Selected quad for the lemma: kingdom_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
kingdom_n	cast_v	devil_n	divide_v	3,310	5	9.5405	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A08578	An explanation of the generall Epistle of Saint Iude. Delivered in one and forty sermons, by that learned, reverend, and faithfull servant of Christ, Master Samuel Otes, parson of Sowthreps in Norfolke. Preached in the parish church of Northwalsham, in the same county, in a publike lecture. And now published for the benefit of Gods church, by Samuel Otes, his sonne, minister of the Word of God at Marsham	Otes, Samuel, 1578 or 9-1658.; Otes, Samuel, d. 1683.	1633 (1633)	STC 18896; ESTC S115186	606,924	589

of their cruell affections are called by the name of beasts but Christ by his Spirit shal so reforme them and work in them such mutuall peace and unity that they shall bee as Lambes favouring and loving one another and cast away all their cruell affections And againe the Prophet speaking of the Kingdome of Christ saith They shall breake their swords into mattocks and their speares into sithes Nation shall not lift up a sword against Nation neither Mich. 4. 3 4. shall they learne to fight any more but they shall sit every man under his Peace both good and pleasant Vine and under his Fig-tree and none shall make them afraid meaning that peace and unity shall flourish among them and division and dissention shall be utterly banished Our God is the God of peace the Divell on the contrary is Heb. 13. 20. the Author of all dissention it was he that caused division between Abimelech and the men of Sichem Hee was a murtherer Ind. 9. 23. from the beginning But God is the Author of peace Litigiosi Iohn 6. 44. ergo non sunt ex Deo Contentious persons therefore are not of God For God is not the author of confusion but of peace Peace is one fruit of the Spirit so saith the Apostle The fruits of the Spirit 1 Cor. 14. 33. are love joy peace c. but no peace no Spirit of God Paul is not earnester in any thing than in moving men to imbrace peace Writing to the Philippians he saith thus If there be any Phil. 2. 1 2. consolation in Christ if any comfort of Love if any fellowship of the Spirit if any compassion and mercy fulfill my joy that ye be like minded having the same love being of one accord and of one judgement that nothing bee done through contention or vaine-glory c. And againe I pray Phil. 4. 2. Evodias and beseech Syntiches that they bee of one accord in the Lord. This was Christs Ave and Vale ever Peace I leave with you my peace I give unto you Dulce nomen pacis res ipsa tum jucunda tum salutaris the very name of peace is sweet and comfortable the fruit and effect thereof pleasant and profitable Innumeris potior triumphis more to bee desired than innumerable Triumphes This blessed peace is the language of heaven the Angels brought it from heaven Glory in the highest heavens to God in earth peace towards Luke 2. men good will This is the Legacy which Christ bequeathed to his Disciples Pacem meam do vobis My peace I give unto Iohn 20. 19. you this was the usuall salutation of the Iewes Shenim Vbenim peace be unto you this is one of those speciall blessings which all the Apostles in all their salutations pray for Grace bee with you and peace this David commendeth O quàm bonum quàm Gal. 1. 9. jucundum O how good and pleasant a thing it is for Brethren to dwell together in unity it is not bonum non jucundum good Psal 133. 1. and not pleasant or jucundum non bonum pleasant and not good but bonum jucundum good and pleasant There bee some things that be bona sed non jucunda good and not pleasant as patience and discipline some things be jucunda sed non bona pleasant but not good as voluptuousnesse carnall pleasure some things are nec bona nec jucunda neither good nor pleasant as envie worldly sorrow c. and there be some things bona iucunda which are both good and pleasant as peace honesty charity This peace Christ commendeth to his Disciples Have salt in your selves and have peace one with another this was a Mar. 13. peece of the blessing which God taught the high Priest that God would grant them his peace When GOD would have a Numb 6. 6. Temple builded for his worship he would not have it in Davids 2 Sam. 7. 5. time because it was troublesome and full of Warre but in the Contention cause of Destruction dayes of Salomon who is interpreted Rex pacis the King of Peace When Christ came into the World it was in the dayes of Augustus when the whole World was at Peace and Christ is the corner Luke 2. stone making peace among men Tale bonum est bonum pacis Aug. ut in rebus creatis nihil gratiosius soleat audiri nihil delectabilius concupisci nihil utilius possideri such and so great a good is the good of Peace that among al the things created nothing is heard of more acceptable nothing desired which is more delectable nothing possessed more profitable Peace is the sweetest harmony that ever sounded the strongest bond that ever united politicall bodies together the chiefest prop pillar preservative of common wealths Cum alii sunt pacem recipientes alii retinentes alii facientes when some embrace Peace others retaine it others make it Let us therefore Brethren Bee diligent to keepe the unity of the Ephes 4. 