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
God they were never troubled in all their lives ubi non hoc bellum ibi pax diabolica saith Saint Austin Where there is not this warre there 's a devilish peace How happy was Paul in his smiting to the ground his blindnesse distresse of Conscience prayer and the like you know the story Act 9. the excellency of godly sorrow and the effects therof 2 Cor. 7.11 are set forth unto us if we would hearken to Gods holy word as in the body so in the soule there is but the wound and the medicine in the body and but the sinne and the sorrow in the soule no more to be regarded 1. Chrysostome's resolution concerning sweaâ—ing Some zealous man for God must doe as heretofore Chrysostome did when he was to preach to the Athenians it seems they were a people much given to swearing and he protests that untill they leave their swearing he will never leave preaching against it even so would I have the Ministers of God to resolve never to leave preaching against false bottomes till our people be setled upon a true one and our falfe bottomes are not a few whereon men settle themselves Mat. 7.23 and then will I professe unto them I never knew you False bottomes Depart from mee all yee that worke iniquity profession without practise the mistaking of the meanes of grace and holinesse for grace and holinesse it selfe Selfe-love and thinking our selves to be something when we are nothing formality and meere out-sidenesse in Religion opus operatum and the serving of God with an action done these are the things which breed so many miscariages amongst us 2. Fundamentals But how shall this worke be done No other way but by preaching and pressing the fundamentals Such texts as that Mat. 18.3 except yee be converted yee cannot enter into the Kingdome of Heaven Verily verily I say unto thee except thou be regenerate and borne againe thou canst not enter into the Kingdome of Heaven Iohn 3. Such texts I say as these are they must be preach'd opened and applied The Fathers tell us in good earnest that they did never beleeve another man had need to be converted untill they were converted themselves this is downe-right dealing I like it very well and it remembers me of what Lactantius saith Were there saith he but 7 wise men in Greece If but 7 wise men in Greece none at all no but 7 onely why then there was none there must be some more wise men to judge of their wisedome otherwise a wise man is not a wise man in the judgement of a foole Wise men thinke that Religion is exceedingly decaying in England because a yong Hipocrite makes an old Atheist sure and there are now so many of the first that in the next Century we thinke there will be not a few of the last our God provide for his people The great Prophet alwayes preached a way He that preaches not a way preaches nothing and so must the lesser doe it is dangerous to presuppose a people to be Saints and holy and so to preach unto them it were better to teach them how to be so and to try whether they be so or no. Better I say I thinke to aske our Saviours question whom doe you say that I am 2 Questions Mat. 16.15 then to aske that question Acts 19.2 Have you received the Holy Ghost since you beleeved let the godly wise consider it and they that have the worke of the harvest in their hands Not a few I beleeve in this great City puffed up with their perswasion of themselves and others of them if they should come to cleare dealing withall must say that they had need to be instructed in the doctrine of Faith Baptisme and the Holy Ghost too Well the Scripture speakes of a good conscience Acts 23.1 of a cleare conscience Acts 29.16 of a pure conscience 1 Tim. 3.9 of a purged conscience Heb. 9.14 of an evill conscience Heb. 10.22 of a weake conscience 1 Cor. 8.12 and of a seared conscience 1 Cor. 4.2 which of these now is thy conscience it behoveth thee to take notice of And take this with thee whosoever thou art 1 Ad sui preservationem 2 Ad preservationem universi I never heard a description of vertue that pleased me better then that Brevis et vera definitio virtutis est ordo amoris Aug. vertue is nothing else and grace too but the very ordering of our love take heed of a heart and conscience loving divisions which God hateth The Philosophers say there is a twofold motion in naturall things one whereby they move unto the preservation of themselves and another whereby they move unto the preservation of the whole universe Water naturally moves downe-ward neverthelesse for the generall good it will move upwards rather then faile so should Religion and good conscience doe move to our private good so as that withall we remember that we serve our generation and be usefull also It is an ill spirit and a worse conscience that hath so much minde of its owne things that it regards not the things of the Lord Jesus Christ Use 6 The 6. use teacheth us Gods course of convincing men Course of convincing men How to convince I say a work of the Holy Ghost a work which is sometimes as immediately going before conversion as the morning before the day as in those Act. 2.37 they were pricked in their hearts and they said men and brethren what shall we doe to be saved and in all