A patheticall perswasion to pray for publick peace: propounded in a sermon preached in the cathedrall church of Saint Paul, Octob. 2. 1642. By Matthew Griffith, rector of S. Mary Magdalens neer Old-Fishstreet, London.
as Saint Hierome advis'd his Friend Rusticus, to make it his Vade-mecum. John Cosmus (that holy Bishop of Constantinople ) being forced to flye from that City, took no part of his treasures with him, save Davids Psalms;
as Saint Jerome advised his Friend Rusticus, to make it his Vade-mecum. John Cosmas (that holy Bishop of Constantinople) being forced to fly from that city, took no part of his treasures with him, save Davids Psalms;
And whereas all other parts of Scripture have their severall bounds and limits (as it were) some of them consisting chiefly of matter of Prophesie, others of History, some serving for instruction, some for reprehension, some for consolation;
And whereas all other parts of Scripture have their several bounds and Limits (as it were) Some of them consisting chiefly of matter of Prophesy, Others of History, Some serving for instruction, Some for reprehension, Some for consolation;
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being indeed a common Store-house of good things, out of which all persons (of what calling or condition soever) may fit and furnish themselves according to their exigents and occasions.
being indeed a Common Storehouse of good things, out of which all Persons (of what calling or condition soever) may fit and furnish themselves according to their exigents and occasions.
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For which very reason Saint Basil calls this book a divine Treasury; Saint Agustine stiles it, a spiriituall Library; Saint Ambrose terms it, a Map of holy Writ;
For which very reason Saint Basil calls this book a divine Treasury; Saint Augustine stile it, a spiriituall Library; Saint Ambrose terms it, a Map of holy Writ;
And, as for this particular Psalm, (of which my Text is a considerable part) it is the generall consent (in a manner) of all Divines, That it was compos'd,
And, as for this particular Psalm, (of which my Text is a considerable part) it is the general consent (in a manner) of all Divines, That it was composed,
the better to stir them up to a just gratulation, and thanksgiving to God, for two extraordinary Benefits, whereof the one was the establishing of the Church,
the better to stir them up to a just gratulation, and thanksgiving to God, for two extraordinary Benefits, whereof the one was the establishing of the Church,
The Psalmist (in these words of my Text) combines them together, calling both by one name, viz. Jerusalem; and calling upon us (as one man, with one minde,
The Psalmist (in these words of my Text) combines them together, calling both by one name, viz. Jerusalem; and calling upon us (as one man, with one mind,
The second, viz. Peace, is the principall pillar both of Church and Common-wealth, and (by an usuall Hebraism ) it signifies all happinesse, and perfection;
The second, viz. Peace, is the principal pillar both of Church and Commonwealth, and (by an usual Hebraism) it signifies all happiness, and perfection;
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Oh let the Charity of the Church, and the commodity of Peace, and the necessity of Prayer, invite you all to put in practice, what the Psalmist here so fervently presseth;
O let the Charity of the Church, and the commodity of Peace, and the necessity of Prayer, invite you all to put in practice, what the Psalmist Here so fervently Presseth;
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The matter is expressed, viz. Prayer; in handling whereof, I will touch only these three things, viz. The dignity, necessity, and efficacy of prayer. The manner is implied;
The matter is expressed, viz. Prayer; in handling whereof, I will touch only these three things, viz. The dignity, necessity, and efficacy of prayer. The manner is implied;
then you must do it first generalitèr, secondly ferventèr; thirdly, presentèr; fourthly, perseverantèr; lastly, practicè; that is, you must pray generally, fervently, presently, perseveringly, and practically.
then you must do it First generaliter, secondly ferventèr; Thirdly, presentèr; fourthly, perseverantèr; lastly, practicè; that is, you must pray generally, fervently, presently, perseveringly, and practically.
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A word of each, and first of the matter of this duty, and therein of the dignity of prayer, which (in 141 Psal.) is called a sacrifice, and that of incense; Let my prayer come before thee as incense,
A word of each, and First of the matter of this duty, and therein of the dignity of prayer, which (in 141 Psalm) is called a sacrifice, and that of incense; Let my prayer come before thee as incense,
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The sacrifice of incense was well pleasing to God under the law, and therefore it was called the sweet incense (in the 4th chap. of Numbers, ) And there was appointed an alter of gold for it (in the 40th chap. of Exodus ) and this is moralized in prayer, (in the 8th chapter of the Revelation ) where wee reade that an Angell came, and stood at the altar, having a golden censer,
The sacrifice of incense was well pleasing to God under the law, and Therefore it was called the sweet incense (in the 4th chap. of Numbers,) And there was appointed an altar of gold for it (in the 40th chap. of Exodus) and this is moralized in prayer, (in the 8th chapter of the Revelation) where we read that an Angel Come, and stood At the altar, having a golden censer,
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What greater honour can a mortall man ( who is but dust and ashes, as Abraham himselfe acknowledgeth) attaine unto, then to be admitted to friendly and familiar conference even with God himselfe? and yet this is obtianed by prayer, which is defined by some, to bee an holy colloquy,
What greater honour can a Mortal man (who is but dust and Ashes, as Abraham himself acknowledgeth) attain unto, then to be admitted to friendly and familiar conference even with God himself? and yet this is obtianed by prayer, which is defined by Some, to be an holy colloquy,
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And indeed to whom should we go, save onely to him who can both hear and help us? The Saints departed cannot hear us (saith Job ) the Angels cannot help us.
And indeed to whom should we go, save only to him who can both hear and help us? The Saints departed cannot hear us (Says Job) the Angels cannot help us.
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Or, if we shall compare the Kingdome of heaven to a pallace, or princely mansion-house, (as our Saviour doth in the 14th chapter of Saint John ) then is Christ himselfe the onely ready way conducting to this pallace;
Or, if we shall compare the Kingdom of heaven to a palace, or princely mansion-house, (as our Saviour does in the 14th chapter of Saint John) then is christ himself the only ready Way conducting to this palace;
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And this is such, that whereas Darius (in the 6th chap. of Daniel ) made an edict that no man for the space of thirty dayes should make any petition to God,
And this is such, that whereas Darius (in the 6th chap. of daniel) made an edict that no man for the Molle of thirty days should make any petition to God,
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The simple necessity whereof will soon appeare, if you will but take notice. First, of our manifold wants, both of outward blessings, and eke of inward graces.
The simple necessity whereof will soon appear, if you will but take notice. First, of our manifold Wants, both of outward blessings, and eke of inward graces.
