TWO SERMONS THE FIRST PREACHED AT St MARIES in OXFORD july 13. 1634. being Act-Sunday. THE SECOND, IN THE CATHEDRAL CHURCH OF SARUM, AT THE Visitation of the most Reverend Father in God WILLIAM Archbishop of Canterbury, May 23. 1634.  
By THOMAS LAURENCE Dr of Divinity, and late Fellow of Allsoules College, and Chaplain to his MAJESTY in ORDINARY.  
OXFORD, Printed by JOHN LICHFIELD Anno Dom. 1635.   
EXOD. 20.21. 
And the people stood a fare off, and Moses drew near unto the thick darkness, where God was.  
GOD made man, placed him in Eden, spoke to him, in the second of Genesis, and man was not afraid. God came in a walking voice, 
Votem itantem jun. & Trem.  in the third of Genesis, and man was afraid: because he had not sinned in the second chapter, and had sinned in the third. For where no sin is, there is no fear: perfect love, saith S. john, casteth out fear, which therefore is not fit company for heaven, because love is perfect there. The happiness of that place consists in the vision of God, in whose presence is the fullness of joy, saith David: which therefore the souls under the Altar, as S. john; or in their chambers, as Esdras speaks, long to see, saying, when cometh the fruit of our reward? in the second of that story, the fourth chapter, at the five and thirtieth verse? And who desires what he trembles at, or joys in that he fears? But 'tis otherwise here. In Heaven we shall be ravished with God, not afraid of him; in earth, we are afraid of any messenger from heaven. An Angel appeared to 
b jud. 6.22.  Gedeon, and he was afraid; an Angel appeared to 
c C. 13.22.  Manoah, and he was afraid; an Angel appeared to the 
d Luc. 2.10.  Shepherds, & these were afraid; an Angel appeared to the 
e Mat. 28.5.  Maries, and they were afraid. Afraid all of those Angels, which brought the message of joy. For, because, ever since an Angel guarded Paradise with a drawn sword, we have deserved no good news from above, we conceive no other design of such Messengers, but to strike. And what shall Israel fear from God himself, if these imagined no less than death from the sight of an Angel? That glorious just Lord, cannot bespeak my damnable vileness but in thunder; and therefore, if Moses intent they shall live to keep the Law, Moses himself must deliver the Law: God must speak no more lest they die, v. 19 He comforted them indeed, and said fear not, v. 20. which is all one, as if he should say, sinne not: for while they were guilty of sin, they must be subject to fear. Bounds were defined, unto which they came not, and yet they came too near. God's command removes them fare, and their own fear removes them farther; And the people stood a fare.  
The words represent the duty of the Laity in Israel the people, and the privilege of the Clergy in Moses their Priest. So the holy Ghost esteemed him Moses and Aron among the Priests, Psal. 99.6. so those Apostolical constitutions esteemed him, 
L. 6. c. 3.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, L. 2. c. 29. so he esteemed himself; sanctifying the assembly, 
Exod. 19.14.  dedicating the Tabernacles, hallowing the vessels, offering sacrifice, consecrating Aron with his Sons, and officiating both for the Sceptre and the Mitre too, the Prince and the Priest; to show that there is no natural repugnancy, betwixt the Ephod and the Maze, the Tribunal and the Altar, but that both thrive the better for the vicinity of each other, as the Vine helps the Elm, and by this neighbourhood climbs the higher.  
The duty of the Laity requires, 

1 An obsequious attention to God; the people stood.  
2 An humble distance from God; The people stood a fare off.    
The privilege of the Clergy discovers, 

1 The approximation, or immediatnesse of their access, Moses drew near.  
2 The limitation of this approximation; Moses drew near unto the thick darkness.  
3 The condition of this limitation, Moses drew near unto the thick darkness, where God was.    
1 Vox vagina sensus, Language is the sheath of sense, 
Bel. de not. Ecc. l. 4. c. 12.  saith the Cardinal; and words are the attire of the mind, saith the Orator, he therefore (whose tongue is too big for his heart, that speaks more than he thinks) cases a needle in a scabbard, and presents little David in great Goliahs' armour, or rather araies a child with the clothes of a giant, and so invests him not with a suit but enstates in a house. God is no friend to the hypocrisy of compliment, and therefore in Scripture ever means more than he speaks: 
Psal. 12.6.  the words of the Lord are pure words, as silver tried seven times in the fire, saith the Psalmist, calcined and sublimated from this dross: for he is a God of truths, not of varnishes; of realities not of shadows. He hates that mouth which belies the mind, and likes men on earth best, when they resemble, the Saints in Heaven; where soul's commerce per verbum mentis, without tongues; and thoughts are seen without the mediation of words; 'tis so in my Text, where a syllable of Gods signifies more than a volume of man's; a word of His then a Library of mine; and the people's standing here comprehends as much as the people should do, and much more indeed than they would.  
First standing is a posture of respect; we kneel and stand to our superiors: Kneel to show our subjection, and stand to show our obedience: that we are ready to execute, what these are to command. Seest thou a man diligent in his business, he shall stand before Kings, Prov. 22.29. and although the Angels turned their faces to Sodom, Abraham stood yet before the Lord, Gen. 18.22. Standing and Kneeling then become inferiors, sitting doth not, the Lord said to my Lord, sit thou at my right hand: there's an equality of nature betwixt the Father and the Son, and therefore one sits by the other, Psal. 110.11. and when the son of man shall sit on the Throne of his glory, then shall ye also sit upon twelve Thrones, judging the twelve Tribes of Israel: there's an equality of grace or favour, betwixt the judge and his Assessors, & therefore these have Thrones together, Mat. 19.18. so that those Antipodes which tread cross to the World, which fast at the birth of our Saviour, and feast at his passion, which will not say Christmas, and yet will call a Christian Demas, which sit at the Altar, because we kneel; say not with the Syrophaenician, Lord I am not worthy to eat the crumbs under thy table; but Lord I am worthy to sit at thy table, I am as good as thyself.  
Standing then is a posture of respect, and respect is, a preparative to attention, for no man listens to what he scorns. Lydias affection must be warmed, before she can attend; regard S. Paul she must, before she can hear him; when God shall open her heart, then will she open her ears, Act. 16.14. nor wonder I, the conversions of this Apostle were so many, seeing his honours were so great; 
Veni, vidi, vici.  like that Roman commander he conquered as many Nations as he saw, wheresoever he came, his Saviour followed him: and therefore his stay was not so long any where, his travails more frequent and farther than those of others: in labours more abundant he was, and in journeying often, 2. Cor. 11.23.26. For God blessed him with such as would pull out their own eyes in his behalf: their own eyes, not his such as had humility enough to learn, had not pride enough to teach the Apostle: such as believed his eyes so much, that they thought they had no use of their own, Galat. 4.15. hear therefore the word of the Lord, ye that tremble at his word, Esa. 66.3. as if none were fit to hear but such, the rest not worth the looking after, as indeed they are not: for to him will I look that trembleth at my word: such I will look after, and I will not look after those, that are not such; in the second verse of that chapter.  

2 Paral. 6.3.  2 Standing is a posture of attention, the posture of hearers; when Ezra opened the Law, all the people stood up, Nehem. 8.5. there is no duty oftener enjoined then this: Four times in two chapters, the second and the third of the Apocalypse; nay four times in one chapter, the five and fiftieth of Esaiah: more, three times in one line, give ear, and come unto me, harken, and your soul shall live. Heaven is the reward of your attention, hell of your scorn, in the third verse of that chapter: behold I stand at the door and knock, if any man hear my voice, and open the door, I will come in: behold, because he knocks not often, for he that stands is going away: especially if he stand at the door without a shelter; if he stand only to knock, and not to knock neither, after he is slighted; this were to awake the deaf, or speak to the dumb, Apocal. 3.20.  
But Lord, who hath believed our report, or to whom hath the arm of the Lord been revealed? Where are those throngs now, and presses upon Christ? Where is that early coming in the Gospel? how soon are we up to sport, and how late to pray? 
Luke. 21.38. Io. 8.2.  how small in many places, is the gleaning of their Churches to the vintage of their Cities? how low is the ebb in those courts of the Lord, when 'tis full sea in their Streets? 
Psal. 50.17.  how do we look the Priest in the face, and cast his words behind our backs, as David complains? his ordinary entertainment resembling that of Music, 
Ezek. 33.32.  which serves only to fill our ears, when discourse is done. Good women there were, which consecrated their looking glasses to the tabernacle, Exod. 38.8. and will ye know, how ye may do so now? By using ●●ther ● Bible on the Sunday, and coming hither with half a dress, then losing half a prayer. Wherefore libera ab homine malo, saith David, that is à meipso saith S. Aug. deliver me from myself o God, that I may come hither, and from myself, while I am here; from my covetous self, lest the thought of my purchase shut out my Lord; & from my proud self, when he honours, or worships me; from my malicious self, when an injury heats my blood; and from my wanton self, when the assembly discloses a beauty, a well attired piece of handsome clay; from my intemperate self, when the thought of Egypt brings on me a loathing of Canaan; and from my profane self, when some incarnate Satan assails my attention, by whispering in his vanities at my ears, and clothing his Atheism with the Scripture.  
3 Standing is a posture of action, the posture of servants: GehaZi went in, and stood before his Master; the readier therefore to come, or go at his command, 2. Reg. 5.25. Practice is the life of attention, and he that hears, but does not, is a monster in religion, that hath two ears, and no hands. The jews were taught this by their meats, and the Ceremonial law was but a shadow of the Moral. What poisonous temper in the hare? What dangerous nourishment in the swine? Why might they not as freely feed on the rabbit, as the sheep? Or what Philosophy makes the goat more wholesome than the crab or the swan? he showed by this, O man, what is good, and what the Lord requires of thee: thy effeminateness is forbidden in the hare; which changeth his sex, as Gesner writes, and is, at several times, both he and she: and thy laziness in the down of the 
k Levit. 11.18 Deut. 14.16. Cygnum secundum Vulg. Sept Vatabl. Ariam. Mont. Anglican. novissimam: alij aliter reddunt ut Tremel. Leo judas, Munster, Castal.  Swan. Thy oppression is interdicted in the Eagle, and thy drunkenness in the Swine. Thy glutton's prey on Cormorants, and thy nightwalkers on owls: for God instructed them what they should do, by what they might eat, and every prohibited meat was a menace against sin; Or lest this light should seem too dim, he describes the same with the rays of the Sun: he that lifteth not his eyes to idols, defileth not his neighbour's wife, spoileth none by violence, gives not upon usury, restoreth the pledge, bestows his bread on the hungry, walketh in my statutes, he shall surely live: he is not just that hath faith, unless he have works too, nor doth the Gospel save without the law, Ezek. 18.6.7.8. 'tis S. Aug: 
Cont. Faust. l. 22. c. 24.  speech of the ancient Prophets, illorum non tantum linguam, sed vitam fuisse Propheticam: that they prophesied as well by their lives as their writings, and their six days contained a commentary on the seaventh. For if I cry the Temple of the Lord, but obey not the Lord of the Temple, and am like that Idol in Daniel, that had his head of gold, and his feet of clay; If I run upon a precipice, while my eyes are open, and the light of my profession se● me not to keep me up, but to show how dangerous I fell; if I am only Sermon-sicke, while I am rocked in a Church-tempest abroad, and presently recover again, as soon as Hie at hull at home; If my voice be jacobs', but my hands Esau's, and I wear Elias mantle without his spirit; if I acknowledge God with my tongue, but deny him in my life, profess a Christian, and live a Pagan, go from Church to a brothelhouse, join the spirit of Chastity and the spirit of whoredoms together, the holy, and unholy Ghost, Christ and Belial, the Temple of God, and the Temple of Devils; if I run to Heaven one day, to hell six, and contradict the truth of my Sermons by the error of my life, what the Prophet said to Amaziah, the Priest may say to me: I know that the Lord hath determined to destroy thee, because thou hast done this thing, and hast not harkened to my counsel, 2. Chron. 25.16.  