the such like instances wheresoever For of this let men be well assured that whensoever God doth clearly reveale himself to the soule Marks of a man rightly convinced He presently worketh this great work of conviction and in this order 1. God maketh a man to beleeve his misery by sin and to be much troubled for it 2. He consulteth in this case what to doe and is much troubled about it 3. He is exceedingly broken in heart and humbled to the dust 4. Above all things in the world he desireth forgivenesse of those sins which with a free heart he now confesseth 5. He forsaketh all for the assurance of that pardon and highly prizeth it yea all things drosse and dung in comparison of it 6. He applyeth Christ and his promise lives therein groaning after all excellencies effects and evidences of pardon In this order holy Scripture sets forth conviction to be wrought But yet further it may be marked that 1. Gods worke sometimes Conviction is indeed the work of the great God and of him alone he is the heart-opener Whose heart the Lord opened that she attended unto the things which were spoken of Paul Act. 16.14 For it is not the willer nor the runner but God that sheweth mercy Rom. 9.15 16. of old the Lord had these wayes to convince his people 1. There were Philosophers Prophets or Poets and Orators and Wisemen of whom what vice was it
and how such parables and proverbes are in holy Scripture used is worthy observation they conclude probably and convince notably and to such purposes are for the most part used 1 Sam. 24.12 13. The Lord judge betweene mee and thee and the Lord avenge mee of thee but mine hand shall not bee upon thee As saith the Proverbe of the Ancients Proverbes Wickednesse proceedeth from the wicked but mine hand shall not bee upon thee see also 2 Sam. 20.18 they were wont to speake in old time saying They shall surely aske counsell at Abel and so they ended the matter or surely they will aske of Abel and so make an end it is a reference unto Deut. 20.10 When thou câ—mmesâ— unto a City to fight against it then thou shalt proclaime peace unto it and so the summe of the Womans speech is this I and my Citizens thought surely this Generall Joab will make his demands known before he come with fire and sword but thou followest no such order Joabs answer you see in v. 20. and thereby you may see how concluding and convincing the womans language is so is our Lords here Eightly this Text must also bee looked upon in the harmony 8 Part of the Exposition three Evangelists have it Matthew Mark and Luke out of all which the termes must be very carefully expounded in their severall orders As 1. Shall be desolate I would aske here what is desolation 1 Desolation what and make answer to this question by that place Gen. 47.19 Wherefore shall wee die before thine eyes c. give us seed that wee may live and not die that the land bee not desolate that is that the land be not untilled an unhusbanded land is a desolate land and divisions in a Kingdome City or house will make them to bee unhusbanded both in heavenly and earthly sense 2 Not standing 2. Shall not stand Standing in Scripture is taken diversly as to stand in grace that is to be certaine and sure of grace Rom. 5.2 By whom wee have accesse by faith into this grace wherein wee stand and rejoice in hope of the glory of God This way divisions in a Kingdome City or House make it and them they cannot stand it is loving of one another and watchfulnesse over one another that is to edificationâ— dividing against one another tends to destruction Standing Standing in the acceptions in Scripture meanes also standing still that is to say to be quiet and rest on God 2 Chron. 20.17 Yee shall not need to fight in this battaile set your selves stand yee still and see the salvation of the Lord with you O Judah and Jerusalem This way also divisions in a Kingdome City or House weaken much for when men divide and side it one against another they are turbulent not waiting on God with meeknesse of spirit Standing againe in holy Scripture noteth standing fast contrary to going away or falling from somewhat or being carryed away so Gal. 5.1 Stand fast in the liberty wherewith Christ hath made us free and bee not intangled againe with the yoake of bondage Thus divisions in a Kingdome City or House are dangerous also for in these tongue and pen-divisions most of our people are either lost and become Atheists looking after no Religion at all on else are become children tossed to and fro and carryed about with every wind of Doctrine by the sleight of men and cunning craftinesse whereby they lye in wait to deceive so saith the Apostle Ephes 4.14 3. House falleth upon house House falling upon house Luke 11.17 an excellent expression I expound it by that of Jotham Judg. 9.20 Let fire come out from Abimelech and devoure the men of Shechem and the house of Millo And let fire come forth from the men of Shechem and from the house of Millo and devoure Abimelech Divisions make fire breake out of one house and burn another contention is a flame dissension is a kindled fire Not without cause is it that the Holy Ghost reckoning up the fruits of the flesh places them thus in the catalogue seditions heresies