him from the last three Articles of the Creed Remission of sinnes resurrection of the body Comfort in trouble what and how and life everlasting There is one Article before these three and that is the Communion of Saints which we beleeve too but finde as little influence from in these our dayes as from any truth that ever our Lord Christ left us and reason I know none thereof but that there is so much of that knowledge which puffeth up and so little of that love that edifieth Hee that strives for Error strives for Satan against God A holy strise he that strives for victory strives for himself against other men but hee that strives for truth against errour helps the Lord against Gods enemy and his too namely Satan the Father of lies And this specially Bonum benè God loves Adverbes better than Adjectives if withall hee handle Gods cause according unto God A man shews most knowledge and understanding in the matter of truth but most grace in the manner of handling of it with reverence holinesse and modesty Your Lordship hath so behaved your self in your Yeare that I doubt not but it will turne to your accompt before God and amongst us your Name shall be as an Oyntment poured forth Jesus Christ blesse you more and more with sin's decreases and graces increases that you may bee perfect and intire wanting nothing So prayeth Your Lordships that loves you for loving Truth Walter Bridges TO THE FOVRE ESQVIRES FOR THE Service of this Honourable CITY William Gunthrop Sword-bearer John Clutton Common-Hunt Henry Hodges Common-Cryer Edward Peerse Water-bayliffe Grace and Peace with light and truth in the Lord Jesus Christ YOur last Lord and Master Gentlemen O many such more may you serve in that place and you are not such men as some are there is a rule among the Romanists and it is this Wee are bound to the obedience of the Pope when hee ordaines a Holy Day but wee are not bound to doe against our consciences How shall this now bee reconciled For the Pope may happily command that which I cannot in conscience doe The Roman Doctors reconcile it easily and it is thus Make the word and will of the Pope the rule of your obedience and then it is enough O slavery of all slaveries for any poore soule to lye under Your Lord and you love inlargements not to take any thing upon trust which doth concern your souls for eternity but to bee perswaded in your owne mindes and to have your senses exercised to discerne good and evil your Lord and you together made it your requests that this poore word of exhortation might passe from the Pulpit to the Presse it hath done so now through the good hand of God and here you have it if it helpe you in any thing one good turne deserves another do you helpe him with your prayers who is Your loving Friend and Servant in such workes as these WALTER BRIDGES DIVISION DIVIDED OR RVINES FORE-RVNNER Discovered and Disciphered The TEXT Every Kingdome divided against it self shall be brought to desolation and every City or house divided against it self shall not stand Mat. 12.25 THis is such a piece of Gods truth as being spoken by Christ himselfe ought much to be regarded the occasion thereof very easily gathered out of the Context and as to that or to the Text with reference to the Context I shall have nothing to say I shall looke on the Text with reference to our times rather and labour to hold forth therehence unto this Honorable and grave Assembly such truth as is Land Church and Common-wealth concerning Calvin's note is excellent and too true Right Honourable and wel-beloved Est kic Divini verbi quasi quidam genius ut nunquam emergat quieto et dormiente Satana Cal. Praes ad Reg. Gall. that though while men slept the envious man tooke his time to sow tares yet men never can take a time to wake and watch to preach truth while Satan is asleep Origen once being to preach on that place of the Psalmist Vnto the wicked God saith What hast thou to do to take my Name into thy mouth c. seeing thou hatest to be reformed wept over the Text in stead of Preaching upon it It is Pareus his observation upon that of the Apostle 1 Cor. 1.10 Now I beseech you brethren by the Name of our Lord Jesus Christ that yee all speake the same thing and that there bee no divisions among you but that yee bee perfectly joyned together in the same minde and in the same judgement Pareus I say marks that the Apostle being to cure division◠Huic morbo exulceratissimo primum malagmata quaedam adhibet Par. ad loc to this disease saith hee Paul first applyes Playsters and Poultesses to ripen it and draw it to maturation before hee cut or make incision our disunions disjoyntings disaffections and dissensions are very great very unreasonable very unseasonable tongue-disagreement and pen-disagreement I yet hope God will keep us from discord for that sounds harsh and is not till hearts bee broken asunder from which God deliver us I would not have that said of Christians which had wont to bee said of Chronologers Chronologi non magis congruunt quam Horologia Victorin Strigel Proleg in Chron. Melancth the Chronologers agree like clocks scarce two of one minde throughout It would bee our advancement in the eyes of God and good men to advance unity and one-mindednesse lest it bee said of us and truly too that Demades