Nevertheless, when the Son of man shall come, will he find faith on earth, saith our Saviour, Luc. 18.8? 
C. 2.18. quidam discipuli cuiusdam Almarici nomine studentes Parifiis dixerunt quod illud quod alias est peccatum mortale, ut stuprum, factum in charitate non est peccatum condemnati & combusti: ad sin. Lomb. c. 29.  yes: faith enough, but no works. Faith that removes mountains, that pulls down Churches, and clothes not the poor: faith that hates Idols, and love's Sacrilege, a ton of faith for a dram of charity, show me thy faith by thy works, saith S. james, not so, my works must be judged by my faith: to the pure all things are pure; and if God see my faith, he is not angry with my sins; my tree must be esteemed by the leaves, not by the fruit; and my watch must rule the Sun: heretics there were, styled by the Church praedestinati, which presumed upon a fatality of their election, and would needs have Heaven promised, without the condition of works: for they dreamt of a conveyance without a proviso, and thought themselves able to ascend jacobs' Ladder, without climbing by the rounds. But such as make themselves of God's counsel, are usually none of his friends: he will profess himself a stranger to these intruders, and a friend to those which observed their distance: to those that said we have eaten with thee, I know you not: but such as said, when saw we thee hungry, and fed thee, or thirsty, and gave thee drink? Come ye blessed of my Father, inherit a Kingdom; these which pretended least acquaintance, were those only which observed him, Math. 25.34. where is the Wise? Where is the Scribe? Where is the disputer of this World, 1. Cor. 1.20.? surely neither in Heaven, nor here. The fear of God was amongst these, this fear wrought respect; this respect attention, this attention obedience: and all this, because they more observed what God said, then searched what he was: they were near enough to receive his command, but not near enough to pry into his nature: near enough to obey, but not near enough to see him. God commanded them to stand off, and therefore they stood a fare off; their humble distance from God, and my second general.  
2 God was unwilling the people should forget themselves, and therefore shadowed forth this duty so often, in Paradise; by permitting Adam, the tree of life, and interdicting the tree of knowledge, to show he rather desires to make us Saints, than Rabbis, or Doctors. In the wilderness, Moses was hardly permitted a glimpse, or dawning of his glory, & what red sea hast thou divided, what Multitudes hast thou fed from heaven, or watered out of a rock, that thou shouldst look as high as he? At the giving of the law, that King-priest only entered the clouds, Aron came almost to it; the Elders farther of; and at a remoter site the people: Limits are defined, and if they transgress these; if they break through to gaze on God, they must die, in the nineteenth of this story, at the one and twentieth verse. In the service of the Tabernacle, who were conversant but the Levites? who carried, who kept, who covered, who uncovered but these? in the disposal of the Tabernacle, the Laity had a distinct court from the Priests, as anciently in the Church, the chancel as appropriated to the Clergy; the rest to the people. 
Hence communio Laica, from the place, vid. Sozomen. l. 7. c. 24. Theodoret. l. 5. c. 16.17. 1. Reg. 6.31.33.  In the building of the temple, the door into the oracle, was but a fifth part of the wall, in the Kings, that into the Sanctum a fourth; to show, that more come into the Church, then unto the Arohe many tread the Courts of the Lord, that were never admitted to his counsel. In the waters of the Sanctuary, that rose to the ankles for the people, and when they were swollen above the loins, became too deep for the Priests. In the law, communicated to all; the Cabala, as the Rabbis say, or traditional exposition, from God to Moses only, and from Moses only to the seventy: for although Mirandula tell us, 
Apology for his 900 conclusions.  that Sixtus the fourth procured the translation of this, and call God to witness, that he read there the Misteryes of our faith, as clearly unfolded, as if S. Matthew, or S. Luke had delivered it, not as a paraphrase on the law, but a commentary on the Gospel: yet we know, from Esdras, 
2 Esd. 14.45.46.  what a concealment this Cabala was under what Hierogliphics the Trinity, and the resurrection, and the life, to come; and the Messiah lay buried under the law: how general and implicit the faith of S. Peter, and Martha, and the Eunuch, and those worthies to the Hebrews was: which occasioned that hesitancy at Ephesus, 
Math. 16.16.17. Io. 11.27. Act. 8.37. c. 11. Act. 19 Act. 15.21.20. Mar. 6.11.13. c. 9.10. c. 8.31.32. Luc. 24.11. c. 9.44.45. joh. 10.9. Mat. 16.10.17.22.  concerning the reality of the Holy Ghost: that consistency for a time of the law, and the Gospel together, Moses and Christ: that irresolution of the Apostles, about the passion, and the resurrection, and the ascension of our Lord: that design of all upon the external glory of a temporal Dominion, admitting no Sovereignty of God, unless he change his cross into a throne, his reed into a sceptre. In the glory of our Saviour on the mount, where Moses and Elias attended him: in his bloody sweat in the garden, where an Angel comforted him, beyond the ken of the multitude, with the privity only of Peter, james, and john. In their diet, Milk, 
1. Cor. 3.2. 1. Pet. 2.2. joh. 21.15.16.17.  and not meat, easy positive divinity: in their appellations, lambs and sheep; the in apprehensivest creatures of any: Children and Babes, which move not a foot, but by the direction of a hand; and sooner cry for what offends, than what profits them; for poison, than an Antidote. In the essential measure of faith: 
Rom. 12.9. joh. 17.3.  no larger than a verse in ˢ S. Paul's Creed: if thou confess with thy mouth the Lord jesus, and believe with thy heart, that God raised him from the dead, thou shalt be saved: no larger than a verse in ᵗ S. john's; 
joh. 4.13.2. c. 5.15.  this is life eternal, that they might know thee, the only true God, and whom thou hast sent, jesus Christ: nor much larger in that of all the Apostles, being dilated thus in that 
u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Catech. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Epiphan. in exp. fid. catech. n. 19 ed. Petau. regula fidei. Aug. ser. 181. de temp. clavis caelorum. Amb. Ser. 38. de jeiun. & quadrag. sin.  foundation of faith, as Cyrill of jerusalem, Epiphanius, and S. Ambrose call it; in futurae praedicationis normam, saith S. Aug. as the compass and square of their Sermons, that all might beat those paths to Heaven easier, by tracing the same steps; and teach but one, though they went several ways: for the Apostles is but an exposition of S. Paul's; and S. john's Creed, the Nicene, and Athanasian, but a paraphrase on this, saith 
u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Catech. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Epiphan. in exp. fid. catech. n. 19 ed. Petau. regula fidei. Aug. ser. 181. de temp. clavis caelorum. Amb. Ser. 38. de jeiun. & quadrag. sin.  Azure: the same faith in weight, and substance, though not in bulk or size: as 'tis the same piece in a bullet and a sheet of gold; that being thronged into a mould, which beaten and expanded by an Artificer, may anon cover and gild all the leaves of my Bible.  
But o the unnatural Chemistry of this age! how infinite are the extractions from this simple, this single breviary? What seas are derived from this drop? Into how general a flame have those fiery breaths blown this spark? How soon hath avapour, when once it came to a hand, like that in the Kings, raged into a cloud, and this cloud grown too big for Heaven? How have some resolved all the heresies S. Aug. or Epiphanius, or Philastrius mentions, all those disputes, which disquiet the World, into this quintessence, this spirit of faith: and thence as if that Catechism in our Liturgy were not long enough to reach from Earth to Heaven, have cast into the mint of the Church the dross of their own fancies, and lead their Catechumeni through all the Roman, and the Belgic controversies, as disquisition of necessary belief, 
De vit. Const. or at. et he warns them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  giving way to the saucy liberty of their tongues and pens, against all our Ecclesiastical Hierarchies, for interdicting such polemical discourses in popular assemblies (which yet is no more than Constantine in Eusebius did) with those Mutineers in 
c Num. 16.3.14.  Numbers, ye put out the eyes of the assembly, ye take too much upon you Moses and Aron, and forsaking the waters of Siloe, that mildly and generally flow in the radical Doctrines of our Church, rejoice only in Rezin and Remaliahs' son, which always angle in the troubled waters of jury, and would fain translate the Throne of Israel to Damascus from Samaria? Nay have they not charged her wisdom with sloth and Apostasy too, because she will not impose an absolute faith upon the airy projections of their distempered brains: because themselves cannot be believed in as well as God: because she thinks heaven was made for some beside; because she fears their clamorous zeal might at length importune such assemblies for the anathematization of ego currit, and tu currit, like those at the end of Lombard, if a Synod should be called for such: but I must tell them, that as S. Paul saith, 
Ephes. 4.4.5.  there is but one God; so he saith there is but one faith too: and Physicians tell us, Paracelsus administered as much in a drop, as Galen in a pottle: nor can there be any other way to Heaven, than what hath been trodden from the Apostles: neither circumcision, 
Gal. 6.15.  nor uncircumcision, but a new creature, saith the Doctor of the Gentiles: neither Controversy, nor Schoole-Divinity, but a new life, say I. God intends not to lay traps for my soul in such niceties as these: nor will I make that yoke heavy, which himself made easy & light. It will not be said, 
Mat. 11.30.  at the last assize, come ye blessed, for ye have disputed, for ye have preached, for ye have understood well: but I was naked, & ye clothed me, I was hungry and ye fed me, I was sick and ye visited me, in the Gospel of S. Matthew. I shall not be judged by my writings, 
C. 25.34.  but by my works: devotion will then turn the scale against learning; an ounce of goodness out-weighe● a pound of talk. And I must tell them again, if they direct to those happy regions, they have discovered a northwest passage thither; a passage concealed from the ancient; a passage our Saviour, and S. Paul knew not. When S. Peter inquires, Lord what shall this man do? The Lord's reply is only a reproof, What is that to thee, joh. 21.22. And when the twelve demand, Lord wilt thou at this time restore the kingdom to Israel? He returns no resolution, but a check: come you may to that kingdom above, and yet never come to such curiosity below: a saving voyage may be made by the Merchandise of ivory and gold, without fraiting your vessels thus with Apes and Peacocks: I will not tell you, because it is not for you to know, Act. 1.7. but when the young man enquired. What shall I do, that I may have Eternal life, when he seeks for nothing but this, how plain then, how gently doth he run? noe clouds, nor eclipse there, but he writes his mind with the light of the Heavens; if thou wilt enter into life keep the commandments; he saith unto him, which? jesus said unto him, these: he answers to necessary queries, to impertinent he answers not: speaks nothing but mists and storms, when their demands are curious; nothing but light & smiles, when their demands are requisite: he that would not show his disciples, when they should be delivered, will show this stranger how he may be saved Mat. 19.17.18. And when the Apostle is pressed with some cobweb divinity, the Holy Ghosts stubble and straw, that fuel for the last fire in the first Epistle to the Corinthians; the frothy agitations of unquiet heads, materials vile in themselves, costly alone in the texture, but strawn hats, where the labour may be worth a pound, the stuff not worth a farthing: he only controls their folly: o man, who art thou that repliest against God? Rom. 9.20. bids them be amazed and wonder, o the depth of the wisdom and knowledge of God: in the eleaventh of that Epistle, at the three and thirtieth verse! but when the foundations are destroyed, what should the righteous do but lighten and thunder? as he doth every very where against the drunkard, the murderer; the fornicator, and tells them, that whatsoever their pleasure, or content may be on earth, they can expect no inheritance in Heaven. God requires more practice than most men have, less knowledge than most men brag of. 'tis but a confessing with the mouth the Lord jesus, and a believing in the heart, in the tenth of the same Epistle at the ninth verse: nay 'tis but a calling on the name of the Lord, at the 13. verse. For his part therefore he'll not distract them with any needless speculations, his intent being not to puzzle, but to save them, in the first verse of that chapter: and o that there were such a heart in this people, saith God, that they would endure sapientius stulte scere, as S. Greg. speaks, this foolishness of preaching, this knowing nothing save jesus Christ, and him crucified, watering themselves with the streams of Nile, without searching after the head. For it is usually seen when a man runs on the discovery of some newer, some neater way than the ordinary road, he meets with briers & ditches, and so falls short of his journey. Wherefore I rather like that Mercury, which directs me the straitest, the nearest cut, than the other which leads me about through Gardens, & Meadows, and had rather meet with dirt in the way, than out of it with violets and roses. I am content to be saved, and desire others should be so too: and therefore I say to my hearers, turn from your evil ways, for why will ye dye, o ye house of Isarel? To myself, o wretched man that I am, who shall deliver me from this body of sin? To Priest and People, come let us walk, not let us discourse in the light of the Lord: to God for all, turn us o Lord, so shall we be turned, thou wilt turn us so, that we shall need turning no more: or, lest we should, when we are turned, draw us too, so shall we run after thee; do not lead us, do not follow our humours; bring us not that easy speculative way we like, (for then we shall never come to thee) but draw us that hard, that narrow way, the way of obedience and practice: Who is sufficient for these things, saith S. Paul? the Apostle was not, how then am I? Why should my ignorance presume farther than Aron did, or think to view the face of God, when Moses saw only his hinder parts; to gaze on this sun, when he saw nothing but a cloud? And Moses drew near unto the thick darkness where God was.  