envyings murthers to teach us what division will come to if God doe not restrain it Gal. 5.20 2â— 4. If Satan cast out Satan that is Castings out of if they bee against one anonother which should be together 1 The House there will bee nothing but casting out And there is a threefold casting out 1. Casting out of the house so Abram cast Hagar and her son and 2 ep Joh. 10. If there come any unto you and bring not this doctrine receive him not into your house neither bid him God speed When divisions arise even they that were intimate before then cast one another off and out too and hardly bid God speed give a salute each to other 2. Casting out of the heart 2 The Heart and therefore to be observed Jer. 15.1 Though Moses and Samuel stood before mee yet my minde could not bee toward this people cast them out of my sight and let them goe forth When divisions come men and good men too are cast out of one anothers hearts the minde of one is not toward another 3. A third casting out yet there is mentioned by St. 3 The Society Paul to Titus 3.10 A man that is an Heretique after the first and second admonition reject that same reject is as bad as an eject For it imports 1. To cast him out of all familiarity in things temporall 2. And out of all society in things spiritual also And such castings out are the effects of divisions too wee are divided about judging of Errors and Heretiques and divided againe about the casting out and taking into communion I shall therefore now come to Use and direction that all this may be made yours Jesus Christ blessing his owne Ordinance Vse 1 The first Use that I have to give in it is an Use of Caution of caution to take heed such a take heed befits this Auditory Caution as is written 2 Chron. 19.6 7. Take heed what yee doe for yee judge not for man but for the Lord who is with you in the matter of judgement Wherefore now let the feare of the Lord bee upon you and take heed and doe it But I have another take heed Selfe Englands abomination and such a one as I am confident will be welcome and that is take heed to your selves yea I beseech you take heed that you doe not welcome this take heed under a wrong notion I know there is an Idol called Selfe set up in every corner almost and men fall downe and worship it great men learned men all sorts I am an enemy to this Dagon and doe heartily wish that some Hezekiah may bee stirred up or at least much of that spirit to make it a Nehushtan once a piece of brasse whensoever abused to idolatry Three kinds of selfe-denyall I conceive ought to bee found in every Christian Abnegatio
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
which was not brought into disgrace what vertue was unperswaded that a man may safely say of some of them that they left unto posterity more clearnesse and Prints of Divinity than all the books of the Schoolemen put together So as I remember said Bucer also of Seneca 2. Bucer's saying of Seneca They had their proverbs and voyces of men publickly against them as that against the Cretians was a proverb Tit. 1.12 The Cretians are alwayes liars slow-bellies and evill beasts and this in my Text a proverbiall sentence also 3. They had the works of God by which he intended to leave men without excuse Rom. 1.20 As raine and fruitefull seasons Act. 14.17 Nay they had yet more the naturall knowledge whereby they knew the Law Rom. 1.32 and the naturall conscience whereby they did by nature the things contained in the Law Rom. 2.14 All this I observe to let you see how zealous God is to keep afoot this work to teach us that it ought not to be lost our Lord in his time used it and convincing preaching will be found to be the lively Ordinance when all is done 2. Sometimes he will have men to doe this work Mans worke when God will have him do it and then hee conveyes into them his power and bears a presence with them thus he was with the Apostles Peter in a great conversion and conviction Paul and others also Apollos was a man instructed in the way of the Lord and he mightily convinced the Jews and that publickly shewing by the Scriptures that Jesus was the Christ Act. 18.25 28. Such ingredients as these goe to the making up of this spirituall medicine as to convince by answering to silence by answering Job 32.12 to convince by reproving 2 Tim. 3.16 to convince by preaching Tit. 1.9 to convince by chiding rebuke them sharpely Tit. 1.13 to convince by correcting with all authority Tit. 2.15 to convince every way to convince any way that is lawfull and by the word warranted I read of Cicero that pleading for Ligurius Mine Authour sayes the bills fell out of Caesar's hand the bills of his accusation as it were forced by the eloquence of the pleader a great power there is in conviction Naturall and Spiritual thunder Wee learn from all this that hath been said that men are exceeding hard to be brought to any thing of God they must be convinced the naturall thunder is the voice of God so is the spirituall too that is exceeding subtle so is this it divideth between the marrow and the bones the naturall thunder breaks a peeces what resists it onely so doth the other it is like fire and the hammer that breaketh the stony rock asunder 3. Some men there are whom of all others Who ought soonest to be unvailed I would have conviction to finde out namely the subtill cunning crafty ones such to be silenced is a great victory a very great conquest When the Word of God the truth of Christ comes off like Stephen Act. 6.9 10. The Libertines and Syrenians and Alexandrians and those of Cilicia and Asia were disputing with Stephen but they were not able to resist the Spirit and the wisdome by which he spake O then the word of God and those which handle it come off like David from Goliah with the head of the champion in his hand The Herodians Court-flatterers a sycophanticall generation see how convincingly our Saviour deales with them Matth. 