A SERMON PREACHED AT PAULS-CROSSE, May 30. 1626. WHEREIN MAY BE seen whom we are to repute Heretics, and Schismatics; what sleights they use to deceive: Gods just judgements on them: and how we may escape those nets which they lay for us. ALSO Good Council to the Magistrate, Minister, and Subjects, necessary for these times.  
By MATTHEW BROOKES.  IAM. 1.16. 
Do not err my beloved brethren.  
LONDON, Printed by William jones dwelling in Red-crosse street. 1626.   

TO THE RIGHT HONOURABLE ALAN COTTON Knight, Lord Mayor of the City of London; And to the Right Worshipful the Sheriffs, and all the Aldermen of the same, All blessings of this life, and of the life to come.  
Right Honourable, and Right Worshipful,  
THis poor Discourse desired of many of my friends, to be seen in Print, petitioneth for your favourable acceptance: and coming naked, hopeth to be welcomed for God's sake. Your godly hatred of superstition, and sinister practices in Religion, (as also the love which you bear to the truth of Christ, and to those who endeavour to the uttermost of the graces which God hath given them, to set forth the same in his Church, for the manifestation of his glory) may sufficiently persuade you to give it entertainment.  
It is a discovery of the wiles of Heretics and Schismatics, by which they deceive the hearts of the simple, and reap to themselves no small advantage. Therefore though neither sumptuously Apparelled in the robes of Learning and Eloquence, to add grace unto it; Nor credited by the authority of the Author (which two things are wont to find many friends, and do buy the good liking of men) it may recompense you the loss of time in reading it. (But I hope you will not deem so small a hindrance at any thing, especially where an adventure is made for a necessary gain.)  
The Author for his part hath to say for himself, that his respect of you all augmented by that Reverend regard which every one of you hath ever had to Works of this nature (or rather generally to all the labours of Christ his Harvest men) hath emboldened him to present you with these his first fruits, a little handful of Goat's hair, and yet useful for that Tabernacle which the Lord willeth to be made.  
And he doth beg that you will be pleased to accept of this, according to the sincerity of his affection, protesting that if herein he hath done you the least service, he shall bless God for it, and remain  
Your Honours and worships in all Christian duties, MATTHEW BROOKES.   

To the Reader.  
IF among the iniquities of these days, dangerous and detestable opinions in matters of Religion be the chiefest, (for the more holy the band is, the more impious the breaking of it.) Behold the cause of (almost all Errors, and perverse conceits of that nature) the admiration of men's persons or writings. For jurare in verba Magistri, is both old and usual. But my request unto all those who desire to make profession of the name of Christ in sincerity, and truth, is that they would constantly set up St. Augustine's resolution, Ad Hieron: Epist. 19 Alios ita lego, ut quantalibet Sanctitate, doctrinaque praepolleant, non ideo verum putem, quia ipsi ita senserunt, Sed quia mihi vel per illos authores canonicos, vel probabili ratione, quod à vero non abhorreat, persuadere potuerunt. I do so read other men's Works, that notwithstanding their sanctity and Learning, I am not of their mind, unless the truth of their opinions may appear unto me, either by the Canonical Scriptures, or by probable reason. By this means they shall not rashly embrace strange doctrine, like that foolish satire, who fell to kissing of fire at the first sight.  
For this cause I have in this short Sermon acquainted thee with the nature and practices of Heretics and schismatics, God's judgements on them, and how thou oughtest to bear thyself towards them, least suddenly they stab thy heart. If thou wilt read it, it will do thee no hurt, and if thou wilt make use of it, it may do thee some good. Howsoever, it is my good will, receive it therefore as willingly.  
(Donec quid grandius aetas  
Postera, forsque ferat melior:)  
And I will pray God to add a blessing to all thy labours. Vale. M. B.   

A SERMON PREACHED AT PAULS-CROSSE, May 30. 1626.  ROME 16. VER. 17.18. 
Now I beseech you, brethren, mark them which cause devisions and offences, contrary to the Doctrine which ye have learned, and avoid them.  
For they that are such, serve not our Lord jesus Christ, but their own belly, and by good words, and fair speeches, deceive the hearts of the simple.  
THE Church of God militant upon earth, upon diverse reasons, is diversely compared in the Scriptures: 
Cant. 6.9. 1 Tim. 3.15. Eph. 1.23.  as where it is called A Dove for the innocence thereof: The house of God, because by his Word and graces, he doth dwell in it, the body of Christ, because Christ is the head thereof, giving life, and governing it, as well generally, as in every particular member: 
Psal. 147.12.  but where it is called Jerusalem, it cannot but mind me, how fitly it may be compared to Jerusalem besieged by the Romans. 
joseph. de bello judaico. lib. 7.  For as the foreign enemy did straight beg 〈…〉 t the City without: & the seditious terming themselves, the zealous did most miserably vex it within: So God's Church is affronted by a double enemy, the one external, shooting against it the arrows of blasphemous speeches, out of the bow of impiety; slinging the huge stones of all manner of slanders and reproaches, out of the Engine of maliciousness; battering the Walls of it, with the ram of persecutions; wherein all glorious Martyrs, who by the effusion of their blood defend the Gospel, stand like pillars, or rather more strongly than those mighty Towers of Herod, which the enemies themselves admired: But the other enemies are within the City, and they are ambitious of honour, who will be counted zealous for the defence of it, notwithstanding they cast fire on it of all sides, like as the Spaniards, 
Martin. Fumet. Hist. Hungar.  of Aldens company, in the Wars of Hungaria, fired the Castle of Lippa, which they pretended to defend.  
Certainly, these zealous enemies are more dangerous to the poor Citizens than the other, for as Cyprian saith, 
Cypr. lib. de unitat Ecclesiae.  Facilior cautio est, ubi manifestior formido est; where the danger is more manifest, apparent, and exposed to our view, there to avoid it is no difficult matter, and therefore the Citizens of this besieged Jerusalem had need of circumspect providence, as well to resist the one, as to suppress the other. I say not what directions the Apostle, almost throughout this whole Epistle, hath given to the Romans, but to close up all, and lest they might less regard the seditious within, in the very end of his Epistle, he presents them in their colours, that so be might leave his exhortation as it were freshly imprinted in their memories. Now I beseech you brethren.  
Which words are the vade vale, to the whole matter of the whole Epistle, and as distinguished by two verses, so distinguished by two parts, for in the former verse he doth Orare, he doth entreat them to mark, and to avoid those that cause divisions and offences: in the latter he doth Narrare, he doth show the cause or reason why they should so do.  
His request or entreaty hath three parts, 
Verse 7.  the first is humilis introductio; a humble Introduction to the matter, wherein we are to observe the form and manner of his speech, having two branches, first the style of the Saints, brethren: secondly, his request made to them as brethren. I beseech you. The second part of his entreaty is, docta descriptio, a learned description of all such persons, from their unquiet minds; they are not content to go to hell alone, but they tro 〈…〉 the Church; first with unsavoury doctrine, cau●●●g diusions; Secondly, with lewd manners causing offences, the impiety whereof is demonstrated a Contrario, by the contrary laid against it. Such divisions and offences, are contrary to the doctrine which ye have learned. The last is Pia admonitio, godly counsel how we should deal with them. And this containeth two precepts, first to mark them, secondly to avoid them: thus far goeth his request or entreaty, ver. 17.  
The Narration contains an aetiology, that is an exposition of the cause or reason why such men are to be avoided, which is threefold; the first is drawn from the scope of their profession set down 1. Negatively, they serve not the Lord jesus Christ. 2. Affirmatively; but they serve their own belly. The second is from the plausibleness of their behaviour: they use first good words, wherein we note their divine▪ like conference. Secondly fair speeches, wherein we observe their moral eloquence. The third is from the effect of their practice, which is to deceive, and seduce, what? the Heart, and of whom? of the simple.  
Of these particulars I intent an orderly discourse; first, craving your patience to hear those persons named, against whose poison, so skilful a Physician, as St. Paul was, thought good to confect so strong a potion; they are in the common language of the Church, Heretics and schismatics, with which names, and the reasons of them, and the difference betwixt them, I shall briefly make you acquainted.  