the Oratour said of the Athenians in Plutarch that they never sate upon Treaties of Peace but in black and mourning garments when they had paid before too deare for their divisions Vis unita fortior hath hitherto gone for a good Proverbe and indeed if wee have a fancy of crossing such Proverbes it may prove to our ruine God because he is Ens simplicissimum a most simple and undivided being is therefore Ens fortissimum inexpugnabile a most strong and impregnable being and surely if wee hold together amongst our selves it will bee more hard to harme us what is the destruction of a man but the division of the body and the soule as long as they two hold together the man is not destroyed so is it also and will bee found to bee amongst us Besides that glorious light shining forth of Gods Word whereunto they doe well that take heed as to a light shining in a darke place such as that Rom. 16.17 I beseech you brethren marke them which cause division 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that 1 Cor. 3.3 For yee are yet carnall for whereas there are among you envyings and strife and divisions are yee not carnall and walk as men Besides these such as these Scriptures the very light of nature and men guided by no better Principles will rise up in judgement against men that call themselves Christians and yet love divisions Aristotle in
no thoughts of yet Abrahams christianity was hereby characterized For I know him that he will command his children and his houshold after him Gen. 18.19 Moses gave it in charge Deut. 6.6 7. The Psalmist practiseth it Come children hearken to me I will teach you the feare of the Lord Psal 34.11 When our Lord spake unto Peter that John 21.19 Simon lovest thou me three times over at length the command is given and what is it Feed my sheep feed my lambs to signifie unto us that lambs also belong to the sheepfold of Jesus Christ You shall finde a servant sent about his Masters businesse Gen. 24. and a great businesse too namely to take a wife for his Masters Sonne and he begins his worke with prayer ver 12. Lord God of my Master Abraham send me good speed and he ends it with prayer ver 27. Blessed be the Lord God of my Master Abraham Out of what family came this servant but out of Abrahams out of a catechised family see ver 63. and you shall finde a Sonne out of the same family going into the fields to meditate observe it then That Sonnes and servants out of catechized families go about their businesse meditating and praying but others out of rude and uncatechized families go about theirs I feare swearing drinking cursing c. 2. Masters and fathers of families must have care to get custody of Adviros pertinet virtute vincere exemplo regere foeminas Aug. l. 2. c. 8. to keepe custody of yea to recover the custody of in case it should be lost of I say 1. Authority Now two places are in Scripture to this purpose 1 Pet. 3.7 to dwell with the wife according to knowledge and not like a sot a foole and 1 Tim. 4.12 be an example in word in conversation in charity in c. this this is that way for men to have keepe and recover their authority 1. maintaining their authority to direction Memento semper quod padisi colonum de possessione sua Mulier ejecerit Hieron ad Nepot Ambr. ep l. 5.33 Maximè observate vos c. ab uxoris concitationibus c. per hanc in ultimo supplamare Job visne est diabâ—lus Orig. in Iob lib. 2. and 2. by managing it unto good example 2. Orderly knowledge and that is knowledge of the right object that is Jesus made of the Father wisdome righteousnesse sanctification and redemption 1 Cor. 1.30 2. Knowledge in the properties pure peaceable gentle easie to be intreated full of mercy and good fruits Jam. 3.17 3. Knowledge in the Schoole thereof namely begotten in and by the publike Ministry 1 Cor. 4.15 4. Knowledge in the end thereof namely a pious and sincere practise such knowledge I would have kept in our houses 3. Casting quite out of the family affectations prating popularity or boasting out of the house I say and the heart too if possible of all those in whose religion we would have comfort As the stately rivers which being very deepe passe along silently with a still and stately streame so are truly wise men they are such the shallow brookes beating against sand and stones make a great noise indeed but have no depth so are they which trouble the whole world with their garrulity that unruly evill The tongue James saith is full of deadly poyson James 3.1 Some counsels I give here to our talking ones 1. Too much good tongue is in other things vanity Counsells in divers things prophanation Pauls speech was not with enticing words of mans wisdome 1 Cor. 2.3 2. Some perswade some are perswaded but if there be not judgement going before the former do deceive and the latter suffer it a wise man followes reason and not passion Rom. 14.5 3. The more low people are commonly the more loose their tongues are Vt quisque abjectissimus est ita solutissimum à linguae Sen. therefore see and be wise in quietnesse and confidence silentio spe shall be your strength Esay 30.15 5. Heed must be taken to the selfe of selves our consciences I meane One of the good old fashion'd Puritans wrote a book and called it Christian see to thy conscience Pauls Religion is