22.21 22. Render to Caesar the things which are Caesars and unto God the things which are Gods and they marvelled We have a like instance Joh. 8.7 He that is without sin among you let him cast the first stone at her and they that heard it being convicted went out one by one The Gospel is alwayes the power of God unto great things but never more visibly so then when we can say with the Apostle Where is the wise where is the Scribe where is the disputer oâ— this world Hath not God made foolish the wisdome of this world 1 Cor. 1.20 As David prayed so I would we should doe in a time of distresse that the Ahitophels of our time may be infatuated 4. Meanes for conviction How may a man best convince enemies such as our Lord here had I answer even as our Lord did surely that will be found to be the very best way His direction is the onely infallible one therein we may abide therefore observe 1. Our Lord shews his courage in both Preaching and practise notwithstanding in the presence of his professed adversaries He taketh all opportunities to do good by his Doctrine and Miracles and hereby convinceth them it shameth them amongst us who at such a time can bend their tongues like bows for lies but are not valiant for the truth Jer. 9.3 2. Our Lord speaketh home to the consciences of his adversaries makes them witnesse of the truth he speaks against them so did Samuel 1 Sam. 12.5 and so did Joshuah also Josh 34.22 so ought we to doe and it serves to chide them who jangle about words to no purpose the least truth laid home to the conscience would doe more good 3. Our Lord vindicates and defends the truth against oppugners the truth of the Resurrection against the Sadduces and convinceth them Matth. 22. of tribute paying to Caesar against the Herodians and convinceth them He that bids us be ready to render a reason shews himself ready on all occasions so to doe It reproves them that are Nicodemites and Neuters in these sad times of which sort we have not a few 4. Our Lord retorts upon his enemies their owne arguments fights with them with their own weapons he casts out devils as their children doe this is that convinceth if the Master-builders of Israel would observe it may be there were arguments enough to be found in our adversaries to overthrow both them and their cause so some have done Popery 5. When convinced and no more And one word more I have to say to all ye that are the blaspheming Cavileers of this generation of you I know there is not a few If once yee be convinced and no more behold the glasse of these men in which I intreat you look your faces the glasse I say which Iesus Christ hath opened you to look in 1 You will fall into extremity of sin More sin If you bee convinced and no more if you have the flashes falling upon your eyes and no more if you taste of the powers of the life to come and no more if you weepe for sinne once and laugh and to it againe you will fall into extreames of sinfull courses your later end will be worse then your beginning you 'le beginne in the Spirit and end in the flesh wofull and everlastingly so will bee the condition of such a man doubtlesse 2. You will fall into extremity of judgement More judgement into extremity of judgement I say when God makes sinne our punishment
and we hope in God with the like successe for I begin with the last first preaching against it As for the second difference Our brethrens discovery It was easily blowne over with a faire discovery which mended all when their mindes were once knowne a course which we hope will bee taken in Gods time by our good brethren that jealousies may all bee blowne away and unity shine forth But the third is of most importance The peoples quietnesse that relates to the Reformers and the Reformation too and is of evil consequence some say they give too much to the Parliament some say wee give too little and too many amongst us are like the uncomfortable spies which say this difference will not end without more blood shed I shall impart my minde freely and it is this 1. I dare not but beleeve that the God which brought the Parliament out of the greater will also if our sinnes hinder not bring them out of the lesser difference Faith that wee may once say with Paul He hath delivered us and will deliver us with strength of beleeving comfort 2. Moderation Though it hath been observed that never any people have been earnest for a tolleration but those which have had great and it may be too great power with and influence upon the present Governours yet