3 4 5. spirit in the bond of peace being one body and one spirit even as wee are called into one hope of our calling For there is but one Faith one Baptisme one God and Father over all which is above all through all and in us all For contention breedeth division and division is the mother of destruction here and ever hereafter here it impoverisheth us so saith the Apostle If yee barke one at another and bite one another yee shall at last bee devoured one of another the end of Gal. 5. 15. barking is biting the end of contention is consumption the end of dissention destruction This Christ layeth out by two similitudes saying Every Kingdome divided against it selfe shall be Mat. 12. 25. brought to nought and every Citie or House divided against it selfe cannot stand hereafter it damneth us For unto them that are contentious and disobey the truth and obey unrighteousnesse shall bee Indignation and Wrath Tribulation and Anguish c. Herein the Divels are wiser than Men Est Daemonum legio concors there is an agreement among Aug. the Divels In Mary Magdalen of seven in another of a whole leagion and Christ saith That if Sathan cast out Sathan hee is divided against himselfe and how shall his Kingdome indure The Divels Mat. 12. 26. Luke 11. 15. agree in mischiefe and they all obey one head to do a mischiefe Conyes are but small things yet joyning together they overthrow the Isles of Anaph Maiorica and Minorica The Cranes are not great but being conjoyned they beate the Pigmae Herrings are but little yet their forces being put together overturne a great ship Gnats are but small creatures yet many being united together drave backe Iulian the Apostata Rats are not great yet many of them together devoured Hatto of Moguncia Hist. tripart Our bodies stand of foure contrary Elements Fire Water Ayre Earth but because they are

73. tongue to have a further skill than of himselfe howsoever it must needs be that their fall was before the fall of man for otherwise this Homicida this murtherer could not have been so ready in the Angell to bring man to confusion Hereupon Gen. 3. Christ said Est homicida hee is a murtherer The Scripture speaketh Iohn 8. 44. of his fall Christ saith I saw Satan like lightning fall downe Luke 10. 18. from heaven It is enough that he fell though we know not the day the yeere the houre of his fall But this is ridiculous that of the Angels that fell some make some to be better and truer than others as those that fell in the ayre and fire to be purer than those that fell in the earth and water for they make them to have falne at the first into all the foure elements but these bee toyes for they bee all Lyers Iohn 8. 44. Againe they fell not by weight as a solid substance to sticke in a place but their fall consisteth in quality that they fell from the grace wherein they were created their fall was not locall being Spirits Againe Paul speaketh as hardly of them in the ayre as Christ doth of them in the earth For the Apostle saith of them in the Ephes 2. 2. ayre That they worke in the children of disobedience As Christ saith of them in the earth He walketh saith Christ through dry places seeking rest and findeth none And then he saith I will returne to my Mat. 11. house whence I came out and when he commeth hee findeth it swept and Divels many in number yet one head among them garnished then taketh hee seven other spirits worse than himselfe and entreth in and dwelleth there and the end of that man is worse than the beginning Againe note here that Iude nameth Angels plurally where observe with me that the Scripture speaketh sometime plurally as here The Angels also which kept not their first estate And so Paul speaketh plurally We wrastle not against flesh blood but against principalities Ephes 6. 12. against powers against worldly governours princes of the darkenesse of this world And sometime singularly for Paul speaking of these evill Angels he calleth him The prince that ruleth in the ayre the spirit that worketh in the children of disobedience As if Ephes 2. 2. there were but one spirit in the ayre And this it doth partly because there is a chiefty among the evill Angels one is principall and the rest are called his angels The Scripture therefore speaketh singularly as if there were but one divell So doth Saint Peter Your adversary the divell goeth about like a roaring Lion The Scripture nameth Beelzebub the prince of divels and Abaddon 1 Pet. 5. 