3 Moses as an extraordinary Priest (for the hereditary succession resided in the posterity of Aron) discharged the parts of an agent, and did both carry and recarry betwixt Earth and Heaven: a Master of Requests he was to God, the people's petitions were his lading up an Ambassador he was from God, the Lords commands were his carriage down, as our Saviour prayed on the Mount, and preached in the villages of Iury.  
1 The approximation therefore, or immediateness of the Priest's access, 
Exod. 4.16.  depends in the first place upon their employment upwards: they have his ears before the rest, because they are the mouths of the rest; and designed from God to commence the suits of the people. For, although the eyes of the Lord are over the righteous, whatsoever those righteous are: and his cares are open to their prayers, 
Psal. 34.14.  wheresover those prayers are made: every faithful soul in the world, being a Priest; every angle of the world a Temple & an Altar; yet are his ears more open, 
2. Chron. 6.20.  his eyes more attended to the prayers here, & a Collect from the Priest's mouth goes further, than a Liturgy from the people's: as the blessing of any is good, but the blessing of my parents is better, 
Psal. 110.4.  and when that Priest after the order of Melchizedech had sanctified the diet, every crumb was augmented into a batch; every fish multiplied into a shoal; nor was the assembly fed, but feasted. His presence is indeed every where, but his residence especially there, and though his essence be diffused through Heaven and Earth in jeremy; his glory, in Exodus, 
C. 23.24.  is peculiar to the Tabernacle; the ladder which jacob saw, 
C. 40.34.  that ascent & descent of Angels, that thoroughfare betwixt earth and heaven, was at Bethel, the house of God; 
Gen. 28.12.  and in jury, the propitiatory or mercy-seat was only in the Temple: which occasioned that general concourse thither, under any pressure or calamity, 
Exod. 9.18.  men using us, as fruit-trees are used by us, which we cudgel in the sun, and run to for shelter, in a storm: pray for me, saith Pharaoh to Moses: 
Act. 8.24.  Pray for me, saith Simon Magus to the Apostles: Let them pray over him, saith S. james: though I may, 
C. 5.14.15.  and must come by myself, my coming by these is more effectual, as my suit is less gracious to my Prince from ordinary hands, than his Secretaries; because the way is by such Mediators, as best know how to bespeak the King, and when.  
2 And, as the approximation or immediatenes of the Priest's access depends, in the first place, upon their employment upwards, so doth it in the second upon their employment downwards, according to their double aspect, on God and the people. They are his Stewards: So S. Paul calls them in one place, 
1. Cor. 4.1.  Stewards to discharge us of our service to lock heaven against us; and Stewards to admit us into service again, to unlock heaven for us: The gates of hell shall not prevail against such as keep these keys of heaven, in the 16 of S. Matthew: and, what need I a safer conduct, a surer warrant than this? they are his Ambassadors, so S. Paul calls them in a second; 
2. Cor. 5.20.  and with Moses in this story, must deliver man in the Tabernacle, what on Sina they receive from God; and by whom may we expect the King's mind, if not by the King's Ambassador? 
Act. 20.27.  they are his Counselors, so S. Paul calls them in a third; and, as they are designed to Thrones hereafter, in the Evangelist; so are they, in the Apostle, 
Math. 19.28. 1. Cor. 6.1.2.  to Tribunals here: They are his Friends, so our Saviour calls them in a fourth; the Lord doth nothing which he reveals not to such, saith the Holy Ghost; that is, nothing which concerns them, or others to know: Servants are strangers to their Lords actions, friends are not: Servants must not interpret their counsels, friends may, john. 15.15. I wish from my heart, as Moses did, That all the Lords people were Prophets, and that the Lord would pour out his spirit upon them: But I wish, they would forbear prying into the Ark, with the Bethshemites, till then: 
1 Cor. 16.19.  that all would not preach, which can speak: and, because S. Paul calls every family a Church, would not turn every table's end, into a Pulpit: That the feet in this body would not presume to see, nor the hands to speak: that the clew of predestination might not be reeled up at the spindle, nor the decrees of God unravalled at the lome: That our Lay-divines would see themselves, as well as the Clergy; leaving with jehosaphat, and Valentinian, and Constantine, and Martian, and justinian, the disputes of religion to the decision of the Church: that the people would not presume beyond their bounds, lest the Lord break forth upon them, as he threatens in the former chapter; nor, with VZZa, sustain the Ark with unlawful hands, though to the diffidence of their indiscretion, it seem in danger of falling: this is the employment of Moses and Aron, nor is the whole congregation so holy, as it seems: ye take too much upon you ye sons of Reuben: wherefore get ye out of the Sanctuary, for ye have trespassed; neither shall it be for your honour from the Lord, 2. Chron. 26.18.  
And if any now say of jerusalem, 
Psal. 137.7.  as formerly Edom did, down with it, down with it, even to the ground; I must pray against this Atheism, as Moses did, arise o Lord; into thy resting place, thou, and the ark of thy strength: thou hast said, this shall be thy rest for ever, and, o Lord, let it ever be so. 'twas the Sacrilegious zeal of those times, What use have we of Churchmen now? Who ever wore a Cope for armour, or in a pitcht-field exchanged a head-piece for a Mitre? And my reply shall be that of Moses to the Rebels, seemeth it a small thing unto you, that the God of Israel hath separated these from the congregation of Israel, to bring them near to himself, to do the service of the Tabernacle of the Lord, and to stand before the congregation to minister unto them? Num. 16.9. there is use of these, while there are prayers to be heard, or sins to be pardoned, or God to be served, or men to be saved. Those only have no use of these Leigers, that desire no correspondency, or intercourse with Heaven: fewer victories have been won by swords then by prayers; and therefore in most of juries' wars, the Ark followed the Camp, the ensign was attended with the Ephod: my Father, my Father, 
2. Reg. 2.12.  the Chariot of Israel, and the horsemen thereof, saith Elisha to Eliah: Lay-devotions are the infantry, the foot; but the strength of the battle, the Chariots & the horse are the orisons of the Clergy: the land was better secured by this man of peace, than those men of war; nor was it joshuahs' hand overcame Amalek, 
Nah. 1.15. Am. 5.18.  but Moses prayer: the day of the Lord, saith the Prophet, is darkness; all we see of him being evening and night, a perception only that we cannot see him; and who walks safely in the dark, without the guidance of a light? For how gloomy a midnight is this to thee, that was a thick darkness to Moses? the limitation of his access, and my fourth general.  
4 The Lord concealed not himself only from Moses in thick darkness, but threatened also in lightning and thunder; and although he climbed the Mount by especial command; and that to receive the Law by his appointment, and the Cabala or exposition, as the Rabbis say, to dispense such fundamental truths on earth, which might convey them to Heaven being entertained as an Ambassador extraordinary by the joynt-commission of God, and the people, rated him yet out of a ᵃ tempest too: Moses being rapt out of himself, 
So doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signify the word of the 70, & the Apostle. Heb. 12.18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist.  by the assault of a sudden, and impetuous wind; for nothing so much hinders the sight, and apprehension as this: The Lord admits him not into his presence, while he is himself, lest he should fall a longing for his glory, as once he did; nor must he discourse with God, while he is Moses.  
And all this to show, what Cato afterwards said, rebus divinis magnam inesse caliginem; that the nature & counsels of God are not only a great depth, as David calls them, but a thick darkness beside; deep and dark too: so to the best eyes: his footsteps unknown to the Psalmist, that continually traced them; his ways unsearchable to S. Paul, that was rapt into the third Heaven, and to Moses, that talked with God: so in one aspect, and yet not so in another: for religion is meat and milk, 
1. Cor. 3.12.3  saith the Apostle; and hath provision both for men and babes: there are arcana Dei, secret things, that belong unto the Lord; and there are revelata Dei, 
1. Tim. 3.15.9. Heb. 3.3.5.6.1.2.5. c. 4.17. Ephes. 2.21.  revealed things, that belong to us. Every faithful soul is a building, and every true Church a house, saith the holy Ghost: Wherefore as in a house, so in the Church, like the foundation and the pillars, some are necessary or essential parts and some are like the imagery or sculpture, unnecessary and accidental: there ensues no ruin of the pile upon the absence of those; no hazard to the soul on the ignorance of these. 
Quid opus est ut vel affirmentur, vel negentur vel definiantur cum discrimine, quae sine discrimine nesciuntur. Aug Ench. ad Laur. c. 59 Psal. 119.105 2. Pet. 1.19.  Every man hath eyes for one, but every man hath not eyes for the other; and what an Artisan values at a talon, I may not prise at a Crown: thy word is a light unto my feet saith David; and a light shining in a dark place, saith S. Peter; it discovers essential, radical truths to my faith; as this doth present greater objects to my sight, a bed, or a table, a cupboard, or a stool: but it discovers not metaphysical, accidental truths, as this shows not the less, a cobweb, an atom, a gnat, or a pin. I use a light to search for books, or money; I use not a light to search for a hair, or fly. God being to us in our journey to heaven, as he was to Israel, in their journey to Canaan: where we need direction, a fire; where we need no direction a cloud; a fire by night, and a cloud by day.  
And as according to that modesty of the Hebrew proverb, the expectation of Elias must adjourn our long in accessories, or superstructions; so must it after some circumstantial respects, in substantials and fundamentals too: for although we know as much as we must, because it were unreasonable to invite us to heaven, without showing the way; we know not as much as we may; because God is a voluntary glass, and discloses himself no further than he will: some he brings by the periphery, or bow; others by the Diameter, or string: as the same Period was but a few week's journey, when Israel went for the necessary provision of bread; many years pilgrimage, when Israel lusted for the unnecessary curiosity of flesh, being led thus from Marah to Rephidim, from Rephidim, to Meribah, from thence to Taberah, from the heat & bitterness of one contention to another, till at length, after many discontented and wrangling steps, the children grew wiser by the misery of their Fathers; and, with the price of their blood purchased the inheritance of Canaan. For as every profession is a mystery, so is religion too; 
Rom. 16.25.  nor am I commanded to believe, what I am able to know: the birth of God is a mystery, saith S. Paul here; 
1. Cor. 2.7.  and the death of God a mystery, saith the same Apostle there; the Sacrament a mystery, in a third place; 
C. 4.1. C. 15.51.  and the resurrection a mystery, in a fourth; our election in Christ a mystery, now, & our union with Christ a mystery then; God the Father a mystery, 
Ephes. 3.9. C. 5.32.  in this place; and God the son a mystery in another. And yet I am the bright morning Star, 
Colos. 2.2. C. 4.3.  saith our Saviour, which all see, but such as are asleep: and his coming brought the day with it, in S. Luke. 