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Fourthly of our manifold dangers ▪ for what Saint Paul speakes of himselfe (in the 11th chapter of the second epistle to the Corinthians ) is true of us all, that we are in perills of robbers, in perills of waters, in perills by our owne country-men, in perills by the heathen, in perills in the city, in perills in the wildernesse, in perills on the sea, in perills among false brethren, &c. And since we are in the midst of so many perills:
Fourthly of our manifold dangers ▪ for what Saint Paul speaks of himself (in the 11th chapter of the second epistle to the Corinthians) is true of us all, that we Are in perils of robbers, in perils of waters, in perils by our own countrymen, in perils by the heathen, in perils in the City, in perils in the Wilderness, in perils on the sea, in perils among false brothers, etc. And since we Are in the midst of so many perils:
of Saint John ) sayd to our Saviour in another case, The well is deep, and thou hast nothing to draw with, &c. So may I truely say in this, the fountaine of Gods grace is unsearchably deep,
of Saint John) said to our Saviour in Another case, The well is deep, and thou hast nothing to draw with, etc. So may I truly say in this, the fountain of God's grace is unsearchably deep,
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For, what Saint James speaks of saving wisedome in particular, if any man lacke wisedome let him aske it of God in prayer, is undoubtedly true of all good things whatsoever; (for they all descend from the Father of lights) and therefore if any of you lack any of these, you must aske it of God in prayer.
For, what Saint James speaks of Saving Wisdom in particular, if any man lack Wisdom let him ask it of God in prayer, is undoubtedly true of all good things whatsoever; (for they all descend from the Father of lights) and Therefore if any of you lack any of these, you must ask it of God in prayer.
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then may I with Saint Chrysostome ) nor lesse aptly liken prayer, (Velis & remis) to the sayles, and oares, wherewith we must be wasted through this turbulent sea to the haven of happinesse.
then may I with Saint Chrysostom) nor less aptly liken prayer, (Velis & Remis) to the sails, and oars, wherewith we must be wasted through this turbulent sea to the Haven of happiness.
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Even so needs must we apply our selves close to our prayers, if ever we mean to obtain from God this blessed Peace in the Text. And so I passe from the Necessity, to speak somewhat of the Efficacy of Prayer.
Even so needs must we apply our selves close to our Prayers, if ever we mean to obtain from God this blessed Peace in the Text. And so I pass from the Necessity, to speak somewhat of the Efficacy of Prayer.
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Secondly, the Devill, who (in the 2. Chapter to the Hebrews ) is said to have the power of death, is notwithstanding vanquish'd sometimes by the power of prayer, as in the 17 Chapter of Saint Matthew, where our Saviour saith expresly, This kinde of devills go not out save by prayer and fasting:
Secondly, the devil, who (in the 2. Chapter to the Hebrews) is said to have the power of death, is notwithstanding vanquished sometime by the power of prayer, as in the 17 Chapter of Saint Matthew, where our Saviour Says expressly, This kind of Devils go not out save by prayer and fasting:
Not by fasting alone, (as the Papists fondly imagine, and therefore make it a meritorious work) for fasting without prayer, is but an image of holinesse, and a picture of hunger;
Not by fasting alone, (as the Papists fondly imagine, and Therefore make it a meritorious work) for fasting without prayer, is but an image of holiness, and a picture of hunger;
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after a sort, overcome by prayer, else why doth he call out to Moses, (in the 32 Chapter of Exodus ) to let him alone? It seems that the fervent prayer of Moses at that time, did (not onely vincere, but vincire ) after a maner binde Gods hands,
After a sort, overcome by prayer, Else why does he call out to Moses, (in the 32 Chapter of Exodus) to let him alone? It seems that the fervent prayer of Moses At that time, did (not only vincere, but vincire) After a manner bind God's hands,
for the Lord Jesus Christs sake, and for the love of the spirit, that you strive together with me in your prayers to God.) He would have the wrestle (for so the word in the Originall properly signifies) with God by prayer,
for the Lord jesus Christ sake, and for the love of the Spirit, that you strive together with me in your Prayers to God.) He would have the wrestle (for so the word in the Original properly signifies) with God by prayer,
Secondly, it is a duty seasonable at all times; for whether it be a time of mirth, or mourning; health, or sicknesse; prosperity, or affliction; peace, or warre;
Secondly, it is a duty seasonable At all times; for whither it be a time of mirth, or mourning; health, or sickness; Prosperity, or affliction; peace, or war;
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and for this cause Saint Paul wills us every where to pray (in the 2. Chapter of the first Epistle to Timothy. Be a man at home or abroad; in the City, or Country;
and for this cause Saint Paul wills us every where to pray (in the 2. Chapter of the First Epistle to Timothy. Be a man At home or abroad; in the city, or Country;
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Then much to blame are such Sectaries as seldome, or never come to the publike prayers appointed by the Church, no, not upon the Lords own day (and that, by the way shews that it is not the word,
Then much to blame Are such Sectaries as seldom, or never come to the public Prayers appointed by the Church, no, not upon the lords own day (and that, by the Way shows that it is not the word,
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but the man that they come to hear) and therin these precisians practize that popish position pressed by Stapleton (in the 10 of his Quodlibets ) Non quid loquitur, sed quis, à bono Catholico est attēdendū? when though they will flock to such preachers as they like,
but the man that they come to hear) and therein these Precisians practice that popish position pressed by Stapleton (in the 10 of his Quodlibets) Non quid loquitur, sed quis, à Bono Catholico est attendendum? when though they will flock to such Preachers as they like,
But I would to God that they would take notice that this their peevishnesse and recusancy, is not only punishable by censures ecclesiasticall and civill,
But I would to God that they would take notice that this their peevishness and recusancy, is not only punishable by censures ecclesiastical and civil,
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and a speciall meanes appointed by God for the sanctifying of the same) And also forget what our Saviour saith (in the 21. Chapter of Saint Matthew ) My house shall be called the house of prayer,
and a special means appointed by God for the sanctifying of the same) And also forget what our Saviour Says (in the 21. Chapter of Saint Matthew) My house shall be called the house of prayer,
and this is insinuated in this particle, O! O pray &c. This (O) is sometimes an interjection of sorrowing, as wheu King David (bewayling the untimely death of his sonne Absalom in the 18. Chapter of the 2. of Samuel ) cryed out, O Absalom, my sonne, my sonne Absalom, would to God I had died for thee, O Absalom, my sonne, my sonne.
and this is insinuated in this particle, OH! Oh pray etc. This (Oh) is sometime an interjection of sorrowing, as wheu King David (bewailing the untimely death of his son Absalom in the 18. Chapter of the 2. of Samuel) cried out, Oh Absalom, my son, my son Absalom, would to God I had died for thee, Oh Absalom, my son, my son.
