TWO NEW SERMONS, PREACHED IN OXFORD, fitted for these times.  
The one of divine Mysteries: The other of Church-Schismes, but the Unity of Orthodox PROFESSORS.  
By J. D.  

With special. Licence.   
LONDON, Printed for, M. S. 1629.   

CONCERNING DIVINE MYSTERIES.  ROM. 12. VER. 16. 
Be not wise in your own conceits.  
NOT to trouble you with any tedious Preface: The romans here in this Chapter may seem vpon their new enlightening by the gospel, not rightly to haue used those spiritual endowments which they did therewith receive. For otherwise not long since they were a people of all most reprobate; so far from the light of Grace, that they became even voided of common sense: What the satirist speaketh concerning Eunuchs in that they are dismembered, 
Quarit se natura, nec invenit—  
Petronius.  might be affirmed of them in a more proper phrase; they had by custom of sin lost the very principles of reason: doing those things( saith the Apostle) which are against nature. Rom. 1. 26. But now at length through an especial calling by God's grace, they were well rid of that wretched estate in which they lay; being instead thereof endued with many rare gifts both of the will& understanding; like men therefore newly recovered from out the dungeon into a comfortable sunshine, they do not moderately enjoy this so unwonted a light, but with too much exultancie: they wax proud and high minded: Before they sinned in not knowing God or what was right,& now they take an occasion of transgressing from the abundance of their knowledge; As the Apostle speaks of leaven 1. Cor. 5. that a little of it leaveneth the whole lump: so here chiefly by a little selfe-conceipt of knowledge, all their other graces are in danger to be corrupted.  
Saint Paul therefore to cool and alloy this heat of ambition is very diligent: first he adviseth them in the 6. v. above to measure themselves by their proper endowments: whither( saith he) you haue received the gift of prophecy, use prophecy, or of ministering, wait vpon your ministry: In the beginning of this 16th v. he biddeth them not to mind high things: not things which might serve rather to increase their tumour, then build them up in the spirit. And lastly he presseth them with the words of my Text. Be not wise, &c.  
Where may you be pleased to observe two main 
Division.  parts: first a wisdom forbidden: and then what wisdom it is: The wisdom here inhibited may bee understood, either in regard of the object, as Be not wise, that is, be not overcurious to pry into secrets vnrevealed: 
justin. in Comment.  In which sense I will handle; first, the profoundness of Divine Mysteries: 2ly, the danger if any shall press too far into them; or you may understand it in respect of the subject, as Be not wise, that is be not conceiptedly lift up in mind. whereupon I shall consider the weakness of human knowledge;& how at leastwise it is not our own, but from God: Out of the second general, whereas it is denied that we should bee wise in our own conceits, a rule or square may be thence supposed, according to which we may be wise, and that I define to bee either Scripture or Revelation. Of these in their order, and first of the profoundness of Divine Mysteries.  
So deep are most points of this art, that in truth 
P. 1.  they are above the lawfulness of mans search. The Apostle in the precedent Chap: at the 33 v. terms them not incomprehensible, but rather {αβγδ}, things not to be enquired into: such as must bee reverenced and admired in silence; Quod non potest comprehendi( saith Lactantius) nec quari debet: if mysteries cannot be sounded by us, neither ought they at all to be discussed; It is true that whatsoever may conduce to our happiness, the Lord hath revealed most graciously; he hath given us his word to bee our guid and comfort; For as the Israelites were in the vast wilderness, so are we beset with sins and errors in this world: as they then journeyed towards the earthly Canaan through conduct of those two pillars Exod: 13. v. 21. so may we walk safely on towards the heavenly by the guidance of his double Testament; Nothing there is that may help to further us, but it is either in both, or in one of them imparted: But as for high and sublime mysteries the Lord hath greatly concealed them; he hath as it were close locked them up: For suppose he did communicate and lay them open, they would not so much instruct our saithes, as amaze our judgements. Flashes and strictures of lightning do indeed enlighten the eye, but by reason of too subtle a nature they do also hurt it: even so mysteries too abstract are apt to dazzle the weakness of reason, if they were presented unto vs.  
There are I confess degrees of knowledge: the spiritual man understands a great deal more then the carnal: his eyes be newly vnscaled by grace, as once S. Pauls were: but it is touching matters of salvation or faith: as for these hidden and abstruse points he is still dim-sighted. In the 5th of the Apoc. v. 2. tis said, who is able to open the books who but the lion of the tribe of Iuda? It is meant of the book in which such secrets lye couched, and enfolded; where you may note, that wee, nay the best of God's Saints, are so unfit to expound the contents, that wee may not so much as untie the clasps.  
