NOT to trouble you with any tedious Preface: The Romanes here in this Chapter may seeme vpon their new enlightning by the Gospell, not right­ly to haue vsed those spirituall en­dowments which they did therewith receiue. For otherwise not long since they were a people of all most reprobate; so farre from the light of Grace, that they became even void of common sense: What the Satyrist speaketh concerning Eunuchs in that they are dismembred,

might be affirmed of them in a more proper phrase; they had by custome of sinne lost the very principles of reason: doing those things (saith the Apostle) which are against nature. Rom. 1. 26. But now at length through an especiall calling by God's grace, they [Page 2] were well rid of that wretched estate in which they lay; being insteed thereof indued with many rare gifts both of the will & vnderstanding; like men therefore newly recouered from out the dungeon into a com­fortable sunshine, they doe not moderately enioy this so vnwonted a light, but with too much exultancie: they wax proud and high minded: Before they sinned in not knowing God or what was right, & now they take an occasion of transgressing from the abundance of their knowledge; As the Apostle speakes of leaven 1. Cor. 5. that a little of it leaueneth the whole lumpe: so here chiefly by a little selfe-conceipt of knowledge, all their other graces are in danger to be corrupted.

Saint Paul therefore to coole and allay this heat of ambition is very diligent: first he adviseth them in the 6. v. aboue to measure themselues by their proper en­dowments: whither (saith he) you haue receaued the gift of Prophecie, vse prophecie, or of ministring, waite vpon your ministery: In the beginning of this 16^th v. he biddeth them not to minde high things: not things which might serue rather to increase their tumour, then build them vp in the spirit. And lastly he presseth them with the words of my Text. Be not wise, &c.

Where may you be pleased to obserue two maineDivision. parts: first a wisdome forbidden: and then what wis­dome it is: The wisdome here inhibited may bee vn­derstood, either in regard of the obiect, as Be not wise, that is, be not overcurious to prye into secrets vnre­vealed:Iustin. in Comment. In which sense I will handle; first, the pro­foundnesse of Divine Mysteries: 2^ly, the danger if any [Page 3] shall presse too farre into them; or you may vnder­stand it in respect of the subiect, as Be not wise, that is be not conceiptedly lift vp in minde. Wherevpon I shall consider the weaknesse of humane knowledge; & how at leastwise it is not our owne, but from God: Out of the second generall, whereas it is denied that we should bee wise in our owne conceipts, a rule or square may be thence supposed, according to which we may be wise, and that I define to bee either Scrip­ture or Revelation. Of these in their order, and first of the profoundnesse of Divine Mysteries.

So deepe are most points of this art, that in truthP. 1. they are aboue the lawfulnesse of mans search. The Apostle in the precedent Chap: at the 33 v. tearmes them not incomprehensible, but rather [...], things not to be inquired into: such as must bee reve­renced and admired in silence; Quod non potest com­prehendi (saith Lactantius) nec quari debet: if myste­ries cannot be sounded by vs, neither ought they at all to be discussed; It is true that whatsoeuer may con­duce to our happinesse, the Lord hath revealed most gratiously; he hath giuen vs his word to bee our guid and comfort; For as the Israelites were in the vast Wildernesse, so are we beset with sinnes and errours in this world: as they then iournied towards the earthly Canaan through conduct of those two pillars Exod: 13. v. 21. so may we walke safely on towards the heauenly by the guidance of his double Testament; Nothing there is that may help to further vs, but it is either in both, or in one of them imparted: But as for high and sublime mysteries the Lord hath greatly [Page 4] concealed them; hee hath as it were close lockt them vp: For suppose he did communicate and lay them open, they would not so much instruct our saithes, as amaze our iudgements. Flashes and strictures of light­ning doe indeed enlighten the eye, but by reason of too subtile a nature they doe also hurt it: euen so my­steries too abstract are apt to dazle the weaknesse of reason, if they were presented vnto vs.

There are I confesse degrees of knowledge: the spi­rituall man vnderstands a great deale more then the carnall: his eyes be newly vnscaled by grace, as once S. Pauls were: but it is touching matters of saluation or faith: as for these hidden and abstruse points he is still dim-sighted. In the 5^th of the Apoc. v. 2. tis said, who is able to open the bookes who but the Lyon of the tribe of Iuda? It is meant of the booke in which such secrets lie coucht, and infolded; where you may note, that wee, nay the best of God's Saints, are so vnfit to expound the contents, that wee may not so much as vntie the claspes.

Now the reason of this may be, both mans dulnes, and the abstractnesse of these points; as for man, he is of an vnderstanding much darkned: what it was be­fore the fall, whither as of a Viator, or a Comprehen­sor, or mixt as Aquinas Sum: P. 1^a, Q. 104. resolueth, it matters not: but certainely he did not then apprehend supernaturall things more fully, then since hee doth scarcely and with dimnesse; As the earth is, so are the earthly, of a dull and heauy capacitie, reason here hardly raising it selfe aboue the sense; David acknow­ledgeth in this regard that he was ignorant, nay foo­lish, [Page 5] and as a beast, Psal. 73. Now on the otherside di­vine mysteries, whither they concerne God in his na­ture, or in his attributes, they are very sublime.

First God in his essence he is so pure, that he is pu­rity and abstractnesse it selfe: as the eie be it neuer so cleere cannot see the thinnesse of the ayre: so neither can the eie of the minde truely imbrace the purenesse of the Dictie, because wanting as 'twere a solid sub­stance wherevpon to fix; And therefore you may ob­serue how alwaies it falls downe streight vpon con­ceiptsAnon: E [...]de Cardinal: Christ. operib. more grosse and earthly; Cum accesser [...] (saith one) longius abit, God the neerer wee labour to ap­proach him, the farther wee shall finde him remoued beyond our search; The Poet some where brings in Aeneas catching earnestly at Cre [...]sa's ghost, but that flying and escaping betweene his embraces: wee may puzle much about the diuine essence; but euen then when wee thinke to haue laid hold on it, it proues in­comprehensible; say I am that I am is my name, was once the instruction of God vnto Moses, Exod. 3. v. 14. and let him be still what he is? it is impossible that hee should be measured by mans weake braine.

Much lesse may that sacred diuision of the Trinity be perceiued; how three persons are as it were graf­ted vpon one and the same essence: what the School­men vrge by way of similitude from the vnderstan­ding, memory, and will, doth but badly illustrate the cause; for if the Father begot the Sonne as the power of the vnderstanding produceth its act, then must the Sonne beget another Sonne as being with the same power indued: likewise as the Spirit is produced by [Page 6] loue, so shall it produce againe a Spirit by loue; wherefore this instance fals short of a due resem­blance: Yet is it I confesse the best helpe and shadowe for expression that either here wee haue or may ex­pect: Whilst Moses kept vnvailed, the Israelites couldExod. 34. not indure to look vpon his face it was so bright; nei­ther may wee behold this mystery vnlesse it bee through such shadowes and that but weakly; So then that which Tertullian hath here defined, is most re­markablyApolog. true: Deum astimari facit dum aestimari non capit: wee doe best apprehend God either in his es­sence, or in the Trinity, if we confesse that we cannot.

Come now to those attributes of his power, his will, and such like; what man is able possibly to reach them? Who doth not streight acknowledge his dul­nesse? So long as the vnderstanding meets with ob­iects equall and befitting it's strength, it doth well enough; but the hand you knowe cannot graspe a thing bigger then it selfe: neither can a finite appre­hension throughly conceaue those properties, as be­ing infinite: it doth well conceaue that they are infi­nite but not the infinitenesse; hee is as high as heauen what can'st thou doe? deeper then hell what canst thou knowe? Iob. 11. v. 8. By the power indeed of the Al­mighty was this round world framed; his arme and strength laid the foundation of it, no man doubts: but cleerely to apprehend the manner of its production, requires more then a finite capacity; our vnderstan­ding is not able to passe ouer so vast a distance, as ly­eth betweene an vtter nothing, and the newnesse of a being. Saint Paul makes it an act of faith to perceiue [Page 7] this, Through faith wee vnderstand that the worlds were framed, Heb. 11. 3.

Yet especially are those mysteries of his will and decree most abstruse; for they be not only abstract in their owne nature, but also concealed by God of pur­pose, No man knoweth the things of a man saue the spirit of man which is in him, 1. Cor. 2. And a prudent man (saith Solomon) concealeth his knowledge, Prov. 12. v. 23. Now God is all wisdome, and for this must be as secret in his determinations, as he is iust and vp­right; whither he reprobates men absolutely, or vpon a presupposed fall, seemes a question of a perplext dif­ficulty: Againe, whither he allowes sufficiency of grace to all or not, 'tis easier to argue, then finde out wherevpon to pitch a setled assent. The Aegyptians to declare the abstrusenesse of their rites did place vpon the forefront of their Temples the picture of a Sphynx: how much more iustly may wee doe so? So many scruples doe occurre in the bulke of diuinity, which if they be searched vnto the bottome, they far surmount humane reach.

