is shortly to begin you would make Religion your Iewell and Peace as your golden ring on which it may be put 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 Happy is the people that is in such a case Happy England if once it comes to sing the Angels Song Glory be to God on high in earth Peace 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 But he proved a Father of warre and misery to his Father Say not This Treatie will be an Absolom for feare it prove an Absolom in a contrary sense as Absolom himselfe did It is very fatall that in the midst of our Treaties there have alwayes been great Plots to destroy us as we see verified at this day Secondly But that which I especially ayme at this day is to perswade you that are here present to be at peace and unitie amongst your selves and to ioyne together against the Common enemy But most of all you that are Earles Lords and Gentlemen of ranke and qualitie For the greater the persons are that disagree the more is the hurt that is done by their disagreement As in a House if the Master and Mistresse agree the house will stand and subsist though the inferiour servants fall out one with the other 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 * Eph. 4. 15. and to love in the truth * 2 Epist. of Iohn vers 2. Now that your hearts and affections may be fully wrought up to make it your chiefe designe to practise this dutie I shall use these ensuing Motives and Arguments First Consider how Pathetically and Emphatically the holy Apostle perswades all Gods people to the practise of this dutie I will name but two Texts 1 Cor. 1. 10. Now I beseech you brethren by the name of our Lord Iesus Christ that ye all speake the same thing and that there be no divisions among you but that ye be perfectly ioyned together in the same minde and in the same iudgement Phil. 2. 1 2. If there be therefore any consolation in Christ if any comfort of love if any fellowship of the spirit if any bowels and mercies fulfill ye my ioy that ye be like minded having the same love being of one accord of one minde c. 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 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 If one God and one Lord and one body c. Shall not his children be one And afterwards vers. 11 12 13. the Apostle tels us That when Christ ascended up to Heaven he gave some to be Apostles some Prophets some Evangelists some Pastors 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 This is the great worke of a Minister to bring his people to unitie as well as veritie Thirdly Consider what a horrible sinne it is to divide one from another and to be at hatred and variance one with another 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 The works of the flesh are hatred variance emulation wrath strife sedition envyings of the which I told you before as I have also told you in time past that they which doe such things shall not inherit the kingdome of God This sin alone unrepented on will shut a man out of heaven 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 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 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 Quis iam dubitaverit hoc esse scelaratius commissum quod est gravius vindicatum Fourthly Consider the wofull mischiefes that are brought into Church and State by these our divisions If all the Iesuites in the Christian world 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 This makes you to fight against your selves to murder your selves your Cause your Religion and to murder all that adhere unto you Hereby God is dishonoured Reformation hindered Religion discredited the good Cause disliked the Enemie strengthened You are weakened your Counsels disturbed the Warre prolonged the Power of godlinesse abated c. as hath beene formerly mentioned Hereby we are all tantum non destroyed and destroyed we must be if our breaches be not made up For if we bite and devoure one another we shall be consumed one of another Gal. 5. 15. Famous is the Story of Menenius Agrippa who when the people of Rome had divided themselver from the Senate of Rome came to the people and told them an Apologue of the members of the body how they did once conspire together against the belly because that the belly did live idlely devoure all the meat that the hands did work forand feet walke for c. And therefore they agreed together to starve the belly The hands refused to work for to feed it the mouth refused to take in meat the feet refused to goe to fetch it c. But within a very
Christ against the uniust accusations and blasphemies of the Scribes and Pharisees There was a man brought unto Christ that was possessed with a Devil that made him dumbe and blind and Christ healed him insomuch that the blind and dumbe both spake and saw Vers 22. This great miracle had three different effects The common people were astonished and said Is this the sonne of David Vers 23. His own kindred thought him mad and sought to lay hold on him Mark 3. 