C. 1.28.  Exposed to all eyes, but such as are shut. Behold I show you a mystery, 
1. Cor. 15.51.  saith S. Paul to the Corinthians; A mystery, and yet shown. Great is the mystery of godliness, God was manifested in the flesh, 
1. Tim. 3.16.  saith S. Paul to Timothy. A mystery, and yet manifest too. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is plain, that they are so; but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not, why they are so; the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not, how they are so; nor the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what they are: mysteries all, in respect of the manner; &, yet no mysteries in respect of the matter; how they were done, is a mystery; that they were done, is none. For example I believe the generation of the Son, without the Father; the continuation of a virgin, with the conception of a mother: I believe the procession of the Holy Ghost from God, which is yet but one essence with God; that he came forth, and yet is always there: I believe two natures in one hypostasis; one, and yet another: I believe the Omnipotency of God created all out of nothing, and that the same can resolve all into nothing again: I believe all received beginning from that God which is without beginning; to whom the infinite vastness of heaven and earth is but a point; those everlasting successions of ages but an instant; that was not yesterday, nor shall not be to morrow; but yesterday and to morrow, before the world and after the world eternally I am. 
In aeternum & ultra. Vulg. Exod. 15.18. a day of eternity, which God enjoys. 2. Pet. 3.18.  I believe this body shall live, after it is dead, and laugh at Plato for defending a revolution, and yet not seeing a resurrection. I believe, though I bar my doors I lock not my God in: though I close my windows, I shut not my God out. If I seek to lose him in a Labyrinth by unchaste embraces, he wants no clew to find me there: if I flee into the wilderness by a solitary sin, he needs no perspective to discover me here: that he is in my closet, when I exchange him for a bribe; and in my bed, when I wish him out. That he is as essentially in that place, where I provoke him by my drunkenness, as I that am drunk; & the only reason, why my surfeits bespatter him not, is not because this wants pollution, but because he wants dimension: not because this falls where he is not, but because it falls, where he is without a body. But how a 
b Licet scire quod natus sit non licet discutere quomodo natus sit. ex Ambros. Lomb. sent. l. 1. d. 9 a. 7. Pater de seipso genuit illud quod ipse est. Lomb. Sent. 1. d. 5. a. 4. Deus pater genuit deum, quà non Pater, est d. 4. a. 2. c. d. 19 a. 9  Son without a Father, how a virgin, & yet a mother; how the Creator of all was borne, or God should die. How the Holy Ghost came from the Father, and yet may not be called the Son of the Father; how he descended thence, and yet is always there: What the Divine essence is, how it is communicated, the formal cause by which one receives from another: How the Father himself begat that which is himself; & yet God the father begat God which is not the Father: How the Persons are the Trinity, and yet no Person is a part of the Trinity: How there is one essence of 
d una essentia trium personarum, & tres personae unius essentiae non Deus triùm personarum, vel tres personae unius Dei. d. 34. a. 5.  three Persons, & three Persons of one essence; and yet not one God of three Persons, or three Persons of one God. 
e 3. Sent. d. 21. a. 1. d. 22. a. 4.  How the Deity was united to the flesh by the mediation of the soul: & yet was not divided from the flesh, by the separation of the soul: how all the world together can but make some thing of some thing, & yet God made all the world of nothing: How this body of mine shall first be earth, & then grass; then digested by worms, & then incorporated into man: how I shall have my own flesh, & he that eats me, shall have it too at the last day. How the Lord can be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & yet not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: How he was not, and yet is eternal, is everlasting, and yet shall not be. How every where, and yet without expansion; of an infinite presence, without an infinite place. Here I say with Lombard out of Hilary, 
Lomb. 1. sent. d. 12. a. 5. D. 32. a. 2.9. d. 33. a. 5.  Et si sensu non percipiam teneo conscientiâ; I believe though I cannot see, and there, that they are, Nimiae profunditatis altitudines, & insolubiles, sensumquè superantes humanum; beyond my reason, 
Sent. 4. d. 22. a. 2. Sent. 3. d. 2. a. 2. Sent. 1. d. 4. a. 2. d. 2. a. 1. d. 31. a. 4. D. 19 a. 14. d. 40. a. 3. lib. 4. d. 43. a. 5. Sent. 4. d. 48. a. 5.  though not against it. 'tis enough for me, Micas edere sub mensa domini, & indignum soluere corrigiam; in one place. And I call them Garrulos ratiocinatores, which forfeit thus their interest in the tree of life, by this sinful affectation of the tree of knowledge, in another, now I tell them, I had rather hear others, than myself; and Fateor me ignorare, I know that I know not, anon. Say I am that I am hath sent me, saith God to Moses; or, if thy curiosity desire more, know 'tis beyond thy reach, do not venture thy wings about this flame; as my name is secret, so is my nature infinite, thou canst not know, that thou canst not; for I am that I am, no matter to thee, Exod. 3.14. Credo quia impossibile, saith Tertull. I believe it is so, because it is impossible it should be so; and learn by reading to speak more timerously, but not more understandingly of God. For the Lutheran Churches have better preserved the honour of the Altar by the generality of their Con, than the Roman by the particularity of their Trans; 
Kech. syst. Theolog.  although i'll justify neither; and that Systematist, in his demonstration of the Trinity, by making it so easy, hath made some of his country perchance believe there is none: nor is it alike profitable to the Church to deliver a Rationale in matters of faith, as in matters of fact; 
Mat. 7.29.  to teach with authority, as our Saviour did, is safest here; for he that speaks thus, gives commands, but gives no reason of his commands, says 'tis so, but says not why. This labour might be spared by such as write the truth of religion, it being not the way to Christian infidels, out to make infidels of Christians: for in things of this nature, Piscatoribus credo, non dialecticis, they are the object of my faith, because incompetible with my reason. I was not won by the sages of Athens, but by the refuse of jury, not convinced by a Philosopher, but caught by a Fisher.  
Nor is this for want of light in God, but for want of sight in us; and therefore as he is called the Father of lights in one Apostle; so is he said to dwell in that light, which no man can approach unto in another. The darkness is under his feet below, 
ja. 1.17. Io. 1.5. 1. Tim. 6.16. 2. Esd. 4. Io. 6.46.  not about his throne above; when 'tis midnight in respect of us, 'tis no one in respect of him▪ while that gloominess is about him, brightness at the same time is before him, Psal. 18.9.11.12. So that as the Sun is never the less visible, though my weakness dare not look on it; for though I cannot, the Eagle can. Or as the earth is naturally movable, although it never moved yet. God laid not the foundations thereof that it should not be movable, but that it should not move, saith the Psalmist: and therefore Archimedes thought he had Art enough to do it, could he find a place for his Engine: that wanted not possibility to suffer, but he wanted ability to act it. So are these mysteries visible, though not seen, comprehensible though not understood. The default is not in the object, but in the intellect, nor for want of light, but of eyes. For, as it is impossible to sound the sea with my bandstring, or measure the world with an Ell; because whatsoever measures, must be equal to that which is measured; or, to come nearer, as my eye hath a sphere of activity, sees at once, but thus fare, and no farther: and my ear hath a sphere of activity, hears some found'st at once, and no more: and my touch hath a sphere of activity, feels some objects now, and no other; and my taste hath a sphere of activity, can distinguish this, at this time, and not that: and my smell hath a sphere of activity, receives but single odours at this instant, cannot (with distinction) receive several; there being limits defined, to every sense, beyond which they cannot work: every one receiving objects, and species, according to the proportion of their nature and condition. In like manner, my understanding being of a finite, and determinate capacity, can receive no imagination or idea but what is finite and determinate, and therefore is of too narrow a size, or bore to comprehend the secrets, and infinitude of God. I am the Sun of righteousness, saith God; 
p Mat. 4.2.  and our God is a consuming fire, saith the Apostle. 
q Heb. 12.29.  I am permitted to know 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the hinder parts of God, in the heaven and earth, the volumes of his creatures; which therefore, at the last day, shall be gathered together as a scroll, because I shall then see him as he is, face to face. I may enjoy the light, while I look obliquely on the Sun, and securely become warm, at a competent distance from the fire; but if I pry into the mysteries of the Trinity, if I fathom the abyss of his judgements, if I thrust away the hand that covers my eyes, if I desire to out face the one, or enter into the other, I am instantly blind, or burnt, because it is too vehement an intelligible for my understanding: I can see something, when I look on inferior objects, where is nothing but darkness, but when I look on this, where is nothing but light, I see nothing: there being a greater lustre in God, then can, without death, be comprehended by man; 
r Exod. 33.20.21.  as the eye of a needle admits a thread, but is splitten with a wyar.  
O the height, and the depth; the maze, and riddle of this ineffable God What Vatican, what Library of the world hath a key for this lock? This incomprehensible infinitude is above the pitch of my flesh, because this incomprehensible infinitude is my incomprehensible God; for whatsoever is his, is he: and what respect then is great enough for him, that is greater than I can think? Or why should I repine to seek God here, whom I can never sufficiently find, or vilify that glory with my tongue, which is too large for my understanding? their zeal was too impudent that said, show us the Father, and it sufficeth us; and therefore I only say, show me but a glimpse, but a twilight of the Father, and it sufficeth me: the least dawning of that vision is as much as I am capable of, and infinitely enough to bless and ravish me; a minute of thee is worth a million of ages in all the Courtship, and bravery of the World.  
Again, thou wast, o Lord, in nubibus, under the Law; 
s Exod. 14.24. c. 19.16. c. 33.10. c. 4.33. c. 16.2.13. Num. 4.19.20. c. 9.16. c. 11.25. c. 16.43. Deut. 31.15.  and appearedst oftener in dreams than visions, and why should I then dream of visions, under the Gospel? Where thou intendest night, why should I look for noon? Why should I long to see, what the Cherubins saw not, which covered their faces, and opened their mouths at once; were hoodwinked, while they honoured thee, Esa. 6.1.2.3. Thou hast told me by Arnobius, ut intelligaris, tacendum est, 
L. 1. p. 28.  that the greatest knowledge of thee is a confession. I cannot know thee: as he commends a beauty more, that saith he cannot, than he that labours to express it, because this thinks he can: and thou hast told me by S. Hilary: non tam veniam habet quàm praemium ignorare quod credas, 
De Trin. l. 8.  quia maximum stipendium fidei est, sperare quae nescias: my bodily eyes shall hereafter see those joys, that eye hath not seen, because my spiritual eyes perceive those mysteries here, they cannot see: and thou hast told me, by S. Aug. non negandum est, quod apertum est quia comprehendi non potest, quod occultum est, 
De bon. pursue: c. 14.  know this, corruptible shall put on incorruption, though o Lord God thou knowst, I know not how: & thou hast told me by S. Greg. ibi praecipuè fides habet meritum, ubi humana ratio non praebet experimentum, that the Laver of Regeneration makes me not a Rational man, but a faithful for thou art a God as well of the valleys, as of the hills, 
Confidera quod voceris fidelis, non rationalis: denique accepto baptismo hoc dicimus, fidelis factus sum, credo quod nescio Aug. Ser. 189. de temp. Esa. 7.9.  and entertainedst the Shepherds as kindly as the Magis, of the East: & thou hast told me this by Esaiah, nisi credideritis, non intelligetis: that I must believe, before I understand, though I understand that I cannot know thee, & thou, hast told me this by the meanest of thy creatures, by the spider: I see this screw himself up by a thread which I cannot see; & I wonder how so many else of bread, so much tiffany should be piled up in so little a shop, that this miracle of nature should spin curtains for a large window, out of a bottom no bigger than a pin's head: and thou hast told me this by the vilest of thy creatures, by myself: 'tis beyond my guess to say, how joy dilates my heart, how sorrow contracts it: how pride swells, and envy wastes me; by what way I remember or dream; how fear should infect my cheeks with paleness, and shame should dye them with red: and seeing I understand not what I see, how shall I think to see, what I cannot understand? Thou art, o God, a centre without a circumference, and a line without an extremity, and a breadth without bounds, and a depth without bottom, and an original which cannot be copied, and a beauty which cannot be drawn, and a way which is not known, and a light which is not seen. He that sets me upon a farther discovery, may as well advise me to ram the earth into a musket, or empt the sea into a viol, or weight he fire, or measure the wind, or recall a day that's gone as the Angel bad Esdras; to enclose the world in my hand, or comprehend the Heavens with my span. It may suffice that this God is a light, and because so great a light, therefore of us not seen: that this darkness is no darkness to him, because he understands, what we cannot: that he hates not the modesty of ignorance, but the tympany of knowledge; and, although there be no darkness in him, he may be in it; the condition of this limitation, and my last general.  