I let passe here that great mystery (as Saint Paule calls it) of Christ's being incatnate; that of the last re­storing of our bodies, both which for their seeming impossibility, were points in times past which ancien­ter professors of the Christian faith did most hardly digest; humane reason proued so incapable to enter­taine them, that they became vnto it a rock of offence: Neither stand I to inlarge those disputes of the worlds consummation, of Antichrist, with others, not so rightly to bee tearm'd doubts as riddles; Not the [Page 8] Angels themselues perchance do comprehend them, as being of that rancke into which they doe but peepe as before they did into that of the redemption of mankinde. Mirandula in his Apologie much extolleth certaine Cabalisticall volumes which he had, as if in them all such mysterious doctrines had beene darkly comprized; for (saith he) besides the holy writ, God did so provide that whatsoeuer is to be known, might out of these be collected by the more wise and paine­full Iewes: which his opinion he groundeth vpon Es­dras. Esdr, 2. 14. This is but a meere fancy, yet so farre it agreeth to right, that by it is intimated the abstruse­nesse of diuine truthes; Out of whose womb commeth the yee (saith the Lord) Iob. 38. or, hast thou entred into the treasures of snowe? If not into those naturall storehouses of yce & hayle, much lesse can we ascend into those spirituall ones of which I speak: Doubtlesse they are more remoued, and being heauenly they as farre exceed the compasse of mans wit, as the heauen is diuided from the earth.

Neither bee these alone of chiefest moment so in­volued, but lesser also and those which we perhaps do iudge our selues to vnderstand compleatly; But that of Gods prouidence & the administration of the world, may seeme to haue stagger'd the kingly Prophet: how the wicked should still flourish, and the righteous beePsal. 23. daily afflicted: the manner of the soules beginning, whither propagated or infused, did much trouble Au­stin and Hierom; Caliginosissima quaestio (saith Austin. one of them) it is a question too intricate; not to heape vp many: Lib. 2. Arnobius in the controuersie, why God per­mits [Page 9] sinne, sith he hates it, yeeldeth himselfe in a man­ner blanckt.

If any shall aske why divine truthes are so obscur'd, it may bee they are reserued to augment our future blisse, which shall consist as well in the enlargement of our knowledge, as the refining of our wills: when the vaile of ignorance is to be taken away, and wee shall knowe even as we are knowne, 1. Cor. 13. or perhaps it is to encrease the state and respect of them; for men doe vsually esteeme that with greater reverence, with which they bee not so throughly acquainted. Vpon this ground the heathen also did, (as Macrobius ob­serues)In so [...]n. Scip L. 1. couch their religion vnder darke types; thence so many fables and seeming toyes: with reverence to this policy, some heretiques likewise had their [...], according to that of the Apocal. 2. 24

Howsoever, as long as wee remaine clothed withDurand [...]. this corruptible flesh, we be in such mysterious points but weakly grounded; we haue onely assensum fidei an easie beleife, not assensum scientia, a peircing knowledge; Religion is not as other sciences, it sup­poseth and takes vpon trust very much: which gaue occasion long since to the blasphemous Pagans to deride it as a groundlesse fabricke of the braine: it be­leeues much and knoweth little, yea knowledge it selfe here is but a kinde of practicke beleife: If any man will doe (Gods) will, hee shall knowe of his doctrine, Iohn 17. v. 17. Take but Saint Paul for an instance, a man of rare excellency; one who had beene wrapt vp aboue the heauens and himselfe: yet (as himselfe doth imply) he heard those things in his rapture, which af­terwards [Page 10] he did not well conceaue; nay in the argu­ment of the Iewes reiection, and calling of the Gen­tiles, when he hath driuen it to a head as neere as hee can, he meets with a sea vnfordable; hee is faine to sit downe as it were vpon the banke, and cry out, O the depth of the wisdome and knowledge of God.

I will conclude this point with the words of the hi­storian;Tacitus. that which he speaks of state misteries, may of these be more fitly pronounced, Non aliter ratio con­stat, quàm si vai redd [...]tur: it is the priuiledge of di­vine mysteries, that they be vnderstood of God alone. As for others, a bold enquiry here, is not more in e­verent, then full of danger and hazard, Which is my second point.

When men walke vpon prerupt and steepe places, 2 they are subiect to full; and so here by medling with these high points, an errour or heresie is quickly in­curred; yet such is the intemperate desire of know­ledge, that men cannot bee bounded in the search thereof, Even our first parents in Paradise were not free from this itch; where when all the trees besidesDe orthodox. religionc. L 4. were granted them for vse, they must needs tast the excepted fruit, which (as Nicetas Chomates imagineth) was nothing but an allegory or figure of knowledge. Hence in their posterity such lusting after nouelties: such an vnsatiate curiosity. In truth to asswage this hu­mour in part, the Lord hath wholly exposed all the creatures to mans disquiry; as it is said of the Levia­than, Psalm. 104. that God hath made the wide Sea for him to play in, that is to expatiate and take his swinge; so hath he as it were made this lower world [Page 11] for mans delight and contemplation; he may roue as, he list, and not only rest in the outside of things, but also lawfully diue into the in most essence.

But for Divine mysteries, if we presse too farre, we become obnoxious to errors & slips; for from whence sprang heresies of old in the Christian world, but from this fountaine? Whilst men in the search of truth were directed rather by too much ambition, then an aduised modesty; whilst they would needs be tampering beyond their skill in points of the chiefest moment. Hence is it that wee finde more heresies to haue arisen concerning those two greatest mysteries of the Trinitie and incarnation, then about all the rest: Arians, Nestorians, yea most sects did slumble at these blocks: The stomacke when it meeteth with meats hard and not well to bee digested, it sends vp noxious vapours into the braine: euen so these men lighting vpon points which were too knotty for them, and not being guided by discretion, insteed of doctrines broached their wild conceipts: For this cause wee finde the Fathers euermore cautelous and very retir'd. Read but S^t Hilary in his 2. l. See before the entrance of his dispute concerning the Trinity, how he puts on, and then falls backe, venters againe and recoyleth as fast: mihi (saith he) in sensu labes, in intelligentiâ stupor est: both my sense and reason are astonisht. The good Father may seeme rather to haue feared a surreptitious curiosity, then if he shouldGelasius Cucycenus. bluntly haue betrai'd the cause. At the Synod of Nice where the same point was debated, the Bishops there expresly reiected the words, [...] or [...]: vndertake [Page 12] they would to proue the mysterie, but for the manner they durst not.

Such was their religious diffidence in these mat­ters: and such others also; to whom I could wish that the Schoolemen were not vnlike. But contrariwise what arrogancy doth wholy possesse them? How re­spectlessely doe they thrust into the most hidden se­crets? It was a time when the Lord gaue command, Exod. 19. v. 12. that none, neither man nor beast should touch the mount where himselfe was. And surely there is great reason why the same edict should bee proclaim'd againe: this boldnes of some wits calling too nicely into dispute, those mysteries, which are more iustly to be adored; Euer and anon they discusse the absolutenesse of their makers power: what may be effected by it, and what not: sometimes they argue his freedome and will, and happily limit it with some vaine distinction: Nay so audacious are many, that except they sport themselues in these mysteries they be not contented; witnesse for instance sake those queries, whither God be materia prina, and, whither Christs divinitie might not suppositate a fly: which & such like doe not informe the minde, but truly wrong the maiestie of God: so that here I could almost ap­plaud that sharp censure of iudicious Calvin, though in another case: Scholae in deterius semperaberrant, Instit. l. 3. the Schoolmen do alwaies incline to the worse hand.

Neither in this are the Arminians lesse to bee con­demned: Who hath been his counsellour? saith the Pro­phet concerning God, Isa. 40. 13. Whom among the sonnes of men did he choose for his assistant? But they [Page 13] as confidently state those his Acts of election and re­probation, as if they had themselues decreed them: they soare vp on high euen into the bosome of the Almighty: men oftimes of greater reach in contro­versies, then of wisdome or discreetnesse. Our Saviour once tooke vp Peter, Ioh. 21. 21. but for that frivolous question: What shall this man doe? Hee is offended with the Disciples for inquiring too narrowly after the restauration of the Iewish estate, Act. 1. 6. how much more is it to be feared that hee will sharply re­buke those forenamed intruders, if they learne not be­times to curb their knowledge; Austin in one of his Epistles, hath a pretty allusion of a certaine passenger falne perchance into a pit: Obsecro (saith hee there so falne to one comming to his rescue) quomodò hinc me liberes, non quomodo huc ceciderim quaeras: stand not to expostulate with me how I slipt in, but rather kind­ly helpe me out: We are all falne through Adam in­to a wide gulfe of vnhappinesse; let vs endeauour to recouer our selues: let vs examine rather by our course of life our hopes of blisse or not, then curiously looke it in the first decree. Our sinnes and miseries require the goodnesse of a mediatour: as for a Sophister to dispute the occasion we need not; especially since, as Arminius himselfe concludeth, these points be not requisite neither to be knowne or beleeued: it is in his declaratione sententiae, before the States.

