DIVISION DIVIDED; OR, Ruins forerunner DISCOVERED and DECIPHERED, In a Sermon before the Right Honourable and the Right Worshipful the Lord Major and Aldermen of the City of London, Preached on the Lordsday, September 20. 1646. in Paul's Church, London.  
By one that wisheth well unto, and daily prayeth for Unity and Uniformity in these three Kingdoms.  
Now I beseech you Brethren, by the Name of our Lord Jesus Christ, that ye all speak one thing, and that there be no dissensions among you; but be ye knit together in one mind, 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, qu● minus animus a seipso dissidens, secumque discordans, gustare partem ullam liquidae voluptatis, & liberae poorest. Atque pugnantibus & contrariis studiis, consiliisque semper utens nihil quiete videre, nihil tranquille potest, Cicero.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Homer. Odyss. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
London, Printed for Andrew Crook, at the Green Dragon in Pauls-church-yard, 1646.   

TO THE RIGHT HONOURABLE, A True pattern of the old and good Way of Piety and Charity, and a cordial Patron of Truth in these unsteady and giddy Times, THOMAS adam's, NOW Lord Major of this famous City of London, all blessed establishments in all the ways 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 well, and Socrates too, but Truth better than either of them; yea, than both of them. The hearts of God's people bless you, and God for you, and we hope your zeal for Truth against every opposite Error, shall still provoke many. 
Confess. lib. 12.  Veritatem celare, est aurum sepelire, To conceal 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 fear of death to conceal a Truth be sin and wickedness; o 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 known it is yet more lovely, but when believed and practised too, it becomes ours in possession. 
Faith, what?  And indeed, what is Faith, but I believe? that is, I understand and conceive of it for a truth, I assent unto it in my Judgement to be a truth, I consent unto it in my will as good, and build mine eternal comfort on it as good for me; this act of belief carries the whole soul 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 pitched Battle fought, in the variety and success thereof; to stand upon a rock and see (so it be with pity, and without pride) the Errors, wander, mists, clouds, and storms, 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. Doubtless, every godly, 
Movet mens pia in charitate, quiescit in providentia, non vertit denique nisi super pol●s veritatis.  truly godly mind moves in charity, rests in providence, and doth not turn, but upon the poles of Truth, while the portion of wicked men will be; that they deceive, and are deceived. Mixtures of falsehood, 
Simile.  I may fitly resemble them to that allay which is in gold, silver, or pewter, it may indeed make the met all work somewhat the better, but it abas●th it much; even so our notional mixtures may indeed in preaching, press, etc. make things take the better among giddy heads, but they abase Divinity, and render men delighting therein too full of levity and emptiness. 
God's attire if he did dwell among men.  It was wont to be said of our Learned Critics, That if God himself were to dwell in humane shape amongst men, he 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 success our Londoners have behaved themselves, Chronicles will not conceal in after times, and there are yet private Anniverssaries of thankful remembrances for Newberry, 
The 20 of September, that day this Sermon was Preached.  etc. And it will be no little Fame to this City also, to have it recorded, that in the time of such a one, and such a one several Lord Majors of London successively, Heresies, Schisms, Sectaries were suppressed, or at least not so countenanced, as that the tares overgrew the wheat in God's Field; 
Salvian.  Dum mali esse volunt, Veritatem esse nolunt, qua mali condemnantur; but let Truth prevail, and let it be glorious. Of all pieces of our Spiritual armour, Truth is resembled unto a girdle, Ephes. 6. for indeed, Truth should encompass us about; 
Truth fourfold.  And a fourfold Truth, scil. of judgement, 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 go 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 general truths to a Christian, hath another work also, and that is to reveal our particular interest in those truths, and to breed special faith, whereby we may make them our own: that so where sacred truths are truly apprehended, there may be an impression in the soul, suitable to the things believed. The Lord make our believing of God Almighty, to bread an impression of dependence, reverence, etc. 
Some dispute of Faith, some preach it, some swear by it, but few live thereby.  the belief and knowledge of Christ crucified, to be a crucifying knowledge; of Christ rising, a raising knowledge; of Christ abased, an abasing knowledge to our souls, and so of all truths else whatsoever. The good Prince George Anhalt, (who in Luther's 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 sins, 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 believe too, but find as little influence from in these our days, 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. He that strives for Error strives for Satan against God, 
A holy strife.  he that strives for victory, strives for himself against other men; but he that strives for truth against error, helps the Lord against God's enemy and his too, namely, Satan the Father of lies. And this specially, 
Bonum, benè, God loves Adverbes better than Adjectives  if withal he handle God's cause according unto God; A man shows most knowledge and understanding in the matter of truth, but most grace in the manner of handling of it with reverence, holiness, and modesty.  
Your Lordship hath so behaved yourself in your Year, that I doubt not but it will turn to your account before God, and amongst us your Name shall be as an Ointment poured forth: Jesus Christ bless you more and more with sin's decreases, and graces increases, that you may be perfect and entire, wanting nothing; So prayeth  
Your Lordships that loves you for loving Truth, Walter Bridges.   

TO THE FOUR 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, We are bound to the obedience of the Pope, when he ordains a Holy Day, but we are not bound to do against our consciences; How shall this now be reconciled? For the Pope may happily command that which I cannot in conscience do: 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 poor soul to lie under! Your Lord, and you love inlargements, not to take any thing upon trust, which doth concern your souls for eternity: but to be persuaded in your own minds, and to have your senses exercised to discern good and evil, your Lord, and you together, made it your requests that this poor word of exhortation might pass from the Pulpit to the Press, it hath done so now, through the good hand of God, and here you have it, if it help you in any thing, one good turn deserves another, do you help him with your prayers, who is  
Your loving Friend and Servant in such works as these, WALTER BRIDGES.   

DIVISION DIVIDED; OR, RVINES FORERUNNER Discovered and Deciphered.  
The TEXT, Every Kingdom divided against itself shall be brought to desolation; and every City or house divided against itself shall not stand, Mat. 12.25.  
THis is such a piece of God's truth, as being spoken by Christ himself, 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 look on the Text with reference to our times rather, and labour to hold forth therehence unto this Honourable and grave Assembly such truth as is Land, Church, and Commonwealth concerning: Calvin's note is excellent and too true, Right Honourable and well-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 took 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, Unto the wicked God saith, What hast thou to do to take my Name into thy mouth, etc. seeing thou hatest to be reform; 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 ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind, and in the same judgement. Pareus, I say, marks, that the Apostle being to cure divisions; 
Huic morbo exulceratissimo primum malagmata quaedam adhibet. Par. ad loc.  to this disease, saith he, Paul first applies Plasters and Poultices to ripen it, and draw it to maturation, before he cut or make incision: our disunions, disjointings, 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 be broken asunder, from which God deliver us. I would not have that said of Christians, which had wont to be said of Chronologers, 
Chronologi non magis congruunt quam Horologia; Victorin. Strigel. Proleg. in Chron. Melancth.  the Chronologers agree like clocks, scarce two of one mind throughout. It would be our advancement in the eyes of God and good men to advance unity and one-mindednesse, lest it be said of us, and truly too, that Demades the Orator said of the Athenians in Plutarch, that they never sat upon Treaties of Peace, but in black and mourning garments, when they had paid before too dear for their divisions: Vis unita fortior, hath hitherto gone for a good Proverb, and indeed if we have a fancy of crossing such Proverbes, it may prove to our ruin. 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 we hold together amongst ourselves, it will be more hard to harm us: what is the destruction of a man, but the division of the body and the soul? as long as they two hold together, the man is not destroyed; so is it also, and will be found to be amongst us. Besides that glorious light shining forth of God's Word, whereunto they do well that take heed as to a light shining in a dark place, such as that, Rom. 16.17. I beseech you brethren mark them which cause division (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉:) and that 1 Cor. 3.3. For ye are yet carnal; for whereas there are among you envyings, and strife, and divisions; are ye not carnal, 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 his fift Book of a Commonwealth, and sixth Chapter, lays down this as an infallible rule, Imbellum est quod discordat, that which disagrees with itself, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Arist. de Rep. l 5. c. 6.  and is disconcordant, must needs be weak.  
But I come to the Text, wherein I observe:  
First, the subject here spoken of, and that is, a Kingdom, a City, an house; a threefold subject is here spoken of.  
Secondly, the adjunct which serves to express our Lord's meaning, and the Doctrines concernment, which is (every) Kingdom, City, House, it is true in all that our Lord saith of any.  
Thirdly, the predicate, or that which is spoken of every of these subjects; which is both, 

1. Affirmative, shall be brought to desolation.  
2. Negative also, shall not stand.    
Fourthly, the condition annexed, if divided against itself; Every King some divided against itself shall be desolate, and every City or House divided against itself shall not stand. Then I come to the first part of the exposition.  
First, for the concernment of this Doctrine, 
1 The concernment.  it belongeth it seems unto our Kingdom in general, unto our City in particular, yea, and unto our very houses, our habitations where we live; a Doctrine doubtless well-besitting the ears of such an Honourable, such a Worshipful Auditory. 
Quintilian.  Modus orationis Auditor est, was wont to be the old rule, speak to thy hearers profit, or say nothing. If men are not pro ara diminica, yet their hara domestica I know will move them, the Kingdom, your City, your Houses, all is here concerned. 
Lutherus me alloquitur quasi me intra erat.  It had wont to be said of Luther, that he spoke to his hearers as if he had been within them: I shall not study ourious words, a conscientious discovery, yea, a cordial reproof is fare better; and I am of Chrysostom's mind, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, new ways are no ways. When Aristippus was asked, what it would profit one's son if his Father should give him Learning; why (saith he) if for nothing else, yet herein it will advantage him, that when he comes to the Theatre, he shall sit not like one stone upon another. If this Doctrine will serve for nothing else, yet this it will serve for to warn you ye Senators of London, that ye be not such of whom mine Author says, they had rather perish in a common calamity, 
Pateroulus. ut Publica ruina quisque malit, quam sua proteri, et idem passurus minime conspici. 2 The Objection.  then in a private misery, that their destruction may be hidden in the public ruin.  
Secondly, If any lazy objection shall be awakened here from negligent ones, and those which are secure, of which sort we have our thousands, and ten thousands in this City: If any such shall say unto me, what is this to me? I do not trouble mine head with your divisions, preach me Jesus Christ, I take no care for any thing else. I Answer.  
The men of Laish that lived securely are risen again in our times: 
Rev. 18.7, 8.  It was Babylon's voice, Rev. 18.7, 8. I sit as a queen, and am no widow, I shall see no mourning; and she speaks this so loud and so long, till at length in the next verse God says to her, 
As is the Preacher, so is the peace always.  Therefore shall her plagues come in one day, death and sorrow, etc. Therefore, wherefore? as is the peace, so always is the Preacher thereof, when they say peace, 1 Thes. 5.3. When who says so? wicked men, when they Preach a wicked peace, the just God even then holds himself engaged to be against both the Peace, and Preacher, And your Covenant with death shall be disannulled and your agreement with Hell shall not stand, when a scourge shall run over and pass through the Land, then shall ye be trod down thereby, Esa. 28.18.  
That word of Paul comes like thunder from Heaven, and it is such language, as I desire to speak to such men: Bountifulness towards thee if thou continue in God's bountifulness, or else even thou also shall be cut off, Rom. 11.22.  
I would have the Citizens of London do, as the Citizens of Nineveh did at such a message, Jonah 3.6. When the King, and Nobles, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc.  and others, saw the word of God, (not heard it only, for so the Original expresseth it, Luke 2●15) see the gradation, or rather the descension, yea, condescension, 1. The word came (like lightning.) 2. To the King, not to the inferior only. 3. He arose, as if he felt his seat shake under him. 4. Cast off his Robe, as if it had been a burden. 5. Covered himself with Sackcloth, as a corpse made ready for the burial 6. And sat down, not among violets, flowers, etc. but in the ashes: the word of God if it have power to work repentance, that repentance will have power to work pardon at last.  
But thirdly, 
3 The Obligat.  What obligation find you in the Text to tie us to all this?  
1. The lesser obligation, the Kingdom, City, 
1 Lesser.  or house so divided, shall not stand: when Israel could not stand before her enemies, Josh. 7.8. that Governor presently breaks out into this expression, O Lord, what shall I say when Israel turn their backs before their enemies? The Kingdom, City, or house divided shall not stand, they shall be as Ireland; let our Governors then do as he did.  