The enemies of the Church, her doctrine are Heretics.  First then Heretics, have their name from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies choosing, for that they make choice of a peculiar religion fitting their own fancy, as in old time the Philosophers made choice of such a sect as they liked best.  
It cannot be denied, but that in the Scriptures this word is sometimes taken in the best sense, importing no more but doctrine, as where it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Acts 28.22.  etc. for as concerning this sect (or heresy) we know that every where it is spoken against. Sometimes it is taken in the worst sense purporting the doctrine of devils, maintained against the principles of religion. A man that is an Heretic, after the first, 
Tit. 3.10.  and second admonition reject: but the use of the Church, (since Heretics after the Resurrection, and more especially within the first five hundred years, sprang up thickly among the people of God, as tares among Wheat, swarming in the light of the Gospel, like Locusts of Egypt, and men, rejecting the true way of God's worship, made choice of peculiar manners of worships, according to their several fancies,) hath brought to pass, that this word is only taken in the worst sense, so that from the word itself, it is easy to define an heretic; 
What an Heretic is▪  He is one that professeth the name of Christ, and who maintaineth obstinately any one, or more opinions, repugnant to the grounds of our Christian faith: whereby he is distinguished, first from all licentious Christians, who, though by their evil lives, they deny even that blessed name by which they are redeemed, yet must we not call them heretics, for that they maintain no opinion, that it is lawful so to do. Secondly, he is distinguished from jews and Turks, who deny the divinity of Christ; because they profess not themselves to be Christians. Lastly, he is distinguished from such erring Christians, who for want of a sound judgement, misconceive the very grounds of Religion, as the Corithians did, for these you cannot call Heretics, if they will yield unto wholesome doctrine, and do not with obstinate minds, maintain their damnable opinions, so that in an Heretic three things concur. First, he is a professor of Christian religion. Secondly, he is an obstinate defender of his opinion. Lastly, his opinion is, repugnant to the fundamental points of our Christian faith. And lest any man should think this to be a small matter, let him note that an Heretic is worse than a murderer, by how much the soul is more noble than the body, for he is a killer, and a destroyer of the souls of men; he is worse than an Infidel, for as one of the Fathers observeth, he is desertor fidei & oppugnator eius, a forsaker of the faith, and an oppugner of it, which an Infidel cannot be, for he may be oppugnator eius, a resister of it, but he cannot be desertor, a forsaker of it, because he never had it. In a word, he is worse than a Schismatic, because whereas the Schismatic quatenùs, a Schismatic breaks only the bond of love, whereby we are tied one to another, the Heretic cuts the very throat of faith, wherewith we are united to God himself.  

God's judgements upon Heretics.  Then stand amazed at God's dreadful judgements, poured on such persons in this life, like plagues on the Egyptians, and forerunning their plagues eternal in the life to come. Arius who denied the consubstantiality of the Son of God, burst in sunder, 
Rufin lib. 1. cap. 13. Socr: lib. 1 ec, hist Cap. 25.  after the manner of judas Iscariot, and his bowels gushed out. Montanus, who gave forth of himself, as if he were that Comforter promised by our Saviour, & those two lewd women his Prophetesses Priscilla and Maximilla hanged themselves. 
Euseb. Ec. hist. lib. 5. cap. 13. & cap. 14.  Paulus Samosatenus, who denied Christ to be the natural Son of God, was stricken in his body with a contagious Leprosy, he was excommunicated in all Churches, and in the end deprived of his usurped Bishopric. 
Hierenim: Catalogue. Scriptor.  Manes who had amassed & heaped together diverse absolute heresies, out of which he confected his venom, was imprisoned by the King of Persia, and by his commandment skinned alive, 
Euseb. Ec. hist. lib 7. cap. 30.  and his skin was stuffed full of chaff, and set up before the entry of a certain City of Mesapotamia.  
The Arian Bishops intending to meet in the Town of Nicomedia, 

Socr. lib. 1. cap. 22. hist.  
Socr. Ec. histor. lib. 2. cap. 39   and there to consult together for the propagation of their heresy, the Lord by a fearful Earthquake overthrow the Town to prevent their meeting.  
Therefore let us fear to fall into any heresy, lest the Lord be as angry with us, as he was with them, knowing that if we turn our faces against the fundamental points of Christian belief, we are worse than murderers, we are worse than Infidels, we are worse than Schismatics, Gods plagues hang over our heads in this life, and eternal damnation in the life to come. The Lord doth hate, and therefore take revenge on the very places of heretical conventicles; a late experience we had in the ruins of certain rooms of a house in this City, 
The house at the Blackfriars  nota est historia, though I fear it be almost forgotten such are the first sort of the deceivers here mentioned, those that oppose the grounds and principles of Christian religion.  
The second sort we call Schismatics, 
Schismatics are Enemies of the doctrine taught in the Church.  from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth division; because they divide themselves from the body of the Church and Congregation, and have their convents by themselves, 

What schismatics are.  
August. lib de quaesti. Euang. Secundun. Matth. Cal. institut. de fide, cap. 8.   the difference between Heretics and schismatics, St. Augustine will have to be, Quod illi falsis d●gmatibus, fidei sinceritatem corrumpant; high autem interdum etiam in fidei similitudine, societatis vinculum disrumpant: that Heretics with false doctrine, do corrupt the sincerity of the faith, but schismatics sometimes even in the similitude of faith, do break asunder the bond of love. Whereby it is plain, that the properties of a Schismatic are these two; first, he must make profession of the faith; secondly, he must divide himself from the body of the Church; and it skills not whether for some point of doctrine, or for Ceremonies or any other thing with which he is discontented: the matter is, he deuideth himself from the Church, and is therefore a Schismatic. Upon this reason was Lucifer, Bishop of Calaris in Sardinia, justly taken and reputed as a Schismatic, for that he divided himself from Eusebius B. of Vercellis, 