And, hoc nunc nullum habet crastinum, (saith Saint Augustine. ) And as Saint Paul stirres up the Romanes to arise from sleep, by putting them in minde of the season, (in the 13. to the Romanes: ) so may I justly excite and incite you to fall close to your prayers for publike peace, upon the consideration of this very season.
And, hoc nunc nullum habet Tomorrow, (Says Faint Augustine.) And as Saint Paul stirs up the Romans to arise from sleep, by putting them in mind of the season, (in the 13. to the Romans:) so may I justly excite and incite you to fallen close to your Prayers for public peace, upon the consideration of this very season.
And therefore as the skilfull Pilot at sea, seeing a slaw, or a storme a comming, presently puts into some harbor where he may be safe, untill the danger be over:
And Therefore as the skilful Pilot At sea, seeing a slavum, or a storm a coming, presently puts into Some harbour where he may be safe, until the danger be over:
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So Saint James sends us all to prayer, as the onely sure haven in time of distresse, where he saith, NONLATINALPHABET. Is any man afflicted? NONLATINALPHABET;
So Saint James sends us all to prayer, as the only sure Haven in time of distress, where he Says,. Is any man afflicted?;
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Then if we now finde that our peace is declining, and our enemies increasing, who laugh at our distraction, labour our destruction, crying with them in the 71. Psalme, Ha, ha, so would we have it, prosecute,
Then if we now find that our peace is declining, and our enemies increasing, who laugh At our distraction, labour our destruction, crying with them in the 71. Psalm, Would, would, so would we have it, prosecute,
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If we see ( Gebal, and Ammon, and Amalek, ) a legion of Sectaries (like unto those other Locusts that came out of the bottomlesse pit) swarming at this day among us, and joyning purse and forces, heads and hands against us, that so they may bring upon us a sodaine, fearefull, and irreparable devastation, desolation.
If we see (Gebal, and Ammon, and Amalek,) a legion of Sectaries (like unto those other Locusts that Come out of the bottomless pit) swarming At this day among us, and joining purse and forces, Heads and hands against us, that so they may bring upon us a sudden, fearful, and irreparable devastation, desolation.
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Then stint him not to thy time, who is the Lord of times and seasons: (Though he heare not ad voluntatem, yet happily he doth ad sanitatem. ) But pray continually,
Then stint him not to thy time, who is the Lord of times and seasons: (Though he hear not ad voluntatem, yet happily he does ad sanitatem.) But pray continually,
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as Saint Paul injoynes (in the 5. Chapter of the first Epistle to the Thessalonians ) which words of the Apostle must not be understood in so rigid an acception,
as Saint Paul enjoins (in the 5. Chapter of the First Epistle to the Thessalonians) which words of the Apostle must not be understood in so rigid an acception,
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and whose heresie Saint Augustine doth worthily confute, and condemne:) but Saint Paul must be understood, either (secundum effectum orationis) according to the effect of prayer, which commonly is an holy life;
and whose heresy Saint Augustine does worthily confute, and condemn:) but Saint Paul must be understood, either (secundum effectum orationis) according to the Effect of prayer, which commonly is an holy life;
as (in the 18. Chapter of Saint Luke ) we read that our Saviour propounded two parables, the one, of an unjust Judge; the other, of an importunate widow, thereby teaching us to pray always:
as (in the 18. Chapter of Saint Lycia) we read that our Saviour propounded two parables, the one, of an unjust Judge; the other, of an importunate widow, thereby teaching us to pray always:
And we are also hereunto incourag'd by many memorable instances and examples, as of blind Bartimeus, who gave not over calling and crying for mercy to the son of David, till he restored him his sight.
And we Are also hereunto encouraged by many memorable instances and Examples, as of blind Bartimaeus, who gave not over calling and crying for mercy to the son of David, till he restored him his sighed.
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and humbly pray for, and studiously procure this peace in the text. For Orati• sine oper• nihil est, saith S Chrysostome. Prayer without practise is nothing; and nothing worth.
and humbly pray for, and studiously procure this peace in the text. For Orati• sine oper• nihil est, Says S Chrysostom. Prayer without practice is nothing; and nothing worth.
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and oblique respects aside) must endeavour to procure and preserve the publique peace, and to prevent all Schisme, Sedition Rebellion, and other notorious impediments of the same.
and oblique respects aside) must endeavour to procure and preserve the public peace, and to prevent all Schism, Sedition Rebellion, and other notorious impediments of the same.
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And yet forasmuch as all our endeavours are to little purpose, unlesse he that is the keeper of Israell, do by his speciall providence, watch over us for our good;
And yet forasmuch as all our endeavours Are to little purpose, unless he that is the keeper of Israel, do by his special providence, watch over us for our good;
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or the thing which you are here exhorted to pray for; and this is, Peace; O pray for peace, &c. Peace (in the originall) comes of a word which betokens perfection;
or the thing which you Are Here exhorted to pray for; and this is, Peace; Oh pray for peace, etc. Peace (in the original) comes of a word which betokens perfection;
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but all creatures by a certain naturall instinct desire their own perfection; (as the Philosopher observes) and consequently all men should pray for peace.
but all creatures by a certain natural instinct desire their own perfection; (as the Philosopher observes) and consequently all men should pray for peace.
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my peace I give unto you, &c. And thence St Augustine (in the 2•th Chapter of his third Book de verbis Domini ) infers necessarily, Non pot•rit ad Domini •aereditatem pervenire, qui testamentum noluerit observare.
my peace I give unto you, etc. And thence Saint Augustine (in the 2•th Chapter of his third Book de verbis Domini) infers necessarily, Non pot•rit ad Domini •aereditatem pervenire, qui testamentum noluerit observare.
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And (in his 19th Book de Civitate Dei ) he saith, Pax est Serenitas mentis, &c. Peace is the minds serenity; the hearts tranquillitie; the bond of amity; and the consort of charity.
And (in his 19th Book de Civitate Dei) he Says, Pax est Serenitas mentis, etc. Peace is the minds serenity; the hearts tranquillity; the bound of amity; and the consort of charity.
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And 'tis therefore stil'd vinculum pacis (in the fourth Chapter to the Ephesians ) The bond of peace; To insinuate unto us, that if all Gods blessings were to be bound up in one bundle, peace must be the bond to tye and keep them together:
And it's Therefore Styled vinculum pacis (in the fourth Chapter to the Ephesians) The bound of peace; To insinuate unto us, that if all God's blessings were to be bound up in one bundle, peace must be the bound to tie and keep them together:
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for what were riches, honor, pleasure, and whatever else the wordling makes his Idol, without peace? I may truly say of these (as Haman did in another case, all these things availe us nothing without peace.
for what were riches, honour, pleasure, and whatever Else the Worldling makes his Idol, without peace? I may truly say of these (as Haman did in Another case, all these things avail us nothing without peace.