Yet are they still so fraught with subtilties, that the very pervsall may seeme of greater danger, then it can be of profit. How often see wee many here to suffer shipwrack, whilst they couet to goe farther then their [Page 14] ability or strength will permit them? The Prophet David Psal. 36. compareth the iudgements of God to a depth, or an abysse. Now in a depth as long as we can finde footing, we be well and safe: but if that faile, a feare streight seizeth on vs of being plunged: thus in abstruser mysteries, as long as we can haue the help of reason too, wee may wade the more securely on:Et de Orpheoetiam Hygin Poet. & Astro. nom. L. 2. but when that once is swallowed vp, a mazelesse con­fusion must needs followe. You knowe what Poets faine of penthem; he was torne but for viewing too neerely the rites of Bacchus: vpon which one of them

Such wisdome is madnesse outright; You may re­member how the Lord long since gaue vp the anci­ent Philosophers to vanish in their owne deuises, be­cause they vsed the talent of their wits to idle disqui­ries, and not to the donours praise; Let vs take heed least we deserue alike sentence, by trespassing too far vpon Grace, as they did vpon the light of Nature.

Neither doe I by this approue the lazie dulnesse of any: not of such who thinke it acutenesse sufficient to cry downe more acute disputes. Men may deseruing­ly canvase these points, if they shall in their discour­ses, be guided by reason, and not by fancy or bold­nesse. It is here as it was in Ovid his Medea; a match­lesse Poem (saith the Rhetoritian) si ingonio suo tem­perare Quintil. maluisset, quàm indulgere, if he had not beene too lauishly witty. We be placed by nature in a mid distance betweene beasts and Angels: thus also ought our knowledge to bee, lesse then that of Angels, as more then what beasts haue: wee must bee content to [Page 15] forgoe many difficulties, of wee can percance vnder­stand any. But so it is, that thos [...] who meddle here, do for the most part exceed their limits; as it happeneth in ambition of state, they neuer deeme themselues high enough, till they touch vpon danger. God in many places of Scripture is said to be a fire, as Deut. 4. v. 24. Ezek. 8. 2. If to a fire wee approach not too nigh, it comforteth, but otherwise it burnes and scot­cheth: so here concerning diuine matters, a temperate knowledge instructeth vs; but a superfluous or pre­sumptuous search confounds the iudgement.

I will close vp this point with that of Salvian. Ge­nus L. 3. quasi sacrilegae temeritatis est, vt plus seire cupias, quam sinaris: it is not so much curiosity, as a kinde of sacriledge, to prie into the forbidden secrets of Gods owne closet: it argues a soule presumption in vs of our strength, when as (God knoweth) our knowledge is but small and weake, which is my third point.

Knowledge indeed is the very light of the soule, 3 a iewell inestimable: yet so apt are men to bee misled by arrogancy, that they inuert that to their harme, which the Lord hath bestowed on them for their greate vse; I told you before of the danger of an en­croaching wisdome: of drawing too nigh vnto the flaming bush, to which notwithstanding Moses might not. Now of this there is no greater an incentiue cause, then this of pride; when men doe fauour more their own wit, then the iustnesse of the argument they haue in hand; for this reason you may note how er­rours in times past brake forth most rife in the Eastern Churches; there that of the Novatians, Eunomians, [Page 16] first tooke root, and indeed what not? Whereas these of the West, as being placed vnder a duller clime, so were they for heresies losse disposed. The Valentini­ans (saith Iraneus) were men qui semetitsos perfectos, L. 2. & vniversorum agnitionem habere dicebant: they deem'd themselues as it were composed of wit and knowledge; neither is it a rare sight to see men now adaies to slip from pride to errour: whilst not being seasoned with charity, they swell with selfe conceipt. Hence the Apostle layeth it for a principall and main ground of perverse doctrines, 1. Tim. 6.

But alas, what is the highest pitch of mans science? or wherein doth he so excell, but in that he may bee said best to know, if he confesse his ignorance; Can he sound the true depth of the least point in nature? is be able to satisfie himselfe in any triuiall obiect? Looke but vpon the loadstone, and thou shalt find as many amazing wonders, as there be properties. Con­sider the remora so called: shew mee how so small a creature doth check the tallest ship in its full course: view the curious frame of mans body: ponder the en­crease of the buried seed, Vbi{que} (saith Scaliger) cla­mandum Exercit. est nos nihil scire: one neuerthelesse, who did (I beleeue) iudge as charitably of himselfe, as another men. Reason and sense be the only or chiefe promo­ters of our knowledge in this world; now these for the most part, are as subiect to errour, as weak in their helpes, whereby it hapneth that those things which we doe vnderstand, we know but in the tine & slight­ly: like Aesop's Fox, who did licke the outside of the glasse, when he could not come at the substance.

As for tumor then and height of conceipt, it argu­eth nothing here, but want of an experienced insight: the very claime to much knowledge proues this, that the title is neither good nor right; Saint Paul makes it a principle, that such pretenders, at least wise concer­ning the Christian doctrine, were but [...] meere nouices 1. Tim. 3. In the 6^th Ch. he couples them to­gether, proud and knowing nothing v. 4. vpon theFestu [...] de ver­borum singnifi­catione; Luci­lius & Naeuius in fragmentis same ground perhaps also the word [...]frunitus of the ancient latines, doth as well imply an insolem man, as one that is void of sence; when the limbs swell and wax ouer big, it is no signe of health in the body, but rather of a dropsie, or some disease: so tru­ly this arrogancy proceedeth most commonly from an vnsoundnes of the braine, as not comprehending yet but what the vastnesse of knowledge is.

Hence, those bitings and censures against others: such malignant vndervalewing, whereby wee lessen our brothers name that wee may encrease our owne; livor (saith Petrarch) Semper lippus est: this humor alwaies is ill sighted: it discerneth not of worth a­broad, but of that only which is nigh at hand, nay in the possessour: Although so ill a custome doth no­thing augment their repute who practise it. The moone may darken and eclips the sunne, but withall it looseth its owne light: and they by deprauing ano­thers worth, make their owne to be suspected.

But now on the other side, men of growth and good proceedings in knowledge bee nothing so; Moses it is recorded, was a man skilled in all the learn­ing of the Aegyptians: yet afterwards wee finde, [Page 18] that he was not more learned then meeke & modest, The meekest man vpon earth Numb. 12. v. 3. In truth such doe well conceiue the length and breadth of sciences, as not to be waded thorough; they are so far from nourishing a great opinion within themselues, that they labour also to beate it downe elswhere; non Ep. ad marcel­lin. placet cùm [...]charissimis, &c. It is not pleasing to mee (saith S^t Austin) that my friends doe so ouerprize my worth: It is understood by them, how the knowledge of this point doth but lead vs into the ignorance of another; how the infinitnesse of learning groweth vp­on vs in the very getting of it. If men walke abroad the heauens stem at euery small distance to close with the earth: but whē they approach thether, as large a space opens forthwith as they haue left behinde; thus in the course of learning; vpon any purchase of some little insight we hope anon to rest accomplisht; but when we ariue there farther difficulties arise before vs; still there remaineth something behinde vnscand; For as yet we know but in part 1. Cor. 13. vpon which some haue made this obseruation, that in this life wee ob­taine a greater likenesse with God through the im­prouement of our wils, then by that of the reasona­ble faculty; Holy wee may bee in a bigger measure, then we can be wise and learned.

But suppose thou hast attained to the highest top of all science: that thou vndestandest as much as an­gels doe, what hast thou, that thou didst not receiue, and if thou didst receiue it, why dost thou glory as if thou hadst not receiued it? Men doe not vsually boast of those things which doe outwardly accrew vnto [Page 19] them; thence he in the tragedian scoffingly,

it must be something of their owne industry and at­chieuement that pufs them vp: now knowledge, it is chiefly a gift of Gods benevolence: hee giueth to one the power of tongues: to another the vnderstanding of artes; and to all as best him pleaseth.

I speake not of an infused science; not of the ability which the Prophets and Apostles had: but that like­wise of the common straine may seeme in a peculiar manner to proceed from God; Neither yet know I, how far forth here he affordeth his influence, by what concurse: onely I am perswaded that he doth concur vnto this by a more speciall aide, then to other ver­tuesVid ad initia. 7. L. de artibus. of the like ranke; Euen the Philosophers concei­uing this, had there deities (as Capella also alludeth) to whom seuerally they did attribute each art; who, if hee doth consider those prime fathers of the Church: how powerfully they withstood troopes of heresies out of the copiousnesse of their knowledge: who can imagine but that they were thus helpt? Yet not by inspiration, but by a particular and vnknowne assistance; Euery good gift, & euery perfect gift is from aboue. Ia. 1. 17. and for this the Philosopher in his Ethicks maketh his felicity or chiefe good [...] a gift of God; Now there is no endowment of the minde more excellent then this of knowledge; it is the eye and guide of the rest, if wee doe not abuse it through selfe-conceipt: if, as ventmous beasts wont to doe by nutriture, we turne not that to poyson and [Page 20] our hurt, which of it selfe is good.

I will end this point with the words of the Apostle: If any man thinke that hee knoweth any thing, hee knoweth nothing yet as he ought to know: he knoweth not according to sobriety: not according to the rule of holy writ and reuealed grace, which is my last point.

Since mans speculations and fancies of themselues are so extrauagant, God hath wisely prouided lawes to binde them withall. Now lawes (saith the Empe­ror) bee either [...] writs & promulged, or [...] namely [...]rcible customes, but no where inrowled: [...]. and so is the rule wherewith God guideth our know­ledge in divine mysteries, partly described in his word, and sometimes reuealed besides the holy writ.