I have hope towards God that there shall be a resurrection of the dead both of the just and unjust And herein do I exercise my selfe to have alwaies a conscience void of offence toward God and toward men Acts 24.15 16. this this is it that is the Index judex carnifex of which the Apostle saith Fryer and the Shoomaker If our heart condemne us not then have we boldnesse toward God 1 Joh. 3.21 The Frier had cozened the credulous Shoo-maker of a paire of Shooes the maker dies but the wearer lives to weare that which he never paid for some years passe and at last to the conscience of the Fryer it comes and he comes to make restitution inquires for him and receiving answer That he was dead Dead saith he hee 's alive to me I am sure This O this is the continuall feast Prov. 15.15 this is the Booke Lycurgus Plutarch Rev. 20.12 I saw the dead small and great stand before God and the bookes were opened Lycurgus was chosen King of the Macedonians King I say if his brother the dead King left not his wife with childe the Queene is so and sends Letters privately to the King Elect that if hee le gratifie her shee 'le take a course the childe shall never crouble him Scientiae multvm parum conscientiae for which he gives her thankes and promiseth recompence but with all desireth the childe may be borne and then he can finde waies to destroy him borne he is and brought to Lycurgus who kisseth crowneth and proclaimeth him chusing rather to lose a Kingdome than a good conscience The science men tell me in the daies we live in is exceeding great the good wine kept till now the Gospell glimpses were never so lovely the Temple is full of the smoake of the glory of God old men dreame dreames young men see visions c. All this I rejoyce in and will rejoyce But what meaneth then this bleating of the sheep in mine eares and the lowing of the oxen which I heare I come no where almost where I finde not complaints for want of conscience let me therefore say a word or two to this auditory in behalfe thereof conscience is too sullen to be among such as cannot endure to be sorrowfull for sinne conscience is it selfe a booke whereof all other bookes are but Expositions our knowledge in them serves onely to informe us in this or else we reade them to no purpose Conscience is that which teaches Lawyers best to plead their owne Cause Praise of conscience and Judges to judge of themselves and for others aright Conscience is a thing so divine and hath such familiar acquaintance with God that it will tell you being often asked whether God be with you or
against you whether he be friend or foe Of all newes the most soule-refreshing and sin-suppressing tidings conscience is the best counsellor to a christian when he is alive and the best comforter when a man is dead yea the best executor of his will and testament conscience is the comfort of faith truth and uprightnesse and the ship wherein we carry that great venture of the Mystery of godlinesse One word more 1. Marke well that Scripture Jer. 23.23 Am I a God at hand saith the Lord and not a God a farre off a God our God is every where and conscience is Concludens scientiâ conscience is a concluding science accusing and excusing are all from conscience if awaken and if not the judgement is the greater Job 13.26 we reade Thou writest bitter things against me and makest me to possesse the iniquities of my youth This is an heavy thing when God comes neere a man thus For it is fearefull not to forget that God remembers all my sins Hos 7.2 2. He that would punish an evill conscience Judas ipse Iudae sit accusator Aug. ad loc let him but only leave it to it selfe Mat. 27.3 Judas himselfe is Judas his accuser the working of conscience in hell is set forth by a worme that never dies weeping and why for not being in Heaven for being in Hell because they are with divells there the worst of all bad company if they would cry to God and Jesus yet none would heare none would pitty and they gnash their teeth against whom themselves the acters the divells the inticers and others the provokers unto sin this is accuser judge executioner indeed 3. He that hath no conscience or at least no use thereof what shall be said to him when Joseph was intised his answer was Gen. 39.9 How shall I do this great wickednesse and sinne against the Lord Here is to see the workings of a tender conscience on the contrary where there is none or a seared conscience see the effect Luke 16.14 the Pharisees who were covetuous heard all these things and they derided him Timor Dei janitrix animae Feare of God and a soft heart keepe out thousands of sinnes which other men commit with greedinesse 4. He that hath a good conscience O what boldnesse hath he toward God and man Paul saith to the Hebrewes Heb. 13.18 Pray for us and marke the reason for we trust we have a good conscience in all things willing to live honestly What would our Apostle have precious men their precious prayers the duty God hath put upon him and the continuall danger in execution thereof ingage him to require these things why then would he have it I am a man that desire yea deserve prayers from you I have a good conscience and who would not sue to God in that supplication O Lord save all the good conscioned men in the world Nay Paul hath