was, That the Dogs did march as if they were more offended with themselves then with us;
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If London were as a City at unity within it selfe, what could destroy it? Did we all doe as the Israelites did, Iudg. 20. 8. They all arose as one man, &c. and as Ioshua 23. 12. how quickly would these wars (through Gods blessing) be at end? What an honour would it be to the Cause we fight for;
If London were as a city At unity within it self, what could destroy it? Did we all do as the Israelites did, Judges 20. 8. They all arose as one man, etc. and as Ioshua 23. 12. how quickly would these wars (through God's blessing) be At end? What an honour would it be to the Cause we fight for;
to the God we worship, if we did with united strength pursue these things? How should we support and helpe one another, et portantem portare, as the Cranes do one another in the manner of their flying.
to the God we worship, if we did with united strength pursue these things? How should we support and help one Another, et portantem portare, as the Cranes do one Another in the manner of their flying.
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Fifthly, Consider the late Nationall Covenant you have taken, wherein you have lifted up your hands to the most High God, and have sworne to study unitie and conformitie in Religion, &c. And to endeavour according to your places, to extirpate Heresie, Schisme, &c. I know not how it is come to passe,
Fifthly, Consider the late National Covenant you have taken, wherein you have lifted up your hands to the most High God, and have sworn to study unity and conformity in Religion, etc. And to endeavour according to your places, to extirpate Heresy, Schism, etc. I know not how it is come to pass,
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And sure I am that God will call us to a strict account for this grievous sinne of Periurie. And if ever England perish by these wars, this shall be Englands Motto: Here lyeth a Nation that hath broken Covenant with God,
And sure I am that God will call us to a strict account for this grievous sin of Perjury. And if ever England perish by these wars, this shall be Englands Motto: Here lies a nation that hath broken Covenant with God,
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And if he shall be shut out of heaven that keepes not his promise, though it be to his hurt, Psal. 15. 4. much more he that keeps not his oath, when it is for his good.
And if he shall be shut out of heaven that keeps not his promise, though it be to his hurt, Psalm 15. 4. much more he that keeps not his oath, when it is for his good.
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Sixthly, Consider further, That our enemies that fight against us agree together: Herod and Pilate are made friends, and joyne together to put Christ to death.
Sixthly, Consider further, That our enemies that fight against us agree together: Herod and Pilate Are made Friends, and join together to put christ to death.
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The Herodians and the Pharisees, though dissenting one from another, yet both agree against Christ, Mar. 1•. 13. The Herodians were Courtiers, and sought to bring in Tyranny; the Pharisees were popular, and sought to maintaine the peoples liberties; and yet they both joyned together against Christ. thus did the Sadduces and Pharisees also.
The Herodians and the Pharisees, though dissenting one from Another, yet both agree against christ, Mar. 1•. 13. The Herodians were Courtiers, and sought to bring in Tyranny; the Pharisees were popular, and sought to maintain the peoples Liberties; and yet they both joined together against christ. thus did the Sadducees and Pharisees also.
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Thus Act. 17. 18. The Epicures and Stoiques combine against Paul. Shall Iudas conspire with the Pharisees and Sadduces to betray Christ? and shall the Disciples of Christ fall out amongst themselves? Shall Paul and Barnabas divide one from another? God forbid!
Thus Act. 17. 18. The Epicureans and Stoics combine against Paul. Shall Iudas conspire with the Pharisees and Sadducees to betray christ? and shall the Disciples of christ fallen out among themselves? Shall Paul and Barnabas divide one from Another? God forbid!
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and the seduced people all agree together like Sampsons Foxes with firebrands at their tayles to burne three Kingdomes? And shall not we agree together to save three Kingdomes? Shall the Lions, Bearee, Tygers, Wolves, Lambes and Sheepe, &c. that were shut up in the Arke, agree together while they were in the Arke? (for we doe not read that they did hurt one another all that while) And shall not we that are shut up here, in London, and in a few associated Counties as in an Arke, agree together to preserve one another from a Deluge of Waters that is drowning us all ▪ though we should differ in some few things one from another?
and the seduced people all agree together like Sampsons Foxes with firebrands At their tails to burn three Kingdoms? And shall not we agree together to save three Kingdoms? Shall the Lions, Bearee, Tigers, Wolves, Lambs and Sheep, etc. that were shut up in the Ark, agree together while they were in the Ark? (for we do not read that they did hurt one Another all that while) And shall not we that Are shut up Here, in London, and in a few associated Counties as in an Ark, agree together to preserve one Another from a Deluge of Waters that is drowning us all ▪ though we should differ in Some few things one from Another?
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Seventhly, Consider the very Heathen how carefull they have beene to maintaine unitie and peace in times of publique danger, and how carefull to lay aside all private quarrels.