As for the word it is a treasury full of most rare knowledge. There are who hold no art or science to be extant, which is not at least wise implicitly contai­ned in it: for, say they, some clauses doe here appeare of each faculty: some prints and footsteps. On this manner haue Criticks likewise thought all Philosophy to ly hid in Homer, and iudge him as various an ar­tist, as an excellent Poet. Either opinion I let passe, though not as vnprobable, yet as remote from my purpose; Certaine it is that whatsoe're may or­dinarily beget, or encrease a divine knowledge, the Lord hath amply set downe in his word; For he hath not giuen it along to conforme our wils, but also to enrich the tables of our vnderstanding; to make vs wise 2 Tim. 3. It is confest to be a kinde of science, as farre surpassing the rest in worth, as divinity doth ex­ceed [Page 21] fraile nature. Dauid though a prophet protest­eth that hee grew thereby more wise, then were his teachers: How often doth he pray and entreat to bee fully instructed in it.

So then, that conceipt of the Cardinall L. 4. De verbo Dei, is but a meere figment; as if things of com­mon need, were comprized therein, and not matters of peculiar & secret vse. It is said to be as a light that shineth in a darke place 2. Pet. 1. a Candle p [...]t on a can­dle stick Mat. 5. 15. Now a light so placed, doth not lighten only the open rooome, but every nooke and comer thereof. Nay I will adde, it is an armory fur­nishing the zealous dispurer with proofes against so blasphemous tenents; a garden out of which the holy dispenser may decke vp his discourse into a Prophets phrase; what things are of necessary and a f [...]ing vse be there most plainly disclosed; others indeed but dimly; whereas the word growes obscure, so should our search bee more cautelous and circumspect; wee must not vent our coniectures for oracles at all, least whilst we annex such glosses, we corrupt the text. The good Samaritan in the 10^th of Luke deliuered two L. 6. Et Ambrosius in exhortati­one advirgi­nes. L. pence to the host for the wounded traueller: two pence (saith Optatus) that is Christ hath bequeathed vnto vs for our soules health both lawes, the old and the new; He promiseth there that what should be laid out more, if not lauifhly perchance, or idely, he would see it discharged: so may wee for out sober disputes, either vpon or besides the word expect a recom­pence; but if they appeare superfluous or repugnant, they be no longer descants, but sinfull devises.

Humane inuentions then come short of a diuine authority: they may serue vs for illustrations, but not for a ground and rule: vpon the word as touching that efficacy which they haue, must they be builded also; either expresse, as there apparent, or at least, eli­citiuè, as being thence fairely and handsomly dedu­ced. If wee containe within this compasse wee shall bee as wise as safe: but if wee fly out and follow our fancies, it remaineth that we straight vanish in them. For euen thus did that lewd rable of the Gnostici: theyL. 2. c. 46. 47. &c. set the scriptures aside (saith Iraeneus) betaking them­selues to their proper coniectures: The Psalmist oft'­time likneth the word of God vnto a path or way: nay it is via Regia, as one styleth it: the high way to blisse: now most commonly vpon each side of such waies there bee ditches and miery bogs: so here on either hand the wordly heresies and numberles er­rours, dangerous to bee slipt into; it is best then to keepe the beaten and trodden way, the word.

But againe; sometimes the Lord speaketh as well by Vrim and Thummim, as hee doth in the written word: for he hath not tied himselfe so strictly vnto the word, but that hee can, if he please, vary the manner of his communication with his beloued Saints. Our Fathers in the first nonage of the Church, well vnder­stood the benefit of this; a dreame or vision to them did as easily cleere each doubt, as either their owne weaknesse, or the occurrency of businesse could sug­gest it. But to auouch the truth, now in these later dayes, such extraordinary meanes of grace bee well nigh out of late; Prophecy, & reuelation, & tongues, [Page 23] with other gifts, we finde conioyn'd 1 Cor. 12. Since as there appeareth no miracle of tongues or prophe­cy, neither is it to be beleeued that revelations are very frequent; Hauing Moses and the Scriptures, wee may not expect new messages from the dead, nor yet from aboue; Calvin is confident to vpbraid Such pre­tended Enthusiasts with downe right madnesse: minus errore agitantur, quam rabie; they be not (saith hee) so much mistaken as quite distracted; when as there­fore I make reuelation a rule of our wisdome, it is in­deed in it selfe, but not so vsually if we respect the pre­sent age; it is if it were, but this no way causeth it to be: Our best Enthusiasmes now must bee our prayers and diligence in the sacred word.

Trie then at least wee must the spirits as S^t Iohn warneth vs, least a dreame or idle conceipt delude vs2. Sam. 10. Vincentius contra Here­ses c. 24. & Rhenanus in Annotationi­bus. with the esteeme of a classicke reuelation; least as Na­than did once in counselling Dauid, such Prophets speake without the Ephod; for what draue Tertullian more effectually vpon Montanisme? And if you per­vse the good father Saint Cyprian, as for Visions hee may seeme to credit them ouermuch; so apt are men to rely on the slights of fancy, raising miracles out of the braine, when those of the hands be ceased; yea in former times this liberty of imagination grew so far, as into a sect of Hereticks, termed the [...]; who could as they thought by helpe of diuine illumi­nation, expound the Scriptures vpon first sight. As Samuel then being called by God himselfe, once or twice mistooke the sound for old Elies voice Sam. 1. 3. so must we be carefull that contrariwise we entertaine [Page 24] not some crotchet of mans braine for a diuine Enthu­siasme.

Notwithstanding all this, if hauing examined such inspirations by the touch of sacred writ, wee finde them accordingly; a rule they may be; yet here againe you must note, what reuelations I meane; not new & vnheard of respectu doctrina reuelatae, as the Papists would, lessening thereby the sufficiency of the word: but new respectu actus reuelandi: such onely as in­formers in matters of fact, not encrease the Canon of our faith: such alone may be the guide of the wisdome here discussed.

The summe of all that hath beene spoken hitherto is this. It is to be wished that we had no occasion to deale upon such deepe mysteries at all; since our life is fraile, and our ayme eternall blisse, it were expedi­ent that we endeauoured more to become pious, then subtill and acute; Epictetus the Stoicke could once complaine of his time; whereas (saith he) there be two parts of Philosophy: the first and more especiall [...] a practise of wholsome precepts well digested: the second [...]; a spe­culatiue and curious disquiry; [...], we haue quite inuerted the course. How many now a daies frame their diuiner studies after this method? How doe they chiefly intend sublimer, though fruitlesse controversies; yea and moreouer, which is as bad, oft times those here vndertake these points, whose shoul­ders for such a burden be most vnfit. Fight ye not with small or great saue onely with the king af Israel, was the charge of the Syrian king to the Captaines of his [Page 25] host, 2. Chron. 18. Even so there be who as soone as they can but spell in diuinity, fasten alone vpon the greatest difficulties; whereby it commeth to passe, that they cleere not the doubts which they take in hand, but rather betray their owne weaknesse.

Or secondly, since by reason of our insulting ad­versaries on either side, some must needs looke into these points, it is meete that wee dispole our selues with a graue consideration of this afore hand; Daniel before he receaued those strange visions, fasted three whole weekes, Dan. 10. 3. And Iamblychus the Pytha­gorean L. de. myst­e rijs Aegyp­tiorum. relateth how the Aegyptian Priests went to prepare themselues for their supposed Enthusiasmes with musicke and abstinence; I vrge not this for ex­ample sake, but only to shew with what [...]euerence we should addresse our selues to so diuine a taske: not rudely setting vpon it, but with mature aduice: Be­sides in the enterprize it selfe, let vs vse great sobriety, avoiding that [...], 2. Tim. 2. or nice acutenesse; a fault vnseemly each where, as well in religion, as in o­ther arts: for which Minerva is feigned to hate the Spider, because she spinneth too curious a web. In a word let vs evermore submit fancie to reason, & rea­son to faith, both to Gods word, or his especiall reve­lation. These two be that helping glasse of our know­ledge here, or double spectacle, of which Saint Paule speaketh. Now wee see through a glasse darkely, but then face to face.

And thus I haue, though weakly, made vp a dis­course concerning Divine Mysteries, and our know­ledge of them. A Text in my indgement, as befitting [Page 26] this auditory, as my selfe, for this my first assay. Wee sit all here by the well-spring of Wisdome and science, & most of vs may hereafter serue at the altar in Gods owne house. It is not amisse that we know our limits, as also consider our strengths. Vnder the old law the Levite might goe farther into the Temple, then the Lay, and a Priest then the Levite: so in these points concerning the mysticall temple, Apoc. 21. 22. One may wade farther then another: but as there none could enter into the chiefest sanctuary, saue onely the high Priest: so neither here hath any full accesse, into the secrets of these mysteries, but only our high Priest and Saviour Christ: In whom are hid all the treasures of wisdome and knowledge, Colos. 2. 3. As for vs as long as we abide in this life, we must be satisfied with a meaner knowledge of such things: with certaine glympses at most: like benighted travailers, who if the moone hap to be ouerclouded, are content with star­light. Now to the only wise God, who is able to doe aboue that which we can either speake or imagine, be ascribed all glory, power, praise, and dominion this day and foreuer. Amen

SCarcely had our Apostle here laid the grounds of Christian religion, but it presently meetes on each side with strong opposers. The Diuell was straight wayes ready to excite errone­ous and factious spirits against the truth. What Poets faigne of hate and contentions beside their Iupiter's palace, is really true of the house of God.