2. But then the greater, they shall be desolate, be as Germany, 
2 Greater.  where there hath been neither ear-ring nor seedtime this Twenty years and upwards, for body nor for soul. When Christ foretells the ruin of Jerusalem, it is in such terms as these, Verily, I say unto you, there shall not be here left a stone upon a stone which shall not be cast down, Mat. 24.2. such, such a desolation it will be, that follows division hard at heels.  
Fourthly, then mark that (if) in my Text, 
4 The Condition.  If it be divided, if it, if another thing, if any thing, if thou be divided against thyself, thou shalt not stand, thou shalt be brought to desolation, For a double-minded man is unstable in all his ways, I am. 1.8. Now this I would have enlarged and understood.  
1. Implicitly, if a Kingdom, City, 
1 Implicitly.  or house be divided against others, there may be misery enough, the sword will soon pierce unto the heart, Jerem. 4.10. Then the horseman lifteth the bright sword, and the glittering spear, a multitude is slain; yea, the dead bodies are many, and they stumble at their corpses, Nahum 3.3. England can now tell, and Ireland too sad stories, and then we were divided against others only, against men, which though they were amongst us, were not of us. But  
2. Explicitly, if divided against itself: 
2. Explicitly.  Divines use to say there is one word in a Text which is always to be marked: This same word (self) The Kingdom divided against itself, the City and the house against itself, occasions us to inquire further for a further exposition, and to make search into the second part of this exposition.  
1. What is the Self of a Kingdom, City, house, Commonwealth, or person? To which I answer:  
First, generally, thus, by Deut. 4. ●, 6. Behold I have taught you Ordinances and Laws, 
Self, what● 1 Generally.  as the Lord my God commanded me, that ye should do even so, within the Land whither ye go to possess it: Keep them therefore, and do them, for that is your wisdom and your understanding, etc. Or by that of Solomon, Eccles. 12.13. Fear God, and keep his Commandenients. For hoc est totum hominis, this is the self, the soul, the all of man: and what Kingdom, City, or house soever is divided against this, is divided against itself, and will be desolate.  
Secondly, 
2 Particularly. 1 Kingdom self.  but particularly: 1. The Self of a Kingdom, is the Religion of that Kingdom, from which whosoever is divided, he is separate from God, and God from him; and God will make him to know (at one time or other) that there is a God whom he hath not served. At the beginning of their dwelling there, they served not God; therefore the Lord sent Lions amongst them, which slew them, saith the History, 2 Kings 17.25. If my people, which is called by my name, humble themselves, and pray, and seek my face, and turn from their wicked ways, than I will forgive their sins, and will heal their Land. Religion you see is the only misery-diverting, and mercy-procuring thing in a Land or Nation.  
Secondly, 
2 Commonwealth self.  the Self of a Commonwealth, is the Law thereof, the Law is the common Surety between the Governors, and the governed, surety from the King to me, that I shall enjoy my protection, and surety for me to him, that I shall pay my tribute, 
No●heire of restraint.  and do mine homage. Over and over again in that History it is recorded, In those days there was no [King] in Israel, and every man did that which was right in his own eyes, Judg. 20.25. Now a Kingdom or Commonwealth divided against this Self also, will be desolate.  
Thirdly, 
3 Church self.  the self of the Church is Doctrine and Discipline, which like the body and soul must not be divided; Remember Jesus Christ of the seed of David, how he was crucified according to my Gospel, 2 Tim. 2.8. This is that foundation other than which no man can lay, 1 Cor. 3.11. the doctrine of the Prophets and Apostles whereon we must be built, whilst jesus Christ himself is laid for the chief corner Stone. This jesus Christ who made a whip of cords, and drove out the buyers and sellers out of the Temple, which was a piece of Discipline, while he was preaching heavenly doctrine to them, gave also the keys unto Peter, Mat. 16. and Paul puts the power of them in execution. 1 Cor. 5.45. and writeth to the Colossians thus, Though I be absent in the body, yet am I with you in the Spirit, joying and beholding your order, and your steadfast faith in Christ, Col. 2.5.  
4. The self of a family is the Peace of that family, Peace I say, 
4 Family self.  the Religious peace, while the family is reconciled to God, for than they know that peace is upon their Tabernacle, that is, they are assured thereof, than they visit their Habitation and do not sin, job. 5.24. and the mutual peace between the several members thereof maintained by commanding and obeying, the man dwells with his wife and family like a man of knowledge, 1 Pet. 3.7. the wife also knows that she is not permitted to teach, nor to usurp authority over the man, but to be in silence, 1 Tim. 2.12. this is a self against which it will be found very dangerous to be divided.  
5. There is a self of a man's self, 
5 Self of self.  and that is good conscience; good I say, tender, and wel-informed conscience, not accusing when it should excuse; nor on the contrary excusing, when gross faults are committed: Conscience persuaded of the nobility and necessity too of Religion: 
Quas non opertet mortes praecligere, quod non suppliciwn potius far? imo in quam profundam inferni abyssum introire, quam contra conserentiam attestari? Zuing. Epist. 3.  such a Conscience as the godly Minister writes of, saying, O what deaths would not a man first choose? what punishment would not a man (a godly man) undergo, even the very bottom of hell itself, before he would do any thing against conscience?  
I proceed to the further exposition, the third Part thereof.  
Shall they be brought to desolation indeed if divided? is our Lord in good earnest? and shall this come to pass?  
I answer, the meaning is, 1. So it happens to be probably and very often.  
2. Yea, and more than so, so it will be certainly, 
3 Part of Exposition.  and without all doubt, unless such divisions as have been, or are in Kingdom, City, or house be confessed, repent of and forsaken; For so are the two standing rules which God gives, one is Jerem. 18.7, 8. 
2 Rules.  At what instant I shall speak concerning a Nation, and concerning a Kingdom, to pluck up and to pull down, and to destroy it, If that Nation against whom I have pronounced, turn from their evil, I will repent of the evil that I thought to do unto them. The other is Prov. 28.13. He that hideth his sin shall not prosper, but he that confesseth and forsaketh shall have mercy. If our divisions continue in Kingdom, City, House, they be of sad presage, what ever men think.  
Here now with reference to the Text and Context, let me conclude something doctrinally by way of observation.  
First, 
Observations.  A Kingdom divided amongst themselves, against themselves, is worse in that regard than the Devils Kingdom, Satan's Kingdom is not so.  
Secondly, The Favourers and Fomenters of such discord are, shall I say Devils? or worse? the Fiends seek the peace of their own kingdom.  
Thirdly, The Devils do agree, that they may do evil, but we cannot agree that we may do good, and receive good too, namely that we may settle peace & truth in our borders, and when we have done, sit down and eat the fruit thereof. Suidas writes that there was a family at Corinth, 
Ventisopii 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  that could lay the winds, and that that family was in very great esteem among all, but especially the sea men, & had therefore a name given them, Ventisopii: That storm of sad division hanging over our heads, His hand surely must be in the calming thereof, of whom it was said, that both the wind and waters did obey him, Mat. 8.27.  
But I proceed, 
4 Part of Exposition, what?  and ask again in the fourth part of the exposition.  
Whether the divisions of a Kingdom, City or house be all alike, or all alike dangerous, and presaging ruin? No surely.  
First, 
● Division against self.  of Kingdom division, you may read the History of Rehoboam, 1 King. 12. and of the rending away of 10. Tribes of 12 from him? Here now is the ruin, but was this Kingdom divided against itself? O yes, for it was divided against counsel, and Counsel is the very self of a King and Kingdom too, v. 14. it is said, that the King spoke unto them after the counsel of the young Men saying, My Father made your yoke heavy, and I will add to your yoke: My father also chastised you with whips, but I will chastise you with scorpions.  
Secondly, 
● Division.  For a City division, you may read that History, Acts 14.4. But the multitude of the City was divided, and part held with the Jews, and part with the Apostles. Here now is a City division, you see part siding against part, and tending (as all divisions do) to tumult and trouble, for v. 5. There was an assault made both of the Gentiles and also of the Jews with their rulers, to use them despitefully, and to stone them, they were ware of it, and feign to fly to Lystra and to Derbe; But were these also divided against themselves? yes surely, they were divided against Religion Preached, and wisdom to judge thereof. To discern things that differ, is that which Paul's prayer is for, Phil. 1.10. 
Sapientia ceruitur in Comparatis.  and this wisdom is best discerned, when things are in competition, and the question is, what to choose, and what to refuse.  
Thirdly, Of House difference you may also read 2 Sam. 6.16. 
● Division.  20, 21. David a good husband, doing devoutly, and with much zeal before the Ark of the God of Israel, Michael his wife is of another opinion, and she looks on and despiseth him in her heart, v. 16, she saith, How glorious was the King to day, who uncovered himself to day in the eyes of the Handmaids of his servants? v. 20. as one of the vain fellows openly uncovereth himself. Here you see is a House badly divided, and against itself too: namely Consent and Submission of the wife to the Husband's judgement, in the undertaking of things in God's service; several divisions are doubtless severally ominous, and to be taken heed of, they bided ill.  
But yet fifthly in my exposition, they, the people, 
5 Part of Exposition.  I mean the Jews, might take Jesus Christ for an exorcist, or Conjurer, and if so, Satan should then be against himself; we see among the Papists sometimes what a work they have in their dispossessings, and yet Satan doth but cast out Satan, if the work be done: we read also Act. 19.13. that certain of the vagabond Jew's exorcists took upon them to call over them which had evil spirits, the Name of the Lord Jesus, saying, We adjure you by Jesus whom Paul preacheth. To omit much that might be said to this particular, I say only this:  
1. Our Lord argues against his blasphemers, 
1. Arg. Ab absurdo.  here ab absurdo from the absurdity, thus a Kingdom, City, or House to be divided against itself is absurd. If Satan's should so be, it would be destructive thereto.  
2. Our Saviour argues from example, 
2. Arg. Ab exemplo.  I cast out Devils by the same power that your sons, (which can so do) cast them out, but ask them and they'll tell you, that they cast them out by the finger of God, therefore by that power I cast them out. 
3. Arg. Ab officio.   
3. Another Argument our Saviour draws from his office, as if he should say, you would hardly stumble at my casting out Devils, did you but know this, that Jesus Christ came to destroy the works of the Devil, 1 Joh. 3.8.  
Sixthly, 
6 Part of Exposition.  a clear difference is here held forth, and aught to be marked, between some differences and others: for the Text doth not say, that all differences in a Kingdom, City, or House are destructive and tending to desolation, but such as are against the self. The Scripture gives us to understand that there are  
Divisions. 1 1. preventional divisions, such as did arise out of care of the glory of God, and caution lest Idolatry should be committed, or such sin as might kindle the fire of God's indignation, and make it burn in, yea, burn up the Congregation: Of such a division we read, Josh. 22.16. Thus saith the whole Congregation of the Lord, What trespass is this that ye have committed against the God of Israel, to turn away this day from following the Lord, in that you have builded you an Altar that ye might rebel this day against the Lord? To be divided from them that seem to divide from the Lord, is a good division.  
Divisions. 2 2. There are preceptive divisions too, divisions by commandment from the Lord; such also we read of, Exod. 32.26, 27. Then Moses stood in the gate of the Camp, and said, Who is on the Lord's side, let him come unto me: And all the sons of Levi gathered themselves together unto him. And he said unto them, Thus saith the Lord God of Israel, Put every man his sword by his side, and go● in and out from gate to gate, throughout the Camp, and slay every man his brother, and every man his companion, 
Poenaemirabilis. Caie●.  and every man his neighbour. Here is a division you see, though bloody, yet blessed, a piece of Justice acceptably done upon the ringleaders into Idolatry, one of God's wonderful punishments, as just as secret.  
Divisions. 3 3. There are providential divisions, such as though they seem never so strange unto the sons of men, yet are guided by the counsel and providence of the most High, without whom Kingdoms are not rend and divided; so we read, 1 King. 12.15. The King harkened not unto the people, for the cause was from the Lord, that he might perform his saying, which the Lord spoke by Ahijah the Shilonite, unto Jeroboam the son of Nebat: and what word that was, you may see, 1 Sam. 11.11. Ferasmuch as this is done of thee, and thou hast not kept my Covenant and my Statutes which I have commanded thee, I will surely rend the Kingdom from thee, and give it to thy servant.  
Divisions. 4 4. We read of conversionall and convictionall divisions, when the God of power makes his Word the power of God, quick and powerful, and sharper than any twoedged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart, Heb. 4.12.  
Divisions. 5 5. The Minister's duty, is it not rightly to divide the word of truth? 2 Tim. 2.15. He must divide the precious from the vile, Leu. 10.10. By all this then is plainly to be seen, that there are divisions which are good, and to be observed.  