Seventhly, Consider the very Heathen how careful they have been to maintain unity and peace in times of public danger, and how careful to lay aside all private quarrels.
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I will instance onely in the speech of Aristides to Themistocles. Plutarch tels us, that from their very childhoods they did differ one from the other, and never could agree.
I will instance only in the speech of Aristides to Themistocles. Plutarch tells us, that from their very childhoods they did differ one from the other, and never could agree.
But when a common enemy came against them, then Aristides comes by night to Themistocles, and saith unto him, Si sapimus, omissâ tandem iuvenili et inani concertatione, contentionem de servanda Graecia salubrem honestam { que } suscipiamus, &c. Let us leave all youthly contentions,
But when a Common enemy Come against them, then Aristides comes by night to Themistocles, and Says unto him, Si sapimus, omissâ tandem iuvenili et inani concertatione, contentionem de servanda Graecia salubrem honestam { que } suscipiamus, etc. Let us leave all youthly contentions,
If Satan be divided against Satan (saith Christ) how can his Kngdome stand? And my Text is brought (as I have said) as an argument to prove that Christ did not cast out Devils by the power of Belzebub, because then Satan should be divided against himselfe,
If Satan be divided against Satan (Says christ) how can his Kingdom stand? And my Text is brought (as I have said) as an argument to prove that christ did not cast out Devils by the power of Belzebub, Because then Satan should be divided against himself,
Ninthly, and especially, 〈 ◊ 〉 Lord Iesus Christ who is the Great Peacemaker, who came into the world when all the world was at peace; at whose birth the Angels sang, Glory to God on high, and in earth peace:
Ninthly, and especially, 〈 ◊ 〉 Lord Iesus christ who is the Great Peacemaker, who Come into the world when all the world was At peace; At whose birth the Angels sang, Glory to God on high, and in earth peace:
who when he was dying left a Legasie of peace to his people, and gave his Disciples a New Commandement, to love one another: (which was therefore called a New Commandement, because it was inforced with a new example;
who when he was dying left a Legacy of peace to his people, and gave his Disciples a New Commandment, to love one Another: (which was Therefore called a New Commandment, Because it was enforced with a new Exampl;
even the example of Christs love to us) Who when he made that admirable Prayer, Iohn 17. the chiefe part of it was, that God would make his children one,
even the Exampl of Christ love to us) Who when he made that admirable Prayer, John 17. the chief part of it was, that God would make his children one,
There was not a bone of his broken, nor any whit of his garment rent or torne. And all this to teach Christians (saith he) to be at unitie within themselves.
There was not a bone of his broken, nor any whit of his garment rend or torn. And all this to teach Christians (Says he) to be At unity within themselves.
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and shall his body be rent and torne in pieces? This is Pauls Argument to perswade the divided Corinthians to Peace and Vnitie, 1 Cor. 1. 13. Is Christ divided? And why are Christians divided if Christ were not divided? Why doth one say, I am of Paul; another, I am of Apollo; another, I am of Cephas, &c. And therefore if you be Christians live in love and unitie,
and shall his body be rend and torn in Pieces? This is Paul's Argument to persuade the divided Corinthians to Peace and Unity, 1 Cor. 1. 13. Is christ divided? And why Are Christians divided if christ were not divided? Why does one say, I am of Paul; Another, I am of Apollo; Another, I am of Cephas, etc. And Therefore if you be Christians live in love and unity,
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It is no discredit in this sense to be bound to the peace. You are called Iustices of the Peace, not because you should hold your peace when God would have you to speake;
It is no discredit in this sense to be bound to the peace. You Are called Justices of the Peace, not Because you should hold your peace when God would have you to speak;
It is a dutie quite dead and buried; let us labour that it may have a speedy resurrection. The Apostle saith, 1 Thes. 4. 9. As touching brotherly love ye need not that I write unto you &c. But we Ministers,
It is a duty quite dead and buried; let us labour that it may have a speedy resurrection. The Apostle Says, 1 Thebes 4. 9. As touching brotherly love you need not that I write unto you etc. But we Ministers,
And then let all Ministers and people, Pray for the peace of Ierusalem, and give the Lord no rest untill he make England and Ireland, a praise in the earth.
And then let all Ministers and people, Pray for the peace of Ierusalem, and give the Lord no rest until he make England and Ireland, a praise in the earth.
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But here I must put in three Caveats, & beseech you in the first place, to remember that when I speake so much for unity, I would also have you to remember that Ʋnum & verum convertuntur. That unity without veriy, is not a true peace, but a conspiracy. Omnis concordia in veritate.
But Here I must put in three Caveats, & beseech you in the First place, to Remember that when I speak so much for unity, I would also have you to Remember that Ʋnum & verum convertuntur. That unity without veriy, is not a true peace, but a Conspiracy. Omnis Concord in veritate.
