yea Londoners for feare you make God and good men weary of you 2. Let me speake another word to you 't is but a word or two Magistratui cives Magistratus legibus till the people obey their Governours and till they obey the Lawes no good will be done Boni domo malus civis Every good man is not presently a good Citizen you say Keepe thy Shop and it will keepe thee I say Keepe your Lawes and they 'le keepe you The two great Ordinances of Magistracy and Ministery have been the envie of wicked men in all Ages of the world Austin saies There were three great sinnes Idolatry Exod. 32. punished with the Sword the burning of the Roll Jerem. 36.23 punished with Captivity but Division Numb 16. in Corah Dathan and Abiram punished with the Earths dividing and swallowing them up 3. Our House-Dissention what O what not Father against the Sonne Sonne against the Father Husband against Wife House Dissensions Wife against Husband and indeed a mans enemies are those of his owne Houshold The Canonists have one rule Omne malum à sacerdotibus no evill that comes not from the Priests and Luther hath another very blunt but very true Nunquam periclitater religio infiniter reverendissimus Religion never comes into greater danger than among the right Reverend Preaching advised devised whether the Priest be most or the people most in fault he cannot tell one thing I know that what the Apostle saith is true There are that creepe into houses and lead Captive silly women laden with divers lusts ever learning and never learned I thinke things will never goe well till we of the Ministry be by Ordinance as from God so from man injoyned to preach all our errours without partiality Truth-ward all our Heresies whatsoever Hell-ward all our own sheepe if we have any to Repentance Obedience Duty-ward and all other mens sheepe either stolne or stragled to their owne Fold-ward againe so shall we pray for ours as the Christians heretofore for their government The fourth Use will informe us Use 4. Christ mistaken That here is to be seene Jesus Christ in a mistake indeed where is he not so to be seene I meet him so almost in every place in not a few Pulpits great mistakes and fundamentall never more Hay Stubble and Straw built upon the foundation than now this must be amended also He said to the purpose That Optima Respublica quae maxime legis minimè rhetores audit If it be the best Common-wealth that obeyes rather than disputes I think it will be found also the best Church that doth so It will be a good warning to let the people know that there may be much mistaking about truth therefore observe 1. The Lord Jesus cannot be divided a truth to which the Apostle sets to his testimony 1 Cor. 1.12 why then if they shall say unto me Behold he is in the Desart I 'le not goe forth behold he is in the secret Chambers I will not beleeve it Matth. 24.26 I will even resolve to seeke him where I have found him and that is even walking in such publike Ordinances as these in the midst of the seven golden Candlesticks Rev. 1.13 No greater deceit can be obtruded upon a man then to set him to seeke there for a thing where we know it is not or where indeed he is not though we did not know the same Jugling about Antichrist just as about Christ How is the Jew deceived in his Messia How the Turk in his Mahomet but even so The type of Antichrist is in Daniel himselfe in John now the Papists seeke for himselfe in Daniel where his type is and in John where himselfe is they are afraid to seeke him for feare to finde him Counsells I would not have us to deale so in seeking for Jesus Christ in the publike ordinances He hath bin found of those that sought him to their comfort and to their conversion To send a people to looke him where he is not for feare they should finde him were a sad sinne to be guilty of I did never thinke nor yet doe that he is rather to be found in the private than in the publike meetings nor that he is at all to be found in many of those places which the people are made to beleeve are better than Church-meetings 2. The Divell and Sin cast out both one way There are not two waies of casting out Beelzebub What doth Satan cast out Satan Doth the Independant cast him out one way and the Presbyterian another way Indeed all our work in the Ministery is nothing but to cast out Divells for every sin is a divell and every Minister is or ought to be a man indeavouring iâ— the strength of Jesus Christ to cast out these Divels out of himseâ—â—â— others all the people of God It is a work that hath been done heretofore and the dispossessed have given thankes therefore to God So then as our Lord asketh one question so I 'le aske another he asketh By whom did your children cast him out As our fathers served Christ so must we in this particular and I aske By whom did our Fathers cast him out Paul excellently Fâ—â— though you have ten thousand instructers in Christ yet have you not so many fathers for in Christ Jesus I have begotten you through the Gospell Are they now then become your enemies because they did you good Take heed you doe not cast off your Preachers their old precepts and your old practisings till at length you grow from something to nothing those whom God hath honoured with the conversion of many are scarce honoured now with the company of any of any I say no body almost to heare them None of those who must acknowledge even them to be the instruments of Gods mercy to them 3. The worke the very businesse of Jesus Christ is the destroying of the workes of the Divell so saith the Apostle 1 Joh. 8.8 Heare yee then and be not proud for surely God hath spoken this thing our Ministery and our Government while they are acting so to destroy the workes of the Divell they act with Christ and they act for Christ and Christ will doubtlesse whatsoever foolish men say act with them and act for them Let us therefore give up our selves to this service let us make this our businesse God hath made it so and resolve to say with Bernard Nitius me privares amaro mors vitae meae usu quam fructu it were better to lose life it selfe than the purpose to which God intended it There are two great Workes of the Divell to be acted against in our sinnes 1. Decrease of duty must be acted against Our publike concerning Duties our Fasts faile Ale-houses and Tavernes about London take more money on those daies then they doe till such daies come againe almost some of them have bragged so Cui bonites sive Deâ— ui Deus siâ—â—