Rufin. lib. 1. cap. 30. Ec. Hist.  
Theodocet. Ec. Hist. lib. 3. cap. 4. & 5.   and from the Church of Antiochia, for that they disapproved the ordination of Paulinus, whom he had ordained to be Bishop there.  
A man would think it a small matter to be discontented, and therefore to be divided for such a trifle: but it is that which St. Paul blameth among the Corinthians, 
1 Cor. 3.3.  where there is among you envying, & strife & devisions, are ye not carnal, and walk as men? if carnal, 
Rom. 8.1.  than not spiritual: for the flesh and the spirit are opposed. To walk after the flesh is one thing, and to walk after the spirit is another thing. Upon this reason Schismatics have not the Spirit of God, and therefore walk as men, even as those that are carnally minded which is death. 
Rom. 8.6.  For to be carnally minded is death: but to be spiritually minded, is life and peace. If I dissemble not with you, or go about to deceive you, I must needs conclude, with a learned Divine, 
Eulling. Dec. 5. Ser. 2.  that schisms are crimina atrocissima, most crying sins. For behold Gods just judgements in one particular, upon the heads of Sschismaticks. Corah, Dathan, and Abiram, 
Num. 16.  made a division among the people of Israel, but the earth opened her mouth, and swallowed them up alive. A judgement able to warn all succeeding ages, to take heed how they go apart from the congregation of the Lord; and more especially those that will separate themselves from our Church, for some few Ceremonies and formalities retained therein. For the less cause they have to do so, the greater is their crime. I pity the case of those that delight more in private conventicles, than in public Congregations, and will be divided, because they will seem to be singular, as the Scribes and Pharisees. I would to God they were all of them acquainted with thus much of Cyprians Theology, 
Cypr. lib. de unit. Ecclesiae.  Habere non potest Deum Patrem, qui Ecclesiam non habet matrem; He cannot have God to be his Father; 
Of the particulars of the text, and therein first of the first part, wherein he maketh request, ver 17. wherein the first thing observed, is his humble Introduction. Rom. 1.7.  that hath not the Church his Mother. But let us now see the particulars, that we may receive direction how to deal with them.  
1. I beseech you brethren.  
Unto whom he writeth his Epistle, them he saluteth by the name of Brethren. These were not the Elders or Rulers of the Church only, but every one who being called to the knowledge of the truth, made profession of the blessed name of jesus: To these he dedicated his Epistle, To all that be in Rome, beloved of God, called to be Saints, and all these he here styleth by the name of Brethren.  
This is done upon a double reason; first, we have all one common Father, which is God. One is your Father Which is in heaven. 
Mat. 23.9.  Upon which respect you shall never see the Apostle so uncharitable, but he will repute the very jews his brethren. Secondly, the members of the Church are joined together in a more near fraternity, for God doth become our Father in Christ his Son, by faith we are made the sons of God. 
joh. 1.12.  As many as received him, to them gave he power to be the sons of God, and we are adopted to be the heirs of God, 
Rom. 8.17.  and joint heirs with Christ, it is therefore no indignity to the person of the Apostle, to salute the meanest Christian by the name of Brother; and account him so to be, for he is redeemed by the same price, and bought with the same blood, he is the adopted son to the same Father, and hath the same inheritance. Why then should not the Apostle receive him and repute him as a brother?  
O ye that advance yourselves above your brethren (and because ye have place, either in the Church or Commonwealth, or gifts more excellent than your brethren have, presumptuously thank God with the foolish proud Pharisee in the Gospel, that you are not as Other men are) come hither and learn humility, 
Luk. 18.10.  lest because you exalt yourselves now, God humble you hereafter: As good a man as the best of you, 
Act. 9.15.  A chosen vessel unto God: As great a man as the greatest of you all, An Apostle of jesus Christ, 
Rom. 1.5.  is joyous to be ranked in this fraternity. And when you shine in your gold and silver, 
Act. 12. ●1.  like Herode in his royalty, and with admiration of these outward things, 
Physiolog. cap. 12.  like that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that boasting bird the Peacock beholding his goodly feathers with great rejoicing, then remember your poor kindred, if ye be Christ his servants, the meanest Christian is brother to the greatest; he is redeemed with the same blood; he is bought with the same price, and heir unto that kingdom, to which all the kingdoms of the world are not worthy to be compared; behold his nobleness.  
And let that proud Commander of the world, who will be called Universal Bishop, 

De Maior. & Obed.  
Vnam Sanctam in extravag Bonifacij 8. Durandu● Council▪ Lat. Sub. julio 2.  
Dist 9 Innocent. De Maior: & in obe. li: 50. lit●. in extravage joh. 22 cap cum inter nonnullos. in gloss● finali in editione impressa Parisiis. 1503.   the head of the Church, the Ruler of both the Swords, the high Conveener of Counsels, who dareth to have it affirmed, that the whole world is his Diocese, that he hath all power both in heaven and in earth, that he cannot be judged by all the Clergy, nor by all the people, that all Kings and Emperors have all their power & authority from him, that he is seventy times seven times greater than the greatest Kings, that his power is more ample than all other patriarchs, that he is the Lord God, no pure man, but something made and compounded of God and man, who is wont to command Purgatory, and the fire of hell, and to send the blessed Angels to fetch bring, deliver, and carry souls out of Purgatory into heaven (with as good discretion as sometimes King Xerxes commanded the great Mount Athos in Macedonia, to stand still, and not to stir one foot out of his place, and to cause no trouble unto him or his Army, upon pain of his high displeasure.) Let him learn humility well suiting with Apostolical sanctity; let him stoop to the meanest Christian as to his brother, let him note but the Apostles spirit, who though as an Apostle he might command them, yet doth he beseech them as his brethren rather choosing to prevail by love than rigour,  
And there are two reasons why the Apostle doth rather entreat then command. First, he is ardently zealous, the greatness of the cause moved him to be so. For what is the danger? the public scandal of that blessed name by which we are redeemed; the propagation of the Gospel hindered, those that give care to the enchantments of these Sirens seduced, and their souls destroyed, the more the danger is to be feared, the more ardent is his obsecration, I beseech you brethren. Secondly, it is more suitable to the nature of a brother, to be requested, then commanded by a brother: the faithful he will set free from their Schoolmaster, 
Gal. 3.25. Gal. 4.18.  those that are led by the spirit, he subiecteth not to the law. And therefore in all his Epistles you shall find him seldom or never commanding, always entreating and beseeching ut precibus flecti possint, to bow them, and bend them to their duties with his earnest suit, I beseech you brethren. 
Rom. 12.1.  I beseech you brethren by the mercy of God, that ye present your bodies a living sacrifice. I beseech you brethren, 
Rom. 15.30.  for the Lord jesus Christ his sake, and for the love of the Spirit, that ye strive together with me, in your Prayers to God for me. I beseech you brethren mark them which cause divisions and offences. And from his humble Introduction, he proceeds to his learned description, which is the second thing that I observed in the first part.  

Secondly, of the description of these evil disturbers.  Which caùse devisions and offences contrary to the doctrine which ye have learned.  
He inditeth them of two capital crimes, Divisions and offences by them caused; which how o 〈…〉ous and insufferable they are, lay but against them saith he, the doctrine which ye have learned, and ye shall easily perceive; for Contraria iuxta se posita magis illucescunt, Contraries laid one against another do appear more plainly and are more easy to be discerned, now these are contraries, therefore you must compare them, and see how bad the one is by the goodness of the other.  
(Devisions) the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth discord, or disagreeing, and it is here properly referred to opinions, so that it must necessarily imply sects, and devisions in Religion, diverse doctrines, contrary to the truth of Christ for so the text expounds itself.  
The devil was the first divider, for when God had joined all things together in the best order, his study was to separate that which God had united. He first caused a faction among the Angels in heaven, and with those whom he found to adhere to his part, he left his habitation. He stirred up Schism, 
jud. 5.6.  He divided himself from God, and from the society of the blessed Angels. He divided man from God, that if it were possible, he might also divide God from man. He was the first that preached Heretical doctrine in Divinity; for when God had said unto Adam, Of the tree of Knowledge of Good and Evil; thou shalt not eat of it; 
Gen. 2.17  for in the day that thou eatest thereof, thou shalt surely die. Or (as it is in the Hebrew) dying thou shalt die. Contrary to this the devil preached, Ye shall not surely die: for God doth know that in the day ye eat thereof, than your eyes shall be opened, 
Gen. 3.4, 5. Gen. 4. Gen. 6.2.  and ye shall be as Gods, knowing good and Evil. In the persons of Cain and Abel, he divided the brother from the brother. He was the first that brought in that ancient distinction the sons of God, and the sons of men. By his study he is a divider, and therefore properly called in our English tongue the devil, from the word Divello, which signifieth to unjoine or pull in sunder; for he is always labouring to dissolve that which God hath joined.  
And hence it is, that when a Schism was made in old time in the Church, they had wont to call the author of it the devil's son. Paul called Elymas the Sorcerer; 
Act. 13.10.  the child of the devil, St. john being at Ephesus bathing his body in a Bath, in which Cerinthus the Heretic was also bathing, fled away, as if the devil had been there, because Cerinthus the devil's son was there. And when Martion the Heretic meeting Polycarpus, said unto him, Cognoscenos: pray know us, take notice and acquaintance of us: Polycarpe made him this answer, Cognosco te primogenitum Satanae. Yes, I take notice of thee, and I know thee well enough, thou art the devil's eldest son. Upon this Irenaeus maketh this grave conclusion. 
Iren lib. 3. cap. 3.  Tantum apostoli, & horum discipuli habuerunt timorem, ut neque verbo tenus communicarent alicui corum, qui adulteraverant veritatem; So greatly stood the Apostles and their disciples in fear (lest Heresies and Schisms should prevail) that they would not communicate, no not so much as in exchange of a word with any of those who had depraved the truth of Christ. Upon this ground divisions are noted; they divide us from God, and God from us: they divide us from the Communion of the faithful, and the faithful from us: nay, they subdevide, for by Heresies and Schisms, even the wicked are divided among themselves: they are the works of the devil, and they that cause them do as the devil did; they are all in general the devil's sons, but those that divide by heresy are primogeniti Satanae, the devil's eldest sons, and heirs apparent to his kingdom.  
(Offences.) The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. that is to say, any manner of things whereat a man stumbleth and taketh harm; as stones or blocks cast in our brother's way, occasions of sin, and such like. These are caused either Dictis or factis, by their wicked doctrine, or by their lewd lives, and indeed those that cause devisions, cannot choose but cause offences, upon the same reason, because they cause devisions; and therefore the Apostle saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Divisions and offences; because the one is bred by the other, as the fruit is nourished by the tree; or rather false doctrine and schism, is the vegetative power of offences.  
It is true, that there is sometimes Scandalum acceptum, where there is not Scandalum datum; an offence taken, where there is no offence given, as it is like that a blind man may stumble, and fall in a plain foote-path, where there is nothing laid in his way. But we are now disputing De dato scandalo, of offences given, and of those that lay blocks, and cast stumbling stones in the way to overthrow their brethren, contrary to Christian charity, and Christ's commandment, who hath commanded us to love one another, 
〈◊〉. ●. 34.  as he hath loved us, and contrary to the Apostles rule, that we should consider one another, to provoke unto love, and to good works.  