Eager debates closely still as 'twere environ the Church. Alwaies there bee who like the Dragon, Apoc. 12. 4. are ready to devoure it euen in its birth. Neither yet doth this so inbred enmity betwixt the patrons of truth and errour, happen without God's especiall allowance.

For, first hereby hee sifts and winnowes all alike. As many as settle firmely together he takes for solid graine: but those who are carried away with each blast of new doctrine, for fruitlesse chasse. They neuer were sincerely orthodox, but either temporizing for­malists, or at most coldly devoted.

Againe by this he keepes his elect from rust and an over secure ease: out of loue hee permits them not to slumber in such a tranquility as might at length pro­duce some hurtfull effect. Calamitas (saith he in Mi­nutius) virtutum disciplina est: Crosses and all kinds of opposition, doe not so much afflict Gods Saints, as truely exercise them.

Thus doth the Lord effect the good of his chosen by the hands of malignant Schismaticks. But not­withstanding though he deale so in prouidence, yet their offence and guilt is nothing thereby abated. For in the third to the Philipp, the Apostle plainely affir­meth such to be evill workers, very dogges. v. 3. In the 18^th v. he termes them enimies of the crosse of Christ, whose end is destruction, v. 19. and here in my Text, he iudgeth them vnworthy euen of the solace and bene­fit of humane commerce. Brethren marke them which &c.

My Text, like to those shafts of the holy candle­sticke,Division. vpon euery word beares knops of flowers: please you then to take notice of: First, the thing here spoken against, namely divisions and offences in the Church. Secondly, their more especiall property which is to be contrary to some doctrine afore learned. Thirdly the persons or those, who cause them. Fourth­ly [Page 3] the manner how such disturbers must be delt with, First marke, th [...]n avoid them. Lastly, on the other side, the entire and mutuall agreement among true pro­fessors, or as it is here their brotherhood. Of these or­derly in that method I haue proposed, and first con­cerning divisions and offences themselues.

There is nothing which doth more preserue theP. 1. world in being then vnity and agreement. It is the stay and bond of every thing; by how much the neerer they participate of this, by so much the more they enioy a certaine existence. Zoroaster as implying God that first and chiefest vnity termes it, [...]: the matrix or fountaine within which all things be originally concluded; Except in nature the heauens did embrace this globe below: vnlesse here the elements did combine thus louingly as they doe, so stately a fabricke could not long subsist; it must needs loose its being, because it should loose its har­mony. In matter of policy consent of minds legally disposed makes a state: without this it remaines no longer a state, but a rude and vngoverned desart. To speake in the phrase of moderne Philosophy, mutuall concord is, forma totalis; that which wholy giues a body politicke both life and beauty; But aboue all in the house or Church of God seemes this vnitie of greatest value. One Lord, one Faith, one Baptisme, wee finde commended, Ephes. 4. 5. As in the structure of the old tabernacle, by loopes & taches were the cur­taines aptly conioyned: so in the antitype, namely the Church, doth this spirit of Vnity diffusing it selfe throughout the parts, knit them vp into an entire frame.

This being so; sithence each where a concord is so requisite, but most in the Church, how fowly doe they trespasse that breake this bond? with what sharpnesse deserue they to be handled who breed diuisions? The Fathers amidst their writings doe presse no one point more frequently or eagerly then this; Every where they take occasion, after S^t Pauls manner, as well to condemne all rents and Schismes, as extoll a Christi­an like accord. Optatus in a word makes such diuisi­ons Summum malorum, a crime so beinous, as that none can match it. And indeed if you rightly weigh the examples of Gods wrath and punishments, you will not much mislike his iudgment. In the 4^th of Gen. when Cain had slaine his brother, God onely markes him and lets him goe: nay hee is iealous least any might kill Cain, v. 15. To that great and sacrilegi­ous city of Ninive what doth he? Only Ionas is sent to teach and warne them. Insteed of ruine comes a gentle embassage. But for Corath and his complices, those mutiners in the tribe of Levi, behold a suddaine destruction: the earth openeth and entombes them a­liue; whence it followes not without some shew of probability, that Church-Schismes more displease the Lord, then either murther or sacrilege. Austin yet goes farther; for in his 50^th Ep. discoursing about the obstinacy of the factious Donatists, he chargeth them with no lesse a sinne, then with that of the holy ghost.

But the heinousnesse of divisions will better ap­peare, if we examine them, First in their obiect. It is no slight or vulgar argument; perchance in the disqui­ry of such points, dissent may afford greater profit, [Page 5] namely by exercising the wit, then a present accord. But it is religion, that prop of mans conscience, and path to blisse. Vpon this narrow way doe men lye daily striuing and iustly in opinions, not without much hindrance in their intended iourney. Religion indeed of it selfe is rather a ground of common agree­ment: Religio thinke some a religando from binding the hearts of the professors, as well in a mutuall affe­ction, as in obedience to God: yet if happily it bee made the subiect of strifes and debates, they no whereL. 2. 2. burne more fiercely, nulla infest a hominibus bestia, (could Ammian [...] Marcellin [...] an heathen say) vt sunt sibi ferales pleri{que} Christiani. No beasts are so vio­lent, as Christians be, when once they iarre in points of doctrine. The reason may bee; men for the most part hug their peculiar [...]e [...]ents with a too ouerprizing loue. And as they doe thus in all other arts, so espe­cially in matters of Christianity & faith. Having then fancied some opinion here as greatly appertaining to the foules health, they must necessarily abhorte those who so ere oppose it.

Next in a second place consider the vsuall and hurt­full diffusion of Schismes. Saint Paul compares them2. Tim. 2. to a Canker: now a canker resteth not, but eats for­ward till the member bee consumed: on this manner doe false and erroneous doctrines: being once broa­ched they creepe from man to man, vntill they haue corrupted the Church throughout. Of this our fore­named Apostle had a feeling experiment: for as one forsaken, 2. Tim. 1. hee complaineth that all in Asia were turn'd aside. So naturally apt are men to admit [Page 6] of a fancy nere so vnprobable, if once on foot. Nei­ther so only: falshood too alwaies is more fertile then truth: it straightway multiplies into seuerall and di­verse streames beyond the head. Those manifold blasphemies wherewith the primitiue Church was pestered, what were they saue so many branches of Simon Magus his doctrine that first hereticke. Arrius L. 2. indeed (saith Russinus) vented one single heresie tou­ching the natiuity of our Saviour: but ere long this one becomes a triple monster. As then, Lev. 13. v. 8. if the plague in a mans flesh spread, not otherwise, the Priest pronounced him leaprous and vncleane: so here, there is no plea against Schismes more aggraua­ting their foulnesse, then because thus strangely they both spread and multiply.

Lastly consider their irksome and long continu­ance: how they persist not for a day or yeare, but com­monly for length of ages. It were some happinesse if as easily as they burst forth and ouerflow, they could as quickly bee stopped. Those tares, Mat. 13. v. 24. sprang vp on a sudden: but as for the extirpation and rooting them vp, wee finde it deferred till the great haruest. Errors in truth are by nature [...], very obstinate; what once is vented falsely, is here maintain'd, if but for credits sake. As much as wants in strength and cleerenesse of argument, they supply with a colour of perseuerance; giue them leaue to take but root, they will flourish of themselues, with­out either watring or attendance: so that as Sulla spake of warres, sumi facile, caterum acerrimè desine­re; the same is true of refractory Schismes. Any man [Page 7] neuer so meane, may sow a fond opinion: but to re­presse and curbe it seemes a taske of the highest skill.

You haue heard briefly concerning diuisions in grosse; how execrable they bee whether you attend their obiect or boundlesse diffusion; but chiefly for their long and obstinat continuance: cleauing almost as lastingly to the Church, as the leprosie did to the house of Gehazai; This is there condition, this their nature: It followeth methodically in my 2^d point, that I handle their especiall property, which is to be con­trary to some doctrine afore learned.

Euery art and faculty hath some maine ground to 2 rely vpon: Some chiefe axiomes by which it is guided in its inferiour positions no otherwise then by a card or polestar. These axiomes ought alwaies to be sure and firmely establisht; for if they also bee exposed to doubtfull enquiries, the whole science straight begins to shake. In this respect as the Grammarian prettily descants, the alphabet in all languages stands indecli­nable, because it's the foundation of that first art-Christian religion although no perfect science, yet likewise it supposeth certaine principles: a few grounds and rules vpon which the minde may rest. Now as wee speake in Philosophy of a double mea­sure; there is mensura actiua, that which is so primarily and in it selfe; againe, there is mensura passiua; such a one as being measured before, measures something else: so in case of religion, you may discerne of a two­fold rule; one principall, namely the holy writ: ano­ther with reference vnto this, to wit the constituti­ons and Cannons of the Church. Against these two [Page 8] doe the authors of heresies and schismes, particularly aime their forces.