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Ʋnity ioyned with falshood is execrable adulterie, saith Cyprian. When unitie and falshood are married together, it is no lawfull marriage, but execrable adultery. If I cannot have peace with men,
Ʋnity joined with falsehood is execrable adultery, Says Cyprian. When unity and falsehood Are married together, it is no lawful marriage, but execrable adultery. If I cannot have peace with men,
farewell peace with men that I may keep my peace with God. One great reason why we have so little peace upon earth, is because we seek after it more then after the glory of God in heaven.
farewell peace with men that I may keep my peace with God. One great reason why we have so little peace upon earth, is Because we seek After it more then After the glory of God in heaven.
You will must remember in the second place, that this Ʋnity that we must labour after, must be in a Scripture way. The Primitive Church for Vnity sake,
You will must Remember in the second place, that this Ʋnity that we must labour After, must be in a Scripture Way. The Primitive Church for Unity sake,
You must also remember in the third place, that our unitie, peace, and love, as it must be in the truth, so it must be in truth. It must be cordiall and reall.
You must also Remember in the third place, that our unity, peace, and love, as it must be in the truth, so it must be in truth. It must be cordial and real.
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Oh, that I could once see all Gods people of one lip, as it was before the confusion of Tongues, Gen. 11. 1. That this might be the Motto of Gods people in England: Cor unum, via una, One heart, and one way.
O, that I could once see all God's people of one lip, as it was before the confusion of Tongues, Gen. 11. 1. That this might be the Motto of God's people in England: Cor Unum, via una, One heart, and one Way.
Let us alwaies remember that speech of Ioseph his brethren when they were going home to their Father, Gen 45. 29. See that you fall not out by the way.
Let us always Remember that speech of Ioseph his brothers when they were going home to their Father, Gen 45. 29. See that you fallen not out by the Way.
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Let there be no strife betweene me and thee, &c. for we are brethren, and the Canaanite is in the Land. These are two golden allurements: the Lord make them effectuall!
Let there be no strife between me and thee, etc. for we Are brothers, and the Canaanite is in the Land. These Are two golden allurements: the Lord make them effectual!
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Many things are good which are not pleasant, and many things pleasant, which are not good; but it is both good and pleasant for brethren to dwell together in unitie.
Many things Are good which Are not pleasant, and many things pleasant, which Are not good; but it is both good and pleasant for brothers to dwell together in unity.
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It is like Aarons precious oyntment that went downe to the skirts of his garments, &c. It is a communicative mercy that perfumeth whole Kingdomes with blessings.
It is like Aaron's precious ointment that went down to the skirts of his garments, etc. It is a communicative mercy that perfumeth Whole Kingdoms with blessings.
There is a great Mountaine of Division that obstructs the happinesse of England, and that hinders the Lord Christ and his Kingdome from rising out of the grave of superstition.
There is a great Mountain of Division that obstructs the happiness of England, and that hinders the Lord christ and his Kingdom from rising out of the grave of Superstition.
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Thou that didst find out a way hid from ages and generations, Col. 1. 26. A way hid from Angels and Archangels, hid within thy selfe, Ephes. 3. 9. To save poore undone, fallen, lost man, even by Iesus Christ.
Thou that didst find out a Way hid from ages and generations, Col. 1. 26. A Way hid from Angels and Archangels, hid within thy self, Ephesians 3. 9. To save poor undone, fallen, lost man, even by Iesus christ.
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When a mans wayes please God, he will even make his enemies to be at peace with him, Prov. 16. 7. You shall finde in Scripture, that when a Church, State, or person divided it selfe from God by sinne, God suffered it as a punishment to be divided from it selfe by faction.
When a men ways please God, he will even make his enemies to be At peace with him, Curae 16. 7. You shall find in Scripture, that when a Church, State, or person divided it self from God by sin, God suffered it as a punishment to be divided from it self by faction.
And God threateneth Ierem. 13. 13. That because his people had forsaken him, that therefore he would fill the Inhabitants of Ierusalem with drunkennesse,
And God threateneth Jeremiah 13. 13. That Because his people had forsaken him, that Therefore he would fill the Inhabitants of Ierusalem with Drunkenness,
and he would dash them one against another, even the fathers and the sonnes together, he would not pity, &c. You shall find also that when a King and Kingdome returned to God,
and he would dash them one against Another, even the Father's and the Sons together, he would not pity, etc. You shall find also that when a King and Kingdom returned to God,
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then they had peace, and flourished in all outward happinesse, 2 Chron ▪ 15 ▪ 3 ▪ 4, 5, 6, 8, 12, 13, 19. 2 Chron. 17. 3, 5, 6. 10 ▪ And therefore if ever you would cure Englands distractions to purpose;
then they had peace, and flourished in all outward happiness, 2 Chronicles ▪ 15 ▪ 3 ▪ 4, 5, 6, 8, 12, 13, 19. 2 Chronicles 17. 3, 5, 6. 10 ▪ And Therefore if ever you would cure Englands distractions to purpose;
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And when you have found them out, you must not deale with them as the Parliament doth with their prisoners which they take, using them more kindly and courteously then they were used before they were prisoners:
And when you have found them out, you must not deal with them as the Parliament does with their Prisoners which they take, using them more kindly and courteously then they were used before they were Prisoners:
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For he that loveth not his brother whom he hath seene, how can he love God whom he hath not seene? And this Commandement have we from him, that he that loveth God, love his brother also, 1 Ioh. 4. 20, 21.