a good conscience in all things a rare president many make conscience of nothing many of many things but the rest they slight and sin in not a few few make conscience of all things lesser greater how therefore shall this appeare he is willing to live honestly not compelled so to do by feare gaine c. and willing to live so in all things for some referre that hither howsoever it is you here see the glory of a gracious conscience O take heed to the selfe of your selves Theodoricus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. one of the Emperours of Rome was an Arrian and one of his Courtiers desiring to ingratiate himself with his Master forthwith became an Arrian also leaving his former way of Religion the Emperour hearing of it strait commands his head to be chopt off and gives this reason If saith he he will not keepe his faith to God how will he keepe his conscience toward man I would all those that are siding time-servers to every faction would learne this The second Use which I am to make of this Doctrine 2. Use Reason of take heed is to give a reason of all these take heeds for I am to speake reason unto rationall men nay I am to speake Religion which is reason refined Division brings desolation probably and very often That 's enough but there is yet more to ingage us division brings desolation certainly if not foreseene repented prevented Chrysostome that 's more Chrysostome said once If his pulpit were the highest mountaine his voice like the voice of an Archangell and his audience the whole world he would chuse a text for himselfe and his time And so would I for my selfe and our times and it should be such a one as this I have chosen Take heed of being divided amongst your selves or against your selves Desolation is in such cases neerer than we are aware of there are degrees of the neernesse of ruine and desolation Neerenesse of mine That ground which beareth thornes and thistles is rejected and is nigh to cursing Heb. 6.8 nigh very nigh it Salvation is farre from the wicked saith David and how farre as farre as they are from it and the waies thereof and that 's farre enough Now If I should say A Kingdome City or house divided are neare to ruine and in probability like to fall one upon another how shall this be proved By a gradation from our Saviours Argument 1. If any one of these be divided against it selfe 2. But if two of these be so divided Spirituall Geography 3. If then all of these be divided 4. And if more than all the Church too begin to be divided then desolation is neare and nearer than secure men are aware of But me thinkes I see amongst us such Divisions as these 1. In Causes when Gregory the seventh differed so long with the Emperours both pretend it is for Religion and it makes the difference a great deale the more irrecoverable 2. In Principles for the Fundamentalls are destroyed and Conversion Repentance Charity Duty neglected in stead whereof Notion and nothingnesse 3. In Assumptions Most Preaching is not sound Doctrine most men regard not Preaching but such ergo most men must needs be deceived and divided 4. In Judgements we judge not aright of enemies who they are nor aright of enmities what they are nor yet aright of excellencies what they are Then comes Desolation this ushers it in What becomes first desolate by divisions and if any aske me desolation of what Paul answereth The desolation at Corinth how came it and what became desolate their very best things Preaching became an empty thing when one said I am of Paul and I of Apollo and I of Cephas 1 Cor. 1.12 Men may cry up servants so long till they forget the Master and consider not in whose name they were Baptized and who was Crucified for them and so did they verse 13. their Communions began to be desolate Paul saith of them himselfe This is not to eat the Lords Supper 1 Cor. 11.20
against the greatest of authority than he did of fighting which said let the young men arise and play before us 2. Sem. 2.14 onely here is the difference that in the battell there there was a name Helkath-Hazzuzim the field of strong men vers 16. But all these clashings conceits invectives alarms araignments c. they get no name among wise men but weake worthlesse and empty nothingnesse For it is a judgement for the childe to behave himselfe proudly against the ancient and the base against the Honourable Esai 3.5 Roma forte egrotat sed sanitas a talibus I would intreat these men to learne 1 Obedience Not blinde that wants discretion nor implicit obedience that wants truth nor slavish and seditious obedience that wants justice But that they be content to let Theologicalls have an influence upon their soules Politicalls upon their bodies and Prudentialls have some guidance of those unruly evils their tongues so often set on fire of Hell 2. Moderation that they bring not a railing accusation It s exceeding unbecoming men that would be thought godly to vomit and belch out such blasphemies against things I am perswaded many of them know not for all such books I say of them as heretofore it was said of the Popes Cannons Canones multi facti fuere in favorem Canonum Concilia per Canones ij vero per semetipsos Ignorantes admirantur Doctirident Superest una litura that is Many Canons were made in favour of the Canons