First the Heretique, as subornde with a bolder ma­lice, is wont more directly to oppose the very text. In former times we finde them so impudent as that they durst change and mangle it as seemde them best; witnesse the Cerinthians, Marcionists, with the rest of that franticke crew; not enduring so pure a light should shine vpon their monstrous blasphemies, they either wrongfully concealed it vnder a bushell, or quite renounc't it; Indeed the Papists now a more refi­ned ofspring, deale with greater caution; yet in effect they performe as much, whilst they groundlesly en­large the sacred Canon, or else countenance against it their idle traditions; for by adding superfluously vnto the old, what doe they lesse then create a new word;

Thus doe Heretiques some way still infringe the text: But now for Schismaticks they meddle in those points which fall more preoperly within the Churches verge; And here they vary and swarue from the right on either hand; vpon one stand such as conspiring with vs in doctrinall grounds, differ onely touching the outward surface: As children who otherwise mu­tually well disposed, yet wrangle about their nuts &Leo. Austi [...] ­e contra de Laxu Arri [...]o­ram sabbatario Sidon Appoli­ [...]is L. 1. toyes. Concerning these externall rites what tumults haue beene raised? How frowardly doe men still stand forth against the Church in termes point blanke? Fa­sting almost with the Manichees of old vpon such daies, as that keepes feast; Not a bare diuision hath serued here, vnlesse a locall secession were made; Ex­cept [Page 9] at lestwise by some peculiar notes of sanctity, they as yet remaine distinguisht: like to those seeming Phi­losophers among the heathen, who had their [...] Iulian Ep. Lucian [...], &c. [...], some odd habit or other, to exempt them from the rout; But I leaue this soare as too too hardned for a plaister. A rent so great in our Israel, that well nigh ten tribes, I feare me, be this way fallen off.

Those more neerely concerne my drift, who im­pugne some reall points of doctrine. Now some doe this expresly and without a glosse. Before Arminius let loose his tenents, he first questions openly the Bel­gicke Catechisme: Consentaneum rationi, &c. it is meet (saith he) and very expedient that such Constitu­tions be newly renewed. As long as they stood fast and plausible, well he knew his acuter doctrine could hardly gaine entrance; But as the Lord commands touching land-markes Deut. 10. v. 24. not to remoue them, because they haue there beene anciently ere­cted: so in Church affaires 'tis best that old and au­thenticke decisions doe still prevaile; Are wee wiser then our Fathers? Or is our vnderstanding beyond the ancients? If in a common weale as the Philosopher noteth, former lawes should not hastily giue place to new; [...]: least by often changing their respect be somewhat impaired; muchPol. 2. lesse in positions of a Christian beliefe. It causeth the mindes of men to wauer much: it begets scruples and offences, which our Apolstle also here condemneth.

Others at least in shew approue the receiued Can­nons, but no otherwise then for their own advantage; [Page 10] vnder pretext of those generall rules they vent some priuate and moderne conceipts. It was a diuise (saith Seneca) concerning his times of many lewd and rio­tous liuers, to cloake their luxury by pretending to the Epicurean sect. Thus they shrowd their wrong and false opinions in the Churches bosome; not deri­ving a meaning from thence, but fastning there one vpon it; how much better were it, if they left the Can­nons free and still vnbounded. For by thus drawing them downe into a more particular sense, they haue troubled the Church with needlesse disquiries; Con­stantine the geeat speaking vnto the Nicene counsell,Gelasi [...]s. is bold to call those disputes betweene Arius and A­lexander, [...]: a vaine and fruit­lesse debate: Rather then the catholique peace should suffer disturbance, hee disliketh an exact discussion e­uen in a point of faith. I dare not prescribe vniuer­sally an implicit beliefe, not such an one as seales vp the vnderstanding, whilst it kindles a blinde zeale: yet happily in doubts which grow besides the foundati­on, it may well suffice. The woman diseased of a bloody flux Mark. 5. v. 25. couets onely to touch Christs garment: shee stands not vpon circumstances how or whence an healing vertue should flow: neither need wee perchance to dig so particularly into those positions, which our forefathers haue left vndetermi­ned. At once it costs more anxiety, then it can afford either content or gaine.

Well then: let both principles of Church tenents & Scripture stand in force; as Aarons rod eat vp those wherewith the Aegyptians contended, they will quick­ly [Page 11] discountenance & cōsume any vpstart issue of fals­hood; for by the way you may note: errors and truth doe not spring vp alike; this leasurely and with a lin­gring encrease: that hastily like the sunne in his we­sterne course, which cuts most nimbly about the line: but as there the sunne proceeds but slowly in degrees farther distant: so here doe errors after their first bruit and flourish: if the ancient grounds be still vpheld: if we retaine this defence to withstand their onset.

I haue shewed you the maine property of Schismes; a dangerous quality, you see, in a Christian estate; for as Sampson did to ouerwhelme the Philistins Iud. 18. 29. it puls away both Pillars wherevpon the Church is sounded. Now afterwards you haue thus had their property, it remaines that in my third point I decypher their subiect, to wit the persons or those which cause them.

It is true that as the Lord hath planted a vineyard; 3 so hath he hedged and fenct' it round. But what can possibly keepe out malitious Schismaticks? Euer and anon they breake through this fence, dispoyling mi­serably so precious a ground plot. And this they doe, either from an inward corruption of nature, or else induced by some externall motiues: concerning their nature, you may note them to haue beene men com­monly of a fierce & abrupt temper; S^t Paul I am sure describes them so 2 Tim. 3. Of this humour as Ter­tullian witnesseth, was Hermogenes of old, naturâ turbulentus, a fit materiall to frame an hereticke; Not vnlike vnto him wee finde Novatus in Cyprian; one who more esteemed his owne will and fancy; then the [Page 12] quiet of the Church: such men goe on in a violent course: wheresoere they appeare, raising some storme or tempest: they carry indeed fire in their Censors, yet not to sacrifice, but to kindle publicke debates. Farre better doth S. Iames instruct such with patience and meeknesse of wisdom. Iam. 3. 13.

Neither yet as I said want they outward fewell to encrease, this inbred aptnesse. First here occurs anVarr [...]. hope of honour & advancement; This as one speakes of beauty hath [...]: it distorts and drawes the sight besides the truth; when Alcimus 1 Mat. 7. affe­cted the high priesthood, hee calls in the Syrians to backe his suite, not without extreame hazard of the Iewish estate: no otherwise doe they: rather then misse of dignities, they'le endanger the Church with forren tenents; any way shall helpe, before they will sit vn­titled. We reade of Arrius as otherwise of a good & honest man; his fault was somewhat too aspiring a minde. It is so with most: they square not their drifts by religion, but religion by their drifts of eminency or profit.

Secondly by this, as they conceaue, they much enhance their fame. To bee the author or revivour of some nicer Doctrine must needs seeme a master peice of no vsuall knowledge; Indeed the Apostle himselfe Rom. 15. 29. forbares to build the Gospell vpon grounds forelaid. This hee did to avoide emergent scandals, but they for by respects: least they bee thought a meere accession of anothers wit or credit. Yet here obserue their grosse mistake; Truth saith the Philosophers; likewise vertue is [...] a thing [Page 13] of small and narrow extent; But as for errors, they ly in multitudes and troupes round about; If then in so vast a number of fashoods, they pitch vpon one what glory is it? If missing the center they pricke each part of the circle else? To bolt an errour then is no hard exploit; And as its beginnning is thus prompt and easy, so also is the maintaining of it once begun; Insooth falshood in point of religion commonly someway toucheth vpon the deepest mysteries; it will be sure of a cause pregnāt enough wherein to deale: Pelagianisme how doth it in close those large queries concerning gods power and hidden decree? As therefore marriners wont for to say, giue them winde and Sea roome they feare no ship wracke: so in such o­pen and boundlesse disputes, it may argue a shallow braine that is quickly graueled; if nere so prest he finde not still scope as well to decline the aduersary, as to reinforce his tenents.

A last incentiue here may bee an itching desire in men of seeming actiue; rather then rest vnbusied, they will doe some vnnecessary mischiefe. It pleaseth them greatly in their pride of wit to behold those combusti­ons which themselues haue caused. The associates of Catiline in his conspiracy against Rome were the more forward, saith the historian, vt quiet a mouerent: Salust. that at least they might vnsettle a state so well com­posed; many endeauour a disturbance of the christian peace for no serious intendment: they raise debates that they may bee said to haue raised them; like hote furious spirits abroad, who delight soly in fights and vproares; [...], meere louers of strife.

Vpon these motiues fore cited doe Schismaticks chiefly vndermine the Churches vnity; men other­wise oftimes of no meane esteeme and worth. But as it was said of Curio the tribune, that he was facun­dussed malo publico: euen so they in truth seeme able and sufficiently learned, but it is to the Churches an­noyance: whilst they imploy those gifts perversly, with which they might haue aduanced the common good.