Heb. 10.24.  Furthermore, upon what reason the Apostle doth indite those that cause devisions, and not those only, but them also that cause offences, it may appear by the Scriptures which setteth forth the causing of offences to be a most capital crime: for which cause God commanded the people of Israel, utterly to destroy the old Inhabitants of the land of Canaan, left they should cause offences, and cast stumbling blocks in their way; 
Deut 7.4.  They will turn away thy sons from following me, that they may serve other Gods. Our Saviour Christ saith, Woe unto the world because of offences: it must needs be that offences come: but woe to that man, by whom the offence cometh. And woe to him to whom our Saviour Christ saith, 
Mat. 18.7.  Woe, for what said he a little before? It were better for him that a millstone were hanged about his neck, 
vers. 6.  and that he were drowned in the depth of the Sea.  
But for what cause is a woe so grievous pronounced against him that causeth offences? St. Paul gives the reason, 
1 Cor. 8.11.12.  By this m●ane● shall the weak brother perish, for whom Christ died: when ye sin so against the brethren, and wound their weak conscience, ye sin against Christ.  
For Gods love take this to heart, ye of uncircumcised hearts and ears, who never dive into the reckoning of it, what it is to wound the weak consciences of your brethren: and I speak not to those only that maketh devisions in our Church, either in matter of Doctrine or of Ceremony; (if there be any such that hear me this day.) But to you that offend your brethren by your evil lives, either in the abuse of Christian liberty to your lusts, as drinking to drunkenness: dressing to pride: sparing to covetousness; eating to gluttony, or such like: whereby that which is lawful, is used unlawfully, or else by doing that which is absolutely unlawful, as Whore-mongers, thieves, Usurers, Liars, sweaters, and such like. You wound the weak consciences of your brethren; ye cause your weak brethren to perish for whom Christ died: repent and amend your lives, or let me tell you, that ye yourselves will say hereafter, that it were better if that a millstone had been hanged about your necks, and that you had been cast into the depth of the Sea. For though it be necessary that offences should come, yet woe be unto you by whom they come.  
I must now demonstrate this impiety a Contrario, as it were by laying white against black, to discern the colours.  
Contrary to the doctrine which ye have learned. This is the touchstone, at which all devisions & offences must be tried: by this we must try the spirits, 
1 joh. 4.1.  whether they be of God. He had taught them the high and profound mystery of Christian religion by authority of the Scriptures: now he condemns not simply all devisions, & all offences, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with respect and relation, those only that are contrary to God's word, and the proportion of faith and manners, which was that doctrine which they had learned at his mouth.  
We must divide ourselves from all jews, Turks, Papists, Infidels and Heretics; as the Israelites were divided from the abominations of Egypt; and if we cause offences to them, as Lot to the Sodomites, and the faithful of the primitive Church to the Idolatrous Gentiles, by the sincerity of our Religion, and our good conversation we sin not, for this is bonum Schisma, and bonum Scandalum, a good Schism, and a good scandal, which Christ himself made, or rather which he professed to make▪ I am come to set a man against his Father, and the daughter against her mother, 
Mat. 10, 35.36.  and the daughter in law against her mother in law, And a man's foes, shall be they of his own household. But the unlawful devisions and offences, are those that are made contrary to the Apostolical doctrine, the blessed word of God. Ex illo (saith one of the learned Fathers) fidem alimus: ex illo spemerigimus: ex illo fiduciam firmamus: thereby we feed our faith, thereby we advance our hope, 
Rom. 1 16. ● Tim. 3.15.  thereby we confirm our trust; for this is the power of God unto salvation to all those that believe; this is able to make us wise unto salvation through faith which is in Christ jesus, and therefore though we, or an Angel from heaven, preach any either Gospel unto you, then that which we have preached unto you, let him be accursed (saith Paul) but those that do so, let us now see, 
Gal. 1.8.  how we must deal with them.  

Thirdly, of the Apostles godly counsel how we must deal with them.  We must mark them, and avoid them, (Mark them) the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth, that we must be like unto those that sit upon watch Towers to observe the coming of the enemy. For they that cause devisions and offences, are the common enemies of the Church of God, and they come to destroy our souls, and therefore we ought to be most careful to mark them. Secondly, they come with all policy and subtlety, 
1 Pet. 2.1.  and bring in their damnable heresies privily; and therefore we ought never to be absent from our watchtower, but to have an eye unto them continually, left they come upon us unawares, and suddenly destroy us, and as this is generally the duty of all men, upon this reason, that every man hath a soul, which is his best part, and the choicest thing that he possesseth, 
Mat. 16.26.  and more dear unto him than all the world (for what is a man profited, if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for his soul? So more especially it is the duty of those that are in authority, either in the Church or Commonwealth, upon this reason, that in the Scriptures they are called Watchmen, for how do they watch, 
Eze. 33.6.  if they defend not Gods flock diligently against these ravening Wolves? And against whom do they watch, 
Mat. 7.15.  if not against these enemies of men's souls.  
Therefore let every man in general mark them, as they desire the salvation of their own souls, but more especially the Magistrates according to their places, as they will answer for the souls of those that shall be seduced. Whom in the name of Christ I do beseech to be careful of it. Let them mark them by making them known unto God's people in their colours, as Paul marked Hymenaeus and Philetus, and Alexander the Coppersmith: as St. john marked Diotrephes: and our Saviour Christ the Scribes, 
Mat. 16.6.  Pharisees, and Saduces, Take heed and beware of the leaven of the Pharisees, and of the Saducees. Let them admonish the people to take heed of the leaven of Jesuits, Anabaptists, Brownists, and all deviders and offenders whatsoever, and let them mark them to restrain their madness. Excellently St. Augustine in his Epistle to Donatus, 
August. Epist. 127. a● Denat.  Deputy of Africa, Sic igitur eorum peccata compesce, ut sint quos paeniteat peccasse, Do thou so bridle their sins, that they may repent at heart, that ever they have sinned.  
A second duty subordinate to this our watching is the avoiding of them; for if we mark them, we may avoid them, but if we mark them not, we cannot avoid them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, be gone from them, and shun them, as men are wont to run away from noxious beasts. 
Iren lib 2. cap. 19  For as Irenaeus saith, they are like unto Hunters, and their intent is to make a prey of you. 
Epiph Haeres. 34 Cont●. Marcofi●●.  Epiphanius doth well compare them to the Serpent called Dypsas, which poisoneth those pools of water, at which he drinketh, whence it cometh to pass, that the beasts which drink there, fall down dead suddenly, and burst in sunder, being poisoned with the venom of the Dypsas. I cannot now stand to dispute of cases of Conscience, how far it may be lawful for a man to confer with those that cause Devisions and offences▪ I will only press you with the words of the blessed Apostle and Evangelist St. john, If there come any unto you, 
2 joh. 10.  and bring not this doctrine, receive him not into your house, neither bid him God speed. And now I come to show the cause or reason hereof which is the second part of my text.  