5 God was especially with Moses, here which is essentially every where, as my soul is diffused through every fraction of my body, which yet principally resides in my heart: and what an honour was it for the Priest to be company for God? That presence consecrated this cloud, and this consecration caused that reverential distance, that supple adoration of the people: for as the chair of State, and court is, where is the King; so where God is, there is a Propitiatory, and an Altar. We are therefore no more idolatrous by our prostration towards the table of the Lord, than the jews were by theirs towards the Tabernacle of the Lord; towards the cloud in the desert here, or the mercy seat in the Temple, because we do it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as that Constantinopolitan Council speaks upon another occasion, to God, which is there, not to a similitude of God, which is not there; and our faith points at Heaven, while our eyes are fixed on the Altar: nor know I any which applaud that base, damnable metaphor, that resemblance of this to a dresser, but such as stumble in a level, not because the road of the Church is uneven, 
I. P.  but because their discretion is lame; such as would feign slay their beasts, and set on their crocks again, in the courts of the Lord, as the jews once did; or lay their Saviour in a cratch, by translating his Chapels into stables.  
2 God was in a cloud and in a shower; mists and thunderings and tempests there were, 
Heb. 12.18. c. 19.16.  and seldom these without rain▪ for ever since the spirit of God moved on those waters, the spirit of God hath been moved by these waters. because the Lord forgives my transgressions, by blotting them out, saith the Prophet; what my impenitency hath written being wiped out by my tears: and is then most affected with the wounds of my soul, when they bleed at my eyes: but Lord, what Libertines are we grown to the severity of elder times? five years penance for consulting witches; seven years for adultery; ten years for voluntary abortion; twenty years for some offences, in the Ancyrane counsel, 
c. 19.20.23. con. Nic. c. 12.  during life for others: and 'tis to be feared, we are out, if they were in; for why should it be thought such a prodigy to see man in a dew, when God was so often in a cloud?  

c. 19.9.18. Heb. 12.18.  3. God was in a shower, and in a fire: in a fire, to show he can be inflamed; & in a shower to show this flame may be quenched; in a fire against presumption, and in a shower against despair: for he never inflicts a wound, before he provides a remedy; draws not a sword, which he rebates not first; proclaims not war, before he proffers conditions of peace: and is therefore usually deciphered in Scripture by his justice and his mercy together; nor mean I to divorce those attributes the Holy Ghost hath married, by making him all mercy to myself, 
1. Cor. 3.9. Rom. 15.26.  all justice to others: every hearer is a building, and every teacher is a builder, saith the Holy Ghost: and he shall meddle with no house of mine, that throws down my walls because they want pointing; that cannot repair, 
Exod. 4.3.4.  and mend, unless he ruin, and destroy: for I can with Moses endure a rod, though I flee from a Serpent. God was in a fire and in a darkness; to show, 
c. 19.18. c. 20.18. Heb. 12.18. Dan. 3.49. Secund. vulg. ed Io. 10.22.  that as there was a fire without heat, so there may be a fire without light: and such is the fire of that Land of darkness, ignis sine luce fluvius, a darkness wherein they shall see nothing that can comfort; and yet wherein they shall see any thing that may torment them: God coming here at the giving of the Law, as he will come against the transgressors of the Law, in flames to punish, but no light to refresh them, so that vision in Bede, so our Saviour shows: 
§ L. 3. c. 19  go ye cursed into outer darkness, Math. 8.12. and yet go ye cursed into everlasting fire too, in the five and twentieth of that Gospel, at the one and fortieth verse.  
5 God was in a darkness and a thick darkness too: demanding thereby what a madness it is, from that omniscient God, which is in the thickest darkness to hide in the dark; or present this sinful flesh in the arreare of plushes, and tishues; for impotent man to embroider, and bespangle himself with the orient brightness of firmament, and stars, whereas that omnipotent God was apparelled with the gloominess of a cloud. Shall the creature arrogate more glory than the Creator; or this shadow, than that Sun? Must I that am all vileness expose the luxury of my pride to the ostentation of a public view, and my God, that is all glory, hide in a shade? Must the Lord of light bury himself in darkness? And these sons of darkness sparkle in the light? shall earth be so high, and Heaven so low? Let me rather be like my God that commanded out of darkness, on mount Sina here: and my Saviour, that concealed his glory under darkness, on mount Olivet there: 
Mat. 16.6.  the higher I am, the less may my shadow be. Let me never confute my humble penitential Sermon by my proud vainglorious Cassock, nor attend my Lord, by being dislike my God: let my orisons be without noise in the dark; and my dominion without imperiousness, in the dark: and my goodness without proclamation in the dark; and my charity without vainglory, in the dark: and my honour, without bravery, in the dark; and my retinue, without prodigality in the dark; let this darkness disguise my light here, as it did his; that this darkness may raise me to light hereafter, as it did him (for a cloud, saith the Evangelist, 
Act. 1.9.  received him out of their sight) let me creep on earth, that I may climb to Heaven. Whether the Father of Mercies bring us all, for the merits of his Son: to whom with the blessed spirit, be ascribed all honour, and praise, dominion, and power, for ever and ever. Amen.  
FINIS.   
1. COR. 1.12. 
Now that I say, that every one of you saith, I am of Paul, and I of Apollo, and I of Cephas, and I of Christ.  
HOW little have the best to glory in, which are bad enough to abuse the chiefest blessings? or what confidence is it, to purchase heaven by ourselves, which are hardly drawn thither by the labours of others; which make the readiest means of our salvation, the greatest hindrance from it, & pretend such as exhort us to peace, for the authors of a schism? 'Tis the disease of our times, and it was Corinth's too, an inveterate malady, and therefore the more incurable. She fell asunder into as many divisions as her Church had teachers (happy lights in conjunction, but in opposition most dangerous) wherein every faction sails by a several card, and is carried by a peculiar bias. 
Praefat. de gubern.  This side admires Paul's plains, and mistrusts Apollo's structures for the gaudy varnish, non lenocinia volumus, sed remedia, as Salvian speaks; they desire the cure, nothing to sweeten their physic: and could wish Apollo were confined to the desk, Paul to the temple. Another magnifies the powerful eloquence of Apollo, slighting St Paul, as too flat and heavy, 
Caiet. & Musculus think these entitled Ct. to their faction.  nor can any thing charm this evil spirit, but the spells of Apollo's rhetoric, a third is taken with S. Peter's keys, and because he is called a rock, supposeth all the rest laid their foundation on the Sand: & a fourth likes none, their sublimated judgement thinks meanly of Paul, because he persecuted Christ; and of Peter, because he denied him, their faith shall not shipwreck on that rock, nor their souls be committed to Cephas keys. The cunning disputes of Gamaliels' scholar shall not sway them, nor the commanding strains of the Alexandrian orator; Christ only redeemed, and therefore no reason, any else should dispose them. May others miscall themselves, as they list, these will be nothing but christians. Well resolved, were ye as charitable as wise; did ye love your brother with your Saviour, did ye not entitle Christ to your faction, and hazard your interest in the head, by disjointing yourselves from the members. 'tis well ye think Christ your own, but ill ye think, he belongs to none besides you: for he that says, I am of Christ, divides himself, as well as he that saith, I am of Paul, and I of Apollo, in the next verse of this chapter. This was Corinth's distemper, and until it be cured, the Apostle can proceed no farther: greater mysteries were to be imparted, had not these divisions disabled them to hear. For then the contentious man none says more or understands less: and contentious they were, their business and employment now being little else. 'Tis no private jealousy of his own, Chloes' family says so, nay themselves say so, and therefore he says so too. Now this I say, that every one of you saith, etc. My Apostle chargeth Corinth with a schism, wherein he discovers.  
1 The pretended leaders. Paul, Apollo, Cephas, and Christ.  
2 The parties, some Paul's disciples, others Apollo's: a third multitude appropriated to Cephas, and a fourth to Christ.  
3 The cause, this was the issue of contention v. 11. and contention the spawn of the flesh. Gal. 5.20. for while they are so, they are nothing but carnal: in the third of this epistle, at the fourth verse ambition, or gain, or pride, or envy overruled their wills, and misguided them into factions: sensual they are and such are their actions.  
1 I begin with the pretended leaders of this Schism; Paul, Apollo, Cephas, and Christ.  
It hath ever been the policy of Satan to gild schisms, and heresies with the names of specious leaders, intressing the learnedest and best of the Church, in the worst opinions, and desperatest factions; as men do great persons in broken titles, that being unable to bear a trial in themselves, they might receive esteem, from the credit of their Patrons, this was the cheat which gulled Corinth: a Church enriched with the grace and knowledge of Christ, settled and confirmed in the same. v. 4.5.6. unlikely to miscarry, unless by that fondness and dotage on her Pastors. Men they were of extraordinary worth, & greatest eminency in the Church. Paul for his learning, his zeal, the multitude of his sufferings, his miraculous conversion, his heavenly rapture, where he saw that he could not speak. He, out of an humble modesty, acknowledgeth himself the least of the Apostles, and yet, believe but his own relation, and you must confess him the greatest Apollo for his sanctified rhetoric, eloquent, mighty in the Scriptures: for his fiery devotion, fervent in spirit: for his unwearied industry, he taught the way of the Lord diligently: for his powerful disputations, he mightily convinced the jews. Act. 18.24.25.28. Cephat deservedly styled princeps Apostolorum, as 
c Catalogue. Script.  Saint Jerome, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Saint Chrysost. calls him; the primate and chief of the Apostles: either for the privilege of his age, or the liberty of his speech, or the honours conferred upon him by our Saviour, his individual companion in raising the dead, his transfiguration on the mount, his last vigils in the garden; his speeches ever directed to him, as a person representing the rest, his favourite, and darling. So that, if the Devil entitle these to a division, he cannot want proselytes: the grossest error will pass, if their seal be on it, for it is impossible hypocrisy should lodge with so much zeal, or deceit with such knowledge & illumination. Each man thinks his own opinions canonical, because his supposed leader is so, nor can he endanger his faith, while he steers by such a star: he is first persuaded of the truth of his leader, then of his own understanding, and lastly his respect to this makes him undervalue the rest, because he thinks none can speak so truly, or so powerfully, or so profoundly, or so eloquently as the other. For faction disorders a man as love doth, where affection is not ruled by judgement, but judgement by affection, nor is the person loved because worthy, but seems worthy because beloved: the eye is jealous of one only, and therefore the man esteems none fair beside. There had then been danger enough, had the Schism been led by Paul, Apollo, and Cephas: but if Christ himself be made a party, if the son of God seem a patron to either, What frozen heart will not thaw at this Sun? What patiented cowardice can moderate the tongue, or the hand? no marvel Corinth is divided, 'twere apostasy to be otherwise; for how should I forsake Christ, and not renounce my Saviour? Nor hath this project been confined to S. Paul's time, or to Corinth, but hath gained abetters in all ages: some divisions in the Church laying claim to Cephas, others to Paul, a third sort dispersing their errors under Apollo's name, all under Christ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Naz. 