1 Mediorum 2 Morum 3 Mentium abnegatio 1. Mediorum the means allowed by others a right Christian will not use the meanes lawfull enough thereby to bring unlawfull purposes to passe 2. Morum self-denyall in the manners allowed by others what other men think may be spoken done c. he dare not that is a right Christian meddle in 3. Mentium self-denyall in the mind the very mind which the men of the world have the same minde is in them which was also in Christ Iesus Phil. 2.5 Who made himself of no reputation but tooke upon him the forme of a servant Such a sweet temper of heart such an aptnesse and readinesse to deny and forsake what 's most deare unto us for Iesus Christ and for his Gospels sake this is it 1. Whose voice speakes thus to God and the world I am ready to be bound and dye Act. 21.13 I account all Things drosse and dung Phil. 3.8 2. The parts of self-denyall are affection and action readinesse in habit and readinesse in act Selves to bee heeded 3. The condition of things stand in competition with God 4. The caution thereof which is that neither affection be destroyed nor obedience c. but reduced into order namely that God bee first and all things after him But for the particulars First 1 Self mysticall I would intreat your to looke unto your selfe mysticall that is I pray you looke to your Religion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God is the best of beings and Religion the best of wel-beings He that hath little zeale and lesse courage for godlinesse may in appearance look after many Religions but he will hardly love any Nor doe I presse Religion onely here no nor it reformed though I daily pray that the worke of Reformation may finde as many helpes in the end as it hath found hinderances in the beginning and mid-way But I pray you take heed of your Religion under Esay's notion Religion what in good earnest One shall say I am the Lords and another shall call himselfe by the name of Jacob and another shall subscribe with his hand unto the Lord and surname himselfe by the name of Israel Esa 44.5 your subscribed Religion with your hands lifted up to the most High I presse Religion under Pauls notion Acts 10.35 To feare God and worke righteousnesse and under the description of St. James Jam. 1.27 To visit the fatherlesse and widow in their affliction piety and charity going hand in hand 1. 1 In praxei In practise is sacras Scriptures rectè legit qui vertit verba in opera Expositors of Scripture in their bookes we have good store and welcome light but the Lord increase the number of them which expound Scripture not in leaves onely but in lives also turne words into workes 2. In tryall bring Religion to the touch-stone 2 In probation betweene Heaven and Hell there 's this difference in Heaven there 's Light without Heat but in Hell there 's Heat without Light take heed of such religion 3. In influence as the Heavens worke upon our bodies 3 In influentiaâ— so indeed should Religion on our soules with 1. Light Lucis 2. Heat Caloris 3. Motion Motus That is worthy of notice which one said wittily Reprehensio iâ—ipit à modestia cum minoritis Reformatione vero à Majestate cum majoritis Modesty shewes it selfe well in the reprehension of the Minorites but Majesty shewes it selfe better in the reformation of the Majorites I adde some Counsells 1. He that will give God his due in Religion Counsells must be exceeding carefull to make him 1. The object and 2. The appointer of our Worship it is said Revel 9.20 That they worshipped Divels not because they served them but because they followed their suggestions in the devised way of serving God 2. An afflicted estate had need of Religion to sustaine it a prosperous state to perfect it in the end and to moderate in the way because therefore Religion is to God alone and the manifestation of it unto man let men be 1. well grounded in it 2. well resolved of it and 3. very zealous for it what times soever they are wherein we live 3. Things are not therefore comely and orderly because they are done of custome or commanded by authority but are therefore both used and commanded lawfully because they are comely and orderly yet if either Custome commend or Authority command things that are such indeed wise godly and peaceable men should hold themselves even therefore the more bound unto them 4. Church-religion and Chamber-religion towards God he regards not if it be not accompanied in the house and streetes with loving kindnesse and mercy and all goodnesse towards men 5. Some weare Religion for ornament onely that 's naught and of them that have it for use some are led by custome some by admiration of some persons passion guides some appearance others without due examination men had best 1. not leave Religion lightly 2. Not further in any particular then we needs must 3. Not at all in the things which God hath blessed to our spirituall good 6. Disputations in Religion are sometimes needfull but alwaies dangerous because usually they draw the best spirits away from the heart and life into the head and tongue take heed of venturing nothing but words in your voyage to Heaven-ward 7. To love differences with any about Religion is a hatefull thing wantonnesse affectation of singularity contempt ostentation of wit envie at superiours gratifying men with things not meet to be done are usuall companions of such a man 8. Religion hath to doe with these sorts of men most commonly 1. The feeble such as Nicodemus with whom yet how our Saviour dealt is to be seene Joh. 3.3 2. The inconstant such as would know every thing but are unsteady and wavering Eph. 4.14 3. The examining questionists they must be awed with commands of practise Luk. 18.22 23. 