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And in such an exigent do but think, or rather indeed you cannot think, how beautifull the feet of him would have been that had brought the glad tydings of peace:
And in such an exigent do but think, or rather indeed you cannot think, how beautiful the feet of him would have been that had brought the glad tidings of peace:
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for it put the Prophet Isaiah himself to a Quam speciosi pedes? &c. How beautifull are the feet? &c. As if the beauty and that of the very feet of such a one as (with Noahs Dove) comes with the Olive branch of peace in his mouth, were so exceeding beautifull, that it lay not in the power of a Prophet immediatly inspir'd by God himself, to say, how beautifull they are.
for it put the Prophet Isaiah himself to a Quam speciosi pedes? etc. How beautiful Are the feet? etc. As if the beauty and that of the very feet of such a one as (with Noahs Dove) comes with the Olive branch of peace in his Mouth, were so exceeding beautiful, that it lay not in the power of a Prophet immediately inspired by God himself, to say, how beautiful they Are.
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And (to the self same effect, and with no lesse elegancy) the sweet singer of Israel warbles forth his Ecce quam bonum, et quam jucundum? &c. Behold how good, and pleasant a thing it is to see brethren dwell together in vnity!
And (to the self same Effect, and with no less elegancy) the sweet singer of Israel warbles forth his Ecce quam bonum, et quam jucundum? etc. Behold how good, and pleasant a thing it is to see brothers dwell together in unity!
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and he goes on with a Quambonum, &c. He propounds it comparatively, and by way of interrogation, Behold, how good and pleasant a thing it is? &c. As if he had said, The cohabitation of neighbours in peace and unity, is so good and pleasant a thing indeed, that no man in words is fully able to expresse it.
and he Goes on with a Quambonum, etc. He propounds it comparatively, and by Way of interrogation, Behold, how good and pleasant a thing it is? etc. As if he had said, The cohabitation of neighbours in peace and unity, is so good and pleasant a thing indeed, that no man in words is Fully able to express it.
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And God seemes not to quarrell with him, who (being given over to a reprobate sence) runs into all excesse of riot, without the least check of a chiding conscience,
And God seems not to quarrel with him, who (being given over to a Reprobate sense) runs into all excess of riot, without the least check of a chiding conscience,
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and there is no peace (saith my God) to the wicked. Which is, as if he had said, He hath neither externall peace with the creatures, which are all up in Arms against him that's wicked;
and there is no peace (Says my God) to the wicked. Which is, as if he had said, He hath neither external peace with the creatures, which Are all up in Arms against him that's wicked;
nor internall peace with his own conscience, which (so long as he lyes in mortall sin unrepented of) is ever (like the singer on the wall to Belshazzar ) writing bitter things against him;
nor internal peace with his own conscience, which (so long as he lies in Mortal since unrepented of) is ever (like the singer on the wall to Belshazzar) writing bitter things against him;
They have the smooth voyce of Iacob, but the rough hands of Esau. And like those beasts (in the first Chapter of Ezekiel ) that had wings, and hands under their wings, these often obscure the hands of extream oppression, under the wings of extraordinary profession.
They have the smooth voice of Iacob, but the rough hands of Esau And like those beasts (in the First Chapter of Ezekielem) that had wings, and hands under their wings, these often Obscure the hands of extreme oppression, under the wings of extraordinary profession.
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Else why should the Prophet cry out, O let not their balm break my head, but that he plainly saw that these, pretenders to peace (like so many blessing witches which commonly do most hurt) do turn the very remedy into a disease;
Else why should the Prophet cry out, Oh let not their balm break my head, but that he plainly saw that these, pretenders to peace (like so many blessing Witches which commonly do most hurt) do turn the very remedy into a disease;
Aspi• ab aspergendo dicitur, saith Isydore Hispalensis. For though primo morsu dulciter tuillat; Yet ere long it disperseth the poyson thorough the veines to the heart:
Aspi• ab aspergendo dicitur, Says Isidore Hispalensis. For though primo Morsu dulciter tuillat; Yet ere long it disperses the poison through the Veins to the heart:
The last branch of evill peace, is call'd by the schoolmen Pa•inquinata; which word (as some Criticks note) signifies both dishonest, and dishonourable;
The last branch of evil peace, is called by the Schoolmen Pa•inquinata; which word (as Some Critics note) signifies both dishonest, and dishonourable;
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Et qui per seditionem, &c. As the same learned Father goes on, such as by sed•o• sever themselves from the rest that are loyall Subjects, can never actuate their pernitious intendments,
Et qui per seditionem, etc. As the same learned Father Goes on, such as by sed•o• sever themselves from the rest that Are loyal Subject's, can never actuate their pernicious intendments,
See a sad instance hereof in that dishonest and dishonorable combination of more then fourty Iews, which bound themselves by oath neither to eat nor drink untill they kill'd St. Paul. And of this nature was the compact between Simeon and Levi, whom good old Iacob doth therefore stile fratres in malo; Not simply brethren,
See a sad instance hereof in that dishonest and dishonourable combination of more then fourty Iews, which bound themselves by oath neither to eat nor drink until they killed Saint Paul. And of this nature was the compact between Simeon and Levi, whom good old Iacob does Therefore style Brothers in Malo; Not simply brothers,
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When the Romish Priests and Jesuited faction made a solemne vow, and seal'd it with the holy Sacrament, that they would blow up this State, and conceale the plot:
When the Romish Priests and Jesuited faction made a solemn Voelli, and sealed it with the holy Sacrament, that they would blow up this State, and conceal the plot:
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And if the upstart Anabaptist (which so multiplies) prevail among us, as he did not long since in Germany, God knowes what will become of the true Protestant in this.
And if the upstart Anabaptist (which so multiplies) prevail among us, as he did not long since in Germany, God knows what will become of the true Protestant in this.
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And whether this Sect be godly, or not (how specious soever their pretences are) any man that observes how destructive both their principles and practise be to Church and State, may easily determine.
And whither this Sect be godly, or not (how specious soever their pretences Are) any man that observes how destructive both their principles and practice be to Church and State, may Easily determine.