8. king of locusts the Angel of the bottomelesse pit and the great red Dragon that fought with Michael and Asmodaeus who slew seven men in seven nights The Apostle nameth him the God of the world and the prince that ruleth in the ayre and in respect of this chiefty he is said to have a kingdome as God hath his Kingdome so the divell hath his witnesse our Saviour If Satan be divided against Satan how can his Kingdome endure I speake not of it as if Mar. 2. there were but one divell for there are infinite one man had both a deafe and dumbe divell Mary had seven divels the man Luke 7. Mat. 8. in the Gospell had a Legion That which is said of Lucifer How art thou falne from heaven ô Lucifer sonne of the morning c is utterly mistaken For surely Esa 14. 12. there are infinite divels as many as men on the earth infinite Angels fell as infinite now stand Hence commeth the world Dan. 7. to be so full of mischiefe Art thou prone to any sin thou shalt not want a divell to helpe thee forward If David bee proud of his people Satan will provoke him to number them that hee 2 Sam. 24. may be prouder If Ahabs Prophets be given to flatter the divel straightway will become a lying spirit in the mouths of foure 1 Reg. 22. hundred of them If Mary Magdalen be whorish and unchast seven divels of lechery will enter into her and make her become at last a mecenary drab If Iudas will bee a Traytor Satan will Luke 7. quickly enter into his heart and make him sell his Master If Ananias will be covetous and lye for advantage Satan will fill Iohn 13. 2. his heart and he will bend his tongue like a bow to speake lies Acts 5. Doth Absalom want a counsellor to advise him in mischiefe 2 Reg. 15. why here is Achitophel to supply his wants Doth Ahab want a comforter to rid him of his griefe for the not possessing of Naboths 1 Reg. 21. vineyard here is Iezabel to comfort him and advise him which way to effect his purpose will Achitophel hang himselfe Though the divels bee malitious spirits yet they agree in evill Go thy way saith the Divell here is an halter Is Iudas desperate will hee needs be his owne hangman and hang till he burst too here is a rope saith the Divell The Divell waiteth as a Spaniell to raise the game to increase sinne in all men hee hath an oare in every boat a hand in everie sinne in the World If yee aske how the Divell is in the wicked seeing that hee hath no Locall dimensions I answer that hee is in us as the soule is in us Intellectuall Mar. 9. Mar. 2. not sensible And hee is in us two wayes by his essence as in the Child and in the deafe man or by his Working and operation not bodily but spiritually in the minde by suggesting evill things to us so he was in Ananias he spake not vocally but by Act. 5. inspiration For so are the words of Saint Iohn to be expounded when as hee saith There was given unto him a mouth that spake great things and blasphemies c. Hee spake by the mouth of a greater beast than himselfe quoth Iohn yet hee speaketh not vocally for he wanteth the nine instruments of nature Duo labia the two lips quatuor dentes foure teeth guttur the throat c. Seven Luke 7. Divels were in Magdalen by their essence so seven and seven are in us though not by essence yet by operation and working For as the spirit of God is not in us by his essence for then we were Gods but by his graces So the evil spirit is not in all the wicked by his essence but by operation Hee worketh in the Children of disobedience Once againe I say that sometime Divels are named in the plurall number sometime but one to note a Chiefety to note that they all joyne together to uphold one kingdome For though they cannot love one another in deed yet the hatred they beare against God is as a fagot-bond that doth

quàm cogitentur No man can tell or imagine the miseries of hell as they for they are worser than may bee conceived O brethren let us therefore feare hell before wee feele hell For hell is a lake without bottome broad without measure deep without sounding full of incomparable burning intolerable stinch and unspeakable sorrow quoth Hugo If the theefe feare the Assise day and moment any paines how ought we to feare eternall torments so exactly noted by Christ Ter uno oris halitu thrice with one breath saying If thy hand cause thee to offend cut it off it is better Mar. 9. 43 44 45. for thee to enter into life maimed than having two hands to goe into Hell into the fire that never shall bee quenched where the worme dyeth not and the fire goeth not out Likewise if thy foote cause thee to offend cut it off it is better for thee to goe halt into life than having two feete to be cast into hell into the fire that never shall be quenched where the worme dyeth not and the fire never goeth out If thy eye cause thee to offend plucke it out it is better for thee to goe into the kingdome of God with one eye than having two eyes to bee cast into Hell fire where the worme dyeth not and the fire goeth not out Common fire is quenched with water wilde fire with vineger and milke Hell fire cannot be quenched Let us therefore