21. But the Pharisees when they heard of it they blasphemously said This fellow doth not cast out Devils but by Beelzebub the Prince of Devils Now Christ to cleare himselfe from this cursed aspersion brings foure Arguments whereof this in my Text is the first Interpreters take much paines to make out the strength of the Argument The summe of what they say is this It is an Argument drawn from the policy and subtiltie of the Devill For if Satan cast out Satan saith Christ then Satan should be divided against himselfe And if Satan should be divided against himselfe then Satan should seek his own ruine For every kingdome divided against it selfe is brought to desolation and every citie or house divided against it selfe shall not stand But it is incredible to thinke that Satan should seeke the ruine of his own kingdome which he indeavoureth by all means to promote and propagate And therefore it is certaine that I do not cast out Devils by the power of Beelzebub the Prince of Devils This is Christs first Argument But my purpose is to handle these words only as they are an intire proposition in themselves 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 For these words are the words of Iesus Christ who is truth it selfe Every kingdome divided against it selfe is brought to desolation and every house or citie divided against it selfe cannot stand And if every Kingdome then the Kingdome of England divided against it selfe is brought to desolation and if every Citie then the Citie of London divided against it selfe shall not stand In the words themselves we have two parts First Christ doth here set down one great Cause of the ruine of Kingdomes Cities and Families and that is division against it self Every Kingdome divided against it selfe The word in the Greeke is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} which doth not signifie every little small division but such a division that doth {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} that doth cut a Citie in pieces such a division when it is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 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 and blows up Towns and Houses and Kingdoms So doe these divisions whether Ecclesiasticall or Politicall whether about matters of Religion or of Civill Government when they get within a Kingdome they blow up a Kingdome a Citie and a Family Secondly Our Saviour Christ here sets out the greatnesse of the ruine that is caused by these divisions and that both Intensively and Extensively First Intensively and that by two expressions First Christ here sayes such a divided Kingdome is brought to desolation the word in the Greeke is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} it is made a wildernesse 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 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 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 they are like a breach made in the walles of a Citie besieged that lets in the Enemy to take the Citie And then Secondly Christ sayes such a divided Citie shall not stand Christ doth not onely say it shall reele and totter but he saith expressely {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} it shall not stand or as it is in the 3. Mark 24. It cannot stand it must tumble and fall Divisions in a House are not only like unto the breaking of the Windows or the pulling down of the Tyles which may be done and yet the House may be safe but they are like unto a House all on fire which must necessarily be burnt down if it be not quenched Or like unto a House when the Pillars of it are pull'd down and the House it selfe falles with it So is a Kingdome Citie or Family divided against it selfe it cannot stand sayes Christ {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Mark 3. 24. Secondly Our Saviour sets out the greatnesse of this ruine by the Extension of it It is here said Every Kingdome divided against it selfe Divisions in a Kingdome are like a sweeping plague that devoures whole Kingdoms without any distinction Though a Kingdome be never so well provided with Men Armes and Ammunition Ships Walles and Bulwarks yet notwithstanding if divisions get into that Citie and Kingdom they are as a spreading gangrene that will quickly infect the whole Kingdome and destroy it utterly be it never so well fortified by Sea or Land Nay 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 and devoure all the outward happinesse even of a Kingdome of Saints And not only so but every Citie sayes Christ and every House though it be never so Religious so Honourable so rich a Family 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 They are as a poysonfull herbe that spoiles all the riches and goodnesse of a Family like unto Eagles feathers which as some say when they are mingled with other feathers spoile all the feathers they are mingled withall So doe Divisions Contentions and Factions when they get into a Citie or Family they spoile all the wealth riches and honours of that Family for so sayes our Saviour Christ Every kingdome divided against it selfe is brought to desolation and every Citie or House divided against it selfe shall not stand The words thus explained will afford us this Doctrin Doct. That Divisions whether they be Ecclesiasticall or Politicall in Kingdomes Cities and Families are infallible causes of
ruine to Kingdomes Cities and Families This Doctrin is proved not only by the History of the Bible but by the History of all Ages The Kingdome of England is sufficient alone to prove the Truth of this Doctrin Historians observe that there was never any great mischiefe fell upon England but the Cause of it was the Divisions that were among them 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 the Saxons made a Conquest of Britaine Vortigern that had got the Kingdome by a Faction to maintaine his Party sent for the Saxons in as some say or at lest imployed them when in to take his part as others write But all write that by this meanes he destroyed himselfe and the whole Kingdome 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 his sonne Toustaine as our Historians doe relate 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 what shal we say to the desolate and bleeding condition of England and Ireland at this present Doth not our forlorne and miserable estate sufficiently make good this Doctrin That Divisions in Church and State are destructive to Church and State 