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The first, viz. Internall Peace, is that which Saint Paul, (in the 4 Chapter to the Ephesians ) tearms Peace of conscience; which peace springs from the assurance of Gods love to us in Christ,
The First, viz. Internal Peace, is that which Saint Paul, (in the 4 Chapter to the Ephesians) terms Peace of conscience; which peace springs from the assurance of God's love to us in christ,
For with the Prince of Orators we say of the one, Iniquissimam pacem, &c. that the unjustest peace is to be preferred before the justest War. And with our holy Mother, the Church, we pray for the other, saying, Da pacem, Domine, in diebus nostris;
For with the Prince of Orators we say of the one, Iniquissimam pacem, etc. that the unjustest peace is to be preferred before the Justest War. And with our holy Mother, the Church, we pray for the other, saying, Dam pacem, Domine, in diebus nostris;
And he cannot be a good Christian, who doth not approve of our Saviours Motto, Blessed are the peace-makers: and I may fitly adde, Blessed are the peace-takers, too;
And he cannot be a good Christian, who does not approve of our Saviors Motto, Blessed Are the peacemakers: and I may fitly add, Blessed Are the peace-takers, too;
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The third branch of good peace, is that which is called Eternall Peace, of which we have both a prophesie and a promise, in the 32 of Isaiah, My people (saith God) shall dwell in a peaceable habitation,
The third branch of good peace, is that which is called Eternal Peace, of which we have both a prophesy and a promise, in the 32 of Isaiah, My people (Says God) shall dwell in a peaceable habitation,
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In pulchritudine pacis, saith S. Hierome, in the full beauty of peace, even in blessed tranquility, where there shall be no asperity, no indignation, no need, no envy, no adversary, no end; but everlasting Peace.
In pulchritudine pacis, Says S. Jerome, in the full beauty of peace, even in blessed tranquillity, where there shall be no asperity, no Indignation, no need, no envy, no adversary, no end; but everlasting Peace.
which, though it partakes of both extremes, as beginning in the one ( viz. Peace of Conscience) and terminating in the other ( viz, the Peace of Heaven) yet Interpreters generally hold, that this peace in my Text cannot properly be understood, either of the Internall,
which, though it partakes of both extremes, as beginning in the one (viz. Peace of Conscience) and terminating in the other (videlicet, the Peace of Heaven) yet Interpreters generally hold, that this peace in my Text cannot properly be understood, either of the Internal,
for hereby we enjoy that excellent priviledge which Zachary sings of in the first Chap. of S. Luke, viz. That being delivered from the hands of our enemies, we may serve God without fear, in holinesse and righteousnesse all the dayes of our lives.
for hereby we enjoy that excellent privilege which Zachary sings of in the First Chap. of S. Lycia, viz. That being Delivered from the hands of our enemies, we may serve God without Fear, in holiness and righteousness all the days of our lives.
yet such and so great it is in it self, that Artaxerxes (by the very light of Nature) said, Peace is such a good thing, as all men desire; Pacem te poscimus omnes.
yet such and so great it is in it self, that Artaxerxes (by the very Light of Nature) said, Peace is such a good thing, as all men desire; Pacem te poscimus omnes.
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And S. Paul (in the second Chapter of the first Epistle to Timothy ) proposeth it as the chief Motive why we should pray for Kings, and all that be in Authority, viz. That under them we may lead a peaceable and quiet life, in all godlinesse and honesty.
And S. Paul (in the second Chapter of the First Epistle to Timothy) Proposeth it as the chief Motive why we should pray for Kings, and all that be in authority, viz. That under them we may led a peaceable and quiet life, in all godliness and honesty.
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Not without great reason therefore did the Lord command his peculiar people, the Jews, even in Captivity, to pray for the peace and prosperity of the Babylonians (in the 29 Chapter of Jeremy ) and that because 〈 … 〉 peace thereof, they should have peace.
Not without great reason Therefore did the Lord command his peculiar people, the jews, even in Captivity, to pray for the peace and Prosperity of the Babylonians (in the 29 Chapter of Jeremiah) and that Because 〈 … 〉 peace thereof, they should have peace.
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these (in the exuberancy of their misgrounded, and misguided zeal) do both preach and pray against publike Peace, as inconsistent with the Independency,
these (in the exuberancy of their misgrounded, and misguided zeal) do both preach and pray against public Peace, as inconsistent with the Independency,
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And not a few (whom the Church and State finde to be a malignant party) having little else to do, make it now their trade to lye; both by whole-sale, and retayl;
And not a few (whom the Church and State find to be a malignant party) having little Else to do, make it now their trade to lie; both by wholesale, and retail;
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And (which makes the disease more desperate, and the cure more doubtfull) when any of the sons of peace hath convin'cd these Bountefues of disturbing the publike-weale, against both law and conscience;
And (which makes the disease more desperate, and the cure more doubtful) when any of the Sons of peace hath convin'cd these Bountefues of disturbing the public-weal, against both law and conscience;
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let all the world judge whether I may not justly apply unto these, that which our Saviour himself said to some others (instigating him to call for fire from heaven, in the 9 Chapter of Saint Luke ) NONLATINALPHABET &c. They know not of what manner of spirit they are.
let all the world judge whither I may not justly apply unto these, that which our Saviour himself said to Some Others (instigating him to call for fire from heaven, in the 9 Chapter of Saint Lycia) etc. They know not of what manner of Spirit they Are.
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then sure they would soon be brought on their very knees to acknowledge, That the most glorious Crown of gold in all the world is not worthy to be compared with the now so much contemned Garland of Peace.
then sure they would soon be brought on their very knees to acknowledge, That the most glorious Crown of gold in all the world is not worthy to be compared with the now so much contemned Garland of Peace.
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& encouraging to kill, or resist and the hideous schriking of women & children. God be thanked we never saw tender babes snatch'd from the Brests of their mothers,
& encouraging to kill, or resist and the hideous schriking of women & children. God be thanked we never saw tender babes snatched from the Breasts of their mother's,
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the impotent wife hanging (with tears running from blood-shed eyes) about her arm'd husband, ambitious to die with him, with whom she may no longer live.
the impotent wife hanging (with tears running from bloodshed eyes) about her armed husband, ambitious to die with him, with whom she may no longer live.
In a word, it is palpable by our fool-hardy forwardnesse to, and frowardnesse in embroiling our selves, that we never yet knew how cruell an adversary,
In a word, it is palpable by our foolhardy forwardness to, and frowardness in embroiling our selves, that we never yet knew how cruel an adversary,
and ruine our selves? Bellageri placuit nullos habitura tryumphos? Oh lets take heed that Gods mercie (being too too much abus'd) turn not at last to fury;
and ruin our selves? Bellageri Placuit nullos habitura tryumphos? O lets take heed that God's mercy (being too too much abused) turn not At last to fury;
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and that he deal not with us, (being so provok'd by us) as he did with the stiff-necked and unthankfull Jews, when that which went in at their mouths, he fetch'd out at their nostrils.
and that he deal not with us, (being so provoked by us) as he did with the Stiffnecked and unthankful jews, when that which went in At their mouths, he fetched out At their nostrils.