4. The Talkeative 5. The Reviling 6. The Presumptuous It was once objected unto Erasmus Est mihi meus admodum catholica sed stomacuri habeo plène Lutheranum 2 Selfe-politicall eating flesh upon a Fish-day that that was not like a Catholike to which he answered presently My minde is very popish and Catholike but my Stomacke is Lutheran cleerely I love no Fish we have such Religious men too many Secondly great care must be taken concerning your selfe Politicall that is to say your fundamentall Lawes and constitutions It is not to no purpose the Mulcts and punishments Goales Gallowes and such things are ordained for hereby evill men are restrained and the good live quietly among those that aue not so if the Warre make Theeves then Peace must helpe to hang them Lex à ligando diciter the Law must binde men vel legendo because men must read them Read them where even in their execution there they are best read When God wrote Lawes his
order was to write a Ceremoniall Law for sinnes expiation and a judiciall Law for sinnes punishment Sen. ep 67. True it is that Politus liberalis homo sibi lex esset a good man every such a man should be a Law unto himselfe and I know that of Seneca well Inestimabile bonum est suum esse it is a royall thing to be really a man 's owne yet I say let the Law be regarded and reverenced Homo dirigibilis in deum bonum cōmune est subjectum legis canonicae saith the Lawyer now say I But how shall this man be directed without a rule and that rule is the Law Divine in things of the soule therefore David Psalme 119.126 It is time for thee Lord to lay to thine hand for they have made void thy Law and the Law humane in things of the body excellent is that of Austin on the 76. Psal 10. The residue of wrath shalt thou restraine Austin saith In ipsis in probis dum formidato supplicio frenater facultas invocato Deo savator voluntas this is the excellency of the thing that while the outward man is restrained by the feares of man the inward man is also healed by prayer to God Here then I would have marked first Law-giving I would have marked with this distinction 1. To the disobedient for a rod the Law is given Lex dator 1 Duris infla◠gellum to which purpose that of 1 Tim. 1.9 The Law is made for the lawlesse and disobedient for the ungodly and for sinners for unholy and prophane c. If thou doe that which is evill be afraid for he beareth not the sword in vaine for he is the Minister of God a revenger to execute wrath upon him that doth evill Rom. 13.4 2. To the proficient for a rule Psal 119.105 2 Proficientibus in paedagogiam Thy Word is a lampe unto my feet and a light unto my path He that in Divinity thinkes to make the Gospell a refuge must make the Law a rule and he that in humanity thinkes to be safe in protection must live also under the Lawes direction 3. To the perfect for a reward The Commandment is not grievous to us 1 Jo. 5.3 Such men say with David Oh how I love thy Law 3 Perfectioribus in selatium Psal 119.97 that is O Lord judge thou how I love it by this it is my meditation day and night Qui diligit legem ex voluntate facit quae sibi sunt imperata Infirmity is sometimes the Mother of Vertue impunity alwaies the Nurse of vices 2. That it be considered whether there ought not to be some additionall Lawes we have many for errours in practise but none at all for errours in Doctrine nay wise men say That it is more safe a great deale to be erronious seditious or schismaticall then to reprove such and indeed there is a fearefull kinde of modesty now amongst men they blush to helpe to beare out godlinesse and to stand for truth but I le intreat them to consider that Inutilis mortuus equiperantur in lege an unprofitable man and a dead man the Law holds both alike truely this world is nothing else nay give me leave to say our Kingdom our City Non ad rationem sed ad similitudinem vivimus inde ista tanta coacervatie aliorum super alios ruentium Sen. Devit beata our very Houses are nothing else but Islands of dreames Non ad rationem sed ad similitudinem vivimus saith he well Reason is not the rule of our lives but example and conformity of our selves to others which is the cause of so many falling one upon another and dividing one from another When Luther began the great worke of Reformation Albertus Crancius a Bishop a man friend enough to Luther but hopeless◠of a successe in that businesse said these words unto him Frater Frater abi in cellam tuam ibi dic miserere mei Deus Brother Brother goe into thy Cell and doe no more but sigh and say Lord have mercy on me I pray God we have not yet cause to say so one to another Ministers are divided and Magistrates and I heare wise men say That the better part of our Magistrates now either are neutrall or inclining to the worser part but courage Michol irasiter sed Deus delectater c. à Greg. ad loc Right Honourable and you yee Senators too I say to you as heretofore the Father said on that place 2 Sam. 6.21 22. Here 's good sport indeed Michol is very angry for that for which God is well pleased if any