Orat. 14. p. 221. Paris 1609.  speaks of the Novatians: ensnaring their auditors by the fame of their patrons, and venting their ridiculous fancies as Presses do their pamphlets, under the counterfeit name of some reverenced author, or by a leaf of title to scarce a line of sense. Thus did Novatus cover his ambition by the repute of his followers, and obtained credit to his own dreams from their piety and learning. He knew his poisonous errors could not purchase admission, while they appeared in their natural attire, and therefore it was his subtlety to present them to the world, 
Hist eccles. l. 6. c. 43. graec. ed. Paris? 1544.  not as his own inventions, but clothed with the names, and patronage of his associates: for, if it be thought to come from thence, an English blade may sell as dear, as another of spain: he had in his retinue, as Eusebius relates, Maximus a learned and religious Presbyter: he had urbanus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: one that twice grew into the esteem of the Church by a free confession of his faith, and bad fair for martyrdom: he had Sidonius, and Celerinus: both of especial note, but the last of the greatest: a man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: that fulfilled in his body the passions of his Saviour; and to obtain the mercy of God, shown no mercy on himself: that wore in his flesh the marks of the Lord jesus, and might count his years by his martyrdoms. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the same author goes on: that strengthened the weakness of his flesh, by the valour of his faith, and endured torments with such scornful patience, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: as if he had no body at all, or none of his own. 
Naz. orat. count. jul. p. 36. ed. Eton. of the primitive, martyrs.  Novatus therefore may disguise the most devilish project under such seraphical doctors as those. For 'tis unlikely God would reform the will, and leave the intellect irregular, that he would lose their fetters and not open their eyes; that those which suffered so much for the truth should perish in an error, or could walk so well, without the benefit of light? 
The rebels Num. 16.2. the Arrians sozom. l. 3. c. 18. graec. Par. 1544.  it would be easy to deduce this truth through every age of the Church, were it not so visible in our own. For Novatus is yet alive, and although he hath no confessors in his retinue, professors he hath many; men of mean parts, and yet of mighty gifts, such as are not watered by the foot as Egypt was, but as Canaan with a dew from Heaven. no Schismatical fancy shall want a S. Peter, or a S. john to own it, nor can you descent from this, but you err from the holy Ghost, which spoke by S. Paul or Esaiah. They hate those Micaiahs of elder times, because they speak no good of them, but evil, nor can you hear a discourse, but you may know who owns it, by the rebaptisation of Cyp. or the Montanisme of Tertullian. Scripture shall be the rule, and only they interpreters: for 'tis not canonical, though it hath the stamp of the Church, unless it hath theirs beside; and so become themselves that infallible Antichrist they declaim so much against, & are, upon the point, both the old Testament, & the new: thus do they expose their fondness under a counterfeit veil of the spirit, as courser beauties draw the beholders from their deformities, by the sumptuous art of their dressing, that the face might be lost by gazing on the : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
Naz. orat. 14. p. 216.  They paint out their ignorance with a tedious catalogue of abused authorities, and cover mischiefs with religion: the wolf must be concealed under a Lamb's fleece, and their foul errors perfumed with the Myrrh, and cassia of holy writ no●ios succos medicaminum vocabulis praecolorant: as Lirinensis speaks, they disperse their poisons under the name of medicines, for who can think that a druggist would write conserves over a box of ratsbane, or rose-water over Mercury? opinions usually gaining credit, according to the esteem of such, as countenance or deliver them: as a man receives gold without enquiry from his acquaintance, but hath weights and a touchstone for a stranger, you see how the worst of the Church, have strengthened themselves by pretending to the best; do thus, and thou shalt encourage truth, yet give no advantage to error.  
Let thy industry and care enable thee to give example, and credit thy profession: leave no doubt unassailed; and, as jacob, wrestle with God in thy prayers, that thou mayst understand him in his Scriptures. Fear not those sons of Anak, those Gigantic writers of elder and later times; nor be content with learning, which only supplies for sermons: like wild oats, the fruit whereof serves only for the next years seeds, falling into the earth, before the corn is brought into the barn: thus saith the Lord, stand in the ways, and see and ask for the old paths, & walk therein, & ye shall find rest for your souls: so that as it was once an omen, or sign of victory in the * Chronicles when ye hear a noise in the tops of the trees, 
1 Paralip. 14.15. 2 Sam. 5.24.  go on with confidence, for God is gone before you: in like manner here, the voice of God must be our compass, and the voice of God in the tops of the trees too, in the heavenlier, & higher, and purer ages of the Church. Because to say I say so, every heretic ever did; but to say the Church ever said so, so did every true member of the Church. Scripture must be the rule, but antiquity the applyer of this rule; Scripture the Law, but antiquity the expositor; he that goes another way, goes out of the way: cite the words of God he may, the word of God he cannot; find mazes he shall, truths he shall not: there is no rest to him that follows his own fancies in expounding this; there is rest to those, which follow the traces of the Church; with the Church there is, against the Church there is not jer. 6.16.  
Again, let thy life keep pace with thy industry, and show thou enjoinest not impossibilities, by acting what thou commandest. Do not prostitute the Church by thy lewd example, which should be presented as a pure virgin to Christ, thy life being a contradiction of thy doctrine, and the whole week a confutation of the Sunday. 'tis one of the reasons Lactantius gives, 
De ver. sap. l. 4. c. 24.  why Christ assumed humane flesh; and it may be the reason too, why, in the government of his Church, he rather used the ministry of men then of Angels; that they might perfect their doctrine by their practice, that all might know their precepts were feasable, by seeing them done, and they intended obedience, since they taught it by their own examples: for who will think, that Physician can cure a disease in another, which is always sick of the same?  
Lastly, carry thyself so warily, that no side may claim thee but thy own; or, if any shall, thou mayst free thy conscience, by the blamelessness of thy conversation, thanking God with S. Paul at the fourteenth verse of this chapter, that, although some of Corinth pretend thee for their leader, thou hast given them no occasion. Leave Novatus to the censure of the world, with Vrbanus and Celerinus, as soon as thou perceivest the Church misguided by thy example, redeeming with them thy former injury, by thy future repentance and carefulness. Do not enhance the repute of a faction, by setting on it the price of thy own worth, nor encourage a peevish Schismatique by christening his babe without the cross or the Surplice: if they say lo here is Christ, in the plausible disputes of one division; or lo there, in the zealous frenzy of another: behold he is in the secret chambers, in the uncharitable Conventicles of the Puritan; or behold in the desert, in the wild multitudes of Separatists; believe it not: for he is the God of peace; and, as his garment was, one, and undivided. Let them honour God with the rest, or honour him alone without thy protection: mark such as make contentions, and avoid them: beseech them, with S. Paul, that they nourish them not; or, if they do, protest against them: tell them how heinous they are in themselves; of what dangerous consequence; how near that Church is to ruin; upon how weak grounds that commonwealth relies, in which every one saith, I am of Paul, and I of Apollo, and I of Cephas, and I of Christ: the parties in this Schism, and my second general.  
The Church of Corinth lately but one, 
II.  is multiplied now into several factions, as formerly the west, some adhering to his holiness at Rome, and others to a second at Avignion. judge of the danger by the Apostles gradation, in the third chapter, at the third verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: this dissension about their pastors hatched contentions in secular affairs: their contentions settled into malice, and their malice is dissolved again by a devout and impetuous envy; this envy makes them impatient one of the other, driving every side upon a peculiar bottom; they all fight for the truth, and yet one against the other. Nor is this division private, but professed, and that with a contempt of the adverse parties, they live no longer in common, but in several, every one saith I am of Paul, and I of Apollo, and I of Cephas, and I of Christ: a monstrous distemper any where, especially at Corinth, sanctified she was v. 2. confirmed in Christ, v. 6. called into the fellowship of his son, v. 9 what, sanctified, and yet profane? partaker of the holy and the unholy Ghost? in, and against Christ? together, and asunder? in a communion, and a division? you that are thus, to be so? yes, for 'tis the nature of Schism to make a discontinuation of parts, to cause a resolution in the body of the Church, and therefore the nature of Schism is contrary to the nature of God.  
1 As he is the measure of perfection, which consists in unity; and therefore those creatures which come nearest to him, are more changed into his nature, more simple, and one; and on the contrary, then are they at greatest opposition with this essential unity, and life, when they become less one, and tend to privation: for this reason are the Angels of a nearer alliance with God, because more simple and one, not only in their particular natures; but in the general agreement of their wills: and man, because of a grosser composition, of dissenting affections, less resembles God though he be styled his image; and therefore is of lesser perfection. The militant Church than is most pleasing to God, when it most resembles the triumphant, 
1. joh. 4.8.16.  when it is perfect as this is perfect; that it is, when it is most united: for therefore is he in Scriptures usually called peace and love, to show that the speediest way to set thee at opposition with God, is to divide thee from thy brother: this may be seen by a similitude; consider some rare piece of extraordinary beauty, how leads it every beholder, while the parts are fitly united? How doth it command a general love? But mangled by some ruder hand, and sliced into several pieces, how soon becomes it the object of our scorn and pity? Every part mutually graceth each other, while they are lovingly married, and pleaseth not more by his own goodness, than what it borroweth. The head is more comely for the silky fleece it bears; & the forehead honoured for the majesty of the brow. The brawny arms are adorned by well proportioned hands, and the legs decently joined to suitable feet: let the Levites sword divorce these limbs, and divide the body but into twelve parts, which is capable of as many hundreds: and where is the beauty which but now inflamed so many Beniamites, the common ambition, and quarrel of a whole city? Nor is it otherwise in the body mystical, and therefore S. Paul usually expresseth this by the other, as the Levites wife was, so is the Church united, the fairest amongst women: as the Levites wife is, so is the Church divided; and every part in a Schism rends a limb from this body: this division is more ugly in the almighty's sight, than the other is in thine; nor is it unseen of thee for want of truth, but of eyes: the body is really mangled, and if thou feelest it not, thou art not of it, he that dwells in the beauty of holiness, loathes this deformity, he detests a Church so unlike himself; and Christ is departing, though blind Bartimeus cannot see it.  
2 As he is the measure of goodness, which is as diffusive as his presence, not virtually only, as Vorstius blasphemes, 
Declar. Fran. Lond. 1622. Spec. contr. Belg. Lugd. Bat. 1618. art. 1. prop. 4.  but essentially every where: and his mercy not confined to the best creatures, but extended to the worst, even his enemies. 'tis his precept to us, love your enemies; and the reason follows, that ye may be the children of your father which is in heaven, Mat. 5.44.45. For this cause hath he made every part of the habitable world accessible: the Scythian may embrace the tawny Moors; and Persia join hands with the western Indian: And hath planted in the heart of man a natural desire of communion, he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Aristotle speaks; of a more sociable nature than the Ant or the Bee: and a reason is there given by the Philosopher, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, God only enjoys all, and his desire is, that we, by this commerce, might be like him. Wherefore he there opposeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the man alone to the man perfected: understanding by the first, him that is divided from, by the second him that is joined in a communion. While then thou nursest hatred and envy in thy bosom, thou sweruest from his mercy and compassion. While with Donatus, thou appropriatest him to some Africa of thine, thou swervest from his diffusive goodness, which shines every where: being beside, injurious to thyself, and thy neighbour: to thyself, by refusing their goodness; to thy neighbour, by not communicating thy own. He is perchance a great Linguist, & hath erected a Babel of languages, and then thou wantest a tongue; or well seen in the Fathers and controversies, and then thou wantest an eye. He is a valiant joshuah, and then thou wantest a hand; or a wise Solomon, and then thou wantest a brain: please thyself therefore as thou wilt, as long as thou wantest so many limbs, thou art no better than a cripple.  