Seventhly, than we are to understand, 
7 Part of the Exposition.  that this is a proverbial speech that our Lord useth here, 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 between me and thee, and the Lord avenge me of thee, but mine hand shall not be upon thee: As saith the Proverb of the Ancients, 
Proverbes.  Wickedness proceedeth from the wicked, but mine hand shall not be upon thee: see also 2 Sam. 20.18. they were wont to speak in old time, saying, They shall surely ask counsel at Abel, and so they ended the matter, or surely they will ask of Abel, and so make an end; it is a reference unto Deut. 20.10. When thou commess unto a City to fight against it, than thou shalt proclaim peace unto it: and so the sum of the Woman's speech is this, I and my Citizens thought, surely this General 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 woman's language is, so is our Lords here.  
Eightly, this Text must also be looked upon in the harmony, 
8 Part of the Exposition.]  three Evangelists have it, Matthew, Mark, and Luke, out of all which the terms must be very carefully expounded in their several orders: As  
1. Shall be desolate. I would ask here what is desolation? 
1 Desolation, what?  and make answer to this question by that place, Gen. 47.19. Wherefore shall we die before thine eyes? etc. give us seed that we may live and not die, that the land be not desolate, that is, that the land be not untilled; an unhusbanded land is a desolate land, and divisions in a Kingdom, City, or house will make them to be unhusbanded both in heavenly and earthly sense. 
2 Not standing  2. Shall not stand. Standing in Scripture is taken diversely, as to stand in grace, that is, to be certain and sure of grace, Rom. 5.2. By whom we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God: This way divisions in a Kingdom, City, or House, make it and them they cannot stand, it is loving of one another, and watchfulness over one another, that is to edification● dividing against one another tends to destruction.  
Standing, 
Standing in the acceptions  in Scripture, means also standing still, that is to say, to be quiet and rest on God, 2 Chron. 20.17. Ye shall not need to fight in this battle, set yourselves, stand ye still, and see the salvation of the Lord with you. O Judah and Jerusalem; This way also divisions in a Kingdom, City, or House weaken much, for when men divide and side it one against another, they are turbulent, not waiting on God with meekness of spirit.  
Standing again in holy Scripture, noteth standing fast, contrary to going away or falling from somewhat, or being carried away; so Gal. 5.1. Stand fast in the liberty wherewith Christ hath made us free, and be not entangled again with the yoke of bondage. Thus divisions in a Kingdom, 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 carried about with every wind of Doctrine, by the sleight of men, and cunning craftiness, whereby they lie 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 devour 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 devour Abimelech. Divisions make fire break 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, murders, to teach us what division will come to, if God do not restrain it, Gal. 5.20, 2●.  
4. If Satan cast out Satan, that is, 
Castings out of  if they be against one anonother, which should be together, 
1 The House.  there will be 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 me, yet my mind could not be toward this people, cast them out of my sight, and let them go forth: When divisions come, men, and good men too are cast out of one another's hearts, the mind 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 Heretic, 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 temporal.  
2. And out of all society in things spiritual also. And such castings out are the effects of divisions too, we are divided about judging of Errors and Heretics; and divided again 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 own Ordinance.  
Use. 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 ye do, for ye judge not for man, but for the Lord, who is with you in the matter of judgement. Wherefore now let the fear of the Lord be upon you, and take heed, and do it. But I have another take heed, 
Self, England's abomination.  and such a one as I am confident will be welcome, and that is, take heed to yourselves; yea, I beseech you take heed that you do not welcome this take heed under a wrong notion. I know there is an Idol called Self, set up in every corner almost, and men fall down and worship it, great men, learned men, all sorts. I am an enemy to this Dagon, and do hearty wish that some Hezekiah may be stirred up, or at least much of that spirit to make it (a Nehushtan once) a piece of brass whensoever abused to idolatry.  
Three kinds of self-denial I conceive aught to be found in every Christian: 
Abnegatio 1 Mediorum. 2 Morum. 3 Mentium.  abnegatio, 1. Mediorum, the means allowed by others; a right Christian will not use the means, lawful enough, thereby to bring unlawful purposes to pass.  
2. Morum, self-denial in the manners allowed by others; what other men think may be spoken, done, etc. he dare not, that is a right Christian, meddle in.  
3. Mentium, self-denial in the mind, the very mind which the men of the world have, the same mind is in them, which was also in Christ jesus, Phil. 2.5. Who made himself of no reputation, but took upon him the form of a servant.  
Such a sweet temper of heart, such an aptness and readiness to deny and forsake what's most dear unto us for jesus Christ, and for his Gospel's sake; this is it, 1. Whose voice speaks thus to God and the world, I am ready to be bound and die, Act. 21.13. I account all Things dross and dung, Phil. 3.8. 2. The parts of self-denial are affection and action, readiness in habit, and readiness in act. 
Selves to be heeded.  3. The condition of things stand in competition with God. 4. The caution thereof, which is, that neither affection be destroyed, nor obedience, etc. but reduced into order, namely, that God be first, and all things after him.  
But for the particulars:  
First, 
1 Self mystical  I would entreat your to look unto yourself mystical; that is, I pray you look to your Religion, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, God is the best of beings, and Religion the best of well-beings. He that hath little zeal, and less courage for godliness, may (in appearance) look after many Religions, but he will hardly love any. Nor do I press Religion only here, no nor it reform, though I daily pray that the work of Reformation may find as many helps in the end, as it hath found hindrances in the beginning and midway. 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 himself by the name of Jacob; and another shall subscribe with his hand unto the Lord, and surname himself by the name of Israel, Esa. 44.5. your subscribed Religion with your hands lifted up to the most High: I press Religion under Paul's notion, Acts 10.35. To fear God, and work righteousness; and under the description of St. James, Jam. 1.27. To visit the fatherless and widow in their affliction, piety and charity going hand in hand.  
1. 
1 In praxei.  In practice is sacras Scriptures rectè legit qui vertit verba in opera, Expositors of Scripture in their books we have good store, and welcome light, but the Lord increase the number of them which expound Scripture, not in leaves only, but in lives also, turn words into works.  
2. In trial, bring Religion to the touchstone; 
2 In probation  between 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 Heaven's work upon our bodies, 
3 In influential  so indeed should Religion on our souls: with, 

1. Light. 
Lucis.   
2. Heat. 
Caloris.   
3. Motion. 
Motus.     
That is worthy of notice which one said wittily: Reprehensio i●ipit à modestia cum minoritis, Reformatione vero à Majestate cum majoritis, Modesty shows itself well in the reprehension of the Minorites, but Majesty shows itself better in the reformation of the Majorites. I add some Counsels:  
1. He that will give God his due in Religion, 
Counsels.  must be exceeding careful to make him, 1. The object, and 2. The appointer of our Worship; it is said, Revel. 9.20. That they worshipped Devils, 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 sustain 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 custom, or commanded by authority, but are therefore both used and commanded (lawfully) because they are comely and orderly; yet if either Custom 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 streets with loving kindness and mercy, and all goodness towards men.  
5. Some wear Religion for ornament only, that's naught, and of them that have it for use, some are led by custom, 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 than we needs must. 3. Not at all, in the things which God hath blessed to our spiritual good.  
6. Disputations in Religion are sometimes needful, but always 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 hateful thing, wantonness, affectation of singularity, contempt, ostentation of wit, envy at superiors, gratifying men with things not meet to be done; are usual companions of such a man.  
8. Religion hath to do with these sorts of men most commonly.  
1. The feeble, such as Nicodemus, with whom yet how our Saviour dealt is to be seen, 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 practice, 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 Catholic; to which he answered presently, My mind is very popish and Catholic, but my Stomach is Lutheran clearly, I love no Fish; we have such Religious men too many.  
Secondly, great care must be taken concerning yourself Political, that is to say, your fundamental Laws and constitutions. It is not to no purpose the Mulcts and punishments, Goals, Gallows, and such things are ordained; for hereby evil men are restrained, and the good live quietly among those that have not so; if the War make Thiefs, than Peace must help to hang them, Lex à ligando diciter, the Law must bind men, vel legendo, because men must read them; Read them, where? even in their execution, there they are best read. When God wrote Laws, his order was to write a Ceremonial Law for sin's expiation, and a judicial Law for sin's 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 himself, and I know that of Seneca well, Inestimabile bonum est suum esse, it is a royal thing to be really a man's own; 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 soul, therefore David, Psalm 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 restrain. 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 fears 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 lawless and disobedient, for the ungodly, and for sinners, for unholy and profane, etc. If thou do that which is evil be afraid, for he beareth not the sword in vain, for he is the Minister of God, a revenger, to execute wrath upon him that doth evil. Rom. 13.4.  
2. To the proficient for a rule, Psal. 119.105. 
2 Proficientibus in paedagogiam.  Thy Word is a lamp unto my feet, and a light unto my path. He that in Divinity thinks to make the Gospel a refuge, must make the Law a rule; and he that in humanity thinks to be safe in protection, must live also under the Law's 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 Virtue, impunity always the Nurse of vices.  
2. That it be considered whether there ought not to be some additional Laws, we have many for errors in practice, but none at all for errors in Doctrine; nay, wise men say, That it is more safe a great deal to be erroneous, seditious, or schismatical then to reprove such; and indeed there is a fearful kind of modesty now amongst men, they blush to help to bear out godliness, and to stand for truth; but i'll entreat them to consider, that Inutilis & mortuus equiperantur in lege, an unprofitable man and a dead man the Law holds both alike, truly 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 dreams, Non ad rationem, sed ad similitudinem vivimus, saith he well, Reason is not the rule of our lives, but example and conformity of ourselves to others, which is the cause of so many falling one upon another, and dividing one from another. When Luther began the great work of Reformation, Albertus Crancius a Bishop, (a man friend enough to Luther, but hopeless of a success in that business) said these words unto him: Frater, Frater, abi in cellam tuam, & ibi dic miserere mei Deus: Brother, Brother, go into thy Cell, and do 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 hear wise men say, That the better part of our Magistrates now either are neutral, or inclining to the worse part; but courage, 
Michol. irasiter sed Deus delectater etc. à Greg. ad loc.  Right Honourable, and you ye 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 find an Edict of Justinian which goes thus, 
Monicheo in loc. Rom. apprehenso etc. Cod. lib. 1. tit. 5.  If a Manichees be taken in any place of Rome let his head be chopped off; a harsh censure you'll say, but mark 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 Emperors together made a Law, That it should not be lawful for any of the Clergy to receive Tithes, Rents, etc. Saint- Jerome writing to Nepotian, saith thus of it, It grieves not me, saith he, that the Emperors made such a Law, but that the Priests by their covetousness deserved it; I am loath a Law, such a Law should be made, but more loath good men should deserve it as they do.  
3. Heed must also be taken unto our self-ecclesiastical, that is, 
3 Selfe-Ecclesiasticall.  Doctrine and Discipline, and those two they are like the Corn and the Hedge, both needful; some Doctrine is that which the Apostle calls for, and foretelleth that The time will come (we may say, The times are come) when they will not endure it, but after their own lusts shall they heap to themselves teachers, having itching ears, 2 Tim. 4.3. and for Discipline, our Lord hath left Keys in somebody's power, at somebody's Girdle, that Scripture holds clearly 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. Again, there is potostas clavium, which is, conscionalis, belonging to Preachers only, and judicialis, belonging to the Presbytery; 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, Exod. 32, 28. Moses saith he, 
Causum Dei apud populum gladiis, causam populi apud Deum precibus. Greg. ad loc.  a gallant man, etc. He pleads God's cause to the people-ward with the sword, and the people's cause to God-ward with his prayers. For Discipline in the Church of God, and its execution orderly I mark these four things:  
1. According to the former distinction, let the Minister by preaching shut the Kingdom of Heaven against impenitent sinners, and open it wide unto all them who humble themselves; let also the Governors exercise the judicial part.  
2. Without the consent of some Church let no man be Excommunicated, yea I add, If it be a small Church, and not consisting of many learned and skilful men, Excommunication ought not to be done, except the neighbour Churches be asked counsel of, Zanch. in 4. praec. 756.  
3. He that is to be cast out Communi Presbyterorum consensu, 
Zanc. vide in 4. praec. 756.  thus by a common consent of the presbytery, is to be cast out in the name of the whole Church, and by the authority of God.  
4. The manifest consent of the whole Church is required, Frustra enim ejicitur ex Ecclesiae, & consortio fidelium privater quem populus abigere, & à quo abstinere recuset; that is, In vain is he cast out of the Church, whom the Church casteth not out, though in such cases where the consent of the Church cannot be had: To the execution of this Discipline, every Pastor and Professor ought to take heed, that he have no fellowship with the works of darkness, but rather reprove them, yea, they ought to excommunicate them negatively, who should be, but are not, excommunicate positively, Virga dominationis, & virga discretionis, Ruper. l. 8. in Mat. 10.  