For he that loves not his brother whom he hath seen, how can he love God whom he hath not seen? And this Commandment have we from him, that he that loves God, love his brother also, 1 John 4. 20, 21.
A Doctrine that overthroweth all Church-Government, bringeth in confusion, and openeth a wide doore unto all irreligion and Atheisms. For at the same doore tha all false religious come in, the true Religion will quickly get out.
A Doctrine that Overthroweth all Church-Government, brings in confusion, and Openeth a wide door unto all irreligion and Atheisms. For At the same door than all false religious come in, the true Religion will quickly get out.
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And if it be as good for a man to live where nothing is lawfull, as where all things are lawfull: surely it is every way as uncomfortable to live where there are all Religions, as where there is no Religion at all.
And if it be as good for a man to live where nothing is lawful, as where all things Are lawful: surely it is every Way as uncomfortable to live where there Are all Religions, as where there is no Religion At all.
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Thirdly, To heale our Divisions, we must labour to be cloathed with the garment of humility: For onely by pride (saith the Wiseman) cometh contention, Prov. 13. 10. Now there is a double humilitie we must be cloathed withall;
Thirdly, To heal our Divisions, we must labour to be clothed with the garment of humility: For only by pride (Says the Wiseman) comes contention, Curae 13. 10. Now there is a double humility we must be clothed withal;
For he that thinketh he knoweth any thing, he knoweth nothing yet as he ought to know, 1 Cor. 8. 2. And if any man teach otherwise, &c. saith the Apostle, 1 Tim. 6. 3. 9. He is proud knowing nothing, &c. And therefore let us not be wise in our owne eyes,
For he that Thinketh he Knoweth any thing, he Knoweth nothing yet as he ought to know, 1 Cor. 8. 2. And if any man teach otherwise, etc. Says the Apostle, 1 Tim. 6. 3. 9. He is proud knowing nothing, etc. And Therefore let us not be wise in our own eyes,
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An humble heart will be sensible of the least sinne, much more of this great sinne to distract and destroy the peace of three Kingdomes by unnecessary disputations.
an humble heart will be sensible of the least sin, much more of this great sin to distract and destroy the peace of three Kingdoms by unnecessary disputations.
It was the love of the world that divided Demas from Paul. And therefore it is said, 1 Tim. 3. 3. That a Minister must not be greedie of filthy lucre; and as if that were not sufficient;
It was the love of the world that divided Demas from Paul. And Therefore it is said, 1 Tim. 3. 3. That a Minister must not be greedy of filthy lucre; and as if that were not sufficient;
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It is one of the Ingredients required in a Minister, that he should be one That is not soone angry, Titus 1. 7. and one that is patient, no striker, no brawler, 1 Tim. 3. 3 Meeknesse,
It is one of the Ingredients required in a Minister, that he should be one That is not soon angry, Titus 1. 7. and one that is patient, no striker, no brawler, 1 Tim. 3. 3 Meekness,
and Patience, and Mortification, are necessary Ingredients into that Medicine that must cure our divided Kingdome. For an angry man stirreth up strife,
and Patience, and Mortification, Are necessary Ingredients into that Medicine that must cure our divided Kingdom. For an angry man stirs up strife,
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As in the Old Law, every sacrifice was to be seasoned with salt: So let every man pray for This salt within himselfe to season his unmortified affections,
As in the Old Law, every sacrifice was to be seasoned with salt: So let every man pray for This salt within himself to season his unmortified affections,
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he was not troubled at the mention of the death of his two sonnes, &c. The like we read of his daughter in law, 1 Sam. 4. 19, 10, 21, 22. The like of Nehemiah who was in great prosperitie himselfe,
he was not troubled At the mention of the death of his two Sons, etc. The like we read of his daughter in law, 1 Sam. 4. 19, 10, 21, 22. The like of Nehemiah who was in great Prosperity himself,
and yet how was he distressed in spirit for the miseries of Ierusalem, Nehem. 1. 4. The like we read of Daniel, &c. Seventhly, We must nip Divisions in the bud, and quench the fire of Contention at the beginning.
and yet how was he distressed in Spirit for the misery's of Ierusalem, Nehemiah 1. 4. The like we read of daniel, etc. Seventhly, We must nip Divisions in the bud, and quench the fire of Contention At the beginning.