feare hell before we feele hell All creatures feare that which may hurt them Elephas timet murem Leo ignem Feare of hell torments should worke repentance Lupus lapidem ceruus canem columb a accipitrem canis baculum ovis lupum avis laqueum piscis hamum latro patibulum An Elephant feares the mouse a Lion fire the Wolfe a stone the Hart a dogge the Pigeon an Hawke the Dogge a cudgell the Sheep a Wolfe a Bird the net a Fish the hooke a theefe the Gallowes and shall not we feare hell but many neither feare nor beleeve there is a hell Heu viuunt homines tanquam mors nulla sequatur Et velut infernus fabula vana foret Men live now as though no death should follow and hell were but a tale We lie downe in sinne wee sleep in sinne wee rest in sinne we live in sinne and we dye in sinne for what sinne is there that we could have committed but we have committed What Bethsabe have we not defiled with David what forbidden fruit have wee not eaten with Adam What Babylonish garment have we not stollen with Achan what usury have we not taken with Zachee what vineyard have we not coveted with Ahab If a man were at a table of dainties and his friend his deare friend should say unto him Eate nothing Touch nothing Meddle with nothing there is poison in these delicates he would not taste nor touch them nor meddle with them yet in sinne there is poison there is mors in olla and yet we will venture upon it Hell and damnation and blacknesse of darkenesse which is the reward of sinne cannot make us leave sinne and clense our selves from all filthinesse of the flesh and spirit And though we heare that the paines of hell be intolerable and that a man may say of them as Aeneas said in another case Non mihi si linguae centum sint or àque centum c. Had I an hundred tongues mouthes to hold them a mouth of iron yet can I not uphold them We heare this all of us but we know not how long we shall heare it Many that heard this since this day twelve-moneth yea since this day moneth are gone to give an account of their life either to God or to the Divell where their state is unchangeable We use to say that he that dieth this yeere is excused for the next But away with this vile proverbe for he that dieth this yeere and not in the Lord is excused never but dieth for ever for there is a second death Death is foure-fold there is a death in sinne a death unto sinne a death of the body and a death of body and soule As the Iudge telleth the prisoner You shall goe from hence to the place of execution and there hang till you be dead So God saith unto the wicked You shall goe from hence to the place from whence yee came that is to the earth and from thence to the place of execution in hell and there thou shalt hang in torments intolerable and perpetuall prepared for the Divell and his angels Feare and terrour shall bee dealt for thy dole and the curses of the people shall follow thee to thy grave and brimstone shal be scattered upon thy habitations thy roote Nothing so hard as the impenitent heart shal be dried up beneath and above thy branch shall bee cut downe thy remembrante shall perish from the earth and thou shalt have no name in the streets c. Thou shalt not depart out of this place of hell till thou hast paid the uttermost farthing that is thou shalt never bee Iob 18. 14 15. Mat. 5. 25. delivered from thence O brethren marke this doctrine and feare hell that I may say of this towne as Christ said to Zachees house Salvation is happened unto it For hell is as the Lions denne O mnia adversum spectantia nulla retrorsum there is an ingresse but no egresse Facilis est descensus Averni the descent into hell is easy we goe to hell as a boule runneth downe the hill What hearts have we then of flesh or of flint of folly or of madnesse that this moveth us not O caeci ad videndum propriam miseriam ô ignari ad intelligendum proprium damnum ô corda Adamante duriora quae non contremiscunt audire haec O blind men that cannot see their owne misery ô ignorant men that cannot understand their owne danger ô hearts harder then the Adamant that cannot tremble to heare these things Granatensis said Nil tam durum quàm cor hominis nothing so hard as a mans heart Omnia dura metalla igne liquescunt all hard metals are softned with fire the iron is dissolved in the furnace the Adamant broken with the blood of a Goate the congealed ice and snow molten with the Sunne the hard marble pearced with droppes the hard rocks rent asunder with strokes At cor humanum durius petra durius ferro durius Adamante but the heart of man is harder than the rocke harder than the iron harder than the Adamant nec amor Deite mollat neither can the love of God mollify thee nec sanguis Christi te frangat nor the blood of Christ breake thee nec ignis inferni te moveat nor the fire of hell move thee For vile men savour nothing either of the ioyes of heaven or paines of hell they are as men without taste whose palates are corrupted with humours that they are not able to discerne betweene hony and gall they