I have some Counsels here.  
That the things in our way of the Church, 
Counsels.  yet in doubt and uncleered, be all of them throughly discussed; as namely, whether the Fathers, being visible professors, have right to the second, as well as their children (under the notion of the children of such) have right to the first Sacrament? And why any man should be suspended from any one, not being before excommunicated from all Ordinances? what infection is caught, and why more by men in the company of the wicked at the Sacrament, than at the Word, prayer, or the like, and other such?  
2. That our notions and distinctions used in preaching, be not made use of to veil but reveal truths, 
Distinctionibus utendum est, non ad velandum sed revelandum ut ubi obsourior loquendo, ibi distioguendo clarior & apertior fuit veritas, aliter non distinguiter sed extinguiter.  lest instead of distinguishing, we come to extinguishing at last, as we have already done. The true worshippers of Jesus Christ in the service of him, do willingly relinquish their greater part, that is, their reason, for spiritual things, are spiritually discerned, 1 Cor. 2.15. and the Spirit is to be served in spirit, Joh. 4.24. when the Gods were entertained in the old man's cottage, and he was bid ask what he would, Nothing at all (saith he) but this, That my cottage may be a Temple, and I a Priest to do you service there. Such prayers made such practice.  
3. I do not think, nor ever yet could be brought to do, that there is any new light to be looked for, there may be a better managing of the old, prophecies indeed are now accomplished, which heretofore were not, and so the helps are more than were, Curiositas reos facit non peritos, Curiosity makes men rather guilty than skilful; that of Solomon I think would be expounded, Eccles. 1.9. No new thing under the Sun, and that propounded to men in these times, Psal. 39.6. Man walketh in a vain shadow, they are disquieted, and disquiet in vain, the people might be more profitably taught, to walk in their old than wait for new light.  
4. Selfdeniall, self-submitting, much meekness, a spirit like david's, O let not that precious balm break mine head, a frame of heart like those that heard Peter, with readiness to do whatsoever is commanded, Acts 10.33. were worth all; It is our hatred of reformation, which makes us so unwilling to stoop to the yoke of our Lord Jesus Christ: There is a seeming contradiction in the Scriptures, but it is but a seeming one, some presenting to us a marvellous ease in the yoke of Christ, and a lightness in his burden; and others a marvellous difficulty. It is thus reconciled, Heaven and grace are both the most easy and the most hard that can be, they are most easy to the soul which will be taught of God, and will not resist his method by attending their own wisdoms. But to others they are matters of great difficulty: to God all things are possible, to flesh and blood, to the wit and will of man, to the freedom of our own choice, nothing is so impossible. I remember the answer of a Philosopher to a great Prince, who had been his scholar, and was discontented at him for publishing his books, Be content, Sir, saith he, my books are published, and not published, none are ere the wiser for them, but those to whom they were read and made evident, so may be said of this mystery of our Lord Jesus Christ.  
4. Care must be taken also of the self-Oecanonicall, 
4. Self-oecanonicall.  or family self, that is to be regarged, the house is, Quotidiana societas, our quotidian company, our every day guests are th●●●, 
House what?  elsewhere we are but as strangers, as for a time here we stand bound to take care of the earthly, spiritual house, yea, and an eternal one too, your servants are entrusted with your goods, and you are entrusted with their souls; Those families whose resolution is like Joshuahs', I and mine household will serve the living God, Josh. 24.15. their religion will be like his too. Many houses here in London look like the Devil's Chapels. 
Where are your servants on Fast days and Thanksgiving?  Austin of his time saith thus, Is there any that yet mock at Jesus Christ, I would there were (saith he) but one, O that there were but two, O that they could be numbered. The Physician hath an axiom, it is this, 
Catechising.  Caput malum, est caput omnium malorum, an evil head is the head of all evil; Masters and fathers if they look not to promote grace and godliness in their houses, and in the hearts of theirs, out thence is sent furniture for the Alehouses, illhouses, Goals, and Gallows, too too too often. The Apostle saith, Col. 4.15. Commend me to Nymphas, and the Church in his house. Here when Masters, Parents, Servants, children, keep house together in the fear of God, walking in ways of heaven, hereafter also they come to keep house together in the House of many houses eternally. See ye therefore I pray ye:  
1. Catechising to be regarded, a duty that we in these times have no thoughts of, yet Abraham's christianity was hereby characterized, For I know him, that he will command his children and his household after him, Gen. 18.19. Moses gave it in charge, Deut. 6.6, 7. The Psalmist practiseth it, Come children, harken to me, I will teach you the fear of the Lord, Psal. 34.11. When our Lord spoke unto Peter, that John 21.19. Simon, lovest thou me? three times over, at length the command is given, and what is it, Feed my sheep, feed my lambs, to signify unto us, that lambs also belong to the sheepfold of Jesus Christ. You shall find a servant sent about his Master's business, Gen. 24. and a great business too, namely, to take a wife for his Master's Son, and he gins his work with prayer, ver. 12. Lord God of my Master Abraham, send me good speed, and he ends it with prayer, ver. 27. Blessed be the Lord God of my Master Abraham. Out of what family came this servant, but out of Abraham's? out of a catechised family, see ver. 63. and you shall find a Son out of the same family, going into the fields to meditate, observe it then, That Sons and servants out of catechised families, go about their business meditating and praying; but others out of rude and uncatechized families, go about theirs, I fear, swearing, drinking, cursing, etc.  
2. Masters and fathers of families must have care to get custody of, 
Adviros pertinet virtute vincere, & exemplo regere foeminas. Aug. l. 2. c. 8.  to keep custody of, yea, to recover the custody of, in case it should be lost; of, I say, 1. Authority. Now two places are in Scripture to this purpose, 1 Pet. 3.7. to dwell with the wife, according to knowledge, and not like a sot, a fool, and 1 Tim. 4.12. be an example in word, in conversation, in charity, in etc. this, this is that way for men to have, keep, and recover their authority, 1. maintaining their authority to direction, 
Memento semper quod padisi colonum de possessione sua, Mulier ejecerit. Hieron. ad Nepot. Ambr. ep. l. 5.33. Maximè observate vos, etc. ab uxoris concitationibus, etc. per hanc in ultimo supplamare Job, visne est diab●lus. Orig. in job lib. 2.  and 2. by managing it unto good example.  
2. Orderly knowledge, and that is knowledge of the right object, that is, Jesus, made of the Father, wisdom, righteousness, sanctification, and redemption, 1 Cor. 1.30. 2. Knowledge in the properties, pure, peaceable, gentle, easy to be entreated, full of mercy and good fruits, Jam. 3.17. 3. Knowledge in the School thereof, namely, begotten in and by the public Ministry, 1 Cor. 4.15. 4. Knowledge in the end thereof, namely, a pious and sincere practice, such knowledge I would have kept in our houses.  
3. Casting quite out of the family, affectations, prating, popularity, or boasting, out of the house, I say, and the heart too (if possible) of all those, in whose religion we would have comfort. As the stately rivers, which (being very deep) pass along silently, with a still and stately stream, so are truly wise men, they are such, the shallow brooks beating against sand and stones, make a great noise indeed, but have no depth, so are they which trouble the whole world with their garrulity, that unruly evil, The tongue, James saith, is full of deadly poison, James 3.1.  
Some counsels I give here to our talking one's.  
1. Too much good tongue is in other things vanity, 
Counsels.  in divers things profanation, Paul's speech was not with enticing words of man's wisdom, 1 Cor. 2.3.  
2. Some persuade, some are persuaded, but if there be not judgement going before, the former do deceive, and the latter suffer it, a wise man follows reason, and not passion, Rom. 14.5.  
3. The more low people are (commonly) the more lose their tongues are, 
 quisque abjectissimus est ita solutissimum à linguae. Sen.  therefore see and be wise in quietness and confidence, (silentio & spe) shall be your strength, Esay 30.15.  
5. Heed must be taken to the self of selves, our consciences I mean: One of the good old fashioned Puritans, wrote a book and called it, Christian see to thy conscience. Paul's Religion is, I have hope towards God, that there shall be a resurrection of the dead, both of the just and unjust, And herein do I exercise myself, to have always a conscience void of offence toward God and toward men, Acts 24.15, 16. this, this is it that is the Index judex carnifex, of which the Apostle saith, 
Friar and the Shoemaker.  If our heart condemn us not, then have we boldness toward God, 1 Joh. 3.21. The Friar had cozened the credulous Shoemaker of a pair of Shoes, the maker dies, but the wearer lives to wear that which he never paid for; some years pass, and at last to the conscience of the Friar it comes, and he comes to make restitution, inquires for him, and receiving answer, That he was dead, Dead, saith he, he's alive to me, I am sure. This, O this, is the continual feast, Prov. 15.15. this is the Book, 
Lycurgus Plutarch.  Rev. 20.12. I saw the dead, small and great, stand before God, and the books were opened. Lycurgus was chosen King of the Macedonians, King, I say, if his brother the dead King, left not his wife with child; the Queen is so, and sends Letters privately to the King Elect, that if he le gratify her, she'll take a course the child shall never crouble him, 
Scientiae multum parum conscientiae.  for which he gives her thanks, and promiseth recompense, but with all desireth the child may be borne, and then he can find ways to destroy him; borne he is, and brought to Lycurgus, who kisseth, crowneth, and proclaimeth him, choosing rather to lose a Kingdom than a good conscience. The science (men tell me) in the days we live in, is exceeding great, the good wine kept till now, the Gospel's glimpses were never so lovely, the Temple is full of the smoke of the glory of God, old men dream dreams, young men see visions, etc. All this I rejoice in, and will rejoice; But what meaneth then this bleating of the sheep, in mine ears? and the lowing of the oxen which I hear? I come not where almost, where I find not complaints, for want of conscience, let me therefore say a word or two to this auditory, in behalf thereof, conscience is too sullen to be among such as cannot endure to be sorrowful for sin, conscience is itself a book, whereof all other books are but Expositions, our knowledge in them serves only to inform us in this, or else we read them to no purpose. Conscience is that which teaches Lawyer's best to plead their own Cause, 
Praise of conscience.  and Judges to judge of themselves and for others aright; Conscience is a thing so divine, and hath such familiar acquaintance with God, that it will tell you (being often asked) whether God be with you, or against you, whether he be friend or foe: Of all news 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 uprightness, and the ship wherein we carry that great venture of the Mystery of godliness.  
One word more.  
1. Mark well that Scripture, Jer. 23.23. Am I a God at hand, saith the Lord, and not a God a fare 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 read, Thou writest bitter things against me, and makest me to possess the iniquities of my youth, This is an heavy thing, when God comes near a man thus, For it is fearful not to forget that God remembers all my sins, Hos. 7.2.  
2. He that would punish an evil conscience, 
Judas ipse judae sit accusator. Aug. ad loc.  let him but only leave it to itself, Mat. 27.3. Judas himself is Judas his accuser; the working of conscience in hell, is set forth by a worm that never dies, weeping, and why? for not being in Heaven, for being in Hell, because they are with devils there, the worst of all bad company; if they would cry to God and Jesus, yet none would hear, none would pity; and they gnash their teeth, against whom? themselves the actors, the devils the inticers, and others the provokers unto sin; this is accuser, judge, executioner indeed.  
3. He that hath no conscience, or at least not use thereof, what shall be said to him? when Joseph was enticed, his answer was, Gen. 39.9. How shall I do this great wickedness, and sin 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 covetous heard all these things, and they derided him. Timor Dei janitrix animae, Fear of God, and a soft heart, keep out thousands of sins, which other men commit with greediness.  
4. He that hath a good conscience, O what boldness hath he toward God and man. Paul saith to the Hebrews, Heb. 13.18. Pray for us, and mark 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 continual danger in execution thereof, engage 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 precedent; 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 appear? he is willing to live honestly, not compelled so to do, by fear, gain, etc. and willing to live so in all things, for some refer that hither, howsoever it is, you here see the glory of a gracious conscience. O take heed to the self of yourselves. Theodoricus, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. etc.  one of the Emperors 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 Emperor hearing of it, straight commands his head to be chopped off, and gives this reason, If, saith he, he will not keep his faith to God, how will he keep his conscience toward man? I would all those that are siding time-servers to every faction, would learn 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 speak reason unto rational men; nay, I am to speak Religion, which is reason refined; Division brings desolation probably, and very often, That's enough; but there is yet more to engage us, division brings desolation certainly, if not foreseen, repent, prevented, 
chrysostom.  that's more. chrysostom said once, If his pulpit were the highest mountain, his voice like the voice of an Archangel, and his audience the whole world, he would choose a text for himself and his time. And so would I for myself and our times, and it should be such a one as this I have chosen, Take heed of being divided amongst yourselves, or against yourselves. Desolation is in such cases nearer than we are ware of, there are degrees of the nearness of ruin and desolation. 