Yet also giue me leaue, if a little I misdoubt such: if I iudge them not throughly sound at heart; In 13. Nehem. v. 33. where the Israelitish parents mix with the women of Ashdod, the children speake an vncer­taine idiome: halfe the Ammonitish language; and halfe the Iewish; examine their tracts and discourses aright, they may seeme the issue of a mixt faith. Re­ligion if once ambiguous cannot choose but betray it selfe; some sparkles will here breake forth, though ne­uer so carefully supprest; wherefore as Iosuah asked the angell Ios. 5. v. 13. art thou for vs or for our aduersa­ries? Let me likewise demand; whose part take they? for now by walking so doubtfully and in a mist, they merit applause from neither side; more reason there is that they bee refused of both; Saint Hierome some­where speaking touching such neutrals the Hebio­nites, Dum volunt (saith he) & Iudaei & Christiani esse, nec sunt Iudaei nec Christiani: whilst they hang betweene two sects, they deserue to bee ranked no where: meere batts in religion are they; as nature hath placed these as twere in no certaine degree ei­ther of beastes or foules: thus they for there ambigu­ous [Page 15] profession, may hardly be numbred among Chri­stians in any ranck.

You haue seene the subiect of divisions briefly dis­plai'd; persons very contagious in the Church, and as Miriam, long since a Schismaticke too, leprous throughout. It is not vnseasonable, if therefore in my fourth point I prescribe the Apostles caution, which is, first marke, then avoid them.

What our Saviour forespake touching false tea­chers, 4 Math. 7. 15. seemes not more true in regard of their demeanour, then of their preaching & doctrine. They come indeed clothed with sheepes clothing: co­ver'd ouer with a pretended shew both of truth and zeale. Hard it is in so neere a likelyhood, to discerne where they conforme to the truth, and where they breake off. S^t Ignatius for this termes them sometimes [...], creatures hauing though no more, yet a Christian outside; elsewhere [...], exact and able counterfeits. Came they drest in their proper shape, we might the more easily keepe safe; it were no difficult taske to eschew their infectious te­nents. A wound if open and apparant, may be quick­ly cured; that especially is dangerous, where the soare lies hid, or the passage proues inuolu'd. Well doe Schismaticks conceaue the weaknesse of their cause: should they attempt to obtrude their falshhoods vpō the Church, in their naked deformity, it were a vaine designe. Errours be naturally displeasing to the vn­derstanding: whereas truth is no lesse outwardly plea­sing, then admirable in it selfe. Therefore they colour & varnish ouer their absurdities with cunning deceipt.

First, they refute one bad opinion that they may set vp a worse; Eutiches, you knowe, would needsEp. ad Leon [...] papa [...]. maintaine a confusion of natures in Christ; now this he vndertooke (saith Flavianus) vnder pretence of confuting Nestorius, who held oppositely as much a­misse; Are there none now which cry downe Purita­nisme whereby to establish Papisme? Is there no such new stratagem? Yea farther, are there not those who deale with religion in a sense inverted, as David did with king Ashish, 1. Sam. 27. vnder shew of fighting against the Philistins our adversaries, they fall vpon their countries faith.

Another way they haue of intermingling truth with errour; Amidst their discourses they craftily mix some drams of verity to commend the rest; nay so they doe more hurt and deeplier infect. Poyson if gi­ven in wine or hony pierceth the veines with greater violence; even thus falshood sweetned with a relish of truth, eats most dangerously into the bowels of the Church.

A third devise is by faigning of some good intent; whilst they labour a breach in christianity, to makeOrat. de com­ponendo reli­gionis dissidio inter Christi­an [...]. shew of a desired vnity and peace. Arminius euen then when hee was forging those opinions vpon which such endlesse troubles haue ensued, compos'de a treatise touching a generall reconcilement; like Ioab to Amasa, 2. Sam. 20. at once hee offers embraces to the Church and stabe it.

More shifts besides they skill of to obscure their malitious drifts. There want not infinite tractlesse ma­zes, wherein they can lurke vndiscerned; so as what a [Page 17] petty historian speakes of the Ligurians inhabiting bogs and bushy places. Maior aliquanto labor erat invenire quàm vincere, may be here applied. It is ea­sier to convince their errours, then perfectly trace it out.

Not in vaine then are we bid to marke: obserue we ought their subtle passages, mudding still the streame wheresoer'e they goe; neither yet is this enough; af­ter we haue thus descried their falshoods, we must also avoid and shun them; what communion hath light with darknesse (saith the Apostle) 2. Cor. 6. In the 1. of Gen. v. 4. no sooner had God created light, but in the same v. he diuides them straight: wee are though not light, yet the children of light, and therefore must be carefull, least by mixing with the sonnes of errour, our light be dim'd and weakned. How seriously dili­gent were the primitiue Fathers in declining such? How watchfull to represse them? Should I here re­count their various edicts and provisoes framed there­vpon, I might happily make more vse of reading, then of moderation and iudgement; Only for a tast; you may from the course of Ecclesiasticall stories gather a treble censure thus disposed. First they inflicted vp­on them abstension, or (as I may say) incommunicati­on with the Church: Next a positiue eiection, else de­position from their clericall degree; at length if both these reclaim'd them not, the vtter Anathema; Adde here to those seuerer cautions of the Apostolicke Sy­node, that men rightly orthodox might not [...]: not ioyne in prayer with such, Can. 44. of the Laodi­cean, not to deale with them or vse commerce, Can. [Page 18] 57. So carefull were those ancient sages, least a con­tagious Schismaticke, if let alone, might perchance in­fect the whole Christian flocke.

It may be in former times there appeared greater danger. About the first plantation of the Gospell, we finde in truth heresies more rife and frequent; Satan was then most busie, that he might choak vp the word before it tooke sure root. Thus Mat. 13. 25. the envi­ous one presently sowes his cockle, as soone as the owner had ended. Notwithstanding although such Church diseases be now lesse pregnant, yet are they poysonous still alike. A mixing of things vnwhol­some with pure, corrupts as much as ere it did.

Neither doe I (mistake me not) prescribe so ex­treame a course as the ancients vsed. It is a point both aboue my skill and place: only I wish that alwaies di­sturbers, of what kinde soeuer, if not in person, yet in doctrine be shunned; that we take heed least by a see­ming furtherance of the faith, they hinder its growth. At the fourth of Ezra when the people of the land de­sired to helpe the Israelites in rebuilding the temple, they would not, Yee haue nothing to doe with vs to build an house, v. 3. Happily they guessed that for lay­ing one stone, they might maliciously plucke downe two. You knowe the fable of the home-bred wolfe: vnder colour of keeping the sheepe, hee made more hauock in the fold then the Wolfes abroad. A doubt­full zeale is most dangerous when thus it gets a hand­some disguise. It is to bee feared, that such may doe more mischeife, then the adversary from without.

I haue laid before you at length a full view of Schis­mes: [Page 19] their nature and property: their subiect and how they must bee avoided; now because one opposite shines more cleerely in anothers presence, it is not a­misse that contrariwise in my last point I handle the mutuall agreement of true professours, or as it is here their Brotherhood.

We read concerning the divisions of Reuben, Iudg. 5 5. 15. of much dissention betwixt the Saduces and the Pharises, Act. 23. 7. Evill and erroneous men are both alike giuen to strife; whereas Christians rightly seaso­ned, be no lesse vnanimous then abundant in al truth and goodnesse; In the 15^th of Gen. Abraham is com­manded to take an Heifer, a Ramme, and a Goat: be­sides a Pigeon with a Turtle: as for the former he di­vides De promissio­nibus & prae­dictionibus. P. 1^ma. them v. 10^th: the Turtle and the Pigeon hee di­videth not. Those three (saith Prosper) fore-shew'd the condition of Schismaticks, but these the Doue-like and vndiuided agreement of professours truly ortho­doxe. Now as the higher faculties of mans soule are two, will and the vnderstanding, this agreement here consists in a meete consonancy of both.

First, for the vnderstanding, hauing receaued one spirit, they must needs conspire in one meaning and sense: they differ not, as being by the same teacher in­structed. Indeed no marvaile if Schismaticks doe iarr, whom their own affections or satan diversly instructs: but the Disciples of verity, though many, yet bee they as organs tuned by an individuall spirit. Neither is there a more constant euidence of the truth professed, then such consent; Iudicious interpreters of the sacred writ thence especially inferre, that the Prophets wrot [Page 20] inspir'de; Each where they doe so miraculously con­curre,Vid. B. Vigili­um adversus Euty chem l. 2. lust. Martyr. [...] and fully accord: On the other side dissent of te­nents, hath euer beene the signe of falshood. The Fa­thers to confute the Pagan Philosophers in many principles of faith had no greater proofe: like to a common weale ill composed, they ouerthrew them through their owne discord.