Secondly, of the Narration or Exposition of the cause or reason. and therein, first of the scope of their profession.  
Mat. 10.40. Luk. 10.16.   They that are such, serve not our Lord jesus Christ, but their own belly. Those that serve Christ, especially in the work of the ministry, we are commanded to receive: it is our Saviour's doctrine; He that receiveth you receiveth me. He that heareth you, heareth me, and he that despiseth you, despiseth me. By the rule of contraries, he that receiveth those that serve not Christ, in the work of the ministry, he receiveth not Christ, but them and him whose works they do, that is the devil: here than is the matter or first cause whereupon we are not to receive them; nay, we must mark them, nay, we must avoid them, they serve the devil, He that receiveth them, receiveth the devil: he that marks them not, marks not the devil: he that avoideth them not, avoids not the devil. A roaring Lion who would meet him? but how mad is he that will receive him into his society, to be familiar with him? In three things those that cause devisions, and by devisions offences in the Church of God, have relinquished the service of our Lord jesus Christ. First, because all such are most notorious hypocrites; for as the Serpent called Drynas, is like the colour of an Oaken leaf, 
Epiph. Haeres. 65. Cont. Paulum Sam●sot.  whence he hath his name, (and yet indeed is a venomous beast:) so though they seem to be like Christians, they are not so indeed, but (to speak the truth) no better than jews. The Arian heretics gave forth of themselves, that they only were the catholic Church of God: those that were members of the Church indeed, they called sometimes Ambrosians, sometimes Athanasians, 
August. Epistel. 48. ad Vincent.  sometimes joannites, in derision of the truth of God, which those holy and learned Fathers, Ambrose, Athanasius, and john chrysostom had preached: as now the Papists call us sometimes Lutherans, sometimes Caluinists; sometimes Zwinglians and Huguenots, in derision of the truth of God by them and us maintained. Nestorius' being a pestilent Heretic, yet as Theodoret saith he covered himself, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. With a cloak or veil of the Catholic faith. And Ebion, who maintained the opinion of the Samaritans, would yet as Epiphanius saith, be reputed a Christian. This they have learned of the devil, who to deceive is transformed into an Angel of light. 
2 Cor. 11.14.  By this means they get proselytes and followers, whom they make twofold the children of hell, 
Mat. 23.15.  more than they themselves are. Secondly, they are most cruel and bloody, 
I ibide praescrip: adverse haeres: cap. 42.  Cum hoc sit negotium illis, non ethnicos convertendi, sed nostros cuertendi, saith Tertullian, for their study is not to convert Infidels and Pagans to the faith, but to throw down us that are Christians from the faith; and indeed the persecutions caused by Heretics and schismatics, have been more bloody than those which have been raised by Infidels and Pagans. I say not here, that no age hath heard of the like barbarous cruelty to the late intended Gunpowder treason, but so many thousand glorious Martyrs butchered: so many millions of Confessors tortured; so many myriads of Godly men and women persecuted, whose souls lie under the altar and cry with a loud voice and saying, 
Reu. 6.10.  How long Lord holy and true, dost thou not judge, and avenge our blood, on them that dwell on the earth? All these shall witness with me, that the tyrannous persecutions which have been raised within the Church, have been greater than those which have been raised without the Church; and whosoever maketh devisions, it is to be presumed, that he hath the like will, though not the like power. Lastly, their end is, that they may walk according to the flesh; and therefore though they pretend much strictness, and reformation of life and manners, by chastening the body, as it were to subdue it to the spirit, it is but subordinate to some fleshly end; for they turn the grace of our God into lasciviousness. 
jud. vers. 4.  I will not stain your chaste ears with the fleshly deeds and godless practices of such kind of people in all ages, by authority of Ecclesiastical histories, and diverse Orthodox Fathers, which in some small measure I am able to present unto your view; let it be sufficient to note with our Apostle this one thing, that they have renounced the service of our Lord jesus Christ, and serve their own belly. Quid foedius, quid turpius? What more filthy, odious, abominable, damnable, or detestable?  
Where we note that the (Belly) in the Scriptures is taken in a double sense; properly, or figuratively in its proper sense, it signifieth the belly of man or woman, as where we read that Phinchas' the son of Eleazar the son of Aaron the Priest, thou'st Zimry the man of Israel, 
Num. 25. ●.  and Cozby the Midianitish woman, with his javelin through her belly: in its figurative sense, it is taken sometimes for the heart, by the figure called Synecdoche, When I heard, 
Habac. 3.16.  my belly trembled; that is to say, Commetum est cor meum quod est in ventre: my heart in my belly was moved, sometimes it signifieth the body of man; 
Psal. 132.17.  Of the fruit of thy belly, will I set upon thy throne. Sometimes it signifieth particularly the womb; 
Psal. 22.10.  Thou art my God, from my mother's belly. Sometimes it signifieth a drunkard, a gluttonous person, and one that is profuse and lavish, upon his own Lusts. So Paul calleth the Cretians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Tit. 1.12.  slow bellies. Sometimes it is taken for all worldly things, especially those that conduce to the present maintenance of life; and in this sense the Apostle saith of such kind of people as those, concerning whom we now speak, their god is their belly; 
Phil. 3.19.  as if he should have said, that they only regard the things of this world, for them they study, and do their uttermost devoir. Magister artis ingenique Largitor venture, 
Ters.  their belly teacheth them their skill, and bestows their wit upon them.  
See here the meaning of that place, they cause not Devisions and offences, contrary to the doctrine of the Gospel, for any care or conscience to serve God, but to serve their belly, in acquiring the things of this life. And this is an especial mark of infamy, with which they are always branded in the Scriptures. 
Tit. 1.11.  Paul to Titus saith, that they teach things which they ought not, for filthy lucre's sake. The Apostle Peter saith, 
1 Pet. 2.3.  through covetousness, shall they with feigned words, make merchandise of you. And the Apostle jude saith, 
jud. ver. 11.  that they run greedily, after the error of Balaam for reward.  
This being their aim, we need not seek the cause, why those of the Romish Church, so obstinately maintain their masses, Indulgencies, Pardons, and such like Satanical sigments, for (because they are separated from the Congregation of the Lord) it cannot be, but their study is to serve their belly. Again, this being their aim, we need not wonder if in this flourishing Church of England, and as it were in the noontide of the Gospel, as well the doctrine, as the discipline of the Church, being agreed upon in public convocation, by the learned and religious of the Land, and authorised by law, you have yet many among you, who willingly would (and do as far as they dare) alter the form of our public church-service, and Ceremonies: and feign would innovate something, either in respect of substance or of circumstance, and if you have Sects of Anabaptists, Brownists, Papists, Familists, Catharists, and those who mislike all things but their own inventions. For what wonder shall I bring▪ if that I tell you, that it is possible there may be covetous men among us? For, 
1 Tim. 6.10.  the love of money is the root of all evil, which while some coveted after, they have erred from the faith, and pierced themselves through with many sorrows.  
Now because these Leopards do hide their claws, and sometimes under the profession of voluntary poverty do practice covetousness, the Apostle will therefore show you wherein they hide them, lest because you see them not, you may think them to have none: and so like children, play too familiarly with them, not finding out their private end, their belly.  
By good words and fair speeches. 
Secondly, the plausibleness of their behaviour.  The Doctors of the Romish Church among other blasphemies, are wont to teach, that the holy Scripture is a nose of Wax, and a leaden rule, meaning thereby that it may be bowed, 
This did they set forth openly at Worms, Anno 1557.  wrested, and turned to contrary expositions and interpretations, for the maintenance of private opinions and absurdities. It is most blasphemous to say, that the Scripture is so, and yet St. Peter takes it for granted, 
1 Pet. 3.16.  that it may be wrested, yet with this Proviso, to the destruction of them that wrest it.  