Nearness of mine.  That ground which beareth thorns and thistles, is rejected, and is nigh to cursing, Heb. 6.8. nigh, very nigh it, Salvation is fare from the wicked, saith David, and how fare? as fare as they are from it, and the ways thereof, and that's fare enough. Now If I should say, A Kingdom, City, or house divided, are near to ruin, and in probability like to fall one upon another, how shall this be proved? By a gradation from our Saviour's Argument.  
1. If any one of these be divided against itself.  
2. But if two of these be so divided. 
Spiritual Geography.   
3. If then all of these be divided.  
4. And if more than all the Church too begin to be divided, than desolation is near, and nearer than secure men are ware of. But me thinks I see amongst us such Divisions as these:  
1. In Causes; when Gregory the seventh differed so long with the Emperors, both pretend it is for Religion, and it makes the difference a great deal the more irrecoverable.  
2. In Principles, for the Fundamentals are destroyed, and Conversion, Repentance, Charity, Duty neglected, in stead whereof, Notion and nothingness.  
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 ask 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 Baptised, and who was Crucified for them, and so did they, verse 13. their Communions began to be desolate: Paul saith of them himself, This is not to eat the Lords Supper, 1 Cor. 11.20. There is a Prophecy, Esay 3.5. The people shall be oppressed every one by another, and every one by his neighbour; the Child shall behave himself 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 seen at Damascus, and the Priest will build him one, if he will have it so; the observation the ancient made thereupon was Erexit Altar, 
See Aug. Ad hoc.  versus altar; now there's Altar against Altar in Israel, Is there so in England too? Pulpit against Pulpit, Preacher against Preacher, it is an ill sign, Am●● 6.11. God hath smitten the great house with breaches, and the less house with clefts; nay, their hearts are divided, now shall they be found faulty, He shall break down their Altars, and he shall spoil 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 means to come by his own.  what then should a King do to us, Hos. 10.2, 3. We have spirits amongst us, the good Lord calm them; such as Melancthon spoke of in his time, of whom if you mean to get any thing you must come furnished with a Divine and a Lawyer, yea, and a Soldier too, or else go home empty. When men prove errouns it is a great wonder if they turn not turbones; unfaithful 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 threefold 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 Wars, and we said truly, That the former and the latter could not be preserved unless the other, the King's Right and Prerogative were pared a little, that it might not prove too redundant and burdensome: Was this a good rule for Kings? and why not for Subjects? 
1 Right Parliamentory. 2 Independent 3 Presbyterian.  Let us try a little, there is now the right Parliamentary, the Independent right, and the Presbyterian, they that sit at Helm are able to Judge whether the two latter had not both need to be cut, that the former may grow the better. I only press 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 down an order, wherein we shall do well to observe him; for, He is the God of order and not of confusion; and we are then likest him when we do things in an orderly way. They wrote a profitable Book once, and called it as it was, London's Survey; a great help to many men for many purposes; Here is a Survey of our Divisions, taken by the skill of the Master-builder himself, wherein as in a Map may be seen what it is that troubles our Israel, and yet makes us afraid. First, our Kingdom Divisions, what are they?  
1. The Wolf and the Lamb lie down together, our people are divided about this, they say, They are Wolves still, and not so much as muzzled; yet men are divided in their opinions about this, and do 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 Dogs must be tied up, and some hanged up, said he, the Gentleman lives now in Town, and hath his liberty; such spirits are indeed conjured down by Parliament Magic, but the sin is but pocketed, not mortified.  
2. Our Worship of God now adays is just like that, 2 King. 
Exscind●inum, sed abscondit peccatum etc. Lactan.  17.28, 33. They feared the Lord, and served their own gods, the men of Babylon made one god, and the men of Cuth another, verse 30. We have two ways of Praying, Marrying, Preaching, Baptising; the Ministers drop away apace out of London: But 'tis no matter, say many, the Clerks of London (most of them of the right stamp) find out Curates enough to do the Work which came lately from Oxford.  
3. Our people say now as heretofore they in Jud. 21.16. 
Pity, how?  How shall we do for Benjamin our brother? If a man ask them, Why would you have them pitied; they presently give in answer that 2 Chron. 28.10. Ye purpose to keep under the children of Judah and Jerusalem for Bondmen, and Bondwomen unto you, but are there not with you, even with you sins against the Lord your God? I would have the State deal with those men, as God doth with poor sinners in his deal with them, so they shall be merciful as their heavenly Father is merciful, and that's the rule; he restrains à toto, altogether, when he hinders the sin, 
True restraint what? 1. à toto. 2. à tanto.  all of it; so was Joseph restrained, he restrains à tanto, in part, when though there be desire, resolution, preparation, process, and the like, yet God keeps from extremity; desire, resolution, etc. may yet live, it may be less actions destructive be strangled; twenty City dissensions, 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, Merchandise, their Priesthood, and their Judicature; these were thought Essentials, and indeed they were so, they are so; your Associated Counties have filled your Sacks with Corn by the good hand of God, Kent was a little wild once, but God reclaimed them; your Artificers begin now a little to hold up their heads, your Militia hath been the Gallantry and envy of England, this very day remembers me of Nubury Battle, but your Ministry decays, it decays exceedingly, London had never more need of, nor less care for a good Ministry. Some men say, It is superstitious to pay Tithes; our people say, better a great deal to turn 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. 
Counsels.  Let God speak one word to you, and mark it well; For the transgression of Jacob is all this, and for the sins of the house of Israel, Micah 1.5. All this, all which? see verse 4. the Mountains are melted, and the Valleys 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 kind of speaking, Samaria and Jerusalem are the great places, the great sins; London and Westminster are so, the Idolatry of England, the evil example of England, the poison of places. O amend your ways, your Manna-loathing, your giddy-headednesse, yea Londoners, for fear you make God and good men weary of you.  
2. Let me speak another word to you, 'tis but a word or two, Magistratui cives, Magistratus legibus, till the people obey their Governors, and till they obey the Laws, no good will be done. 
Boni domo, malus civis.  Every good man is not presently a good Citizen; you say, Keep thy Shop, and it will keep thee; I say, Keep your Laws, and they'll keep you. The two great Ordinances of Magistracy and Ministry have been the envy of wicked men in all Ages of the world. Austin says, There were three great sins, 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 Earth's dividing and swallowing them up.  
3. Our House-Dissention, what? O what not? Father against the Son, Son against the Father; Husband against Wife, 
House Dissensions.  Wife against Husband; and indeed a man's enemies are those of his own Household. The Canonists have one rule, Omne malum à sacerdotibus, no evil 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 creep into houses, and lead Captive silly women laden with divers lusts, ever learning, and never learned. I think things will never go well till we of the Ministry be by Ordinance as from God, so from man enjoined to preach all our errors, without partiality Truth-ward, all our Heresies whatsoever Hellward, all our own sheep (if we have any) to Repentance, Obedience, & Duty-ward; and all other men's sheep either stolen, or straggled to their own Fold-ward again, so shall we pray for ours, as the Christians heretofore for their government.  
The fourth Use will inform us, 
Use 4. Christ mistaken.  That here is to be seen Jesus Christ in a mistake indeed, where is he not so to be seen; I meet him so almost in every place, in not a few Pulpits great mistakes, and fundamental, 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 Commonwealth that obeys 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 Desert, I'll not go forth, behold, he is in the secret Chambers, I will not believe it, Matth. 24.26. I will even resolve to seek him where I have found him, and that is even walking in such public 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 seek there for a thing where we know it is not, or where (indeed he is not) though we did not know the same. 
Juggling 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, himself in John, now the Papists seek for himself in Daniel where his type is, and in John where himself is; they are afraid to seek him for fear to find him. 
Counsels.  I would not have us to deal so in seeking for Jesus Christ; in the public ordinances, He hath been found of those that sought him to their comfort, and to their conversion. To send a people to look him where he is not, for fear they should find him were a sad sin to be guilty of; I did never think, nor yet do, that he is rather to be found in the private than in the public meetings; nor that he is at all to be found in many of those places which the people are made to believe are better than Church-meetings.  
2. 
The Devil and Sin cast out both one way.  There are not two ways of casting out Beelzebub; What, doth Satan cast out Satan? Doth the Independent cast him out one way, and the Presbyterian another way? Indeed all our work in the Ministry is nothing but to cast out Devils, for every sin is a devil, and every Minister is or aught to be a man endeavouring i● the strength of Jesus Christ to cast out these Devils out of himse●●● others, & all the people of God; It is a work that hath been done heretofore, and the dispossessed have given thanks therefore to God. So then, as our Lord asketh one question, so I'll ask another; he asketh, By whom did your children cast him out? 
As our fathers served Christ, so must we in this particular.  and I ask, By whom did our Fathers cast him out? Paul excellently, F●● 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 Gospel. Are they now then become your enemies because they did you good? Take heed you do 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 hear them. None of those who must acknowledge, even them to be the instruments of God's mercy to them.  
3. The work; the very business of Jesus Christ, is the destroying of the works of the Devil, so saith the Apostle, 1 Joh. 8.8. Hear ye then and be not proud, for surely God hath spoken this thing, our Ministry and our Government, while they are acting so to destroy the works of the Devil, they act with Christ, and they act for Christ, and Christ will doubtless (whatsoever foolish men say) act with them, and act for them. Let us therefore give up ourselves to this service, let us make this our business, 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 itself than the purpose to which God intended it. There are two great Works of the Devil to be acted against in our sins.  
1. Decrease of duty must be acted against, 
Our public concerning Duties, our Fasts fail, Alehouses and Taverns about London take more money on those days than they do till such days come again almost, some of them have bragged so. Cui bonites sieve De●, ui Deus si●● Christo. Tert. Sins merese.  certainly if duty fail as it hath done, and doth daily, we shall all fail with it. I hear some say, I●le sing no Psalms at home, or at Church either, unless I be sure they be all Saints I sing with; I hear others say: I'll not Catechise my children, for fear I should make Hypocrites of them. Whence came this Doctrine forth? Are these indeed the words of truth and soberness? Heretofore good Christians have found benefit by the old way of duty, and yet not trusted to it, or any thing but the only to be trusted; For what goodness is there without a God? and what God without a Christ? Heretofore these things were thought to be the way to the Kingdom, though not the cause of reigning. Between trusting to a work done, and not doing it when it ought to be done, is a great difference.  
2. Increase of sin must be acted against, increase of all sin, but especially of such kind of sin and wickedness as becomes a man's sins, that they are also God's punishments; because they believed not the Gospel, because they received not the love thereof, God gave them up to believe a ●ye, 2 Thess. 2.11. If any man shall do his will, he shall know of the Doctrine whether it be of God or no, Jo. 7.17. These two sins increase mightily amongst us, the want of love and truth, and the want of practice thereof; under which two notions indeed the whole of the sin of our time is committed. Between wit, learning, authority, 
〈…〉 〈◊〉 and 〈…〉  and experience there hath been a great question which should be the greatest, but it was always granted to experience to 〈◊〉 for it being conversant about sensible things, and by 〈…〉 tained, doubtless it doth not so easily err in the ●bject, as 〈◊〉 courses and deductions of skill. We have had gracious experiences of the conversing with, and finding of God in public ordinances, and of the sweetness that is to be found in the love of practice, and of duty; if any man have found another, a newer, a nearer way to communion with God; I do not grudge him his, nor will I (till I see more) be drawn out of mine own. Prudence among the Ancients had wont to be painted thus; 
Prudence what?  An Hand full of eyes, with five fingers, long, strong, and very white and fair; that is to say, Memory, understanding, circumspection, foresight and execution; if there be prudence amongst us, as I hope there is yet much left, nor do the prudent keep silence in the gate; I hope we shall remember our peace, how yet young it is, understand the things that make for it, look about and see who causeth divisions; foresee that which our Lord saith will be the issue, and do execution impartially on the Peace-disturbers.  