thy lusts Sequere carnem ducet te adinteritum Follow the flesh and it will lead thee to destruction For if yee live after the flesh yee shall dye Now to live Rom. 8. 13. after the flesh is to commit the workes of the flesh and the Gal. 5. 19 20 21. workes of the flesh are first Adultery secondly Fornication thirdly Vncleanenesse fourthly Wantonnesse fifthly Idolatrie sixthly Witch-craft seventhly Hatred eighthly Debate ninthly Emulations tenthly Wrath eleventhly Contentions twelfthly Seditions thirteenthly Here sies fourteenthly Envy fifteenthly Murders sixteenthly Drunkennesse last of all Gluttony and they that doe these things shall not inherit the Kingdome of God Divide the World into an hundred parts and scarce one is Christian and among a hundred Lust promiseth pleasure but brings damnation that are called Christians scarce one can say with Paul Miserable man that I am who shall deliver me from this body of sinne The flesh speaketh guilefully to the Spirit that hath left her with her lusts as Laban did to Iacob to cause him to retire and goe Rom. 7. 24. home againe with him so saith the flesh to the spirit and body I would have filled thine eyes with goodly sights thine eares with sweete musicke thy palat with dainty dishes thy appetite with all lusts and pleasures So Augustine bringeth in his affections lusts and concupiscences thus speaking unto him and crying Dimittes ne nos nunc Wilt thou leave us now and shall we not be with thee for ever The flesh fighteth against the spirit herein it resembleth Eva alluring Adam to the forbidden fruit like Gal. 5. 16. Gen. 3. Gen. 39. Iudg. 4. Iudg. 16. Putiphars wife solliciting Ioseph to all filthinesse like Iael who slew Sisera under the shew of love like Dalila who delivered Samson sleeping in her lap into the hands of the Philistians Sed opera carnis damnabilia the workes of the flesh are damnable Gal. 5. ●2 If wee live after the flesh wee shall dye Seneca a Gentile could say Major sum ad majora natus quàm ut carnis mancipium fiam I am greater and borne to greater things than to bee a slave unto the flesh So must a Christian say I am borne to greater things than to serve the flesh which yeeldeth nothing but corruption For hee that soweth in the flesh shall of the flesh reape corruption I Gal. 6. 8. Gen. 2. 1 Pet. 1. 18. 1 Cor. 6. 11. Ephes 4. 1 Cor. 10. 3. Phil. 3. 21. am created after Gods image redeemed with his Bloud sanctified by his Spirit instructed by his Word fed by his Sacraments appointed to be glorified that I may live to God here in Heaven hereafter What man having two servants the one wise the other foolish wold have the foole to over-rule the wiseman So we let the flesh over-ruel the Spirit Our lusts are as fire unquenchable as a devouring beast that is not satisfied as the horse-leech which sucketh till she burst Quod solatiū habere potest pater What cōfort or joy can a Father have that having 10 or 12 hungry sons ready to starve for want heare them cry out for food succor hath not wherwith to feed still them So what quiet can a man have whose appetites desires cry out yet cānot satisfie nor suffice thē Clamat luxuria Leachery crieth Give me women yet thy strength cānot performe that thou lustest after Clamat superbia Pride cryeth Be liberall a good companion Tuae tamen facultates hoc negant Thy wealth denyeth this Clamat invidia Envy cryeth Revenge thy selfe of such such injury yet thy weakenesse will not suffer thee to bee revenged Clamat voluptas Pleasure cryeth Ede bibe Eate drinke fish fowle hunt hawke rush ride reclamat tamen senectus but old age cryeth againe Desunt vires Strength is wanting to performe these things hee must sit coughing in his chaire and grunting in his bed his will is good to follow these delights but poore man he wanteth strenght Miserè torquentur isti libidinosi nunquam explentur these libidinous men are miserably tormented but never filled like the horse-leech daughters they are never satiate quot sensus tot arma so Lust poysons all the powers of the soule many senses so many weapons our words blow our works wound our eyes and eares open gates for the Divell to send loads of sinne into our mind our taste and senses and feeling are Prov. 30. 15. Rom 6. 1 Cor. 6. tinder and fewell to feed the fire of our concupiscence our bodies which should have beene Templum Spiritus Sancti the Temple of the Holy Ghost a haunt of Divels and a sepulcher of a corrupted soule the soule betrothed to Christ in Baptisme a 1 Cor. 2. 14. riotous disloyall losell our understanding darkened our will with her affections a common Curtisan lusting after every offer Ephes 2. 