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But some head-strong, brain-sick Sectary will say perchance, as Judas did in another case, Ad quid perditio haec? Why is this waste? What need we be such importunate suitors to God for peace, seeing we already enjoy it? I wish we did! Yea, grant we do;
But Some headstrong, brainsick Sectary will say perchance, as Judas did in Another case, Ad quid Perdition haec? Why is this waste? What need we be such importunate Suitors to God for peace, seeing we already enjoy it? I wish we did! Yea, grant we do;
and respect from the better sort, as a poor Minister is capable of) and yet, in the generall, you shall give me leave to tell you, that the most flourishing Cities, and Countries, have their Period;
and respect from the better sort, as a poor Minister is capable of) and yet, in the general, you shall give me leave to tell you, that the most flourishing Cities, and Countries, have their Period;
(strong is thy dwelling place, and thou puttest thy neast in a rock, neverthelesse the Kenite shall be wasted, &c.) Yet as our Saviour himself riding in triumph into Jerusalem (the people spreading their garments;
(strong is thy Dwelling place, and thou puttest thy nest in a rock, nevertheless the Kenite shall be wasted, etc.) Yet as our Saviour himself riding in triumph into Jerusalem (the people spreading their garments;
and crying Hosanna to the son of David, Hosanna in the highest) when he drew neer to Jerusalem, and beheld that City, forseeing the heavy judgement which hung over it, he wept,
and crying Hosanna to the son of David, Hosanna in the highest) when he drew near to Jerusalem, and beheld that city, Foreseeing the heavy judgement which hung over it, he wept,
but now are they hid from thine eyes, &c. So I beholding this Metropolis (our Jerusalem ) with the eye of tender pity and compassion, (such as is due from a true son to his dear mother) and premeditating with my self the wofull miseries which our present distraction and division, may ere we be aware bring upon us:
but now Are they hid from thine eyes, etc. So I beholding this Metropolis (our Jerusalem) with the eye of tender pity and compassion, (such as is due from a true son to his dear mother) and premeditating with my self the woeful misery's which our present distraction and division, may ere we be aware bring upon us:
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And I can give no other reason of our present security, confidence, and contempt, save that remarkable observation of Livie (in the fift of his Decads) where he asserts, That (Urgentibus rempublicam fatis, salutares Dei & hominum admonitiones spernuntur) when the destruction of a Common-wealth is destin'd,
And I can give no other reason of our present security, confidence, and contempt, save that remarkable observation of Livy (in the fift of his Decades) where he asserts, That (Urgentibus Res publicam fatis, salutares Dei & hominum admonitiones spernuntur) when the destruction of a Commonwealth is destined,
that so we may not by wofull experience of the more then many mischiefs of a Civil War, be forc'd to acknowledge that we too too much slighted, vilified,
that so we may not by woeful experience of the more then many mischiefs of a Civil War, be forced to acknowledge that we too too much slighted, vilified,
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for, if the Jews (in the first Chapter of Baruch ) were commanded by God, to pray for Nabuchadonosor, and Balthasar his son, which kept them in slavery and captivity;
for, if the jews (in the First Chapter of baruch) were commanded by God, to pray for Nebuchadnezzar, and Balthasar his son, which kept them in slavery and captivity;
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And next, lets pray for the Lords and Commons assembled in Parliament, that the spirit of the Lord may rest upon them (as it is in the 11 Chapter of Isaiah ) even the spirit of wisdom, and understanding, the spirit of counsell,
And next, lets pray for the lords and Commons assembled in Parliament, that the Spirit of the Lord may rest upon them (as it is in the 11 Chapter of Isaiah) even the Spirit of Wisdom, and understanding, the Spirit of counsel,
for what you are exhorted to pray, viz. for Peace: It now onely remains, that I acquaint you for whose peace it is that you are exhorted thus to pray, viz. for the peace of Jerusalem: for so stands the Text,
for what you Are exhorted to pray, viz. for Peace: It now only remains, that I acquaint you for whose peace it is that you Are exhorted thus to pray, viz. for the peace of Jerusalem: for so Stands the Text,
It was the Metropolis of Palestina, and it was so denominated from two parts in it, one of which was call'd Jebus; the Mount on which God commanded Abraham to offer up his son Isaac; otherwise call'd Mount Moriah, or Sion, on which afterwards the Temple was built, and Davids tower.
It was the Metropolis of Palestine, and it was so denominated from two parts in it, one of which was called Jebus; the Mount on which God commanded Abraham to offer up his son Isaac; otherwise called Mount Moriah, or Sion, on which afterwards the Temple was built, and Davids tower.
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as Lyra notes in his Glosse on the 28 Chapter of Genesis. And now if you put the two words (expressing the two parts) together, it makes Jebushalom, and for Euphonies sake, Jerusalem.
as Lyram notes in his Gloss on the 28 Chapter of Genesis. And now if you put the two words (expressing the two parts) together, it makes Jebushalom, and for Euphonies sake, Jerusalem.
Upon which words Hugo Cardinalis glosseth thus, In hoc quod dicitur sursum, notatur altitudo; quod Jerusalem, pacis multitudo; quod libera, libertatis amplitudo;
Upon which words Hugo Cardinalis Glosseth thus, In hoc quod dicitur Sursum, notatur altitudo; quod Jerusalem, pacis multitudo; quod Libera, libertatis amplitudo;
as Saint Cyprian speaks, Illius foetu nascimur, saith he, illius lacte nutrimur, spiritu ejus animamur, &c. And so truly is she our Mother, in a qualified sense;
as Saint Cyprian speaks, Illius foetu nascimur, Says he, Illius Lacte nutrimur, spiritu His animamur, etc. And so truly is she our Mother, in a qualified sense;
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And therefore no marvell though our present Sectaries, which (renouncing the Communion of the Church) will have none of her to their Mother, cannot endure to use the Lords prayer, in which they must say, Our Father.
And Therefore no marvel though our present Sectaries, which (renouncing the Communion of the Church) will have none of her to their Mother, cannot endure to use the lords prayer, in which they must say, Our Father.