Secondly, neither yet are orthodox professours thus onely [...] but likewise [...]: not alone sympathizing in iudgement, but also in heart; Loue and vnamity were euer a most Christian-like note. Looke but into the course of former ages, and you will easily grant as much. Concerning the Apostles time, what ardency of good will finde we there? with what affection did they mutually imbrace? Lands and goods lay then in common: the whole Church may seeme no other then one great family. As in the buil­ding of Solomons temple not any hammer or iron toole was vsed that made a noise, 1. Reg. 6. Thus they labour'd iointly in founding the Gospell, wihtout all malice or clamorous strife. Afterwards wee finde this holy zeale no whit abated; still in succeeding times, as perfecutions waxt hotter, the Christians loue grew more enflamed. To manifest which, least it might lan­guish if conceal'd, how many signes of expression had they? witnesse there [...] or feasts of loue: there os­culum pacis after their sacred meetings: yea osculum baptismi at their admittance into the Church: lastly their panem vnanimitatis, as Paulinus to Austin in­timateth; a token commonly annext and sent with their letters to expresse their ioint consolidation into [Page 21] the same body of Christ; As for hatred and malice, such vngodly motions, they may seeme as free, as we their of-spring now stand guilty.

Yet what wonder is it if thus reciprocally they maintained charity? For first (you know) among all virtues this takes place: without it martyr dome it selfe availeth not, 1. Cor. 13. Lumbard so farre extols it, as to make it touching the exercise an immediate act of the spirit: whereas other divine graces acknowledge their proper habits. How truely he doth this I meane not to examine; only you see what a glorious conceit he had of this vertue aboue the rest.

Againe, such loue greatly strengthens each where the Christian zeale: it conserues as it were religion warme and frolick. Ignatius in his Epistle to the Ephe­sians discoursing to this purpose, tells them that it would keepe them more secure euen from Satans as­saults; [...], &c. all assronts (saith he) of those spirituall enimyes be this way lessened: ioine they but hearts, sinne it selfe would finde an harder inlet.

Once more, no marvaile if orthodox Christians af­fect this concord, since our Saviour himselfe so much commends it; whenas hee who is the author of peace appeares so vrgent a teacher thereof. In the 13. of Io. he makes it the very marke and badge of his: By this shall all men knowe that you are my Disciples, &. v. 35 In the 14. C. being now to suffer, he bequeaths it them for their only legacy, My peace I leaue you, v. 27. with great earnestnesse he enioines that, which long since was commended to the Church vnder a type; Noahs [Page 22] done hauing circled the waters too and fro, returnes not empty; yet brings shee for a token of the floods decrease, no other testimony into the arke, the figure of the Church, then an Oliue lease; a leafe which is the vsuall signe of loue and concord; hence the Apostle more expresly, Rom. 10. 15. deciphers the Church vn­der name of the Oliue.

You perceiue by this a little better the fowlnesse of Schismes: how vgly they be apart, yet more if oppo­sed to vnity: giue mee now leaue but to set downe some few rules, as well for the aduancing of the one, as the repressing of the other, and I will end.

First then, it were well if men did meddle lesse in needlesse points besides the saith: were they not ouer­busie there, where they may shew more wit, then pro­mote the Gospell. The orthodox religion stands now betwixt Papistry and Semi-polagianisme, as the Plato­nicke sect did once betweene the Epicureans and theAcodemicarū Quaestionum. L. 2. Stoicks; cum his non de finibus sed de tota fere possessi­one contentio est; with these, saith the Oratgur, the Platonicks hold an vtter distance; but from them they differ vpon tearmes of lighter moment. Papistrie thwarts and cuts the very life-strings of a sauing be­leefe. Semi-pelagianisme no so; whence then the grea­test danger appeares, there to bee most actiue were a prudent course.

Or 2^ly, if some must needs be dealing else-where, would they could but keepe their opinions conceal'd; not presse vpon the Church for currant whatsoeuer themselues haue fancied; Paracelsus hauing grounded himselfe strongly in naturall magicke, afterward in all [Page 23] his conclusions ascribes ouer much to that; with him Adam & Methuselah liued so long not without some helpe of Chymicall extracts; Vpon like grounds Agrip­pa De occults Philos. L. 4. among others his foppish notions, perswades vs, that the crosse if of force at all, it is by vertue of the meer figure. Mē for the most part relish long of those principles with which they haue beene at first invred. The vnderstainding is so farre from embracing the opposite truth, that it rests and scarcely admits of a farther search. Moreouer, and what they haue once conceipted priuately, they straight way labour to make good a broad; hold they cannot, but they will obtrude their peculiar fancies, for a publike trueth; Our sauiour Math. 16. speaking of such doctrine a­mong the Pharisees, calls it leauen v. 6. Euen as leauen it heaues & workes in the braine till it can get a vent; Much discreeter was the course of Saint Cyprian; The deuout father being vnhappily tainted in that point concerning Anabaptisme, yet would he by no meanes commemd it for a classicke tenent; nemini prescribi­mus, &c. let others (saith hee) abound in a contrary sence: for my part I aduise none: which his modesty if diuerse now adaies did follow, from how many vnnecessary tumults might they secure the Church.

But suppose a Schisme be once on foote, the spee­diest way for redresse may seeme; First a serious yet ciuill debatement: when men shall enter the lists as willing to yeeld, if pechance convinc'd, as to refuse the assaylant'; hot and furious disputes doe seldome good; amidst the noise of such conuiciating iarres, the the truth is scarcely heard. The discussion of doubtfull [Page 24] points resembles much the smiting of a flint; a gentle and well poys'de stroke procures some sparkes; whereas a boisterous collision, gets no fire, but breakes the stone; Iust so in point of controversie: a civill hadling brings it to an issue straight; contrariwise an impetuous wrangling inflicts happily some staine on either party, yet nothing cleeres the argument. Vnwisely then deale they who fly out into such a di­stempered vehemency; Insteed of a sober and vsefull debatement they raise a personall brawle; they tra­uerse not at length the truth, but their owne cause. It was the noted fault of Marcellus a Rhetoritian thatSueton. lighting on a figure, hee would pursue it so farre, till he had forgot the matter in hand: likewise doe these if once they fall into a calumniating & iarring vaine; nay farther, oft times, they strangely misinterpret the aduersary; either to extend their discourse, or else of malice they impose a meaning farre wide from the au­thors drift. Thus as Eebul told Goal, Thou seest the shadowes of mountaines as if they were men, Iudg. 9. 36. they bestow much fruitlesse paines in confuting such notions as themselues haue fram'de amisse. But away with such misprison: such rouing encounters; it is a more probable course, if, as I said, they neither shall ouer roughly dispute the cause, nor yet suspiti­ously make it worse.

A second helpe here may bee the vse of Synodicall conuents: conuents which are no lesse apt to represse falshood, then establish a receiued truth in the mindes of people. The Romans of old when any more fatall danger approached, did wontedly maintaine their [Page 25] standing Senate; how much rather in a Christian state appeares some like proiect needfull: where sinne and error make a daily inrode. Our forefathers therefore of the primitiue Church, may seeme indeede in such meetings very frequent; euery yeare twice, about Lent and antumne they ordained councels provinci­ally to be held. Hereby they weeded as it were and cut vp errour in its first appearance: no sooner could it sprout forth, before it procured strength, some de­cree or other straight waies cropt it; Satan you know that old Serpent is the father of schismes: nay he was by a voluntary discession from God simply the prime Schismaticke; A snake or serpent if he can get but his head into a crany, scrues & wreaths in his whole body after with no hard paine: on this manner error; by reason of its Serpentine nature, vnlesse at first repel­led, threatens a dangerous progresse; Councels then in this case be greatly available; of loueraine helpe, if thus seasonably applied; such a meeting of reuerent sages must needs if not refell, at least discountenance a crept in falshood.

The last remedy shall bee a serious aduise; That men would duely consider how by Schismes they would afresh the body of Christ; how they make the wonted fold a coate of raueuing wolues. Hermes somewhere termes malitiousnesse [...]: the foode or worlds repast; let not, oh let not the same be said concerning the Church it selfe; Weigh likewise hereto the vnknowne and doubtfull euent of such de­bates, The Collator in Prosper begins fairely and as a moderate pelagian, but ere three pages are past lea­uing [Page 26] Pelagianisme, he becomes flat Atheist. Vnne­cestary disputes neuer remaine in that state of mode­ration, in which they were at first raised; like floods they gaine encrease from their continued and lasting course; especially if there happen (though I hope not) such as dispense them secretly & of purpose to some farther end: When Hannibal mainely intended Rome he tooke in Saguntum (saith the historian) onely by the way; for occasion-sake in truth of a desired warre;Liuie. God grant there be none who beginne at these lower points, that they may sight at length not against Rome, but for it.

I haue done with my text; a subiect I confesse some­what to high for me, and deseruing a more graue and learned pen; such an one wherein they sho [...]ld chiefly labour, who are as able for skill, as effectuall in power and place. Truth is then most persuasiue, when thus abetted: but as Elihu tooke courage to aduise Iob, though after his elders: to shew his opinion also; Iob. 22. v. 10. euen so haue I done. Wisdome is of God, and oft times hee worketh no lesse through weake meanes, then by strong and potent. Howsoeuer I thought it not besides the duety of the meanest Le­nite, if now he stretcht forth his hand to vpholde the arke: if for my part likewise I endeauourde the Churches vnity, my only drift. And now O Lord doe thou build vp those breaches in the wals of our Ierusalem, which by Schismes haue long since beene made; giue vs externall peace, that so the better wee may procure that inward of minde, and in fine enioy eternall with thee. To God the Father, &c.