be so among us let them so be it 's good sport to see men angry for that which pleaseth God To conclude this point therefore I finde an Edict of Justinian which goes thus Monicheo in loc Rom. apprehenso c. Cod. lib. 1. tit 5. If a Manichee be taken in any place of Rome let his head be chopt off a harsh censure you 'le say but marke the reason Because saith he whatsoever is done against Religion is done to the injury of all men I know it will be objected I this is that which you would have to persecute the Saints I give answer Three Emperours together made a Law That it should not be lawfull for any of the Clergy to receive Tithes Rents c. Saint Jerome writing to Nepotian saith thus of it It grieves not me saith he that the Emperours made such a Law but that the Priests by their covetousnesse deserv'd it I am loth a Law such a Law should be made but more loth good men should deserve it as they doe 3. Heed must also be taken unto our selfe-Ecclesiasticall that is 3 Selfe-Ecclesiasticall Doctrine and Discipline and those two they are like the Corne and the Hedge both needfull some Doctrine is that which the Apostle calls for and fore-tells that The time will come we may say The times are come when they will not endure it but after their owne lusts shall they heape to themselves teachers having itching eares 2 Tim. 4.3 and for Discipline our Lord hath left Keyes in some-bodies power at some-bodies Girdle that Scripture holds cleerely forth such a thing Matth. 18.16 17. Now those within are to be judged 1 Cor. 5.12 Potestas 1. Concionalis 2 Judicialis Et jus excommunicandi non est penes quemvis privatum sed hoc jus pertinet ad totam ecclesiam is the rule among Divines there is a power of Excommunicating and it belongs to the whole Church Againe there is potostas clavium which is conscionalis belonging to Preachers onely and judicialis belonging to the Presbitery when Moses gave the charge to the Levites to kill every man his Brother and every man his Neighbour And the children of Levi did according to the word of Moses and there fell of the people that day about three thousand men The Father saith well on that
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
There is a Prophesie Esay 3.5 The people shall be oppressed every one by another and every one by his neighbour the Childe shall behave himselfe proudly against the ancient and the base against the Honourable and what then verse 8. Jerusalem is ruined and Judah is fallen this truth fits our time the King will have a new-fashioned Altar 2 King 16.14.15 such a one as he had seene at Damascus and the Priest will build him one if he will have it so the observation the ancient made thereupon was Erexit Altare See Aug. Ad hoc versus altare now there 's Altar against Altar in Israel Is there so in England too Pulpit against Pulpit Preacher against Preacher it is an ill signe Amâ—â— 6.11 God hath smitten the great house with breaches and the lesse house with clefts nay their hearts are divided now shall they be found faulty He shall breake downe their Altars and he shall spoile their Images for now they shall say We have no King because we feared not the Lord What company he must have with him which meanes to come by his owne what then should a King doe to us Hos 10.2 3. We have spirits amongst us the good Lord calme them such as Melancthon spake of in his time of whom if you meane to get any thing you must come furnished with a Divine and a Lawyer yea and a Souldier too or else goe home empty When men prove errouns it is a great wonder if they turne not turbones unfaithfull men are for the most part unreasonable men and the unright in judgement turbulent 1 Right of Parliament 2 King 3 Subject There is a three-fold right which our eyes are on here in England the right of Parliament the right of King and the right of Subject we said in the beginning of these Warres and we said truly That the former and the latter could not be preserved unlesse the other the Kings Right and Prerogative were pared a little that it might not prove too redundant and burthensome Was this a good rule for Kings and why not for Subjects 1 Right Parliamentory 2 Independant 3 Presbyterian Let us try a little there is now the right Parliamentary the Independant right and the Presbyterian they that sit at Helme are able to Judge whether the two latter had not both need to be cut that the former may grow the better I onely presse the reason of all these Take heeds and leave the use to the Lords blessing The third use gives a direction to take heed 3 Use direction to take heed our great Prophet would have no man plead ignorance and therefore hath laid downe an order wherein we shall doe well to observe him for He is the God of order and not of confusion and we are then likest him when we doe things in an orderly way They wrote a profitable Booke once and called it as it was Londons Survey a great helpe to many men for many purposes Here is a Survey of our Divisions taken by the skill of the Master-builder himselfe wherein as in a Map may be seene what it is that troubles our Israel and yet makes us afraid First our Kingdom Divisions what are they 1. The Wolfe and the Lamb lye downe together our people are divided about this they say They are Wolves still and not so much as musled yet men are divided in their opinions about this and doe not know what to say or think One of the Civilians in my hearing once in his Speech at a Visitation said envying against the conscientious Non-conformists Some of these Doggs must be tyed up and some hang'd up said he the Gentleman lives now in Towne and hath his liberty such spirits are indeed conjured downe by Parliament Magick but the sinne is but pocketed not mortified 2. Our Worship of God now adaies is just like that 2 King Exscindâ—inum sed abscondit peccatum c. Lactan. 