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 after the death of Alexander it was divided into foure parts and these foure Governours destroyed one another by divisions 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 and afterwards to decay till at last it came to utter destruction I might instance also in the people of the Iewes as long as they were as a Citie united within it selfe in Davids and Solomons time so long they did exceedingly flourish but as soone as ever they were divided into ten Tribes and two Tribes they presently began to warre one against another and to open the doore to foraine Invasions till at last they were all of them utterly ruinated 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 The chiefe of which Factions were Iehochanan Eleazar Schimeon And that these three Factions did kill more then the enemie himselfe and were the cause of the taking of that famous Citie The like is reported of the famous Citie of Constantinople when it was taken by the Turks c. But let us a little consider the Reasons why Divisions are so fatall and destructive to Kingdomes Cities and Families The first Reason is because that these intestine divisions they destroy all those things that are as walls and bulwarks to preserve a Nation from ruine As for example First Divisions destroy the peace of a Kingdome 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 tranquillitas pacis what is God but the God of peace and what is Christ but the Prince of Peace And therefore as * that Cardinall made his Embleme A Beach tree with this Motto Take off the top and it is the ruine of all the rest for such is the nature of the Beach tree that if you cut the top off the tree presently withers such may be the Motto of every Kingdome Take off the top and it is the ruine of all the rest Take away Peace and you destroy a Kingdome The truth is there is no outward blessing is a reall blessing where peace is wanting your Estates your Honors are no blessings if you have not peace to enjoy them 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 so it is with Peace peace is so woven into the prosperitie of a Kingdome that whatsoever destroyes peace must needs destroy a Kingdome Now Division takes away peace and therefore Division ruines a Kingdome And then secondly Division takes away the Vnitie of a Kingdome now Vnitie is the great preserver of Church and State 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 but the Vnitie and the agreement of the discordant Elements What keeps this great fabrick here from falling but the Vnion and conjunction of the parts of it stones ioyned together make a building but stones uncemented destroy and overthrow a building boards ioyned together make a Ship disioytned make a ship-wrack 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 the branches divided from the Vine receive no joyce no sap no vertue Every thing is preserved by unitie and concord Lords and Commons united save a Kingdome divided make shipwrack of a Kingdome The Church of Christ at first 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 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 For this is true both in Philosophy and in Divinitie Omne divisible est corruptibile Whatsoever is divisible is corruptible And the like I say of concord love and friendship which are nothing else but unitie in affection These are the glew that soders these are the nerves and sinewes that joyne a Kingdome together And therefore the Apostle saith Above all things put on love which is the bond of perfection it is a bond to joyne Kingdomes and Cities and Families together And therefore whatsoever breakes this bond of Kingdomes in pieces must needs devoure and destroy Kingdomes But divisions doe this For they are like a Caterpiller to devoure all peace unitie love friendship and concord which are the great supporters of Kingdomes They are like unto the great Plague of the Locusts that devoured all the greene
peace and love as it must be in the truth so it must be in truth It must be cordiall and reall 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 That they that shall sing one and the same Song in heaven may agree in the same way of worship here upon earth Excellent was that speech of Grynaeus when he was dying I am now going said he to a place meaning heaven ubi Lutherus Calvino bene convenit where Luther and Calvin agree well together Shall we agree well in heaven and shall we not agree together upon earth God forbid 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 We are all pilgrims travelling towards our heavenly Canaan to one and the same God and Father Oh let us not fall out by the way And let the two Arguments that Abraham used to Lot Gen. 13. 7 8. mightily prevaile with us to make us more ambitious of unitie peace and concord then ever yet we have beene 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 I had almost forgotten Davids Arguments in the 133. Psalme Behold how good and how pleasant it is for brethren to live together in unitie The word Behold is prefixt that so the commendation might take the deeper impression 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 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 the dew of Hermon c. It makes barren Lands fruitfull It is like the dew upon the mountaines of Sion where the Lord commanded the blessing even life for evermore But you will say Here are Motives and Arguments sufficient to perswade any man to the practise of this blessed grace Let us heare some helps and meanes to procure this great mercy that so our Divisions may be healed and peace unitie and concord may dwell in our Land This is a worke worthy of a God and none but a God can doe it It is with us in England as it was with the women that went early in the morning to the Sepulchre and there they found a great stone and they said Who shall roll away this stone for it is very great Mar. 16. 