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We are like unto the children of Israel, who when they came first out of Egypt did almost deifie Moses and Aaron, But afterward, assoone as ever they began to meete with straights and difficulties, they began presently to murmur against them,
We Are like unto the children of Israel, who when they Come First out of Egypt did almost deify Moses and Aaron, But afterwards, As soon as ever they began to meet with straights and difficulties, they began presently to murmur against them,
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That to fasten uniust suspitions, and groundlesse iealousies, upon those that venture their lives and estates in the common cause, is to be guilty of Robbery and Murder:
That to fasten unjust suspicions, and groundless jealousy's, upon those that venture their lives and estates in the Common cause, is to be guilty of Robbery and Murder:
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and it is a sinne that God will not pardon unlesse the party that is guilty endeavour to make restitution of his good name, which is a worke not easie to be done.
and it is a sin that God will not pardon unless the party that is guilty endeavour to make restitution of his good name, which is a work not easy to be done.
But yet God will accept of our endevours to make restitution if faithfull and industrious. Tenthly, To heale our Divisions, we must make conscience to silence all our private Opinions, and differences.
But yet God will accept of our endeavours to make restitution if faithful and Industria. Tenthly, To heal our Divisions, we must make conscience to silence all our private Opinions, and differences.
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Is this a time to trouble England with New Opinions? Aulus Gellius tels us of certaine men that were in a Ship ready to perish by reason of a great Tempest,
Is this a time to trouble England with New Opinions? Aulus Gellius tells us of certain men that were in a Ship ready to perish by reason of a great Tempest,
Is England a perishing, and is this a time to trouble it with unnecessary disputations? I doubt not but there will a time come wherein every mans owne opinion shall be heard:
Is England a perishing, and is this a time to trouble it with unnecessary disputations? I doubt not but there will a time come wherein every men own opinion shall be herd:
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and did see that the publishing of it would disturbe the peace of the Kingdome, I would doe with it as the Mariners did with Ionah, I would cast it into the sea rather then increase the Tempest by my opinion;
and did see that the publishing of it would disturb the peace of the Kingdom, I would do with it as the Mariners did with Jonah, I would cast it into the sea rather then increase the Tempest by my opinion;
Lastly, It is your dutie (Right Honourable) whom God hath betrusted with great power, to suppresse these divisions and differences in Religion by your Civill Authoritie, as farre as you are able,
Lastly, It is your duty (Right Honourable) whom God hath betrusted with great power, to suppress these divisions and differences in Religion by your Civil authority, as Far as you Are able,
1 Pet. 2. 19. There are some that would blot out halfe your Commission, and restraine this Good and evill to civill good and to evils onely against men.
1 Pet. 2. 19. There Are Some that would blot out half your Commission, and restrain this Good and evil to civil good and to evils only against men.
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But this is against that generall Rule, Non est distinguendum ubi lex non distinguit. Where the Law doth not distinguish, there must not we distinguish.
But this is against that general Rule, Non est distinguendum ubi lex non distinguit. Where the Law does not distinguish, there must not we distinguish.
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but not those that destroy mens soules? Shall they be blamed for suffering men to draw people away from obedience to the Laws of the Land and to themselves,
but not those that destroy men's Souls? Shall they be blamed for suffering men to draw people away from Obedience to the Laws of the Land and to themselves,
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and not also for suffering men to draw away people from the truth of the Gospel, and from the wayes of God, such as Hymenaeus and Philetus, who overthrow the faith of some,
and not also for suffering men to draw away people from the truth of the Gospel, and from the ways of God, such as Hymenaeus and Philetus, who overthrow the faith of Some,
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and their words eate as a Canker? Shall Christian Magistrates take up the Maxime of Tiberius, Deorum iniurias Diis curae esse? Let God himselfe take care to vindicate himselfe from injuries committed against God? As for me, I will (just like Gallio) take care of none of these things.
and their words eat as a Canker? Shall Christian Magistrates take up the Maxim of Tiberius, Gods Injuries Dis Curae esse? Let God himself take care to vindicate himself from injuries committed against God? As for me, I will (just like Gallio) take care of none of these things.
and Queenes our nursing Mothers? And how can a Christian Magistrate discharge that dutie aright if he hath not power from God to punish those that would poyson the soules of his weake children with heresies,
and Queens our nursing Mother's? And how can a Christian Magistrate discharge that duty aright if he hath not power from God to Punish those that would poison the Souls of his weak children with heresies,
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and soul-destroying opinions? I do not deny, but that there is great wisdome to be observed by Magistrates in distinguishing between persons and persons, betweene errors and errors. Some persons are pious and peaceable, others turbulent and furious.
and soul-destroying opinions? I do not deny, but that there is great Wisdom to be observed by Magistrates in distinguishing between Persons and Persons, between errors and errors. some Persons Are pious and peaceable, Others turbulent and furious.