Secondly, as the Israelites were enjoyn'd by God at least three times every yeer to come, and appear before him in Jerusalem: Even so are we all bound to meet in the Church (which is the Congregation of all Christians) and herein all true Christians do meet together in the unity of judgement, and affection.
Secondly, as the Israelites were enjoined by God At least three times every year to come, and appear before him in Jerusalem: Even so Are we all bound to meet in the Church (which is the Congregation of all Christians) and herein all true Christians do meet together in the unity of judgement, and affection.
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And therefore I may truly say to such Sectaries as (out of an affectation of singular holinesse separate themselves from the Church) as sometimes Mr. Calvin himself did to the Anabaptists.
And Therefore I may truly say to such Sectaries as (out of an affectation of singular holiness separate themselves from the Church) as sometime Mr. calvin himself did to the Anabaptists.
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Quid tam sacerdotal•, quam immacula•as piotaris •astias de altari cordis offerne? Fourthly, Jerusalem was the onely place in which God was known, and worshipped: His Temple was built there;
Quid tam sacerdotal•, quam immacula•as piotaris •astias de Altar Cordis offerne? Fourthly, Jerusalem was the only place in which God was known, and worshipped: His Temple was built there;
One use of pillars, is to preserve the remembrance of things past, to posterity (to which end Absolom rear'd his pillar) and thus doth the Church keep the truth of God as it were upon perpetuall record.
One use of pillars, is to preserve the remembrance of things past, to posterity (to which end Absalom reared his pillar) and thus does the Church keep the truth of God as it were upon perpetual record.
and therefore they which (with Sampson in the 16th chapter of Judges ) thrust as this pillar with all their might, will ere they be aware bring the whole fabrick about their eares, to the certain ruine of themselves and others.
and Therefore they which (with Sampson in the 16th chapter of Judges) thrust as this pillar with all their might, will ere they be aware bring the Whole fabric about their ears, to the certain ruin of themselves and Others.
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as being all washed from their sins in the same Laver of Regeneration; all tyed together by the Sinews, and Ligaments of the same Christian Profession;
as being all washed from their Sins in the same Laver of Regeneration; all tied together by the Sinews, and Ligaments of the same Christian Profession;
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and shatter'd as it is? St. Basil (in his last Chapter de spiritu sancto, taking into serious consideration the state of the Church in his time) cries out, Cui comparabibus? &c. To what shall we liken the present state of the Church? And he answers.
and shattered as it is? Saint Basil (in his last Chapter de spiritu sancto, taking into serious consideration the state of the Church in his time) cries out, Cui comparabibus? etc. To what shall we liken the present state of the Church? And he answers.
NONLATINALPHABET, fundamentum doctrinae, & munimentum disciplinae convulsum est. All the bounds of our fore-fathers are transgressed. The foundation of Doctrine, and fortification of Discipline, is plucked up.
, fundamentum Doctrine, & Munimentum Discipline convulsum est. All the bounds of our Forefathers Are transgressed. The Foundation of Doctrine, and fortification of Discipline, is plucked up.
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Nec divina Scriptura, nec Apostolica traditio litem dirimit, Unus amicitiae modus ad gratiā loqui, & inimicitiae sufficiens causa, opinionibus dissentire.
Nec Divine Scripture, nec Apostolica Tradition litem dirimit, Unus Friendship modus ad gratiam loqui, & inimicitiae Sufficiens causa, opinionibus dissentire.
but what they laid upon themselves, &c. This is the History which Saint Basil (who lived within lesse then 400 yeers after the Incarnation of our Lord) writes of the state of the Church in his time;
but what they laid upon themselves, etc. This is the History which Saint Basil (who lived within less then 400 Years After the Incarnation of our Lord) writes of the state of the Church in his time;
and beleaguer'd on all sides with Bulls of Bashan, devouring Wolves, Herodian Foxes, foaming Boars, greedy Bears, grinning Dogs, fiery Serpents, corroding Vipers, stinging Scorpions;
and beleaguered on all sides with Bulls of Bashan, devouring Wolves, Herodian Foxes, foaming Boars, greedy Bears, grinning Dogs, fiery Serpents, corroding Vipers, stinging Scorpions;
I mean such men-beasts as Saint Paul fought with at Ephesus, (in the 15 Chapter of the first Epistle to the Corinthians, ) men in shape, beasts in condition;
I mean such men-beasts as Saint Paul fought with At Ephesus, (in the 15 Chapter of the First Epistle to the Corinthians,) men in shape, beasts in condition;
on the right hand by the contentious oppositions of Schismaticks, on the left, by the blasphemous propositions of Hereticks: openly wrong'd by persecuting Tyrants;
on the right hand by the contentious oppositions of Schismatics, on the left, by the blasphemous propositions of Heretics: openly wronged by persecuting Tyrants;
preaching common invectives, against the Lawfull Governours, and Government, both of Church and State, and animating the giddy multitude to take up Arms;
preaching Common invectives, against the Lawful Governors, and Government, both of Church and State, and animating the giddy multitude to take up Arms;
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But (alas), what horrid impiety, and extreme ingratitude it is (Viper-like) to gnaw out the bowells of the Mother Church that bare us? May she not justly now renew her old complaints? Eccè in pace mea, amaritudo mea amarissima.
But (alas), what horrid impiety, and extreme ingratitude it is (Viperlike) to gnaw out the bowels of the Mother Church that bore us? May she not justly now renew her old complaints? Eccè in pace mea, amaritudo mea amarissima.
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who yet through their grievous strife, and schism, have so vexed, and rent her very bowells of late, that she hath just cause to wish she had never conceiv'd them.
who yet through their grievous strife, and Schism, have so vexed, and rend her very bowels of late, that she hath just cause to wish she had never conceived them.
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Yea, however these Schismaticks in some sort out-act that Monster Nero's cruelty, in ripping up the Womb of their Spirituall Mother: yet let us as dear children, rather imitate the pity, and piety of our heavenly Father.
Yea, however these Schismatics in Some sort outact that Monster Nero's cruelty, in ripping up the Womb of their Spiritual Mother: yet let us as dear children, rather imitate the pity, and piety of our heavenly Father.
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And the better to expresse our dutifull, and due affection to our holy Mother the Church, let us all be exhorted to do these three things, with which I will conclude.
And the better to express our dutiful, and due affection to our holy Mother the Church, let us all be exhorted to do these three things, with which I will conclude.