3. of the flesh in so much as one Father bringeth in the Divel speaking thus to Christ I have more right to this man than thou Iudge him to be mine I never loved him and yet he served me I never did him good yet hath he obeyed me what I suggested he performed what I proffered he imbraced Meus est per naturam tuus est per gratiam he is mine by nature he should have been thine by grace mine he is by transgression but thine he should have been by redemption but he gave himselfe to lust and lust being conceived brought forth sin therefore he is mine mine mine An elegant Prosopopeia without us are our affections to seduce us within our conscience to accuse us above us Gods justice beneath us hell fire Let us not therefore lust after evill things but crucify the flesh with the affections and lusts Where lust is there is no mortification and where no mortification is there is no rising againe with Christ where there is no rising againe with Christ there is no salvation For Peter Martyr devided mortification into two members patience in bearing aduersity and temperancy in brideling the lusts of the flesh Now measure our Christianity by this and Lord how little would be found in the world as one said Call on houses and chambers under which thou hast lived aske the fields gardens where thou hast walked summon seates whereon thou hast sitten examine thy pillowes upon which thy head hath rested all these will cry with one mouth that we have walked after our lusts that we have lived at randon that wee have followed our pleasures that we have lived in gluttony in chambring and wantonnesse that we take no thought but for the flesh To fulfill the lusts of it this is not to walke honestly as in the day time The Image of God is not restored in us till our lusts be subdued and we cease to walke after our lusts Imaginis Dei duae sunt partes sanctitas intellectus sanctitas voluntatis

be adulti of ripe age But alas our English people want judgement therefore all Sects bud in our age The Papists charge us with Sects and variety of opinions that we have Brownists Barrowists Separatists that some will weare Cap and Surplesse some will not they derive twenty Sects from Luther as Anabaptists Adiaphorists Sacramentaries Zwinglians Calvinists c. But we may retort it upon them For they swarme in Staphilus Sects and multitude of opinions as Nominals Reals Augustins Dominicans Franciscans Benedictins as Th●mists against Scotists and Canonists against Schoolemen and one against another and God against them all I might speake of Pope against Pope as Stephanus against Formosus one digging vp the grave of another cutting off of their fingers thrusting ●hem into a sack and throwing them into Tyber Councell against Councell as that of Arimine against the Councell of Nice and the two Nicene Councels under Irene against that of Frankford the whole Vniversity of Paris against Iohn 22. Denying the immortality of the soule an opinion condemned there with the blast of trumpets I might name Sir Thomas Moore and Fisher of Rochester striving about Purgatory the one to prove no water in it alledging the place of Zacharie I have loosed the prisoners out of the pit where is no water the other Zach. 9. 11. to prove both fire water in it alledge the saying of the Psalme We went thorow fire and water but thou broughtest us out into a wealthy Psal 66. 12. place I might name Howlet lately condemning all our English Papists for comming to the Church of which mind is Dowanus a late Papist I passe over the stirres between Cardinall Caietane and Cardinall Turrecremata so that if we differ in the shell they in the kernell if wee in the bone they in the marrow if wee in ceremonies they in matters of substance if our contentions be motes theirs bee beames if ours mole-hils theirs bee mountaines Turpe est doctori cum culpa red arguit ipsum it is a shame to rebuke being guilty of the same fault They name us Sectaries for leaving Rome commended so by the Apostle Their faith was published thorowout the world But wee have not left old Rome but Rom. 1. 8. this new Rome the mother of whoredomes as the Spirit of God cals her the denne of theeves as the Prophet speaketh Non Apoc. 18. 2 3. Esay 1. 21. à civitate sed à peste wee are departed not from the City but from the plague in the City not from Rome but from the heresy of Rome Daemonum paschua quoth Bernard Satans chiefe enemis to overthrow the Church division and dissentiori But to leave this Let not us be of the number of these wicked ones which are makers of Sects For a Christian must be carefull to keep three things His heart His minde and conversation His heart from infidelity His minde from false opinions and his conversation from Schisme and scandall By Sects and divisions the Communion of Saints the society of Christians the fellowship and unity that wee should have among our selves is quite overthrowne When God would confound their proud attempt in building Babel He devided their language Gen. 11. 