17.28 33. They feared the Lord and served their owne gods the men of Babylon made one god and the men of Cuth another verse 30. We have two waies of Praying Marrying Preaching Baptizing the Ministers drop away apace out of London But 't is no matter say many the Clerkes of London most of them of the right stampe finde out Curates enow to doe the Worke which came lately from Oxford 3. Our people say now as heretofore they in Jud. 21.16 Pitty how How shall we doe for Benjamin our brother If a man aske them Why would you have them pittied they presently give in answer that 2 Chron. 28.10 Yee purpose to keepe under the children of Judah and Jerusalem for Bond-men and Bond-women unto you but are there not with you even with you sinnes against the Lord your God I would have the State deale with those men as God doth with poore sinners in his dealings with them so they shall be mercifull as their heavenly Father is mercifull and that 's the rule he restraines à toto altogether when he hinders the sinne True restreint what 1. à toto 2. à tanto all of it so was Joseph restrained he restraines à tanto in part when though there be desire resolution preparation processe and the like yet God keepes from extremity desire resolution c. may yet live it may be lesse actions destructive be strangled twenty City discentions and differences what are they Essentials of a well-governed City Famous Cities of old had these things which they made much of their Husbandry Artificers Militia Merchandize their Priest-hood and their Judicature these were thought Essentialls and indeed they were so they are so your Associated Counties have filled your Sacks with Corne by the good hand of God Kent was a little wilde once but God reclaim'd them your Artificers begin now a little to hold up their heads your Militia hath been the Gallantry and envie of England this very day remembers me of Nubury Battell but your Ministery decayes it decayes exceedingly London had never more need of nor lesse care for a good Ministery Some men say It is superstitious to pay Tithes our people say better a great deale to turne their Tithes into Gifts and Oblations and then they are offered at another Shrine Let no man I beseech you curse your Judicatories for want of justice doing to all 1. Counsells Let God speake one word to you and marke it well For the transgression of Jacob is all this and for the sinnes of the house of Israel Micah 1.5 All this all which see verse 4. the Mountaines are molten and the Vallies cleft What is the transgression of Jacob is it not Samaria And what are the high places of Judah are they not Jerusalem A strange kinde of speaking Samaria and Jerusalem are the great places the great sinnes London and Westminster are so the Idolatry of England the evill example of England the poison of places O amend your waies your Manna-loathing your giddy-headednesse
reach of any discipline the Courtiers durst say to the Preachers as hee to the Prophet prophecy no more at Bethell for it is the Kings Chappell and the Kings Court Amos 7.13 Impiety increasing with mighty increases and no reason but because his old friend Impunity clapt him on the back with incouragement such as we read Ps 12.4 who is Lord over us let the Almighty depart from us who is the Lord c. 2. The other sort none of them were under the lash if able to turne white sheets into white shillings they were comutacioners changes very sad we chang'd our glory into our shame when Parva lequor quidvis Nummis presentbus apta eveniet clansam possidet arca Jovem How unlike to those times was this where the charge runs thus If the Delinquent would have pardon let him aske it with his owne teares Si veniam reus speret petat cum lacrimis petat totius ecclesiae fletibus Amb. de pen. l. 1. c. 16. yea and with the teares of the whole Church it was so in ancient times 1. To the willing to learne I propose Saint Austin's rule I think it is a good one and it is this He that goeth against reason is no wise man and he that goeth against the Scripture is no sober man and he that goes against the Church is no peaceable man There are but two places appointed for the cleansing of a sinner earth and hell there also but two meanes fire and water He that washeth not himself in the water of penitentiall teares here must lye hereafter in flames of fire to indure paines unutterable and without end 2. To the willing to submit I say one word more Of great experience doubtlesse of Gods dealings and soule refreshings was that weeping prophet who in the Churches name delivered that Lam. 3.27 it is good for a man that hee beare the yoke in his youth And indeed I never read but of two yokes and they are one of Doctrine and the other of Discipline and it is good God saith The yoke of God to beare them both Fourthly The Family selfe which I see men making so much of 4 Selfe economicall it is riches and the pompe of the world riches gotten with wrong and held to the hurt of the owners thereof Heaven is amongst most people a kinde of superfluity and hang-by gaine is their Godlinesse the Religion of Ephesits God wot and no other then whom God hath blessed from the dunghill O how uncharitable proud cruell disdainfull for earth providing and heaven neglecting they are over-reaching our brethren in bargaining is now counted a vertue indeed a matter of ostentation Quod Gillias possidebat omnium quasi commune patrimonium erat Fitipsius precordia liberalitatis habuit et domus eius quasi quaedam muni ficentiae officina but why is it even because the word of God must needs be true Fooles make a mocke at sinne Prov. 14.9 The saying of old was of