The fifth Use leads us to see, 
5. Use, Direction.  That there is a rule of Condemning Divisions, not all of them, nor promiscuously are they to be adjudged against, but regularly and with discretion. Some have said, 
'Cause of all error.  and thought, That the causes of all the errors of our times have been such as these, mis-application, fallacy, credulity, supine carelessness, and the cleaving unto antiquity, and authority overmuch, without such disquisitions as become those that would Try all things, and hold fast that which is good. And if I should stay a little here, and take these into consideration surely much, and exceeding much might be said. Men are made up of mis-applications, they are preached and practised, if fallacy and sophism ever would pass for current reasoning and Religion, surely they are now gilded over to deceive the eyes of the simple; credulity, such as the wise man hints, The fool believeth every thing is the Idol of the times, and when all these go before, you must needs think what follows after amongst many men, even a resolved negligence of every thing till every thing be established; 
The King of Navarre to Beza.  or if they seem to do or say something, it is but as the King of Navarre said to Beza, That he would go no further to Sea than he might sleep ashore, when pleased him; or as the Politician said, He would follow Religion as he followed a Horse, not too near for fear he should kick, and hurt him: A man's foolishness brings him into formality, and that into nothing. But this is that which undoes our times and people, they have false selves, and they have false Glasses whereinto they look themselves, 
False selves too truly looked unto.  and a false Glass will not easily show a true face; mark then these false-selves-following. Men will say, They have a care of all these selves, and they have a self of Religion. Then for answer:  
1. The Self of Religion men speak of so much, 
1 Times Self mystically.  it is a Religion without Reformation; I read men as well as books, and hear men scoff at the great Reformation, at our great Reformers too; but these are great sensualists, a Generation of men and women, concerning whom our Apostle is very plain, They speak evil of the things they know not, 2 Pet. 2.12, That place of the Author to the Hebrews is to be marked diligently, its design, and the Doctrine therein, as exceeding fit for our times; 
Reformation.  the first Tabernacle stood only in meats and drinks, and divers washings, and carnal ordinances imposed on them, until the time of (Reformation) which word I hear find only in the New Testament, and may be expounded thus; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  till the season of better judging; so than I conclude that till the time, such a time only, a time of Reformation some things were to continue; who therefore destroys Reformation, destroys one of God's designs: speak not against Reformation. 
Common Prayer.  And here now for our Book of Common Prayer, men are divided strangely. For:  
1. Some ask, Shall we have none of this, and complain that for want of forms of Baptising &c. for the Country, their Ministers make but half Marriage, and commit such whole absurdities in the Baptising of Infants, Administration of the Lords Supper, etc. That it grieves some, causeth others to jeer▪ and shames the Ordinance, and that Solemnity wherewith the things of God should be performed. The Slavonians seeking to Pope Formosus, that they might have Service in their own Mother Tongue, 
Slavonians request.  it was debated in a Counsel, wherein a voice was heard from Heaven, saying, Let every Spirit praise the Lord, and all Tongues confess him: Whereupon for that time it was granted. This is found in En. Silvest.  
2. Some stubbornly, again say peremptorily, we'll have none but this; in this we have been brought up; thus our fathers served God; 
Raboldus.  and as they, so we. The Duke of Frizland, Raboldus by name, about the year of our Lord 900. being persuaded, as he pretended, to embrace Christianity, as he went to be baptised, and had the one of his feet in the water, he demanded of the Bishops, Whether all his forefathers were damned? the Bishops answered, more rashly then wisely, That they were all damned, whereupon the Duke pulled back his feet again, saying, Then will I also be damned with them. This was a resolution scarce becoming a man, much less a wise or noble man. This division of ours, which every foot gives out a crack of discontent, which makes a loud noise among our people, I take not upon me to determine any thing in, Who am I, that I should guide our guiders? only this I say, That were it but considered, in how many places every Lord's day, something is done this way in not a few parishes, and that not without railing against the Parliament, and the persuading the people that they live under tyranny and persecution, because this is withdrawn; how much better were it, either to let us every day be drawing nearer unto covenanted Uniformity? 
Covenanted uniformity.  or else to give satisfaction, that what is done this way, is done by a granted connivency? I must needs confess, I find this a very heavy burden to many, and some seeing this, and some other pressures, are ready to say, We shall see the day that the Parliaments friends will be the greatest sufferers, even they whose zeal caused them to do and speak most in worst times.  
2. 
2. Selfe-Liberty.  The self of Liberty which men speak of, what is intended, I judge at, but what is pretended, that I hear, and it is a Gospel's liberty, such as wherewith Christ hath manifested us, Gal. 5.1. even the Son of God hath made us free, such a freedom, and under such a purchase at that (on a right and well grounded persuasion of it) a man would willingly rather lose himself, and what is his, than the least part of his right and interest in it: Let us therefore give ear again to our vox populi.  
1. 
In all things.  Liberty in all things! there's a Religion indeed, say some, and they are scandalised, they sit them down, and say, Is this it I have fought for, saith the Soldier? is this it I have preached for, saith the Divine? Sure I was greatly mistaken, I wrote preached, and prayed for, not libertinism, we had too much of that before, but strictness in Doctrine, Discipline; every way the reins were too lose afore, and to throw them now quite into men's necks, what will become of this? God's people are chidden for sparing any of the Heathen, Jud. 2.3. Must we tolerate all and mingle with them.  
2. Liberty in nothing! Here's a government indeed, 
In nothing.  tyranny and pesecution this is, and no less, and here I hear men railing at and envying against the Parliament and Assembly, and who not? as though they were abridged of some of that their liberty which was borne with them, or bestowed on them; I hear men exhorted to prepare for sufferings; and one Doctrine I met withal the other day, pressed strongly, and I thought applied as strongly, the Doctrine was this, That it was Gods new Testament design, that his new Testament Saints should patiently suffer under old Testament counsels and persecutions.  
Our liberty, which is temporal, is set down, 1 Cor. 10 29. 
Liberty. Temporal.  why is my liberty judged of another man's conscience? there indeed we have a liberty, and such a one as is best when offence is neither given nor justly taken thereby.  
Our liberty spiritual is held fotth in 1 Pet. 2.16. as free, 
Spiritual.  and not using your liberty for a cloak of maliciousness, but as the servants of God, we are rather as free indeed, than altogether so, and yet whom the Son of God makes free, they must be free indeed, in a rightly understood freedom.  
Our liberty celestial is expressed, Rom. 8.21. 
Celestial.  the creature itself also shall be delivered from the bondage of corruption, into the glorious liberty of the children of God. Now here is liberty truly complete, and indeed such it is, as is a liberty from sin and causes thereof, such a liberty in the full, as is there promised in part, where God says, He will put his people in a place of their own, and the wicked shall trouble them no more, 2 Sam. 7.10.  
I think there is no more but Liberty-carnall, 
Carnal.  of which a man shall need to read nothing but what he sees some men take liberty to swear, to drink, to serve God when they will, and how they will, to refrain public meetings, etc. For which he that will plead, I say of him, as heretofore Joash said unto all that stood against him, He that will plead for him, let him be put to death while it is yet morning, Jud. 6.31. Mine advice therefore in this point is, Forasmuch as this is a very weighty point, and much, insisted on, a point about which so much division is, and not a little of it (it may be) such as wherein men fight with shadows rather than adversaries.  
That the liberty be:  
1. 
Deliberated.  Sound deliberated, by whom? how? why? when? in any cases, to any persons to be granted, questions fit to be left unto some exactly learned Casuist in matter of Divinity, and to some subtle Statesman in matter of policy; for by whom? if the Parliament, than power is in them? how should it be given?  
2. 
Delivered.  Sweetly and meekly delivered, without bitterness, no morosity, it is unprofitable, it doth no good at all, much harm rather, and if delivered, to whom and on what terms, and under what notion.  
3. 
3. Self.  The self of Doctrine which men speak of, for they would have teaching too is a Doctrine yet without Discipline: pleasing things, a Gospel utterly without the Law, no chastisement, all of love, nothing of fear, constraint is very unGospell like, men think and say so too, Meliores amor flectit, sed plures timor, Love bends many, but fear bows more, was the old rule. Against the light of Doctrine no man will be so bold as to bark; To ask whether light be pleasant, is a blind man's question; 
Why most men care for no Discipline.  to ask whether knowledge be sweet, is an ignorant man's question; but to ask whether divine light is most sweet, is a profane man's question, but no Discipline. The reason of this, no wise men say to be because the Nobility is to blame to say no more, and the Gentry filthy, the Clergy flattering, and the Communality so exceedingly overwhelmed with profaneness, that they would willingly go down into the pit, and not be troubled; as if it were an ease to go to hell easily, or as if the spirit of Satan were got into the sons of men, that they said to all the means of saving them, as the Devils said to our Lord Jesus Christ, Why art thou come to torment us bofore the time?  
They were brave days our people think, when  
1. The greater sort in their Adulteries. Whoredoms, etc. were all above, quite above the reach of any discipline; the Courtiers durst say to the Preachers as he to the Prophet, prophesy no more at bethel, for it is the King's Chapel, and the Kings Court. Amos 7.13. Impiety increasing with mighty increases, and no reason, but because his old friend Impunity clapped him on the back with encouragement, such as we read, Ps. 12.4. who is Lord over us? let the Almighty depart from us, who is the Lord? etc.  
2. The other sort, none of them were under the lash, if able to turn white sheets into white shillings, they were comutacioners, changes very sad, we changed 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 ask it with his own tears, 
Si veniam reus speret, petat cum lacrimis, petat totius ecclesiae fletibus, Amb. de pen. l. 1. c. 16.  yea, and with the tears of the whole Church, it was so in ancient times.  
1. To the willing to learn 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 means, fire and water: He that washeth not himself in the water of penitential tears here, must lie hereafter in flames of fire to endure, pains unutterable, and without end.  
2. To the willing to submit, I say one word more  
Of great experience doubtless, of God's deal, and soul refresh was that weeping prophet, who in the Church's name delivered that, Lam. 3.27. it is good for a man that he bear 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 bear them both.  
Fourthly, The Family self which I see men making so much of, 
4 Self economical.  it is riches, and the pomp of the world, riches gotten with wrong and held to the hurt of the owners thereof. Heaven is amongst most people a kind of superfluity and hang-by; gain is their Godliness; the Religion of Ephesits, God wots, and no other, than whom God hath blessed from the dunghill; O how uncharitable, proud, cruel, disdainful, for earth providing, and heaven neglecting they are; overreaching our brethren in bargaining is now counted a virtue, 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. Fools make a mock at sin, Prov. 14.9. The saying of old was of Gillias', that what he had was every Man's patrimony; the clean 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 Hempskirke: Germana illa bestia non curat aurum, when it was said of him, bribe him, tempt him with money: no, (saith my author) he's a man regards no coin, 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 myself, not to be satisfied with mean things from God; noble minded Basil gave the Emperor 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 place●t, etc. As what I give thee, cannot be pleasing to thee without myself, so Lord, the contemplation of what thou hast given us doth refresh us, but not enough, without thyself: and the reason that he gives is very precious, 
True spiritual pride.  Habet enim vera sapientia sui generis superbians, for true wisdom hath its kind of spiritually wise pride, and will not be long, or always contented with any thing, less than the living God; Somewhere it is said in Scripture, I have smitten mine hands at thy dishonest gain.  
Some Apollo's mighty in the Scriptures, whose Preaching is like thunder, 
Precept for rich men.  and his life like lightning; 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 uncertain riches, but in the living God: the more rich and plentiful God makes men, the more humble harmless, 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 coats, God hath them in remembrance; the great Preacher, who gave the lewd rich man a visit, speaks thus to him, after some time; Sir, God be merciful to you if he will, and pardon your sins, which I believe 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 befools 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 fearful thing will it be after a man hath seen all other gain, to sit down and sigh, because of the soul's loss. Dives and Lazarus their comparison in regard of outward and present things, is without comparison; but if you look upon them after death, you see they are as fare asunder as Heaven and Hell. Didiceram elatus domine, iniquitates meus, discam humiliatus justificationes tuas, If men be lifted up, they mind nothing but their sins; but if they be cast down, than 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. 
Self of self in the world what?   
Fiftly, The self of ourselves, what is that? the thing that men desire herein is either no Conscience, or none use thereof, men think themselves, lest themselves when indeed they are most so; and on the contrary, when they can outbrave sin, outlive tenderness of Conscience, and say as he said of old to his reprover. Thou fool, 
Stulte tu nonne putas me vereri Deos cum talia faciam? Nero to Se●:  dost thou believe that I believe there is any God, when I do these things? then they are themselves they think; I have heard men give thanks to God, for that which indeed is one of the heaviest judgements under Heaven: namely, they thank God they were never troubled in all their lives, ubi non hoc bellum, ibi pax diabolica, saith Saint Austin. Where there is not this war, there's a devilish peace. How happy was Paul in his smiting to the ground, his blindness, distress of Conscience, prayer and the like? you know the story, Act 9 the excellency of godly sorrow, and the effects thereof, 2 Cor. 7.11. are set forth unto us, if we would hearken to God's holy word, as in the body so in the soul; there is but the wound and the medicine in the body, and but the sin and the sorrow in the soul, no more to be regarded.  