3 As he is the measure of truth, which is essential to him, and is not his, but he. An enemy this God is to falsehood, and error: nor to this only, but even to that which occasions it, and this is Schism, envy, or faction interposing, and by advantage of some dislike in the person, hindering the intellect from assenting to the thing. S. Paul implies as much, I hear there are dissensions amongst you, and I partly believe it, but why so credulous, happy Apostle? For there must be heresies, c. 11.18.19. he knew there must be heresies, and therefore believed, there might be Schisms. Those usually making way for these, and these attending upon those, and he assumes the same in the third chapter: told they are, the fault was theirs, why he taught them not deeper mysteries: I have fed you with milk, and not with meat, because ye were not able to bear it, v. 2. not able because carnal, and carnal because contentious in the third verse of that chapter. So true is that of S. john, he that hateth his brother, walketh in darkness, in the second of the first Epistle; a darkness, that occasions stumbling v. 10. the disordered intellectuals stumbling on the affections; A darkness, that leads us in a maze (as willing to run any several way from our adversaries, but finding no way) and a darkness that blinds the eyes, vers. 11. a mist coming betwixt the understanding, and the object which keeps it out of sight. I would this truth wanted examples, or that the needle in this compass always pointed right: but, Lord, what variations are there, according to the several climates we pass? How do we fall off, or gain the hill, according to a greater or a lesser bias? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: 
Naz. orat. 14. p. 216.  into what contradictions do our affections engage us? after a several sway of love or hatred, how do the poorest toys oppress us? how heavy are motes? And presently anon, how light are beams? how is the same fact compared to HeZechias or Nehemiahs' repair of the Temple, if this man doth it: to jeroboams' golden calves, or Ahaz brazen Altar, if enterprised by another? Thus doth the distance or nearness of our affections occasion the same in the judgement, which the remoteness or approximation of an object doth in the sense: when this is within a convenient proportion, 'tis seen in its just magnitude, as it is: when farther of, in a lesser, as it is not; the distance of place deluding our sight: So are we cheated by our passions, and judge not alike of the same, when we are enemies and friends.  
Nor is this only in opposition to God, because contrary to his nature, but because it hinders the progress of his Church. The best way to choke the corn, being with the enemy in the Gospel, to sever it by dispersing such tares. It hath ever been the wiliness of Satan, first to divide the Church, and then to assault her single, as the last of the Horatij dealt with the two Curatij in the 
n Addito ad virtutem dolo ut distraheret hosten, simulat fugam, singulosque (prout sequi poterant) adortus exuperat, Flor. l. 1. c. 3.  Roman story: because, if the adversary be opposed by some, the conquest is easier against a hundred, then against a thousand: and usually in such divisions, the common enemy is neglected, our tongues and pens being worse bestowed at home: S. Paul's metaphor well expresseth as much, I beseech you brethren, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that ye be set again, in the tenth verse of this chapter; for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies properly to set a bone that is out of joint, reducing the same to its natural place. Factions and Schisms disjointing the parts of the mystical body, and as luxation doth in the natural, disabling them from other actions, than such as wrong and grieve it. The Apostle calls these Corinthians the temple of God; one, not many: and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 too, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, no Church but a Temple; showing what this must be, by what the other was, that being built without noise, to teach what most furthers the edification of this; neither the hammer of one faction, nor the axe and block of another, but the spirit of meekness in the bond of peace: she is terrible to her opposers, but while she is like an army with banners, in the Canticles; if rou●●d once by Schisms, if distracted into factions, if the enemy hath seized on her ensigns and colours, how soon is the glory departed from Israel, and the Ark of God taken? For you know how slowly the building went on, when those poor remains of the captivity were forced to build with one hand, and defend with the other.  
And as it hinders the progress of his Church by dividing her forces, so by laying a scandal upon her professors. For either such as are without, are indifferent; and then they are deterred from our communion by our dissensions. For why should I believe the direction of either, seeing they point several ways, the surest course to detect a falsehood, being to discover a contradiction in the relators: and if the peaceful be only the children of God, what madness is it to join hands with such sons of Belial? Or else they are resolved of a different religion, and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they excuse a calenture by an ague; 
Naz. orat. 13. p. 206.  nor are they encouraged so much by their own strengths, as the weakness of their adversaries: their hands seldom joining, whose hearts are divided, and ruin being the issue of Schism. 'tis so in other bodies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Naz. orat. 12. p. 198.  every part of the world subsisting by a peaceable temper, and dissolving by the contrary. Nay farther; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Ibid.  the Deity is therefore eternal, because subject to no division; and the ambition of those apostate Angels no sooner distinguished them from the rest, but it excluded them from heaven: as long as the humours in our body are at a fair agreement, choler being proportionably allayed with phlegm, and the sprightful blood ballast with melancholy, the whole is preserved by the harmony of its parts. Strain this to a higher, or set it to a lower key; add more weights to the scale; and the foot of the balance goes up, the tongue goes down: the strong men bow themselves, and the grinders cease: either it is parched by the raging fire of a tormenting fever, or shiverd and torn by the violent wind of an insufferable cholique; or mishapen and racked by the earthquake of a prodigious convulsion: and anon the Lord comes in a still voice, what dost thou here Eliah? Set thy house in order for thou must dye and not live. 'tis so in the Church, for yea are the body of Christ and members in particular, in the twelve of this epistle, at the 27. verse. Know therefore that Satan assaults not this body, while it is healthy and strong, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Naz. orat. 14. p. 218.  as long as the parts are nearly compacted and condensated by charity: but like a wily enemy, takes advantage by some dangerous breach, & enters through the disbanded troops of our armies: nor stays this evil here, but ascends from a neglect of the rochet, to a contempt of the Sceptre; and a Schism against the Church, 
Math. 12.25.  leads usually to a disturbance of the state. Such popular tribunitial Midianites having their swords oftener drawn against themselves, than a public enemy: because they think their souls engaged in one quarrel, only their fortunes in the other: here they fight in God's cause, there in their own: and he that draws for religion, strikes with a razor, the other thrusts with a foil: nor doth the battle ever proceed with greater cruelty, then when 'tis fought by the sword of the Lord, and of Gedeon.  
That therefore this may ever stand may it never be divided. Let the Priest's mouth never want a prayer for the safety of the King, 
This consideration made Constantine so careful to compose differences in the Church, as himself witnesseth, in his letter to Alexander and Arrius; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Euseb. de vit. Constant. fol. 134. See how he laboured for peace by the conclusion of that Epistle. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  nor the King's hand a sword for the defence of the Priest. When David sends an embassy, with peace be to thee, and peace be to thy house, and peace be to all that thou hast; let no churlish discontented Nabal requite him with a scorn, who is David, and who is the son of jesse? Let the meanest enrich the Kingdom's treasury by a mite, and the rest weary the receivers with these sacred jewels devoted to the maintenance of Church and state. Let them consecrate to the building of the Tabernacle, until the Magistrates command restrain them; and before Moses proclaim, let not Israel leave offering. If any unquiet Sheba tempt thee to a Schism, ere thou consentest, weigh what it is; think how it deforms the Church; how it starves the members by hindering their commerce; how it clouds the understanding, in the disquisition of the truth: and what likelihood is there, that the Son of God will espouse such deformity, that the God of mercy will lodge with envy, or essential truth with error? Think again how he detests Schism by his longing for peace. God the Father will have but one Altar at jerusalem, to show that such as sacrificed there, must be of one mind: and our Saviour shows himself the Son of God the Father, it was the Herald of his birth, and the blessed anthem of that choir of Angels Luc. 2.14. his baptism was a doctrine of this, when the holy Ghost descended on him in the form of a Dove, an emblem of mildness and peace: his carriage to the Apostles taught them to be one, speaking usually to one for the rest, and singling forth Peter, when his message concerned the twelve. It was his affectionate prayer for them: holy Father keep through thy own name, those whom thou hast given me, that they may be one as we are one, joh. 17.11. but how is the Trinity one? 
Orat. 12. pag. 198.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Naz. explains it, as well in respect of agreement as essence: it was the legacy he bequeathed them in the fourteenth of S. john. v. 27. his salutation after his resurrection, in the twentieth of that Gospel, v. 21.26. and S. Paul's in the beginning of most his Epistles: as if this were the badge of his inspiration, and none were Canonical, but such as contained a prayer for peace. Think again that thy goodness is sinful, if soured with this leaven, and thy prayers turned into sin: thy sighs, nor thy tears regarded; thy orisons must not profane his temple, nor his Altar be guilty of thy sacrifice, Math. 5.23. though thou hast tired thy enemy's cruelty with thy patience and sealed thy profession with thy blood: though thou hast given thy body to be burnt as S. Paul speaks, 
1 Cor. 13.3.  and each element hath shared in thy ashes: occidi potes, 
De simpile. praelat.  coronari non potes, saith Cyp. die thou mayst, thou canst not be crowned, for thy death is an execution, no Martyrdom. Think again how he loathes, what he so severely punished; and because it suffered a greater vengeance, whether it may not be a greater sin, than Idolatry, or sacrilege. The greatest idolatry of Israel was rewarded but with the sword, Exod. 32. and achan's sacrilege but with stoning, Ios. 7. and yet mandata est terrae fames in populi divisores, 
L. 1. p. 26. ed. Lugd. Bat. 1613. Numb. 16.30.  saith Optatus; the Lord made a new thing, as Moses speaks, and the earth, which fed the peaceful, devoured the factious Israelites: They went down quick into the grave, buried before dead, for being so unworthy to live, they were hardly permitted to die. Think again what a scandal it is to those without, what a hindrance to those within, how it keeps many from us, opens the mouths of many against us, weakens the hands of such as remain with us, encourageth some to leave us, and woe to the man by whom offences come, Mat. 11.7. neither the strictness of his fasts, nor the example of his actions, nor the ardour of his prayers, his continual labours in the Gospel, his sufferings for the same, his whole life's penance cannot satisfy the Church for an hours stay in a Schism. Think again, that those thou hatest as enemies to God, are still his children; that all are thy brethren which can say our Father: that both point to Heaven; though a several way: that the difference of many is not in the foundation, but some subtleties of the Schools, some unnecessary superstructions; nay not so much perchance, but a mere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, contrariorum verborum non discors sententia, as 
e 1. Sent. d. 11. q. 1.  Scotus censures the difference betwixt the Eastern and the Western Churches, a consent of opinions in contrary terms; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Constantine speaks in Eusebius, 
f Of the Arrians de vit. Const. 2. fol. 134. ed. citat. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the dissension being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ib. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Fol. 135. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ib.  an idle wrangling, and a controversy in words: or, if of greater danger, though thou only truly honour'st God, because thou truly believest, the other thinks he doth so. 'tis error in him, no irreligion; and an error too, non odio Dei, sed affectu, as 
g De Guber. l. 5. p. 162. 163. ed. Actorfiis 1611  Salvians charity pitieth the Arrians: he love's God, though he misbelieves, and errs, lest he should dishonour him. Leave him not therefore, until God hath left him; and this thou canst not know until the day of judgement, the event whereof none knows beside the judge. While the Church is calm, disquiet her not; when it is tempestuous, awake thy Saviour, that his power may appease those winds which trouble her: As long as jerusalem is at peace in herself, may every hand brandish a sword, every heart sigh out a prayer to maintain it! may peace be the study, which in our Liturgy is the petition of all! Though factions disunite other Churches, may this be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Naz. speaks of his, without the least seam of division, as Noah's ark, safe in a general deluge. May that peaceful wisdom, which S. james saith, is from heaven, possess the breastplate and the Ephod, no seditious Corah invade those sacred ornaments, that seeks them only for the Bells, and the Pomegranates, to satiate his ambition and avarice. When the Church is divided, and the worship of God distracted betwixt jerusalem and Bethel; sell all thou hast to buy this pearl, with that Merchant in the Gospel; thou canst not purchase it at too high a rate, nor pursue it with hear enough: 
Part. 1.  tanto zelo quaerenda est, ut vix possit esse sobria, as Gerson speaks. Thou art not zealous in the prosecution of peace, while thou art sober. If some violence hath severed thee from the body, as plants wrested from their natural place, return with greater violence, and, because unity hath been once lost, preserve it so, that it be lost no more. 