8. and so scattered them abroad into all places of the earth So the Divell knowing unity to be the overthrow of his Kingdome soweth the tares of Sects of Schismes and Heresies amongst us that so he may scatter the workemen that should pull downe his kingdome and set up the kingdome of Christ When King Cyrus would passe over to conquer Scythia as saith Herodotus comming to a great and broad River which hindered his journey his policy was this to cut it and divide it in many armes sluces and so made it passable for all his Army This policy is most ready and common with the Divell also who bringing his power of darkenesse to invade us and overrunne us and finding his passage stopped by the flowing streames of Love and concord hath put in execution his wonted meane practice to separate us divide us into many parts factions For as S. August saith Cōcordes nos scit quòd sic possidere non potest he knoweth August ser 16. de util Iei●nij that being at concord and unity together he canot possesse us he cannot now divide one true God among us he can no more inforce false gods upon us Well he hath yet another way sentit vitam nostram esse charitatem mortem dissentionem hee seeth that love and charity is our life and discord and diffention our death and destruction and therefore lites immisit inter Christian●s hee hath sent strife and debate among Christians and because hee cannot frame us to many gods hee laboureth to multiply and distract our opinions and soweth tares of Sects and errors in the Lords field Salomon inhibiteth us to meddle with these men Prov. 24. ●1 Keep no company with the seditious Sedition is moved either for matters Ecclesiasticall or Temporall When for matters Ecclesiasticall it is called Schisme which signifieth a rent a division or a cutting asunder and thereupon comes the word Schismaticks or Sectaries dividers hewers cutters asunder For they divide the body of Christ breake the unity of the Church which is an haynous sinne Hemingius saith Qui violat Ecclesiastic ampolitiam multis modis peccat he that violateth Ecclesiasticall policy offendeth many wayes yet some like Naturall men n either relish grace nor discerne spirituall things Diotrephes because they cannot have the chiefe place in the Church Ideirco illam scindunt vel ab eo deficiunt either they will cut the Church in pieces or forsake it These Sects and Schismes among us have done much hurt as they of Athens said of their dissentions Auximus Phillippum nostris dissentionibus We have augmented and strengthened Philip by our dissentions so wee the Pope and his favourites Remember that it is a mans honour to cease from strife but every foole will bee meddling Remember Prov. 20. 3. that there is but one body and one spirit one hope of your calling one faith one baptisme one God and Father over all for his Ephes 4. 4. bloud that died for us Let all these ones make us one indeavouring to our dying day to avoid these makers of sects and to keep the unity of the Spirit in the bond of peace Thirdly he calleth them naturall men No marvell though they jest and mocke at all Religion with Michol flout and fleere with the adversaries of Iude and Beniamin deride and raile with the 2 Sam. 6. Esdr 4. Esa 28. scorners of Ierusalem for why they are meere naturall men and such savour not the things of God as Christ said to Peter Come behinde me Satan thou savourest not the things that are of God but the things that are of men for their understanding is as the Mat. 16. 23. Sunne under a cloud not lightned and their

of the riches and wisedome and knowledge of God how unsearcheable are his judgements and his wayes past finding ●ut Yea so wise a God is hee that deprehendit astutos in astutia that hee taketh the wilie and subtill in their craft and subtiltie nay there is no Wisedome there is no understanding there is no Counsell against the Lord. Let us Prov. 21. alwayes then submit our selves to this onely wise God who knoweth how to deliver us out of temptation and trouble and to 2 Pet. 2. punish the wicked for with him is wisedome and strength hee hath counsell and understanding Iob 21. 22. I am come unto the second title and that title is that hee calleth him a Saviour yea our Saviour a title of great comfort hee is able to save us hee is willing to save us what now is wanting to our full consolation There is power there is will in him to save us upon these two pillars resteth our faith So Saint Peter comforted the dispersed Church for having shewed how that through the aboundant mercy of our God wee are elect and regenerate to a lively hope and how faith must bee tried hee commeth at last to this salvation here spoken of and telleth them that they shall one day receive the end of their faith even the salvation of their soules The which salvation in Christ is no new thing but a thing prophesied of old salvation is the thing that wee all long for for there is none so wicked but he would bee saved and no salvation but in Christ There is no other name given unto men by which they shall bee saved save onely by the name of Act. 4. 