Mat. 7.15.  Now because it is true, that false Prophets shall come in sheep's clothing to deceive, therefore it doth follow, that they shall bring nothing more than the Scripture in their mouths, which they have wrested to their own damnation. A thing which the devil himself hath taught them, who when he tempted our Saviour Christ in the Wilderness, could yet cite the Scripture to his purpose. If thou be the Son of God, 
Mat. 4.6.  cast thyself down, for it is written, he shall give his Angels charge concerning thee, and in their hands they shall bear thee up, least at any time thou dash thy foot against a stone. These are those good words the Apostle speaketh of, with which the mouths of all those that cause devisions are stuffed; 
〈…〉 en. lib. 1. cap. 1.  Adaptare cupientes ea, quae bené dicta sunt, iis quae malè adinventa sunt ab ipsis, Striving to fit those things which in the Scriptures are well spoken, (according as there they are spoken,) to what they themselves have mis-inuented.  
With these good words so ill employed, will the Valentinians go about to establish their 30. couple of Gods and Goddesses: The Manichees their duo Principia, or brace of gods: the Arians to deny the true divinity of Christ: the Papists their Purgatory, their Transubstantiation, and all the parts of their Mass: and every new deviser his own brainsick Fopperies: therefore as good coiners are not wont hastily to receive, and to approve of every piece of gold, but will first try it, and prove it by the touchstone (especially if it be an unknown coin.) So if any man bring unto us any news in matters of religion, and will thrust it upon us for gold, in the name of the Scripture, as good coiners we must bring it to the Scripture, and compare Scripture with Scripture, that so we may judiciously discern and see Quis nummus probus sit, quis adulter, which is good coin, which is Copper. And the reason is, because it is the practice of those that serve their belly, to come with good words, even with the most blessed words of the Scripture in their mouths, like as the Hiaena is wont to counterfeit a man's voice to obtain his prey.  
(Fair speeches.) I refer to their morality, by which they strive to be complete every way. For it is the condition of an hypocrite, to counterfeit virtue; for Hypocrisy itself as Chrysologus in one of his Sermons observeth, is virtutum fucus, 
Chrysolog. Ser 〈…〉.  the false painting or shadowing of virtue; therefore must they come with fair language and virtuous speeches, that they may with more ease be received. It is true, that their end is their belly, yet do their outward actions, bear such a show of holiness and charity, that (to our shame it may be spoken) to the sight of the world they exceed us far, And hence it is that so many Churches, Temples, Oratories, Colleges, Schools of learning, Hospitals, Almshouses, and other monuments of all sorts, which our eyes daily do behold, have been erected even in the days of blindness: to say the truth, we scarce repair and uphold those most necessary buildings of all sorts, which our Progenitors, in the time that they drank of the waters of Babylon, have erected to our hands. We must not belly the devil: you shall see more almsdeeds of all sorts done by the hands of Papists: more strictness, and reformation of life and manners, among Brownists, and Anabaptists: more religious observation of oaths and promises among the Turks themselves, than among the Formalists of our profession.  
It is true, we cannot say these men to be virtuous, notwithstanding these great works, for because their good deeds are directed to a wrong end, they are but Vmbrae & simulachra virtutum, the shadows, pictures, 
August Fraefat. in Psal. 31.  and counterfeits of virtues, and as one of the Fathers saith, ut magnae vires, & cursus celerrimus praeter viam; like to great strength, and exceeding swift running when a man is out of the way, because they proceed not from the true faith, 
Heb. 11.6.  without which it is impossible to please God. Yet is it to be feared, that our high calling in Christ jesus, doth hence receive a most bloody stab, for that the general sort among us, want those fair speeches, and that morality of life, of which our Adversary's brag, and with which they do deceive. Want it did I say? nay, abound in the contrary; the Bribery of Courtiers, the looseness of Clergy men, the infidelity of Lawyers, the prodigality of Gentlemen, the deformed pride of Ladies, the poling avariciousnesse of Citizens, and in this land of ours, Quicquid vidit Colchos, aut Phasis nefas, 
Sense.  the very crying sins of Sodom and Gomorah, shall bear me witness.  
Therefore as the third persecution of the Emperor Traiane, raised against the Church of Christ, was counted greater than the two former, moved by Nero and Domitian, upon this reason, that contempt and shame was added to their afflictions; for it was no great dishonour to be hated by Nero and Domitian, wicked men, and haters of righteousness, but to be hated and persecuted by Traiane, a man accounted a pattern of upright dealing, this was a great rebuke. In like manner, if in the eyes of the world they live more sincerely than a great many of us, and seem to make conscience of their ways (which is incident to all deceivers) they shall with their good words, and fair speeches, prevail (with less exception against them) to pull down the truth, than we to set it up: and like as the fish are carried in the pleasant streams of jordane, sporting and floating, till they fall into the dead Sea, where by and by they perish: so in the sweet streams of their good words and fair speeches, do they carry their disciples (as it were sporting and floating in a pleasant course) till on the sudden they fall to their own destruction. This is added by the Apostle in the last place, and is the effect produced, a most lamentable shipwreck both of soul and body, the heart seduced.  
They deceive the hearts of the simple. 
Lastly, of the effect of their practice.  The Scripture attributeth the whole rational power, the understanding, the will, judgement, cogitation, consultation, election, and endeavour to the heart. Upon which reason, God doth most strictly require the heart, and will be loved, feared, honoured, and prayed to with the heart: that is to say, with the whole reasonable soul, and with all the powers and faculties of the same: Rend your heart, and not your garments: 
joel. 2.15. 1 Sam. 16.7,  and turn to the Lord your God. A man looketh on the outward appearance, but the Lord looketh on the heart. Upon this reason they are blamed in the Scriptures, whose hearts are not right with the Lord their God: 
Isa. 29 13.  This people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me.  
This is the chief and principal part of man, if this be lost, all is gone, for if the heart be not with the Lord, though the tongue pray, the hands give, the knees bend, the eyes look up to heaven, and all the body do its duty, it is but hypocritical service, because the heart is not right with the Lord.  
See then, the Apostle describeth a most miserable shipwreck, the whole man cast away, because the heart is deceived. For if God have the heart, he will have all the rest, if he have not the heart, he will have none of the rest: and therefore when he doth ask all, 
Prou. 23.26.  he doth demand the heart. My son give me thy heart.  
But with their good words, and fair speeches, they deceive the heart! Oh whither goes that miserable man? 
Ruf● exposit▪ in Symb▪  He goeth from the Church of God, which is Mater viventium, quam aedificavit Deus in ipso summo angulari lapide Christo, the Mother of those that are elected to life eternal, which God hath builded in Christ jesus, the chief corner stone. In going from it, he goes unto the synagogue of Satan, the mother of those that are ordained to destruction, because not built, or not rightly built upon Christ jesus the chief corner stone. He goeth from God's mercy, and all the sweet promises of God in Christ jesus unto life eternal, unto God's justice, and the malediction of the Law, to everlasting death; he relinquisheth the society of all the faithful upon earth, which is by grace in this life, and in so doing hath no possibility (if he continue unto his last gasp) to enjoy the company of the blessed Saints in heaven, which is by glory in the life to come.  
Cyprian doth well affirm the Church to be Noah's Ark, without the which there is no salvation. 
Cypr. lib. de Vnitat: Ecclesiae.  For like as he that falleth out of a Ship into the Sea, on which side soever he falleth, if he be not drowned, he is in great danger of drowning: so he that falleth away from the Church, by what Sect, Schism, or heresy soever, if he fall not to his destruction by it, he is in great danger of it.  
My exhortation therefore is the very same with the wisest of Kings, Keep thy heart with all diligence; 
Prou. 4.23.  for out of it are the issues of life. God requireth it as his part, that he may save thee; the devil seeks to win it, that he may destroy thee; if he can win thee from the right faith, he will pull thee from the Church, if thou art drawn from that, thou art withdrawn from God: therefore keep that, and stop thy cares against the melodious tunings of these Sirens, be of ripe age in understanding and if by good words & fair speeches, they prevail on the simple, let them not prevail on thee. Thus have you the Quid, and do see what is seduced (the heart.) Now come we to the Cuius, that we may see whose heart is deceived, that is to say, the heart of the simple, they do soon of all lend their ears to good words and fair speeches.  
There is a twofold metaphorical simplicity, the one is opposed to learning, knowledge, and good manners: & hence it is that rude, barbarous, rustic, illiterate, and mannerless people, in the Scripture have the name of simple men. How long ye simple ones, 
Prou. 1.22.  will ye love simplicity? the other is opposed to craft, guile, fraud, injustice, oppression, and such like vices. And hence it is that plain dealing men, void of fraud and deceit, Masters of their words, moral honest men, in the sight and appearance of the world, are called simple men. So shall you read that Esau was a cunning hunter, 
Gen. 25.27.  a man of the field: and jacob was a plain man dwelling in tents: 
Clavis scripturae v●ce simplex.  or (as Illyricus and others translate) a simple man, dwelling in tents: In like manner, St. Paul saith in this same chapter, 
Rom. 16.19.  I would have you wise unto that which is good, and simple concerning evil.  
Now, these second sort of simple ones are of two sorts, Regenerate, or unregenerate; the Regenerate may for a time, as it shall please God to try and prove them, be separated from the Church; yea, in time of persecution, they may deny that blessed name by which they are redeemed, 
Mat. 26.70.  as Peter did, but they shall not die in their separation, 