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But that which I now speake against, is that unbounded libertie that is pleaded for in divers books lately written, which hold forth this prodigious Tenent.
But that which I now speak against, is that unbounded liberty that is pleaded for in diverse books lately written, which hold forth this prodigious Tenent.
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This overthroweth all the power of the Magistrate in punishing heresie, blasphemy, Idolatry, and is contrary to many plaine Texts of the Old Testament,
This Overthroweth all the power of the Magistrate in punishing heresy, blasphemy, Idolatry, and is contrary to many plain Texts of the Old Testament,
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why not a man that hath the plague of Heresie upon his soule, that so he may not destroy the soules of thousands? Shall a Master in a Family have power to put away a servant that is tainted with a grosse opinion,
why not a man that hath the plague of Heresy upon his soul, that so he may not destroy the Souls of thousands? Shall a Master in a Family have power to put away a servant that is tainted with a gross opinion,
and yet not be called a Tyrant over that servants conscience? And shall not the Chiefe Magistrate of a Kingdome have power to put out of his Kingdome (at least to shut up from doing hurt) one that is his subiect and polluted with blasphemous hereticall Idololatricall opinions? Is not the Kingdome the Magistrates House and Family? But enough of this.
and yet not be called a Tyrant over that Servants conscience? And shall not the Chief Magistrate of a Kingdom have power to put out of his Kingdom (At least to shut up from doing hurt) one that is his Subject and polluted with blasphemous heretical Idolatrical opinions? Is not the Kingdom the Magistrates House and Family? But enough of this.
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Notwithstanding, all the Divisions and Distractions that are in the Kingdome. This is an Alablaster boxe full of precious oyntment, and it consists of foure particulars.
Notwithstanding, all the Divisions and Distractions that Are in the Kingdom. This is an Alabaster box full of precious ointment, and it consists of foure particulars.
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and in Constantines time, the differences between the Bishops were so many, that they brought bundles of petitions one against another, which the Emperour out of his wonderfull desire of Peace would not so much as read,
and in Constantines time, the differences between the Bishops were so many, that they brought bundles of petitions one against Another, which the Emperor out of his wonderful desire of Peace would not so much as read,
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but is strongly compacted, and as a Citie at unitie within it selfe, yet God will cast out Satan at last, and his kingdome shall perish. Though Turke and Pope; though French and Spaniard;
but is strongly compacted, and as a city At unity within it self, yet God will cast out Satan At last, and his Kingdom shall perish. Though Turk and Pope; though French and Spaniard;
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though the Irish Rebels, and English Papists and Protestants at large should joyn hand in hand & conspire together to overthrow the little flock of Iesus Christ,
though the Irish Rebels, and English Papists and Protestants At large should join hand in hand & conspire together to overthrow the little flock of Iesus christ,
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yet notwithstanding they doe but kick against pricks. Antichrist is fallen, and the poore flock of Christ shall be as a burdensome stone unto all people;
yet notwithstanding they do but kick against pricks. Antichrist is fallen, and the poor flock of christ shall be as a burdensome stone unto all people;
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all that burden themselves with it shall be cut in pieces, though all the people of the earth be gathered together against it, Zach. 12. 3. Bellarmine makes unitie a signe of a true Church. But then there should be a true Church amongst the Devils;
all that burden themselves with it shall be Cut in Pieces, though all the people of the earth be gathered together against it, Zach 12. 3. Bellarmine makes unity a Signen of a true Church. But then there should be a true Church among the Devils;
And unitie without veritie, shall not uphold a State. For though hand ioyne in hand the wicked shall not be unpunished, Prov. 11. 21. Lastly, Remember in what state and condition the people of the Iewes were in when Christ came into the world.
And unity without verity, shall not uphold a State. For though hand join in hand the wicked shall not be unpunished, Curae 11. 21. Lastly, remember in what state and condition the people of the Iewes were in when christ Come into the world.
It was when the government was departed from Iudah, and the Kingdome given to a stranger; when the Sanedrim (which was their Parliament) was destroyed;
It was when the government was departed from Iudah, and the Kingdom given to a stranger; when the Sanhedrin (which was their Parliament) was destroyed;
There were in Ierusalem the Herodians, the Scribes and Pharisees. There were also the Esseni, (though the Gospel makes no mention of them.) In this sad juncture of time Iesus Christ was borne.
There were in Ierusalem the Herodians, the Scribes and Pharisees. There were also the Essenes, (though the Gospel makes no mention of them.) In this sad juncture of time Iesus christ was born.
Oh what abundance of consolation may be suckt out of the breasts of this truth! Christ came into the world when his Church was in the greatest extremitie.
O what abundance of consolation may be sucked out of the breasts of this truth! christ Come into the world when his Church was in the greatest extremity.