Gillias that what he had was every Mans patrimony the cleane contrary is very true of very many men what every man hath is theirs if they can lay their hands thereupon O the noble spirits of Luther and such manner of Hem Germana illa bestia non curat aurum when it was said of him bribe him tempt him with money no saith my authour hee 's a man regards no coine that speech of his when such great offers were made unto him is very heavenly He refuseth with these words valde protestatus sum me nolli sic satiari ab eo I have strongly engaged my selfe not to be satisfied with meane things from God noble minded Basil gave the Emperour Valentius this peremptory but gallant answer Haec pueris non Christianis offer Sir you should offer these to children and not to Christians Bernard sicut mea non sibi placeâ—t c. As what I give thee cannot be pleasing to thee without my selfe so Lord the contemplation of what thou hast given us doth refresh us but not enough without thy selfe and the reason that he gives is very precious True spirituall pride Habet enim vera sapientia sui generis superbians for true wisedome hath its kinde of spiritually wise pride and will not be long or alwayes contented with any thing lesse then the living God Somewhere it is said in Scripture I have smitten mine hands at thy dishonest gaine Some Apollos mighty in the Scriptures whose Preaching is like thunder Precept for rich men and his life like lightening I would have set upon it to tell yea and charge those rich men too 1. With that precept 1 Tim. 6.17 Charge them that are rich in this world that they be not high minded nor trust in uncertaine riches but in the living God the more rich and plentifull God makes men the more humble harmelesse and heaven providing to be laying up for themselves a good foundation good works they are not lost but laid up and for foundations to eternity Dorcas her coates God hath them in remembrance the great Preacher who gave the lewd rich man a visit speakes thus to him after some time Sir God be mercifull to you if he will and pardon your sinnes which I beleeve not and bring you to Heaven which is as your case is impossible 2. with that example too Example for them With that Luke 12. where Christ befooles the men that are only worldly wise and no more ex rosis non ex stellis plures epicuri quum astronomi the wise man said and what a fearefull thing will it be after a man hath seene all other gaine to sit downe and sigh because of the soules losse Dives and Lazarus their comparison in regard of outward and present things is without comparison but if you looke upon them after death you see they are as farre asunder as Heaven and Hell Didiceram elatus domine iniquitates meus discam humiliatus justificationes tuas If men be lifted up they minde nothing but their sinnes but if they be cast downe then they remember Gods mercies and indeed how much better is it to be broken with afflictions unto salvation then to be preserved by prosperity unto evils which God will not pardon 2 Reg. 24.4 Selfe of selfe in the world what Fiftly The self of our selves what is that the thing that men desire herein is either no Conscience or none use thereof men think themselves least themselves when indeed they are most so and on the contrary when they can out-brave sin out-live tendernesse of Conscience and say as he said of old to his reprover Thou foole Stulte tu nonne putas me vereri Deos cum talia faciam Nero to Seâ— dost thou beleeve that I beleeve there is any God when I doe these things then they are themselves they thinke I have heard men give thankes to God for that which indeed is one of the heaviest judgements under Heaven namely they thanke
should consider that the things wee know are the least part of those wee know not If more reverence were given to the word of God the holy Spirit implored prayer made to God more frequently If care were had to abstaine from all curious questions and practicall and profitable things preached and pressed wee should I am perswaded agree sooner and God would I am of opinion blesse us better Secondly In Controversies of great moment doe but see the Devils cunning Hee stirres up men to hatreds pride reproachfull speeches Alas the authour of errour must bee handled friendly and if chidden at any time it must bee done without bitternesse arguments used fitted not to the person but the thing And if wee could alwaies aime at this that not our opinion but Gods truth might bee glorious And that whensoever wee enter into preaching or writing or conference or the like Pride might be put off and modesty with humility and moderation out on there were some hope wee might live to see the day that wee might live like brethren and the Lord might delight to dwell amongst us Thirdly Heede ought to bee taken that by the two great Authorities no injury bee done I meane first That by the authority of the Church neither Man nor Doctrine bee rashly condemned that difference bee wisely made between the points of Faith which are necessary to bee beleeved and certaine and things controversall that opinions bee weighed with much of judgement and affection too wherein the best Scale will bee the word of God that men be very tender of things necessary to be known and beleeved that the things flowing from principles be observed and in the rest there be kept a Brotherly concord Secondly That the authority of the Magistrate be also very venerable the Hangman not called in to be a Moderator or Umpire in controversie of Religion the Magistrate not made an instrument to execute every foole and knaves lust and madnesse nor in cases of errour and humane lapse recantations injoyned for feare of punishments Fourthly Many times doctrine is depraved and