Rom. 8.1.  for there is no condemnation to them that are in Christ jesus, the unregenerate may be deceived, and deceived finally, and by God's just judgement perish in their sins, because they were seduced, and opened their hearts to those that caused devisions and offences, and both these sorts of simple ones, as well the regenerate, as unregenerate, are those that are here noted to be deceived, by the good words, and fair speeches of seducers. For the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which words are well translated by Theodorus Beza, hominum minime malorum; that is to say, men not drowned and plunged in the usual sins, and vices of the world.  
And this may teach us two things. First, that we join not ourselves to any of those Sects, that are divided from our Church, which is a member of the true Catholic Church of God, whether Papists, Anabaptists, Brownists, Familists, or what else you may call them, for that we observe many excellent Ministers, endowed with many rare and admirable gifts and qualities, to teach their heresies; for such a one was Arius the Heretic. 
joaech: Camerat. ivaicat. haeres. de Ario.  And we can neither deprive our Adversaries of the Church of Rome; nor diverse others, that in other kinds trouble our Church with strange opinions, of that honour, if yet we may call it honour, and not rather Gloriam Herostrate, such honour as Herostrotus achieved by firing the Ephesians Temple. For what if they have learning, wit, and eloquence? what if in outward gifts they shine as the Stars? 
Reu. 12.3.  is not that great red Dragon in the Revelation, said to draw with his tail the third part of the Stars of Heaven, and to cast them to the earth? or hath not the devil at all times gotten such to make devisions, and to cause offences.  
The less ought we to admire, if they win to be their disciples and proselytes, civil honest men, whom the world, for the morality of their lives, holdeth in some esteem; for such were they whom Absolom, by fair speeches and large promises, had drawn to his part against the King his father, 
2. Sam. 15.  even to commit treason, and rebellion with him. Such because they mean least hurt, are soon deceived, like unwary fishes taken in a Net. and being deceived, do much advantage the devil's cause, for that their lives are had in admiration, and they have gained the good opinion of their neighbours, for that sincerity of which they make profession; no less than the Scribes and Pharisees. Ne aetas vos corum, nec authoritas fallas; 
〈◊〉 5 Presbyt: S●●isma 〈…〉 s, Epist. 40.  Let not their age, let not their authority deceive you, faith Cyprian. Again, we must not uncharitaby judge them to be utterly cast away, all who decline from, or leave our society, for that the heart of a regenerate man, may for a time, (God turning his face from him, that he may be troubled) be deceived, but rather let us pray that their fall be not final, and if it please God of his mercy, to send them back again unto us, let us not refuse them as Novatus did, for that they have sinned so scandalously against our good profession, to the dishonour of God and of our Church, I will end here with the words of Cyprian, Sufficiat lapsis una ruina. etc. Let one fall be sufficient to those that are fallen, let no man deceitefully throw down those that are willing to rise up again: let no man press down more grievously, those that already lie flat on the earth, for whom we pray that God with his hand and arm would help them up; let no man deny the hope of life to those that are half dead, desiring to return to their former health. Nemo nutantibus lapsus sui Caligine, omne itineris salutaris lumen extinguat; 
Cypr. Epist. 40. de 5. Presbyt.  Let no man put out all the light of a secure voyage, to those that stagger in the darkness of their fall. And seeing that those whose hearts are deceived are fallen down, lie grovelling on the earth gasping for breath, and grappleing for life, and being ready to die, do lie in darkness, and in the shadow of death, it followeth that those who deceive their hearts, throw them down, stab them, and wound them even unto death, therefore that I may draw to a conclusion, I will bind up all that hitherto hath been spoken in the words of the text. Now I beseech you, brethren, mark them which cause devisions, and offences, contrary to the doctrine which ye have learned, and avoid them. For they that are such, serve not our Lord jesus Chrest, but their own belly, and by good words, and fair speeches, deceive the hearts of the simple.  
And now to recapitulate what hath been spoken, you must remember, that the enemies of the Church and people of God are of two sorts, foreign and domestic, the first are those that make no profession at all of Christianity, neither will be so reputed, as jews, Turks, Infidels, and Pagans, the other are those who make profession of Christian religion, and will be accounted Catholics and Christians, these are of two sorts, Heretics or schismatics, the one doth cut in sunder the band of faith; the other doth make a breach in the knot of love.  
Against these St. Paul addressing himself, beseecheth all faithful men as his brethren to mark them, and to avoid them, upon this reason, that they are most dangerous enemies to the soul▪ causing devisions and offences in the Church, contrary to the doctrine of the Gospel.  
Now, lest this his fatherly counsel might be slighted, he proceedeth to show the cause or reason, upon which we are to mark them, and avoid them, viz. their aim is not to serve God by so doing, but they have worldly respects, tending to their own advantage, they talk like Divines, and demean themselves like moral honest men, by which means those that are plain, and mean well, are soon deceived, like harmless Doves, caught in the Fowlers Net.  
Upon which great causes (that I may end with application) I am bold to direct my speech first to those that are in authority, 
The duty of Magistrates.  whom (though I cannot accuse for former negligence, and even in my own conscience, am confident that they will carefully discharge their duties in their several places with wisdom and judgement) yet do I desire that they will be pleased to let me mind them of it, as sometimes Philip's servant minded him of his mortality. God and the King hath committed the Sword unto them, 
Rom. 13.4.  which Sword they bear not in vain. Therefore by the power of the sword committed to their trust, may they mark those that cause devisions, and offences, contrary to the doctrine that we have received.  
This doctrine is the truth of God, 
The doctrine of the Church of England; the 39 art.  taught and delivered in the blessed Scriptures, which that we might hold with unanimous consent, and not divert from it, it was agreed upon in certain Articles in the Convocation, confirmed by the royal authority: which Articles are a declaration of what our Church approveth in the most principal points concerning saith and the public service of God.  
Let me beseech them to mark those that cause devisions and offences, contrary to that received doctrine. Yet with a just distinction as well of the persons of those that cause devisions and offences, (for some are obstinate, and some are tractable) as also of the devisions, and offences by them caused and maintained; (for of those also, some are damnable, some only dangerous, and to the honour of the Church of God scandalous.)  
For the better effecting of this, let me remember them further, that the old Egyptians, who were not altogether sottish in worldly matters, were wont to paint their judges blindfolded, and their Precedent or chief justice without hands, as intimating that justice should neither see the person of any man, or feel his reward; which if it be to be practised in matters temporal: how much more in this great matter, which so nearly and merely concerneth the souls of men?  
Secondly, let me beseech the Ministers of the Word (whom Christ calleth for the work of their profession, 
Mat 9.38. 1 Cor. 4.1.  the labourers of his harvest; who are the ministers of Christ, and stewards of the mysteries of God.) To look back upon those forenamed Articles, 
The duties of the Ministers of the Word.  and to remember whereunto they have all subscribed with their own hands; not with equivocation I hope as Arius, but with sincerity, and with a good conscience, as good Christians ought to do, and more especially; as men of God should do, and therefore jointly with their hearts and mouths, to stand in defence of that truth unto which they have given their hands. On the other side, if any man preach another Gospel, or defend or maintain any contrary opinion, by which the peace of our Church is disrupted, with such a one, according to the Apostol call counsel to have conference, and to admonish him, to return to the soundness of faith, and into the bosom of our Church, like Noah's Done into the Ark again. 
Tit. 3 10.  A m●n that is an Heretic; after the first and second admonition, reject. Where I desire them to observe that (admonition) in that place is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which word pointeth out the end and purpose of our travels, rather than the pain and labour of them; namely, to put a right mind into him, or to bring him into his wits again. For he is mad, as Nazianzen spoke of Apollinaris; and as Eusebius saith, that Manes was mad, according to his name, therefore must we labour to reduce him to his right wits again. Indeed to cure a madman, seemeth to be a most miraculous thing, seeing how few will be reclaimed. But let us not despair, seeing that God hath sometimes blessed the labours of his servants in this kind. Berillus Bishop of Bostra in Arabia, 
Euseb. Ec. Hist. lib. 6. cap. 33.  who denied that Christ was existent before he took flesh of the Virgin, by the painful travel of Origen was brought into his wits again. In like manner Coration, 
Euseb Ec Hist. lib. 7. cap. 24.  who had been infected with the error of Nepos an Egyptian Bishop, father of the Chiliasts, was converted to the faith by Dionysius B. of Alexandria. But if none of our admonitions will prevail with them, (but because they are filthy, they will still be filthy) let us then reject them, for their profane, 
2 Tim. 2.16.17  and vain babble, will increase unto more ungodliness, and their word will eat as doth a Canker. Let us have no more acquaintance with them, than the jews had with the Heathen men or Publicans, or St. john with Cerinthus.  
Let those that have authority in the Church, after the example of the Apostles, and the godly Fathers of the prime age of the Church, deliver them to Satan, that they may learn not to blaspheme. 
1 Tim. 1.22.  And let us, after the like examples, utterly avoid their company and society, as knowing them to be the devil's sons, which do gigantum more, bellare cum dijs, war against God, as the Poet feigned certain monstrous Giants to wage war against the gods. Let us leave to converse with them which say they are jews, and are not, 
Reu. 2 9  but are the Synagogue of Satan. In a word, if we cannot convert them, let us be sure to avoid them, and utterly to reject them, lest God say unto us, as he said to the Angel or Bishop of the Church of Pergamos, thou hast them that maintain the Doctrine of Balaam, etc. For if we proceed not against them, by that lawful power which God and the King hath given us, or if we will not do so much as to avoid them, it cannot be denied, but that we have them.  