12. Iesus hee is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Saviour so called at his birth This day is Luke 2. 11. borne a Saviour which is Christ the Lord so named before his birth Thou shalt call his name Iesus for bee shall save his people from their Mat. 1. 21. sinnes And thus called after his birth and Ioseph called his name Iesus a title knowne in Heaven honoured in Earth and feared in Hell He is a Saviour a powerfull Saviour when he Mat. 1. 25. was weakest then did he the greatest works that ever were done hee was powerfull in his life in doing miracles in giving sight Christ is properly called the Saviour to the blind eares to the deafe tongues to the dumbe legges to the ame life to the dead O but more powerfull at his death in saving the world For then the Sunne was darkened the earth trembled the stones clave in pieces the graves opened the dead raised his death reached to Heaven to earth to Hell the Angels rejoyced the Divels trembled and all men were comforted Let Satan boast like Rabsache that God cannot deliver Ierusalem out of his hands that God cannot deliver the elect from his power he is a lier the God of peace shall tread him under our feete shortly our Michael hath cast downe the Dragon we may sing the ●o Paean the joyfull triumph with the Saints Now is salvation in Heaven and strength and the Kingdome of God and the power of his Christ for the accuser of our brethren is throwne downe which accused them day and night before God and they overcame him with the blood of the Lambe For indeed Christs death was our life his sacrifice our satisfaction Lact. his labour hath eased our burthens his wounds our curing his stripes our healing his curse our blessing his damnation our absolution Finely saith one Thou art sicke hee is the Physician of thy soule yea dead in sinne hee is thy Saviour and reviver thou art starved through sinne hee is the bread of life thou art thirsty hee is the water nay dead with thirst hee is the ever-springing well the River of Paradise one drop whereof is more than all the Ocean The Graecians for an earthly deliverance by Flaminius cried so loud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the earth gave an Eccho and a rebound that their cry made the Fowles of the ayre to fall downe dead their voice and shoute was as the sound of a thunder how much more cause have wee to reioice in the Lord Iesus who saveth both body and soule and delivereth from dangers of this life and the life to come The Angels sung at his birth Glory be to God on bigh Luk. 2. in earth peace good will towards men No tongues of men or Angels are able to expresse this benefit it is a greater my stery than so for so the Apostle confesseth saying Without controversy great is the mystery of godlines which is God is manifested in the flesh justified 1 Tim. 3. 16. in the spirit seene of Angels preached unto the Gentils beleeved on in the world and received up in glory Moses saved Israel from Pharao Christ saveth us from the Divell hee from Aegypt Christ from hell hee brought them into the land of Chanaan Christ will bring us Exod. 12. Col. 1. into heaven hee sprinkled the dore posts with the blood of the Lambe Christ our hearts with his owne blood The Papists are injurious to Christ and breake in upon his titles and offices making him either no Saviour or else but a little Saviour in ascribing salvation to Agnus Dei to the blood of Martyrs to Crosses Masses Papists doe as much incroch upon Christ as the Turkes doe they will not acknowledge election justification to come from grace as a right Popish doctrine tends to the disgracing of Grace Father but from workes a stepmother all their doctrine savours of pride blaspheming grace and the worke of grace Note their doctrines de igniculis virtutum insitis à natura of sparkes of vertue grafted in us by nature de gratia operante coōperante of operating and coōperating grace de puris naturalibus of pure naturals they will not suffer any body to call God Father and yet is hee the Father of Mercies and God of all 2 Cor. 1. 3. comfort The Church of Rome saith That all the actions of men unregenerate bee not sinne that originall sinne needeth no repentance that a man by meere naturals may love God feare God and beleeve in Christ that a regenerate man may fulfill the whole Law as said the Trident Councell that wee may doe works of supererogation Et quid nunc relinquitar Christe Iesu And what is now left for Christ Iesus The Iesuites aske Why is it not as honorable for God as great glory to powre in an inherent righteousnesse into us as to give us a reputed or imputed righteousnesse But so they may aske Why God kept not Adam from falling Had it not bene as honorable to have kept him from falling No no for then wee had not knowne the sweetnesse of the Messiah So it may seeme as honorable Gen. 3. 15. for God to have kept us from sicknesse but then we had not knowne the goodnesse of the Physician