3 4. And behold there was a great earthquake for the Angel of the Lord descended from heaven and came and rolled backe the stone from the doore and sate upon it This is our condition 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 But who now shall roll away this great stone from the doore of the Sepulchre I feare it will cost an earth-quake before it be removed Oh that we had faith to remove Mountaines Oh that God would send his Angel to roll away this stone That God would make the Assembly of Ministers his Angels to take away this great Mountaine that so there may be a Resurrection of Jesus Christ and his pure worship in all its glory and beautie even in our dayes The story of Iehosaphat 2 Chron. 10. 12. will very well suit with our times We are in a very great straight as he was and what he did and said will very well be fit us Let us goe to God by prayer and say Oh our God we have no might against this great company that cometh against us We have no strength to heale our Divisions in the Church and in the State they are so great and so many We know not what to doe but our eyes are upon thee 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 Oh find out a way to reconcile King and Parliament to unite thy divided people in the truth Oh blessed Iesu that camest into the world to breake downe the middle wall of partition betweene Iew and Gentile that art the great Peace-maker make up our wide and great breaches and take away the many wals of partition that divide us one from another After this manner we must wrastle with God in prayer and watch thereunto with all perseverance But besides this generall helpe by Prayer give me leave to name a few other which are more particular First Let us labour to make our peace with God and God will make us at peace one with another Tranquillus Deus tranquillut omnia If God be at peace with thee he will make the very stones in the street to be at peace with thee he will make peace flow downe like a river and like a mighty streame 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 Assoone as ever Solomon had forsaken God by Idolatry God presently divided his Kingdome from him 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 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 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 strike at the root and cause of our divisions Let us labour to find out all those sinnes that separate between us and God 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 nor as David would have his sonne Absolom concerning whom he gave a strict charge that they should use him kindly for his sake but you must doe as the Oxford men doe with our prisoners use them cruelly Doe as Ioshua did with the five Kings whom first he kept up close prisoners in a Cave and afterwards sent for them and trod upon their necks and hung them up before the
such dayes as these Isa. 22. 12 13 14. FINIS 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 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 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 Iuly 31. 1644. Mr. Rathband not Printed Mr. Gower Dan. 12. 10. At a Fast Extraordinary 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 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 Octob. 22. 1644. Before the Lords Mr. Temple not yet printed 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. Thorowgood Phil. 4. 5. Mr. Langley Psal. 74. 19 20. Ruffini histor. Ecclesiast lib. 2. cap. 9. Ainsw. xi Gen. 4â— 7. * 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. 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 * Dr. Stoughton Sermons 2. They take away unitie love and concord Calente adhuc sanguine Christi Hieron. hegesip. ex Euseb. Col. 3. 16. Exod. 9. Reason 2. Why Divisions are so destructive to Kingdomes because they open a doore to all misery 1. They let in confusion 2. They let in a foraine enemie 3. They disenable us to resist a foraine enemy 4. They set a Kingdome against it selfe They bring in Civill warres Civill warres are the worst of warres for foure Reasons Odia proximorum sunt cerrima Vse 1. A Catalogue of the divisions of England and what cause to mourne for them 1. Our Divisions from God 2. For our divisions one from another 1. For the divisions of the Common-wealth 2. Divisions in the Church * Eus de vita Constantini Dissensiones in Ecclesia sunt horribiliores perniciosiore quovis bello Civill The mischiefes that Church divisions 〈◊〉 Epiphan. here 's â—8 Pezel mollisiâ— hystor Dr. Stoughtons Sermons Vse 2. Vse of reprofe of the causers of our divisions 1. Such as cause divisions betweene King and people 2. Such as cause divisions at home 1. Such as are false-hearted 2. Such as are discontented Three sorts of discontented persons 1. Such as are discontented out of pride and covetousnesse 2. Such as are discontented out of a blind zeale Nice lib. 8. cap. 46. Lib. 12. cap. 8. Such as are discontented by way of revenge Vse 3. Exhortations to unitie and peace And first with the Kings Majestie A double Peace 1. A treacherous Peace 2. A holy and safe Peace 2. One with another * {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} * {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} * {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Motives and Arguments to perswade us to study unitie and peace Liv. Decad. 1. Obiect 1. Means and helps for the procurement of unity and peace Answ 1. Helpe Bloody Tenent The Good Samaritan John Baptist * 2 Chron. 15. 13. 2 Chro. 34. 32. Ezra 10. 8. Deut. 13. 5 6. 2 King 23. 1. Vse 4.