1. 
Chrysostome's resolution concerning swea●ing.  Some zealous man for God, must do as heretofore, chrysostom did when he was to preach to the Athenians, it seems they were a people much given to swearing, and he protests that until 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 bottoms, till our people be settled upon a true one: and our false bottoms are not a few whereon men settle themselves. Mat. 7.23. and then will I profess unto them, I never knew you. 
False bottoms  Depart from me all ye that work iniquity, profession without practice; the mistaking of the means of grace and holiness, for grace and holiness itself. Self-love, and thinking ourselves to be something, when we are nothing; formality and mere out-sidenesse in Religion, opus operatum, and the serving of God with an action done: these are the things which breed so many miscarriages amongst us.  
2. 
Fundamentals.  But how shall this work be done? No other way, but by preaching and pressing the fundamentals; Such texts as that Mat. 18.3. except ye be converted ye cannot enter into the Kingdom of Heaven. Verily, verily, I say unto thee, except thou be regenerate and borne again, thou canst not enter into the Kingdom of Heaven, john 3. Such texts I say as these are, they must be preached, opened and applied. The Fathers tell us in good earnest, that they did never believe another man had need to be converted, until they were converted themselves; this is downright 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 only, why then there was none: there must be some more wise men to judge of their wisdom, otherwise, a wise man is not a wise man in the judgement of a fool. Wise men think that Religion is exceedingly decaying in England, because a young Hypocrite makes an old Atheist sure; and there are now so many of the first, that in the next Century we think there will be not a few of the last; our God provide for his people.  
The great Prophet always preached a way, 
He that preaches not a way, preaches nothing.  and so must the lesser do; 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 think, to ask our Saviour's question, whom do you say that I am? 
2 Questions.  Mat. 16.15. then to ask that question Acts 19.2. Have you received the Holy Ghost since you believed, let the godly wise consider it, and they that have the work of the harvest in their hands. Not a few I believe in this great City, puffed up with their persuasion of themselves and others of them; if they should come to clear dealing withal, must say that they had need to be instructed in the doctrine of Faith, Baptism and the Holy Ghost too. Well the Scripture speaks of a good conscience, Acts 23.1. of a clear conscience, Acts 29.16. of a pure conscience 1 Tim. 3.9. of a purged conscience, Heb. 9.14. of an evil conscience Heb. 10.22. of a weak 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 virtue that pleased me better than that Brevis et vera definitio virtutis est, ordo amoris, Aug. virtue 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 natural 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 downward; nevertheless, for the general good, it will move upwards rather than fail; so should Religion and good conscience do; move to our private good, so, as that withal we remember that we serve our generation, and be useful also. It is an ill spirit, and a worse conscience, that hath so much mind of its own things, that it regards not the things of the Lord Jesus Christ.  
Use. 6 The 6. use teacheth us God's 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 do to be saved? and in all the such like instances wheresoever. For, of this let men be well assured, that whensoever God doth clearly reveal himself to the soul: 
Marks of a man rightly convinced.  He presently worketh this great work of conviction, and in this order.  
1. God maketh a man to believe his misery by sin, and to be much troubled for it.  
2. He consulteth in this case what to do, 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 forgiveness 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 dross and dung in comparison of it.  
6. He applieth 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. 
God's work 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 showeth mercy, Rom. 9.15, 16. of old the Lord had these ways to convince his people.  
1. There were Philosophers, Prophets, or Poets, and Orators and Wisemen, of whom what vice was it which was not brought into disgrace? what virtue was unperswaded? that a man may safely say of some of them, that they left unto posterity more clearness, and Prints of Divinity, than all the books of the Schoolmen put together. So (as I remember) said Bucer also of Seneca.  
2. 
Bucer's saying of Seneca.  They had their proverbs, and voices of men, publicly against them, as that against the Cretians was a proverb, Tit. 1.12. The Cretians are always liars, slow-bellies, and evil beasts; and this in my Text a proverbial sentence also.  
3. They had the works of God, by which he intended to leave men without excuse, Rom. 1.20. As rain and fruitful seasons, Act. 14.17. Nay, they had yet more, the natural knowledge whereby they knew the Law, Rom. 1.32. and the natural 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 do this work, 
Man's work when God will have him do it.  and then he conveys 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 publicly, showing by the Scriptures, that Jesus was the Christ, Act. 18.25, 28. Such ingredients as these go to the making up of this spiritual 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 sharply Tit. 1.13. to convince by correcting with all authority, Tit. 2.15. to convince every way, to convince any way that is lawful, and by the word warranted. I read of Cicero, that pleading for Ligurius, Mine Author says 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. 
Natural and Spiritual thunder.   
We 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 natural thunder is the voice of God, so is the spiritual too, that is exceeding subtle, so is this, it divideth between the marrow and the bones, the natural thunder breaks a pieces, what resists it only, 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 soon to be unvailed.  I would have conviction to find out; namely, the subtle, 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 wisdom by which he spoke, O then the word of God and those which handle it, come off like David from Goliath, with the head of the champion in his hand. The Herodians Court-flatterers, a sycophanticall generation, see how convincingly our Saviour deals with them, Matth. 22.21, 22. Render to Caesar the things which are Caesar's, 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 always 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 o● this world? Hath not God made foolish the wisdom of this world, 1 Cor. 1.20. As David prayed, so I would we should do in a time of distress, that the Ahitophels' of our time may be infatuated.  
4. 
Means 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 only infallible one, therein we may abide, therefore observe,  
1. Our Lord shows his courage in both Preaching and practice, 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 witness 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 do, and it serves to chide them, who jangle about words to no purpose, the least truth laid home to the conscience would do 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, shows himself ready on all occasions so to do; 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 own arguments, fights with them, with their own weapons, he casts out devils as their children do, 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 Cavaliers of this generation, of you I know there is not a few, If once ye be convinced, and no more, behold the glass of these men, in which I entreat you look your faces, the glass I say which jesus Christ hath opened you to look in.  
1 You will fall into extremity of sin. 
More sin.   
If you be 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 weep for sin once, and laugh, and to it again, you will fall into extremes of sinful courses, your later end will be worse than your beginning, you'll begin in the Spirit and end in the flesh woeful and everlastingly, so will be the condition of such a man doubtless.  
2. You will fall into extremity of judgement, 
More judgement  into extremity of judgement I say, when God makes sin our punishment for our sin, and one of our evils to be the reward of another, it was these people's case, see ver. 30.31. they fall into a scattering where Christ gathereth, and from thence the next step is into the sin against the holy Ghost, a blasphemy not to be forgiven.  

Some Counsels.  
1. See thou take heed of exalting thy wicked self, so did the Scribes and Pharisees, and above them jesus Christ must not be, though God the Father give never so clear evidence of him: Ye that set yourselves in your ways above the way God hath owned, heed this;  
2. Love not cavilling scorns, nor jeering scoffs, they are unbecoming, jesus Christ is but a fellow with these fellows, vers. 24. I do not know what sin a proud spirit is not fit to fall into.  
Use 7 7. The seventh and last use, 
Danger.  gives us in a word or two of the danger in case all this be not digested, touched by our Lord in all those expressions, shall be desolate, shall not stand, an house will fall upon an house, and the like; these doubtless are all added to this purpose that we might be more cautelous, for if ruin, desolation and such things will not engage us to take heed of divisions, nothing at all will.  
1. 
1. desolation.  Desolation will come; will come shall I say? Nay rather let me say, and I shall say true; Desolation is come, it is at hand already, But when he saw the multitude, (saith St. Matthew) he was moved with compassion on them, because they fainted, and were scattered abroad, as sheep having no shepherd: Then saith he unto his Disciples, The harvest truly is plenteous, but the labourers are few, Pray ye therefore the Lord of the harvest, 
who to by pitied.  that he will send forth labourers into his harvest, Matth 9.9.36 37. 38. The field of God is untilled and desolate, the gardens indeed of the congregational, the Church way, these are dressed, trimmed and fine, these are weeded, rolled, digged, dunged, what not, not any thing amiss; But the poor people in the Field, on these no pity of God, no pity of Man falls; Ninevehs 6000000. makes me remember them which knew not the right hand from the left: I am confident there are not in any place in the kingdom of England so rude, heathenish and ignorant a people as are to be found in the suburbs of London, and the adjacent places thereabouts, no greater people nor living more inconsiderable: Now he that looks here may see desolation; I would have these fields tilled, and some of that feed which here falls in the high way and in the stony places, cast there abroad, who knows but that it may there (some of it) fructify by the blessing of God, and bring forth fruit in abundance.  
2 Instability will be in Religion, 
2. Inst bility.  nay I pray to God that instability be not for Religion; some such tenets I hear and see already: Some men glory in having so dark and doubtful a behaviour, that no man can tell what to make of them; the more sceptical a man is now, the more religious he's thought to be, to walk as a staggerer, neuter, and unresolved one, as if a man's Religion were still to choose: is this becoming them whom God bids to be persuaded in their own mind? Rom. 14.5. Nay, such men as these do affect to have, and indeed bear the bell away for the wisest men in the Country, because they will utter themselves no further than if need be they may keep their retreat fair, and have the wind on their backs.  
If such a one as I might speak without offence, I would here insert two words of warning, the first to myself and such inferior ones as I am; wherein I would desire to observe  
1 Under what Banner Gods holy war best prospereth, Preaching I mean, namely, neither under strength, nor might, nor wisdom, 
Ru●es for preaching  but his own spirit, Zach. 5.7. let us take heed therefore of pleasing ourselves too much in our own inventions.  
2 They that draw their people on to the carnal admiring of their parts and persons, teach them a lesson which Iames cries out against, the having of the faith of our Lord jesus Christ with respect of persons, I am.  
3. Let not be forsaken the main truths of God, and the channel of wholesome doctrine to run into some odd muddy creek of our invention for fear we lose our peace, with seeking to get the people's praise.  
4. I would we might all be as little carnal in preaching jesus Christ as may be, and as much spiritual as possible might be; the evidence and demonstration of the spirit that is it.  
5. I would our subjects might be often changed, and if we see we have preached Mercy up, till Duty be quite done, then change the subject, and press original sin; preach Self-denial, Mortification, the New creature, taking up the Cross, Preparation for death, etc.  
The second unto the people of this City.  
1. The end of preaching is Common edifying, nothing else, 
And for Hearing.  Know it, and lay it for a ground; every thing is best used when to the end which God appointed it.  
2. Take heed of partiality and the balking of any man's ministry that is faithful; God is able to fit a truth to thee, which yet was not studied for thee.  
3. Do not catch at new points, forsaking old grounds, it is the common fault of London hearers, they have better brains than either hearts or lives.  
4. Eye the Minister, in not thy relation to him, nor in thy knowledge of him, nor according to the infirmities that are in him, but as the dispenser of the mystery of Christ, that will best prepare thy spirit God being entreated) that thou mayest be like one of Peter's hearers, willing to hear whatsoever is commanded.  
3. An house will fall upon an house, that is the third danger, and it is a danger if our Lord hath so set it down to be: Houses are but of four sorts, as the Private house, the Politic house, the Ecclesiastical house, and the house of Clay the Corporal house, and all these are in continual danger of falling one upon another, if divisions cease not, For we read,  
1. 
4. Houses.  A difference that fell among the Private houses and Families, concerning the spies, Numb. 13.31.32. Some said one thing concerning the land, some another.  
2. A difference that arose betwixt them concerning the Altar, Josh. 22. There some said one thing, some another; but the cause of fear being good, a good God gave a good effect unto it.  
3. A difference about the Sacrament grew, the poor were despised by the rich, and one separated from another, 1 Cor. 11. but were at length reconciled by a good God, whose instrument was a careful Ministry, then settled among them, preaching against (what they then practised) Self-divisions.  
Now what discouragements were then used against divisions, 
Our preaching.  the same will be now used to quell the last of these, and we hope in God with the like success, for I begin with the last first, preaching against it.  
As for the second difference, 
Our brethren's discovery.  It was easily blown over with a fair discovery, which mended all when their minds were once known, a course which we hope will be taken in God's time by our good brethren, that jealousies may all be blown away, and unity shine forth.  
But the third is of most importance, 
The people's quietness.  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 we 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 mind freely, and it is this.  