Now the reason of this may be, both mans dullness, and the abstractnesse of these points; as for man, he is of an understanding much darkened: what it was before the fall, whither as of a Viator, or a Comprehensor, or mixed as Aquinas Sum: P. 1a, Q. 104. resolveth, it matters not: but certainly he did not then apprehended supernatural things more fully, then since he doth scarcely and with dimness; As the earth is, so are the earthly, of a dull and heavy capacity, reason here hardly raising itself above the sense; David acknowledgeth in this regard that he was ignorant, nay foolish, and as a beast, Psal. 73. Now on the otherside divine mysteries, whither they concern God in his nature, or in his attributes, they are very sublime.  
First God in his essence he is so pure, that he is purity and abstractnesse itself: as the eye be it never so clear cannot see the thinness of the air: so neither can the eye of the mind truly embrace the pureness of the Dictie, because wanting as 'twere a solid substance whereupon to fix; And therefore you may observe how always it falls down streight vpon conceits 
Anon: E●de Cardinal: Christ. operib.  more gross and earthly; Cum accesser●●( saith one) longius abit, God the nearer wee labour to approach him, the farther wee shall find him removed beyond our search; The Poet some where brings in Aeneas catching earnestly at Cre●sa's ghost, but that flying and escaping between his embraces: wee may puzzle much about the divine essence; but even then when wee think to haue laid hold on it, it proves incomprehensible; say I am that I am is my name, was once the instruction of God unto Moses, Exod. 3. v. 14. and let him be still what he is? it is impossible that he should be measured by mans weak brain.  
Much less may that sacred division of the Trinity be perceived; how three persons are as it were grafted vpon one and the same essence: what the Schoolmen urge by way of similitude from the understanding, memory, and will, doth but badly illustrate the cause; for if the Father begot the son as the power of the understanding produceth its act, then must the son beget another son as being with the same power endued: likewise as the Spirit is produced by love, so shall it produce again a Spirit by love; wherefore this instance fals short of a due resemblance: Yet is it I confess the best help and shadow for expression that either here wee haue or may expect: Whilst Moses kept vnvailed, the Israelites could 
Exod. 34.  not endure to look vpon his face it was so bright; neither may wee behold this mystery unless it bee through such shadows and that but weakly; So then that which Tertullian hath here defined, is most remarkably 
Apolog.  true: Deum astimari facit dum aestimari non capit: wee do best apprehended God either in his essence, or in the Trinity, if we confess that we cannot.  
Come now to those attributes of his power, his will, and such like; what man is able possibly to reach them? Who doth not streight aclowledge his dulness? So long as the understanding meets with objects equal and befiting it's strength, it doth well enough; but the hand you know cannot grasp a thing bigger then itself: neither can a finite apprehension thoroughly conceive those properties, as being infinite: it doth well conceive that they are infinite but not the infiniteness; he is as high as heaven what canst thou do? deeper then hell what canst thou know? job. 11. v. 8. By the power indeed of the Almighty was this round world framed; his arm and strength laid the foundation of it, no man doubts: but clearly to apprehended the manner of its production, requires more then a finite capacity; our understanding is not able to pass over so vast a distance, as lieth between an utter nothing, and the newness of a being. Saint Paul makes it an act of faith to perceive this, Through faith wee understand that the worlds were framed, Heb. 11. 3.  
Yet especially are those mysteries of his will and decree most abstruse; for they be not only abstract in their own nature, but also concealed by God of purpose, No man knoweth the things of a man save the spirit of man which is in him, 1. Cor. 2. And a prudent man( saith Solomon) concealeth his knowledge, Prov. 12. v. 23. Now God is all wisdom, and for this must be as secret in his determinations, as he is just and upright; whither he reprobates men absolutely, or vpon a presupposed fall, seems a question of a perplexed difficulty: again, whither he allows sufficiency of grace to all or not, 'tis easier to argue, then find out whereupon to pitch a settled assent. The egyptians to declare the abstrusenesse of their rites did place vpon the forefront of their Temples the picture of a sphinx: how much more justly may wee do so? So many scruples do occur in the bulk of divinity, which if they be preached unto the bottom, they far surmount human reach.  