my councell is that our moderation appeare for feare lest wee spoile some of their prudentialls not yet come to maturity and of which ordinary men are not able to give an accompt with our want of discretion prudence piety prayer things wherein if wee bee obediently and waitingly conversant we act where wee should doe and move orderly in our own spheres For the house Politique in Israel House politick there indeed we read of divisions also and those were either at the time of the setling of the Government or after it was setled or last of all at such time when God for sin of King and people quite took away the Law-giver from between Iudahs feet that he might make away for the birth of the King of kings according to the prophecies of truth which went before of the Lord the Messiah Nothing I see is herein necessary for our marking and some profit Cause but 1. the cause of all these stirres and civill dissensions which I find to be 1. The sinne of the people whom how easily it is to bee perswaded they are not well governed woefull experience tells us thus they rejected Samuel and God in him God himselfe tells them so 1 Sam. 8.7 The sin of the Governours too For if men lifted up to such a top of preferment 2. Then are indeed as Nazianzen phrases it instar Funambulorum like dancers upon ropes all whose safety is in their uprightnesse and they hapned to go awry so that with their sin the people and with the peoples sin the King comes to be smitten then sword and pestilence shewed themselves forth to be Gods servants for to execute his sore displeasure on those that had offended as is to see throughout the History of the Kings and Chronicles of Israel Secondly for the cure Cure we shall apparently find that the sins of the Governours of Israel they were 1. Pride Pride Davids sin in numbring the people 2. Sam. 24. David will see how many hundred thousand he may call himself the king of and the Lord lets him see that he can soon ease him of some of his subjects and cures this distemper by letting a great many thousands fall of the pestilence untill the the same King David come beg that God will spare some of them whom his sin hath spoyled Intrusion 2. Intrusion and usurpation Vzziah's sin hee 'le intrude into an office and destroy an ordinance in Israel a sin which God punished with an earthquake as the Prophets say that speak in his sinne and with divisions then God smote the great house with breaches and the little house with clefts Amos. 6.11 3. Blood the sinne of Manasses blood he filled Ierusalem with innocent blood and the catalogue of his offences stands recorded for posterity to looke upon and dread 2. Chron. 33. Such an affliction God sent this King so sanctified as that he washed away the eternall guilt of blood from his soule but that God may let men see what a sinn blood is there stands a peece of Scripture still as if written with a pen of Iron or the point of a Diamond it is in the 2. Kings 24.4 He filled Jerusalem with innocent blood which the Lord would not pardoâ— that is to say as to the eternall guilt If in these glasses then we see any glimpse of the face of our housepolitick help with your prayers I pray you you that see the danger that it may be prevented 3. Church-house The New Testament best holds forth unto us the divisions of the church house when the Gospell came to be preached and the Church to be established with Governours government then the envious man sowed tares and in both doctrine and practise men shewed themselves of what seed and side they were the woman or the serpent Some held no resurrection at all so the Sadduces some held it was past already some erred one way and some another and men full of faith and the holy Ghost had their miscarriages and went not with a right foot unto the Gospel I am of Paul saith one and I of Apollos saith another and a third subscribes himself for Cephas Thus was the house of the church divided and one fell upon another some preached Christ of envy some one way some another All this while I observe two Rules to guide men one divine which Paul gives and takes well saith he every way Christ is preached and therin I doe and will rejoyce if any glory acrew to Jesus any way I hope I shall be glad of that and the Lord will gett himself glory sometimes when and where we doe not think of The other rule I walke by is humane and it is this Quisquis vel quod potest arguendo corrigit vel quod corrigere non potest salvo pacis vinculo excludit vel quod salvo pacis vinculo excludere non potest equitate improbat firmitate supportat hic est pacificus ab isto maledicto immunis Esa 5.20 Aug. That is to say he that by reproving corrects that which he can or that which he cannot correct doth peaceably exclude or that which he cannot peaceably exclude disalowes or wisely beares with he is a peaceable man and free from that curse woe unto them that call evill good and good evill that put darknesse for light and light for darknesse that put bitter for sweet and sweet for bitter House corporall Lastly the houses of clay the houses corporall they 'le be falling one upon another if they be devided against themselves and among themselves and some Spirits make no more of clashing even