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For, as S. Augustine speaks (in his 19 Book de Civitati Dei ) Tantum est, &c. Such is the good of Ecclesiasticall Peace, that nothing can be heard more acceptable;
For, as S. Augustine speaks (in his 19 Book the Civitati Dei) Tantum est, etc. Such is the good of Ecclesiastical Peace, that nothing can be herd more acceptable;
And yet are we not divided? Have we not (answerable to that in the 9 Chapter of Isaiah ) our Ephraim against Manasses,? and Manasses against Ephraim? and both against Judah? Have we not Sectaries against Papists? and Papists against Sectaries? and both against the true Protestant? Is not that certain Prognostick of the Generall Judgement at the last day (pointed at in the 24 of Saint Matthew ) now visible in His Majesties Dominions? when as Kingdome riseth against Kingdome, and Realme against Realme?
And yet Are we not divided? Have we not (answerable to that in the 9 Chapter of Isaiah) our Ephraim against Manasses,? and Manasses against Ephraim? and both against Judah? Have we not Sectaries against Papists? and Papists against Sectaries? and both against the true Protestant? Is not that certain Prognostic of the General Judgement At the last day (pointed At in the 24 of Saint Matthew) now visible in His Majesties Dominions? when as Kingdom Riseth against Kingdom, and Realm against Realm?
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and lamentable Schisms in the Church? Have we not dangerous dissention, and digladiation in the Common-wealth? And doth not our Saviour tell us plainly (in the 12 Chapter of S. Matthew ) That a Kingdom divided against it self, shall be brought to delation? And shall we not believe him? or if we do, shall we go on,
and lamentable Schisms in the Church? Have we not dangerous dissension, and digladiation in the Commonwealth? And does not our Saviour tell us plainly (in the 12 Chapter of S. Matthew) That a Kingdom divided against it self, shall be brought to delation? And shall we not believe him? or if we do, shall we go on,
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and perish, for not obeying him? Can we ever hope to prosper, whilst we are thus divided? and whilst our divisions, like those of Reuben (in the 5 Chapter of Iudges ) are great thoughts of heart? and those great thoughts indeed;
and perish, for not obeying him? Can we ever hope to prosper, while we Are thus divided? and while our divisions, like those of Reuben (in the 5 Chapter of Judges) Are great thoughts of heart? and those great thoughts indeed;
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for they are great thoughts against the Liturgy, and great thoughts against Episcopacy, if not against Monarcy it self? These must be confess'd to be great thoughts,
for they Are great thoughts against the Liturgy, and great thoughts against Episcopacy, if not against Monarchy it self? These must be confessed to be great thoughts,
and therefore, in reason, what can be expected but that these great thoughts should beget great troubles, which (like so many Mathematicall lines) will be Divisibiles in s•mper divisibila? If we cast off all that is called.
and Therefore, in reason, what can be expected but that these great thoughts should beget great Troubles, which (like so many Mathematical lines) will be Divisibiles in s•mper divisibila? If we cast off all that is called.
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So that what St. Paul speaks of himself, and his fellow labourers (in the 7th Chapter of the 2d Epistle to the Corinthians ) may with some advantage be applyed unto us:
So that what Saint Paul speaks of himself, and his fellow labourers (in the 7th Chapter of the 2d Epistle to the Corinthians) may with Some advantage be applied unto us:
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And both sides agreeing in the cause of taking up of Arms ( viz. that they do it for the maintenance of Religion, Law, Liberty, Proprietie, &c.) Do we not both fight for,
And both sides agreeing in the cause of taking up of Arms (viz. that they do it for the maintenance of Religion, Law, Liberty, Propriety, etc.) Do we not both fight for,
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as ever had the faint and feeble hands of Moses need to be supported by Aron, and Hur• in the 17th Chapter of Exodus. Oh then let us all fall close to our prayers:
as ever had the faint and feeble hands of Moses need to be supported by Aron, and Hur• in the 17th Chapter of Exodus. O then let us all fallen close to our Prayers:
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There was never any Citie on earth more bravely defended against a forraign Enemy, then was Ierusalem against Titus and Vespatian: and only upon a conceit that this City was eternall, and should never be destroyed.
There was never any city on earth more bravely defended against a foreign Enemy, then was Ierusalem against Titus and Vespasian: and only upon a conceit that this city was Eternal, and should never be destroyed.
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for the truth is, that all the promises of Ierusalems perpetuity and continuance, were not made to that Ierusalem which was built with materiall walls (for that Ierusalem kill'd the Prophets,
for the truth is, that all the promises of Ierusalems perpetuity and Continuance, were not made to that Ierusalem which was built with material walls (for that Ierusalem killed the prophets,
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and is therefore in bondage with her children even unto this day) but to the Church of God, that Ierusalem which (as St. Peter speaks) is compacted of living stones, cemented with Christs blood, built by faith,
and is Therefore in bondage with her children even unto this day) but to the Church of God, that Ierusalem which (as Saint Peter speaks) is compacted of living stones, cemented with Christ blood, built by faith,
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as once the Israelites did to build up the wals of their Jerusalem. See in the 2d of Nehemiah, how carefully he procur'd means from Artaxerxes to reaedify Jerusalem; and how couragiously and unanimously the people of God went about it in the midst of so great dangers, that they were faign to work with tooles in one hand, and swords in the other.
as once the Israelites did to built up the walls of their Jerusalem. See in the 2d of Nehemiah, how carefully he procured means from Artaxerxes to reaedify Jerusalem; and how courageously and unanimously the people of God went about it in the midst of so great dangers, that they were faign to work with tools in one hand, and swords in the other.
and the Rammish Sectaries on the other, strive so eagerly at this day to set up their Babell (it may be properly so call'd) and to pull down our Ierusalem; as of old, Tertullian complain'd of the Hereticks, Nostra suffodiunt, ut sua •dificent.
and the Rammish Sectaries on the other, strive so eagerly At this day to Set up their Babel (it may be properly so called) and to pull down our Ierusalem; as of old, Tertullian complained of the Heretics, Nostra suffodiunt, ut sua •dificent.
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how much then in that of our Ierusalem? Then (for conclusion of all) let me say unto you with the Apostle (in the 13. Chapter of the 2d Epistle to the Corinthians ) Be ye all of one minde, live in peace,
how much then in that of our Ierusalem? Then (for conclusion of all) let me say unto you with the Apostle (in the 13. Chapter of the 2d Epistle to the Corinthians) Be you all of one mind, live in peace,
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Ecclesiasticall peace by our joynt prayers for Ierusalem; and universall peace, by the tending of every creature to that very end for which God made it; temporall peace here; and eternall peace hereafter.
Ecclesiastical peace by our joint Prayers for Ierusalem; and universal peace, by the tending of every creature to that very end for which God made it; temporal peace Here; and Eternal peace hereafter.
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