spoyled Men not observing it and this cometh to passe either from the doctrine it self because indeed the finest bodies soonest putrifie or because changes by little and little are made insensibly as the turning of the houre wheel Sometimes miscariages come and are not seen because of a great fame of learning and holynes in the teacher and sometimes because of the ignorance and negligence of the hearer Surely the way to preserve purity of doctrine is carefully to cleave unto the very words and phrases of holy scripture quietly to give leave unto the modest and moderate use of any mans gifts publick peace preserved Dilligently to cry down all lust of contention and soberly to consider of and submitt the authority and irrefragibility of counsells if such be in them Fiftly Because dissembled sanctity is double iniquity therefore it would bee observed that some men maintayn their own name no better any way than by detracting from all mens else and then they indeed act their own cause when they seem to stirre in the cause of God Very angry they are if any man contradict them too too ready to reproaches and flyings out then they come to trust their own wit parts and labour more than God and if there bee not the more mercy fall to sinning against knowledge and conscience Without all controversie to the preserving of holinesse and goood manners Censures Ecclesiasticall are very needfull which yet have been and may be so exercised as that it may bee truly sayd of them the Devill rebukes sinne many wise men think and that upon good grounds too that publique Pennances are neither needfull nor usefull Sixtly I think that a modest liberty of opinions concerning Religion is much against Satans kingdome because I know that he desires to take away all desire of enquiring after Truth the people think they may cast off all care and study of Religion to their Ministers and are like him who when hee was asked by his Minister How many Sacraments there were gave that answer to him Sir you can tell Two things I think wee ought to bee very carefull of First to set down exactly the marks of true and false Religion which may stand as so many Dooles or Landmarks as well to shew men where they ought as where they ought not to go Secondly to consider well how they which govern Church and Common Wealth are usually incited against Truths professors I confesse I have thought and yet doe exacted confessions from our people very inconvenient for if Ministers carry themselves lovingly they will winne their people to more profitable discoveries a great deale another way Seventhly How Satan labours that neither truth might enter nor errour bee cast out let that bee observed Hee now layes his ax to the root of the Ordinance of the Ministery that there may bee none to teach quarrells at their maintenance and fills the very calling with slander begins by his instruments to talke of feare hope and reward things which every religiously noble spirit layeth as low as that whereon it treads and looks a great deale higher unto that Hee that winneth soules is wise Hee that turneth many to righteousnesse shall shine as the Stars in the firmament They that have this great worke in their hand O that they would not wound one another lest God leave them at length to bee wounded one of another Much adoe is made about having a Confession I think the Law of God well read and shortly glossed would serve and none better and such a Creed or Symbole of faith I think were good as might bee definition-wise wherein nothing might bee deficient or redundant onely such things being therein contained as are necessary to bee known to salvation Eightly The Devil goeth about like a roaring Lyon hee is never but either doing or endeavouring to do some mischiefe privately or publiquely Hee often transformes himselfe into an Angel of light and puts on shewes of holinesse and sanctitie with which hâ—e oftentimes so deceives good men that unawares they lend him in his businesse an helping hand Eminently Godly men doe not escape him without either crime or calumnie if hee can help them to it and hee is not wanting to seeke his advantages every where to that purpose his great engine that hee useth to doe mischiefe which is the sowing of strifes discords and divisions between men and therefore we had need to bee prepared for prevention When the Senators conspired against Caesar to kill him in the Senate house Antemidorus delivered him a paper entring in wherein all the Plot might have been discovered which Caesar then busied with complements wrapt uâ— amongst other Papers and Petitions and thrust into hiâ— pocket and so not seeing the paper went in but lost his life and never came out again what an opportunity was here lost Wee beseech you in Christ his stead to be reconciled let it not then bee said of this and such other messages who hath beleeved our report FINIS