For he is Deus in monte. He is our peace now the Assyrian is in the Land, Mic. 5. 5. And when he comes he will come as a Conquerour to subdue his enemies under his feet.
For he is Deus in monte. He is our peace now the assyrian is in the Land, Mic. 5. 5. And when he comes he will come as a Conqueror to subdue his enemies under his feet.
This day is the day which is commonly called The Feast of Christs Nativitie, or Christmas day: A day that hath been heretofore much abused to superstition and prophanenesse. It is not easie to reckon whether the superstition hath beene greater, or the prophanenesse.
This day is the day which is commonly called The Feast of Christ Nativity, or Christmas day: A day that hath been heretofore much abused to Superstition and profaneness. It is not easy to reckon whither the Superstition hath been greater, or the profaneness.
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I have knowne some that have preferred Christmas day before the Lords Day, and have cryed downe the Lords Day, and cried up Christmas day. I have knowne those that would be sure to receive the Sacrament upon Christmas day,
I have known Some that have preferred Christmas day before the lords Day, and have cried down the lords Day, and cried up Christmas day. I have known those that would be sure to receive the Sacrament upon Christmas day,
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Old Father Latimer saith in one of his Sermons, That the Devil had more service in the twelve Christmas holy dayes (as they were called) then God had all the yeare after.
Old Father Latimer Says in one of his Sermons, That the devil had more service in the twelve Christmas holy days (as they were called) then God had all the year After.
A Catalogue of the Sermons Preached and Printed by Order of both or either Houses of Parliament ▪ From Ianuary 1643. to Ianuary 1644. Ianuary 31. 1643. Master Cawdrey. Prov. 29. 8. Master Rutherford. Dan. 6. 26. February 28 1643. Mr. Baylie. Zach. 3. 1, 2. Mr. Young. Psal ▪ 31. 24 ▪ March 27. 1644. Mr. Gelespie. Ezek. 43. 11. Mr. Bond. Isaiah 45. 15. At the Thanksgiving for the Victory given to our Forces under Sir William Waller, and Sir William Belfore, over Sir Ralph Hoptons Armie.
A Catalogue of the Sermons Preached and Printed by Order of both or either Houses of Parliament ▪ From Ianuary 1643. to Ianuary 1644. Ianuary 31. 1643. Master Cawdrey. Curae 29. 8. Master Rutherford. Dan. 6. 26. february 28 1643. Mr. Baily. Zach 3. 1, 2. Mr. Young. Psalm ▪ 31. 24 ▪ March 27. 1644. Mr. Gelespie. Ezekiel 43. 11. Mr. Bond. Isaiah 45. 15. At the Thanksgiving for the Victory given to our Forces under Sir William Waller, and Sir William Belfore, over Sir Ralph Hoptons Army.
Aprill 9. 1644. Mr. Obediah Sedgwick. Psal. 3. 8. Mr. Case. Daniel 11. 32. At the Thanksgiving for the Victory given to the Forces under the Command of the Lord Fairfax at Selby in Yorkeshire. Aprill 23. 1644. Mr. Perne. Exod 34. 6. not Printed.
April 9. 1644. Mr. Obadiah Sedgwick. Psalm 3. 8. Mr. Case. daniel 11. 32. At the Thanksgiving for the Victory given to the Forces under the Command of the Lord Fairfax At Selby in Yorkshire. April 23. 1644. Mr. Perne. Exod 34. 6. not Printed.
Mr. Caryl. Revel. 11. 16, 17. Aprill 24. 1644. Doctor Staunton. Deut. 32. 31. Mr. Greene. Nehemiah 1. 3, 4. May 29. 1644. Doctor Smith. Psal. 107. 6. Mr. Hall. Matth. 11. 12. Iune 26. 1644. Mr. Hardwick. Psal. 126. 5, 6. Mr. Hicks. Isaiah 28. 5, 6. At the Thanksgiving for the Victory over Prince Rupert, and the surrender of Yorke. Iuly 28. 1644. Mr. Vines. Isaiah 63. 8. Mr. Hinderson. Matth. 14. 21. Mr. Herle. not Printed.
Mr. Caryl. Revel. 11. 16, 17. April 24. 1644. Doctor Staunton. Deuteronomy 32. 31. Mr. Green. Nehemiah 1. 3, 4. May 29. 1644. Doctor Smith. Psalm 107. 6. Mr. Hall. Matthew 11. 12. Iune 26. 1644. Mr. Hardwick. Psalm 126. 5, 6. Mr. Hicks. Isaiah 28. 5, 6. At the Thanksgiving for the Victory over Prince Rupert, and the surrender of York. Iuly 28. 1644. Mr. Vines. Isaiah 63. 8. Mr. Henderson. Matthew 14. 21. Mr. Herle. not Printed.