The people's duty.  Lastly, let me speak a few words in the ears of the people; and because they are of two sorts, either those whose hearts are deceived by good words, and fair speeches, or those pillars of the sons of Seth, against whom the floods of belial, which have even overflowen the world, like the great and general Deluge, have not prevailed.  
Let me first direct my speech unto those that are fallen (whom I will not terrify with the greatness of their fall, by pointing upward from whence they fell, and downward to let them see whither they are fallen) I beseech them to look on our Christian charity, who do not esteem them to be Heretics or schismatics, but do deny them so to be, unless with obstinate minds, they will defend and maintain their dangerous conceits.  
My counsel unto such therefore is, that they will resort to our Sermons and Lectures, where they may hear the reasons given in public, for the faith which we profess; and if jointly with this they will follow Christ his counsel, searching the Scriptures, adding instant prayer unto God, that he would be pleased to reveal unto them the mysteries thereof, they shall do well; and I doubt not but they will return again into the bosom of our Church, to be engrafted as natural branches into the true Olive, from which for a time they have been cut off, and we shall rejoice exceedingly that they are come again; yea, the Angels of God in heaven, shall joy for their conversion.  
Secondly, to those whose hearts are not yet envenomed, let me speak a word in due season; 
Rom. 1.5.  Obedience must be given to the faith. Therefore let them cleave close unto it, and not suffer themselves in any sort to be seduced. It is a rule to interpret the Scriptures. Let them expound the Scriptures according to the proportion of faith. For if they meet not in all places with the natural sense, and the direct meaning of the holy Ghost, for that in the Epistles of St. Paul, and diverse other books of the Scripture: Some things are hard to be understood; 
2 Pet. 3.16.  yet so long as they interpret nothing contrary to the Articles of their faith, 
August. de Doct. Christian: lib. 1. cap. 37.  Augustine will tell them that they are like unto a certain traveller, who having lost the direct way, wandreth in those fields that lead to the Town, whither he is bend to go. 
Three sorts of people marked.  And being it is God's cause, let me beseech them to mark, and to avoid three sorts of people. First, those whose teaching doth give way unto them, either directly or indirectly to commit, or to continue in any manner of sin. Secondly, those who deny either all, or any part of due obedience to the minister of God, the lawful Magistrate, whether it be the King, or any other subordinate power. Lastly, those who are wont to wound the Magistrates person, and to speak evil of the Ruler of God's people, by noting unto the people his personal sins and vices, either in public or in private, to the end to make him odious in the eyes and ears of men. For the Apostle jude will have these things to be the true notes and marks of most mischievous foule-killers. These filthy dreamers defile the flesh, despise dominion, and speak evil of dignities. 
jud. ver. 3.   
And God Almighty bless this, and what hath been said this day unto your hearts, so that you may all bring forth the fruits thereof in your lives and conversations, to the glory of his great name, who liveth forever. Amen.  1 COR. 16.22. 
If any man love not the Lord jesus Christ,  
Let him be Anathema Maranatha.  
FINIS.