1. I dare not but believe, that the God which brought the Parliament out of the greater will also (if our sins hinder not) bring them out of the lesser difference, 
Faith.  that we may once say with Paul, He hath delivered us, and will deliver us with strength of believing comfort.  
2. 
Moderation  Though it hath been observed that never any people have been earnest for a toleration, but those which have had great, and it may be too great power with, and influence upon the present Governors, yet my council is, that our moderation appear, for fear lest we spoil some of their prudentials (not yet come to maturity, and of which ordinary men are not able to give an account) with our want of discretion, prudence, piety, prayer, things wherein if we be obediently and waitingly conversant, we act where we should do, and move orderly in our own spheres.  
For the house Politic in Israel, 
House politic.  there indeed we read of divisions also, and those were either at the time of the settling of the Government, or after it was settled, or last of all at such time when God for sin of King and people, quite took away the Lawgiver from between judah's 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 stirs and civil dissensions which I find to be, 1. The sin of the people, whom how easily it is to be persuaded they are not well governed, woeful experience tells us, thus they rejected Samuel and God in him, God himself tells them so. 1 Sam. 8.7.  
The sin of the Governors 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 uprightness, and they happened to go awry, so that with their sin the people, and with the people's sin the King comes to be smitten, than sword and pestilence shown themselves forth to be God's 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 Governors of Israel they were. 1. Pride; 
Pride.  David's sin in numbering 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 until the the same King David come & beg that God will spare some of them, whom his sin hath spoilt. 
Intrusion.   
2. Intrusion and usurpation: Vzziah's sin, he'll 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 sin and with divisions, than God smote the great house with breaches and the little house with clefts Amos. 6.11.  
3. Blood, the sin of, Manasses, 
blood.  he filled jerusalem with innocent blood, and the catalogue of his offences stands recorded for posterity to look upon and dread, 2. Chron. 33.  
Such an affliction God sent this King, so sanctified as that he washed away the eternal guilt of blood from his soul; but that God may let men see what a sin blood is, there stands a piece 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 pardo●; that is to say, as to the eternal guilt.  
If in these glasses than 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 Gospel came to be preached, and the Church to be established with Governors & government, than the envious man sowed tares, and in both doctrine and practise men showed 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 passed 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 Apollo's 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 therein I do and will rejoice; if any glory accrue to Jesus any way, I hope I shall be glad of that, and the Lord will get himself glory sometimes when, and where, we do not think of.  
The other rule I walk 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 bears with; he is a peaceable man and free from that curse, woe unto them that call evil good, and good evil, that put darkness for light, and light for darkness, that put bitter for sweet, and sweet for bitter. 
House corporal.   
Lastly the houses of clay, the houses corporal, they'll be falling one upon another, if they be divided against themselves and among themselves, and some Spirits make no more of clashing even against the greatest of authority, than he did of fight, which said, let the young men arise and play before us, 2. Sem. 2.14. only here is the difference; that in the battle there, there was a name, Helkath-Hazzuzim, the field of strong men, verse 16. But all these clashings, conceits, invectives, alarms, araignments etc. they get no name among wise men, but weak, worthless, and empty nothingness; For it is a judgement for the child to behave himself proudly against the ancient, and the base against the Honourable, Esai, 3.5. Roma forte egrotat sed sanitas a talibus? I would entreat these men to learn.  
1 Obedience, Not blind, that wants discretion; nor implicit obedience, that wants truth; nor slavish and seditious obedience, that wants justice; But that they be content to let Theologicalls have an influence upon their souls, Politicalls upon their bodies, and prudentials have some guidance of those unruly evils, their tongues, so often set on fire of Hell.  
2. Moderation; that they bring not a railing accusation: It's exceeding unbecoming men that would be thought godly, to vomit and belch out such blasphemies against things I am persuaded many of them know not; for all such books, I say of them as heretofore it was said of the Pope's Cannons; Canon's multi facti fuere in favorem Canonum— Concilia per Canon's ij vero per semetipsos— Ignorantes admirantur, Doctirident, Superest una litura, that is, Many Canons were made in favour of the Canons, the Counsels were guided by the Canons, and they by themselves; ignorant people they admire all this, but the learned smile: Nothing is wanting but one good dash to blot them all out, or a good fire to burn them all.  
4. The last danger is, we shall have casting out of them which indeed had more need to hold together; there is a twofold casting out of a man; the one more private, whereby every Christian is bound to forbear the familiar conversing with such as are openly wicked and scandalous in doctrine or life.  
The other is a more public casting out of an incurable person, who will receive no good, but is likely to do much harm in the Church by infection, if he be suffered; let him therefore be an outcast.  
And whereas there are two degrees of excommunication, the former separating from all brotherly society, with the members of the Church, and the latter cutting off from the body of Christ, which is nothing else, but that fearful Anathema and curse pronounced by the Church against him who is discerned to have sinned the sin against the Holy Ghost; the former of these two is called a casting out, a rejecting, Tit. 3.10. a casting or thrusting out of the Synagogue, john. 9.22. the Church's censure, and that which Heretics and others are subject unto.  
If it be asked, who must do this? I answer, The whole Church; but especially the Pastors, lest their remissness or familiarity with such, make the people more bold with them; for it is meet that the whole Church should have knowledge, approbation, and consent in that which concerneth the whole.  
If it be further asked, how fare they must be avoided, and cast off? I answer, Holy Scripture must be consulted with, and there we find  
1. Generally it is set down, Matth. 18.17. where it is commanded that such as will not hear the admonition of the Church, shall be accounted as Publicans, and as Heathen men that is, as such with whom we will have nothing to do, for john 4.9. the jews meddle not with the Samaritans.  
2. More especially, 2 Thes. 3.6. withdraw yourselves from every one— with such a one no not to eat. 1. Cor. 5.11. receive him not into your house, neither bid him God speed. 2. Epist. john. 10.  
And yet all this must be understood wisely and with these cautions.  
1. This censure infringeth not any of the bonds of civil right and society, an excommunicate Magistrate remaineth a Magistrate still, and aught of all Christians so to be acknowledged and obeyed, the ensure only makes them as no Christians, not as no Magistrates.  
2. This censure looseth not the bond of common humanity, but that every thing must be administered to such a one as is necessary for the preserving of his life, Romans 12.20. If thine enemy hunger, feed him, If he thirst give him drink.  
3. The censure takes not away natural right, nor house, nor bed, nor table, must be denied to excommunicate husband or wife; the censure doth not make them to be no husband, father, master, wife.  
The censure doth not lose all the bands of spiritual society, but that notwithstanding it we may and must love the excommunicate in the Lord: secondly, pray for him, though not with him: thirdly, admonish and rebuke him still: fourthly, upon his repentance, receive him like a brother, as before. The censure then  
1 Taketh a man off from communion with God's people in word, Sacraments, and prayer; and indeed renders him as a dog or swine, for whom these holy things are unmeet, Math. 6.7.  
2 Taketh a man off from converse, so fare as necessarily we are not bound to them; as is to be seen in the behaviour of john the Evangelist towards the Heretic Corinthus, when he found him in the Bath,; and of Policarp towards Martion: out of Irenaeus.  
And if any man shall stumble at that, why the censure should not extend to the shutting of men out from all Ordinances whatsoever, and ask why now they should be admitted to the word: I answer, it is the indulgence of the Church only, for in the Primitive times it was not Ambrose kept Theodosius the Emperor being excommunicate quite out of the Church of Milan.  
Some cast themselves out of the Church as Demas, forsaking Paul, and embracing the present world, some were cast out and restored again, and made better by discipline, only we never read amongst them such unkindly casting out of one another's hearts, as we have amongst us; And as to the other, something I would say also.  
First, I think we have been somewhat too nimble in casting out, and seeking power so to do, before we well knew who we had in, and amongst us, I hear many men say that the very assaying of the Presbyterian Government too too ridgidly hath not made a few Independents, neuters, railers, etc.  
Secondly, I think we have been somewhat too flow in the securing our kernel of doctrine from heresies, and gratings upon the foundation, before we were too zealous of the shell of Discipline; We had done well I believe, had we given our adversaries leave to have been blemished with all the innovations, exorbitancies in writing, separations, precipices, petitions, petulancies, etc.  
While in the mean time we had acted nothing, but as God the two Houses and the present opportunities had gone before us: I conclude with some counsels fit for our times, such as these.  
First, Men do not dispute now adays, but brawl and wrangle; In the handling of controversies, no moderation nor meekness is used: We should consider that the things we know are the least part of those we 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 abstain from all curious questions, and practical and profitable things, preached and pressed, we should I am persuaded agree sooner, and God would I am of opinion bless us better.  
Secondly, In Controversies of great moment do but see the Devils cunning, He stirs up men to hatreds, pride, reproachful speeches: Alas, the author of error must be handled friendly, and if chidden at any time, it must be done without bitterness; arguments used, fitted not to the person, but the thing; And if we could always aim at this, that not our opinion, but God's truth might be glorious, And that whensoever we 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 we might live to see the day, that we might live like brethren, and the Lord might delight to dwell amongst us.  
Thirdly, Heed ought to be taken that by the two great Authorities no injury be done; I mean first, That by the authority of the Church, neither Man nor Doctrine be rashly condemned, that difference be wisely made between the points of Faith, which are necessary to be believed, and certain, and things controversal; that opinions be weighed with much of judgement, and affection too, wherein the best Scale will be the word of God; that men be very tender of things necessary to be known and believed, 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 controversy of Religion; the Magistrate not made an instrument to execute every fool and knaves lust and madness; nor in cases of error, and humane lapse, recantations enjoined for fear of punishments.  
Fourthly, Many times doctrine is depraved and spoilt, Men not observing it, and this cometh to pass either from the doctrine itself, because indeed the finest bodies soon putrify, or because changes by little and little, are made insensibly, as the turning of the hour wheel: Sometimes miscarriages come and are not seen because of a great fame of learning and holiness 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 man's gifts, public peace preserved; Diligently to cry down all lust of contention; and soberly to consider of, and submit the authority and irrefragibility of counsels, if such be in them.  
Fiftly, Because dissembled sanctity is double iniquity, therefore it would be observed that some men maintain their own name no better any way than by detracting from all men's else, and then they indeed act their own cause when they seem to stir 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 be not the more mercy, fall to sinning against knowledge, and conscience: Without all controversy to the preserving of holiness and good manners, Censures Ecclesiastical are very needful; which yet have been and may be so exercised as that it may be truly said of them, the Devil rebukes sin; many wise men think and that upon good grounds too, that public Pennances are neither needful nor useful.  
Sixtly, I think that a modest liberty of opinions concerning Religion, is much against Satan's kingdom, 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 he was asked by his Minister, How many Sacraments there were? gave that answer to him, Sir you can tell.  
Two things I think we ought to be very careful 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 show 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 Truth's professors, I confess I have thought, and yet do, exacted confessions from our people very inconvenient; for if Ministers carry themselves lovingly, they will win their people to more profitable discoveries a great deal another way.  
Seventhly, How Satan labours that neither truth might enter, nor error be cast out, let that be observed, He now lays his axe to the root of the Ordinance of the Ministry, that there may be none to teach; quarrels at their maintenance, and fills the very calling with slander, gins by his instruments to talk of fear, hope, and reward, things which every religiously noble spirit, layeth as low as that whereon it treads, and looks a great deal higher unto that, He that winneth souls is wise, He that turneth many to righteousness shall shine as the Stars in the firmament: They that have this great work in their hand, O that they would not wound one another, lest God leave them at length to be wounded one of another. Much ado 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 Symbol of faith, I think were good as might be definition-wise, wherein nothing might be deficient or redundant, only such things being therein contained as are necessary to be known to salvation.  
Eightly, The Devil goeth about like a roaring Lion, he is never but either doing, or endeavouring to do some mischief, privately or publicly; He often transforms himself into an Angel of light, and puts on shows of holiness and sanctity, with which h●e oftentimes so deceives good men, that unawares they lend him in his business, an helping hand, Eminently Godly men do not escape him without either crime or calumny if he can help them to it, and he is not wanting to seek his advantages every where, to that purpose, his great engine that he useth to do mischief, which is the sowing of strifes, discords, and divisions, between men, and therefore we had need to be prepared for prevention.  
When the Senators conspired against Caesar to kill him in the Senate house, Antemidorus delivered him a paper entering in, wherein all the Plot might have been discovered, which Caesar (then busied with compliments) wrapped u● amongst other Papers and Petitions, and thrust into hi● pocket, and so not seeing the paper, went in, but lost his life, and never came out again; what an opportunity was here lost? We beseech you in Christ his stead to be reconciled, let it not then be said of this and such other messages, who hath believed our report?  
FINIS.