August 13. 1644. Mr. Hill. Hag. 1. 7, 8. Mr. Palmer. Psal. 99. 8. August 28. 1644. Mr. Rayner. Hag. 2. 6, 7. Mr. Tysdale. Psal. 122. 6. At a Fast Extraordinary for the Dysaster in the West.
August 13. 1644. Mr. Hill. Hag. 1. 7, 8. Mr. Palmer. Psalm 99. 8. August 28. 1644. Mr. Rayner. Hag. 2. 6, 7. Mr. Tyndale. Psalm 122. 6. At a Fast Extraordinary for the Disaster in the West.
Septemb. 12. 1644. Mr. Newcomen. Ioshua 7. 10, 11. Mr. Coleman. Psal. 65. 5. Septemb. 25. 1644. Mr. Proffet. Isaiah 9. 13. Mr. Seaman. 1 Kings 3. 9. At a Fast upon the Uniting of the Armies together.
September 12. 1644. Mr. Newcomen. Ioshua 7. 10, 11. Mr. Coleman. Psalm 65. 5. September 25. 1644. Mr. Prophet. Isaiah 9. 13. Mr. Seaman. 1 Kings 3. 9. At a Fast upon the Uniting of the Armies together.
Mr. Chambers. Mr. Palmer. Before the Commons ▪ Mr. Calamy. Acts 17. 30. Mr. Sedgwick. Hebrews 11. 7. Mr. Vines. 2 Sam. 15. 25, 26 ▪ Octob. 30. 1644. Before the Lords, Doctor Smith. Doctor Staunton. Psal. 106. 30. Before the Commons ▪ Mr. Scudder. Micah 6. 9. Mr. Woodcock. Revel. 16. 15. Novemb. 5. 1644. Before the Lords, Mr. Strickland. Psal. 46. 1. Mr. Spurstow. Ezra 9. 13, 14. Before the Commons, Mr. Herle. 2 Sam. 21. 16, 17. Mr. Anthony Burges. Revel. 19. 2. Novemb. 27. 1644. Before the Lords, Mr. Hill. 2 Corinth. 17. 18. Mr. Wilkinson. 1 Chron. 21. 24. Before the Commons, Mr. Pickering. Zach. 3. 2. Mr. Gipps. Psal. 46. 1. Decemb. 25. 1644. Before the Lords, Mr. Calamy. Mr. Sedgwick. Before the Commons.
Mr. Chambers. Mr. Palmer. Before the Commons ▪ Mr. Calamy. Acts 17. 30. Mr. Sedgwick. Hebrews 11. 7. Mr. Vines. 2 Sam. 15. 25, 26 ▪ October 30. 1644. Before the lords, Doctor Smith. Doctor Staunton. Psalm 106. 30. Before the Commons ▪ Mr. Scudder. micah 6. 9. Mr. Woodcock. Revel. 16. 15. November 5. 1644. Before the lords, Mr. Strickland. Psalm 46. 1. Mr. Spurstow. Ezra 9. 13, 14. Before the Commons, Mr. Herle. 2 Sam. 21. 16, 17. Mr. Anthony Burges. Revel. 19. 2. November 27. 1644. Before the lords, Mr. Hill. 2 Corinth. 17. 18. Mr. Wilkinson. 1 Chronicles 21. 24. Before the Commons, Mr. Pickering. Zach 3. 2. Mr. Gipps. Psalm 46. 1. December 25. 1644. Before the lords, Mr. Calamy. Mr. Sedgwick. Before the Commons.
Lib. 5. de Bello Gallico. quod factionibus & studiis trahebantur. Camden Britann. Jam inde interior Britannia magis civilibus bellis, & partium studiis, quam Romanorum viribus attrita, post varias clades ultro citroque illatas in Romanorum potestatem paulatim concessit. Dum enim singuli pugnabant universi sunt victi, sic in mutuam perniciem ruentes ut non nisi oppressi senserint omnibus perire, quod singuli amiserunt. Claudius his discordiis fretus, &c.
Lib. 5. de Bello Gallico. quod factionibus & studiis trahebantur. Camden Britann. Jam inde interior Britannia magis civilibus bellis, & partium studiis, quam Romanorum viribus attrita, post Various clades ultro citroque illatas in Romanorum potestatem Gradually concessit. Dum enim Singuli pugnabant universi sunt Victi, sic in mutuam perniciem ruentes ut non nisi oppressi senserint omnibus perire, quod Singuli amiserunt. Claudius his discordiis Fretus, etc.
Reason 1. Why Divisions are so fatall to Kingdomes, because they take away all the preservatives of a Kingdome. 1. They take away Peace from a Kingdome.
Reason 1. Why Divisions Are so fatal to Kingdoms, Because they take away all the preservatives of a Kingdom. 1. They take away Peace from a Kingdom.
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