the Councels were guided by the Canons and they by themselves ignorant people they admire all this but the learned smile Nothing is wanting but one good dash to blott them all out or a good fire to burne them all 4. The last danger is wee shall have casting out of them which indeed had more need to hold together there is a twofold casting out of a man the one more private whereby every Christian is bound to forbear the familiar conversing with such as are openly wicked and scandalous in doctrine or life The other is a more publick casting out of an incurable person who will receive no good but is likely to doe much harme in the Church by infection if hee bee suffered let him therefore bee an out-cast And whereas there are two degrees of excommunication the former separating from all brotherly society with the members of the Church and the latter cutting off from the body of Christ which is nothing else but that fearfull Anathema and curse pronounced by the Church against him who is discerned to have sinned the sinne against the Holy Ghost the former of these two is called a casting out a rejecting Tit. 3.10 a casting or thrusting out of the Synagogue Iohn 9.22 the Churches censure and that which Hereticks and others are subject unto If it be asked who must do this I answer The whole Church but especially the Pastors lest their remisnesse or familiarity with such make the people more bold with them for it is meet that the whole Church should have knowledge approbation and consent in that which concerneth the whole If it be further asked how farre they must be avoyded and cast off I answer Holy Scripture must bee consulted with and there we finde 1. Generally it is set down Matth. 18.17 where it is commanded that such as will not heare the admonition of the Church shall be accounted as Publicans and as Heathen men that is as such with whom we will have nothing to do for Iohn 4.9 the Iewes meddle not with the Samaritans 2. More especially 2 Thes 3.6 withdraw your selves from every one with such a one no not to eat 1. Cor. 5.11 receive him not into your house neither bid him God speed 2. Epist Iohn 10. And yet all this must be understood wisely and with these cautions 1. This censure infringeth not any of the bonds of civil right and society an excommunicate Magistrate remaineth a Magistrate still and ought of all Christians so to be acknowledged and obeyed the ensure onely makes them as no Christians not as no Magistates 2. This censure looseth not the bond of common humanity but that every thing must bee administered to such a one as is necessary for the preserving of his life Romanes 12.20 If thine enemy hunger feede him If hee thirst give him drink 3. The censure takes not away naturall right nor house nor bed nor table must be denied to excommunicate husband or wife the censure doth not make them to be no husband father master wife The censure doth not loose all the bands of spirituall society but that notwithstanding it wee may and must love the excommunicate in the Lord secondly pray for him though not with him thirdly admonish and rebuke him still fourthly upon his repentance receive him like a brother as before The censure then 1 Taketh a man off from communion with Gods people in word Sacraments and prayer and indeed renders him as a dog or swine for whom these holy things are unmeet Math. 6.7 2 Taketh a man off from converse so farre as necessarily we are not bound to them as is to be seen in the behaviour of Iohn the Evangelist towards the Heretique Corinthus when he found him in the Bath and of Policarp towards Marcion out of Irenaeus And if any man shall stumble at that why the censure should not extend to the shutting of men out from all Ordinances whatsoever and ask why now they should be admitted to the word I answer it is the indulgence of the Church only for in the Primitive times it was not Ambrose kept Theodosius the Emperour being excommunicate quite out of the Church of Millaine Some cast themselves out of the Church as Demas forsaking Paul and imbracing the present world some were cast out and restored againe and made better by discipline onely we never read amongst them such unkindly casting out of one anothers hearts as wee have amongst us And as to the other something I would say also First I thinke wee have beene somewhat too nimble in casting out and seeking power so to doe before wee well knew who wee had in and amongst us I heare many men say that the very assaying of the Presbyterian Government too too ridgidly hath not made a few Independents neuters raylers c. Secondly I thinke wee have beene somewhat too flow in the securing our kernell of doctrine from heresies and gratings upon the foundation before wee were too zealous of the shell of Discipline Wee had done well I beleeve had wee given our adversaries leave to have beene blemished with all the innovations exorbitancies in writing separations precipices petitions petulancies c. While in the mean time we had acted nothing but as God the two Houses and the present opportunities had gone before us I conclude with some councells fit for our times such as these First Men doe not dispute now adayes but brawle and wrangle In the handling of controversies no moderation nor meekenesse is used Wee