DIVISION DIVIDED OR Ruines fore-runner DISCOVERED and DECYPHERED In a Sermon before the Right Honourable and the Right Worshipfull the Lord Major and Aldermen of the City of London Preached on the Lords-day September 20. 1646. in Pauls Church London By one that wisheth well unto and daily prayeth for Unity and Uniformity in these three Kingdomes Now I beseech you Brethren by the Name of our Lord Jesus Christ that yee all speake one thing and that there bee no dissentions among you but bee yee knit together in one minde and in one judgement 1 Cor. 1.10 Infaelix populus Dei non potest in bono tantam habere concordiam quantam mali habent in malo Hier. in Ps Neque enim Civitas in seditione potest esse beata nec in discordia dominorum domus quâ— minus animus a seipso dissidens secumque discordans gustare partem ullam liquidae voluptatis liberae poâ—est Atque pugnantibus contrariis studiis consiliisque semper utens nihil quiete videre nihil tranquille potest Cicero 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Homer Odyss 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 London Printed for Andrew Crooke at the Green Dragon in Pauls-church-yard 1646. TO THE RIGHT HONOVRABLE A True patterne of the old and good Way of Pietie and Charity and a cordiall Patron of Truth in these unsteady and giddy Times THOMAS ADAMS NOW Lord Major of this famous City of London all blest establishments in all the wayes to Grace and Glory My Lord YOu have made that saying true which heretofore was spoken Amicus Plato and Amicus Socrates but amicissima Veritas I love Plato wel and Socrates too but Truth better than either of them yea than both of them The hearts of Gods people blesse you and God for you and we hope your zeale for Truth against every opposite Error shall still provoke many Confes lib. 12. Veritatem celare est aurum sepelire To conceale Truth is as to bury gold saith Austin And Bernard convincingly Si propter timorem mortis tacere Veritatem impietas est quomodo non est major impietas propter miserum ventrem honoris vani spem tacere Veritatem Videtur meliorem facere gratiam panis honoris Bernard quam gloriam Veritatis If for the feare of death to conceale a Truth be sin and wickednesse ô what a sin is it for the bellies-sake or some such sinister end to dissemble it Truth in 1 Petition 2 Presence 3 Possession My Lord Inquisitio Veritatis est ejus petitio scientia Veritatis est ejus praesentia sed creditio Veritatis est ejus possessio Truth when sought after is excellent when found and knowne it is yet more lovely but when beleeved and practised too it becomes ours in possession Faith what And indeed what is Faith but I beleeve that is I understand and conceive of it for a truth I assent unto it in my Judgement to bee a truth I consent unto it in my will as good and build mine eternall comfort on it as good for mee this act of beliefe carries the whole soule with it It is pleasant to stand upon the shore and see the Ships tossed in the troubled Ocean to stand upon a Castle safe and see a pitch'd Battaile fought in the variety and successe thereof to stand upon a rock and see so it bee with pity and without pride the Errors wandrings mists clouds and stormes which are below in the valley of this world Your Lordship hath like a stable Christian stood fast in God and in the power of his might while you have seen many too many tossed to and fro with the wind of every Doctrine Doubtlesse every godly Movet mens pia in charitate quiescit in providentia non vertit denique nisi super polâ—s veritatis truly godly mind moves in charity rests in providence and doth not turne but upon the poles of Truth while the portion of wicked men will bee that they deceive and are deceived Mixtures of falshood Simile I may fitly resemble them to that allay which is in gold silver or pewter it may indeed make the met all worke somewhat the better but it abasâ—th it much even so our notionall mixtures may indeed in preaching presse c. make things take the better among giddy heads but they abase Divinity and render men delighting therein too full of levity and emptinesse Gods attire if hee did dwell among men It was wont to bee said of our Learned Criticks That if God himself were to dwell in humane shape amongst men hee would take light for his body and truth for his soul This City hath been exceedingly honoured in sending out Champions to fight for Truth abroad wherein with what gallantry and successe our Londoners have behaved themselves Chronicles will not conceale in after times and there are yet private Anniversaries of thankefull remembrances for Newbery The 20 of September that day this Sermon was Preached c. And it will bee no little Fame to this City also to have it recorded that in the time of such a one and such a one severall Lord Majors of London successively Heresies Schismes Sectaries were suppressed or at least not so countenanced as that the tares overgrew the wheate in Gods Field Salvian Dum mali esse volunt Veritatem esse nolunt qua mali condemnantur but let Truth prevaile and let it be glorious Of all pieces of our Spirituall armour Truth is resembled unto a girdle Ephes 6. for indeed Truth should incompasse us about Truth fourefold And a fourfold Truth scil of judgment heart speech action is required of every Christian My Lord the Lord of Lords take a double portion of the Spirit of Paul and put it on you and on all them that shall succeed you that you may withstand them to the face which goe not with a right foot unto the Gospel of Jesus Christ Non bene vivitur Holy life what and how ubi non bene de Deo creditur Aug. A holy life is indeed nothing else but the infusion of holy truths The Spirit opening generall truths to a Christian hath another worke also and that is to reveale our particular interest in those truths and to breed speciall faith whereby wee may make them our owne that so where sacred truths are truly apprehended there may be an impression in the soule suitable to the things believed The Lord make our believing of God Almighty to bread an impression of dependence reverence c. Some dispute of Faith some preach it some sweare by it but few live thereby the belief and knowledge of Christ crucified to bee a crucifying knowledge of Christ rising a raising knowledge of Christ abased an abasing knowledge to our soules and so of all truths else whatsoever The good Prince George Anhalt who in Luthers time became a Preacher of the Gospel intending to comfort his brother Prince John raiseth strong consolations for
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