Naz. orat. 14. p. 215.  What a shame is it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that thiefs and murderers should go more friendly to hell, than Christians do to Heaven? Let it be the glory of others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to divide themselves from their Saviour, by their dissension from his Church, & to belly each other in defence of the truth: but upon David, and upon his seed, and upon his house, and upon his Throne, and upon his Church, may there be peace for ever from the Lord: may righteousness and peace kiss each other, in Church and State, all rowing the same, though they look several ways. If any had rather be out of Charity with a whole Kingdom, then seen in a Cap or a Surplice; may the mildness of one side cure the madness of the other; and though the Donatist will to Heaven alone, may every one pity, and say with Optatus, that 'tis my brother Parmenian. Meddle not with such as are given to change; for the King's road is the surest way: whereas other sneaking passages are accustomed only to the feet of thiefs, and murderers. Believe not rashly, but try the spirits, whether they are of God, or of man, refined, or debased still: Whether those which boast so much of the spirit, have not continually some alloy of the flesh, wholly or parcel sanctified: Whether they believe in God, or themselves; are regenerate fully or carnal: the cause of this Schism and my last general.  
Schisms are so fare from God, that they have nothing of God in them; and if the induction were not beyond an Auditories patience, 'twere easy to derive all, from the concupiscible or irascible appetite, and resolve them either into ambition, or avarice, or envy, or pride. Lean therefore to none, until thou hast examined their tempers, and consider what they are, before thou dotest on what they say.  

Io. 3.9.  1 For perchance first they love to be honoured before the people, as Diotrephes did; and like the Pharises, measure their worth by their seat of praeeminence, as fools do their bodies by their shadows: rapere malunt quàm expectare, 
Flor. l. 1. c. 7.  as the Historian speaks of the worst Tarqvinius; they wait not the Angels coming to stir the waters, but prevent it, and with Ahimaaz 2. Sam. 18. will needs be sent, though they know not what to say. 'Tis not the cleanest way they seek but the nearest, which therefore they maintain by worse courses than they found it, men, seldom building well on such bad foundations, or improving ill purchased honours to the Churches good. And if ambition be their aim, why may they not use this with Corah, 
Num. 16.  as a means to gain a Diocese, if not a Prelacy; and make them Superintendents, though not Bishops: Or if not so, to requite the loss of that which they were not to have, with Aerius in S. Aug. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Euseb. speaks of Montanus, 
Ad quod vult. haer. 53. Hist. eclest. l. 5. c. 16.  out of an excessive ambition to disturb the peace of the Church, for missing an honour in it, and because he cannot be a Prelate he will be an Arrian.  
2 If not thus, possibly they are of a base condition, and desire not honours for their glory but their gain: 'Tis the wedge of Gold they long for, more than the Babylonish garment, and so they enjoy the golden crown of the Priesthood, could wish another had the Mitre. If this be their temper, thou mayst justly distrust their Tenants: for what a servant will he be to another, that is a slave to himself: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
To. 6. orat. 105. p. 906.  as Chrys. speaks; a captive to his riches, and a prisoner to what he keeps. there is no temptation more powerful than this, and therefore 'twas the Devil's last assault: for, if any promise can seduce our Saviour, 'tis that of the earth's kingdom and glory: he is the son of God indeed, which for such a gain will not cast himself, from the pinnacles of the Temple.  
3 Perhaps they are sick of an envious 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, nor can their eyes bear any lustre in another: 'tis not so much the opinion they oppose, as their corrival: and because Alexander prevented him in a Bishopric, 
L. 1. c. 2.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Theodoret speaks, Arrius cannot stifle his envy, but will show how weak his Lordship is by opposing his tenants; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Bas. Append. orat. 18. Paris 1618.  venting his fury against the Bishop by accusing his innocent truths of absurdity, and error; by calumniating his writings, as the Leopard shows his natural hatred to man, by rending his image in paper. If so, suspend thy judgement, for such envious malignants as these, square not their Creed by their conscience, but their malice.  
4 If none of the former, they may be of a too high spirited, and stately a temper; and then, having possessed the world, with the conceit of their abilities, they afterwards study to defend, what formerly they delivered, 
Ad Quod vult haer. 33.  and read not to maintain the truth, but their reputation. This was the cause of Theodotio's heresy, as S. August. relates: for, by the heat of persecution, being driven to a denial of his Saviour, he thought it a disparagement to confess his fault, and therefore laboured to defend it, maintaining one denial by another. It had been a strange sin to deny a God, none to deny a man, and therefore this was an argument of Theodotio's judgement, no proof of his Apostasy: he is wise and innocent too, si non Deum negâsse sed hominem videretur; if he deny not the son of God, but the son of Mary. Fellow not easily men of this nature, for such Achabs' as these, desire Micaiah to prophecy good, though never so false: nor do they, when their religion and credit lie in the scale, incline ever to what weighs most, but what advantageth.  
5 Lastly, if free from the rest, they are not unlikely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Naz. orat. 26. p. 444.  great fiery spirits, and then if their heat be joined with ignorance, their zeal is wildfire, and like mettle in an vnwayed horse, serves only to tyre and endanger the rider. Or, if with learning, this makes not their errors less, but more dangerous: for than you shall have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: 
Ib. p. 458.  charms of eloquence, and curious agitations, though unusual: because they are not sworn to any man's expression; keep they must that good thing committed to their trust; 
2 Tim. 1.14.  and the same faith may be preserved in different terms; for so they mean well, it matters not what they speak; the trodden way is too easy for them; these must go where other cannot, and S. Paul's form of sound words, was not prescribed to the strong, 
2 Tim. 1.13.  but the crazy. If the Church have modestly delivered herself at large, these will undertake to misinterpret her meaning by their own; and force her to speak for their particular fancies, which studied to express herself in general. Where there is such presumption on our own strength, the field is maintained to the last man: for like illiterate Advocates, when their arguments are spent, these Rabshakehs' begin to rail, and that in the jewish language, to the shame and weakening of such, as stand on the walls; betaking themselves ad argutam malitiam, 
Inst. l. 1. c. 1.  as Lactantius speaks, to the saucy liberty of a scolding pen; as if they wrote by the Churn or the Distaff; 
Polla argentaria Luc. vit. ex claris. auctor. Bersm.  or that Lucan's wife corrected Lucan's Pharsalia. When thou hast thus examined their temper, suspect their disease, and fear their infection: or lest thyself should begin a Schism, avoid the occasions. Think godliness the greatest gain, and let it be thy ambition to be Orthodox: know that the safest treasure is in Heaven, and the surest honour: think how short thy life is; how near thy sun is to the West; and be not so childish to cry for thy best clothes when thou art going to bed. Do not make thy envy a means of thy error, nor trip thy brother's heels, when he is running to preferment: for every man may have entrance, if one give way to another; whereas in a throng all stick at the door. If through weakness thou hast erred, be willing to retract it; be not always mad, because thou wast once blind: alloy thy choler with the mildness of the spirit, and though thou writest and speakest for the truth, forbear thy brother. Leave that womanish eloquence to such as have nothing to defend them but invectives: for know, there is a murder without bloodshed; jugulast is non membra, 
L. 2. p. 69.  sed nomina, saith Optatus, ye slay not their bodies but their names; and what credit or joy is it to outline the decease of their honour, and reputation? Besides, this is not the way to cure a patiented, but to distemper him; the means to calm these storms, being for the strong to bear the infirmities of the weak: 
Rom. 15.1.  So have I seen a lesser fire (by reason of a too violent suppression) break forth into unquenchable flames; whiles a greater not stirred, nor meddled with, though it threatened for a while, ere long sunk into ashes. If thou art a hearer, long not for meats above thy digestion: if a teacher, learn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, rightly to divide the word, and to suit thy discourse to thy auditory. Corinth can inform us, that, as a disproportionate diet causeth a mutiny in the body; so doth it in the Church, the usual fruit of such School discourses, in popular auditories, either for thy deficiency in expression, or theirs in apprehension, being Schism or blasphemy; as Constantine observes in his letter to 
* De vit. Constant. Orat. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The cause of most schisms being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Alexander and Arrius 
u Naz. orat. 26. p. 416.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, keep thyself to those ancient hereditary expressions, & remove not those Landmarks thy Fathers have set: for what likelihood is there one man should be wiser than so many thousands? Think meanly of thy own wit, and mistrust even what thou knowest: for, how hardly can man wade into those inscrutable mysteries, which is ignorant of those motions he every day feels, which is a stranger to himself? if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be in thy Creed, admit not the change of a letter with Athanasius in 
x L. 3. c. 4.  Sozomene, this strange attire of faith, or as 
y Euseb. de vit. Const. orat. 2.  Constantine styles it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, this ●oyish idle curiosity, this patching an old garment with a new piece hath ever been the cognisance of heresy, and such contentious Ephramites may still be discerned by their lisping Sibboleth. Again, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. When the Church hath spoken in general, make her modesty an example for thine: be not wiser than her Canons, nor straighter than her rules. 'tis enough for thee to hold the foundation: or, if thou buildest thereon, take heed thou preparest nor fuel for the last fire. The Apostle assures thee, that, if thou shalt confess jesus Christ, and believe that God raised him from the dead, thou shalt have eternal life, 
z Naz. orat. 26. p. 446.  
a Naz. ib. p. 438.  and what wouldst thou more than this? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, there is nothing more unjust, more dangerous than thy faith, if thou measurest it by the daring subtleties of refined wits, by the cleanly conveyance of some cheating distinctions: though in the modus thy own reason sway thee another way, keep it to thyself; better an unnecessary truth should be lost, than the unity of the Church: deliver not a novity, though in the reservedst terms; for what can we expect but a Babel, when one understands not another's Language? Believe only what the Lord requires, and his Church: consider what the rest, for to follow man's direction is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in S. Paul's phrase, 
1. Cor. 3.3.  to walk in a circle, to go about, not to go forward, and in matters of this nature, the safest way is to be a sceptic; 
Naz. 16. p. 446.  if some turbulent zealots' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, through a fiery precipitation run out of themselves first, and then out of the Church: beseech them, with S. Paul, that they be perfectly joined together in the same mind, and the same judgement, that all speak the same things, v. 10. if thy prayers are slighted, conjure them with the same Apostle, if there be any consolation in Christ, if any comfort of love, if any fellowship of the spirit, if any bowels and mercy, be like minded, having the same love, being of one accord, and of one mind, Philip. 2.1.2. if they yet persist, threaten, and let them know, that we have no such custom, neither the Churches of God, c. 11.16. & if after all this, they resolve to leave thee, leave them not without S. Paul's Prayer, Rom. 15.5.6. the God of patience, and consolation grant unto them to be like minded one towards another, according to Christ jesus; that they may with one mind & one mouth, glorify God, even the father of our Lord jesus Christ: to whom with the blessed Spirit, be ascribed all honour & glory, dominion and power, now and for ever. Amen.  
FINJS.