I let pass here that great mystery( as Saint paul calls it) of Christ's being incatnate; that of the last restoring of our bodies, both which for their seeming impossibility, were points in times past which ancienter professors of the Christian faith did most hardly digest; human reason proved so incapable to entertain them, that they became unto it a rock of offence: Neither stand I to enlarge those disputes of the worlds consummation, of Antichrist, with others, not so rightly to bee termed doubts as riddles; Not the Angels themselves perchance do comprehend them, as being of that rank into which they do but peep as before they did into that of the redemption of mankind. Mirandula in his apology much extolleth certain cabalistical volumes which he had, as if in them all such mysterious doctrines had been darkly comprised; for( saith he) besides the holy writ, God did so provide that whatsoever is to be known, might out of these be collected by the more wise and painful Iewes: which his opinion he groundeth vpon Esdras. Esdr, 2. 14. This is but a mere fancy, yet so far it agreeth to right, that by it is intimated the abstrusenesse of divine truths; Out of whose womb cometh the ye( saith the Lord) job. 38. or, hast thou entred into the treasures of snow? If not into those natural storehouses of ice& hail, much less can we ascend into those spiritual ones of which I speak: doubtless they are more removed, and being heavenly they as far exceed the compass of mans wit, as the heaven is divided from the earth.  
Neither bee these alone of chiefest moment so involved, but lesser also and those which we perhaps do judge ourselves to understand completely; But that of Gods providence& the administration of the world, may seem to haue staggered the kingly Prophet: how the wicked should still flourish, and the righteous bee 
Psal. 23.  daily afflicted: the manner of the souls beginning, whither propagated or infused, did much trouble Austin and Hierom; Caliginosissima quaestio( saith 
Austin.  one of them) it is a question too intricate; not to heap up many: 
Lib. 2.  Arnobius in the controversy, why God permits sin, sith he hates it, yeeldeth himself in a manner blanckt.  
If any shall ask why divine truths are so obscured, it may bee they are reserved to augment our future bliss, which shall consist as well in the enlargement of our knowledge, as the refining of our wills: when the vail of ignorance is to be taken away, and wee shall know even as we are known, 1. Cor. 13. or perhaps it is to increase the state and respect of them; for men do usually esteem that with greater reverence, with which they bee not so thoroughly acquainted. Vpon this ground the heathen also did,( as Macrobius observes) 
In so●n. Scip L. 1.  couch their religion under dark types; thence so many fables and seeming toys: with reverence to this policy, some heretics likewise had their {αβγδ}, according to that of the Apocal. 2. 24  
Howsoever, as long as wee remain clothed with 
Durand●.  this corruptible flesh, we be in such mysterious points but weakly grounded; we haue onely assensum fidei an easy belief, not assensum scientia, a piercing knowledge; Religion is not as other sciences, it supposeth and takes vpon trust very much: which gave occasion long since to the blasphemous Pagans to deride it as a groundless fabric of the brain: it believes much and knoweth little, yea knowledge itself here is but a kind of wick belief: If any man will do( Gods) will, he shall know of his doctrine, John 17. v. 17. Take but Saint Paul for an instance, a man of rare excellency; one who had been wrapped up above the heauens and himself: yet( as himself doth imply) he heard those things in his rapture, which afterwards he did not well conceive; nay in the argument of the Iewes rejection, and calling of the Gentiles, when he hath driven it to a head as near as he can, he meets with a sea vnfordable; he is fain to sit down as it were vpon the bank, and cry out, O the depth of the wisdom and knowledge of God.  
I will conclude this point with the words of the historian; 
Tacitus.  that which he speaks of state mysteries, may of these be more fitly pronounced, Non aliter ratio constat, quàm si vai redd●tur: it is the privilege of divine mysteries, that they be understood of God alone. As for others, a bold enquiry here, is not more in everent, then full of danger and hazard, Which is my second point.  
When men walk vpon prerupt and steep places, they are subject to full; and so here by meddling with these high points, an error or heresy is quickly incurred; yet such is the intemperate desire of knowledge, that men cannot bee bounded in the search thereof, Even our first parents in Paradise were not free from this itch; where when all the trees besides 
De orthodox. religionc. L 4.  were granted them for use, they must needs taste the excepted fruit, which( as Nicetas Chomates imagineth) was nothing but an allegory or figure of knowledge. Hence in their posterity such lusting after novelties: such an unsatiate curiosity. In truth to assuage this humour in part, the Lord hath wholly exposed all the creatures to mans disquiry; as it is said of the Leviathan, Psalm. 104. that God hath made the wide Sea for him to play in, that is to expatiate and take his swinge; so hath he as it were made this lower world for mans delight and contemplation; he may rove as, he list, and not only rest in the outside of things, but also lawfully dive into thee in most essence.  
But for Divine mysteries, if we press too far, we become obnoxious to errors& slips; for from whence sprung heresies of old in the Christian world, but from this fountain? Whilst men in the search of truth were directed rather by too much ambition, then an advised modesty; whilst they would needs be tampering beyond their skill in points of the chiefest moment. Hence is it that wee find more heresies to haue arisen concerning those two greatest mysteries of the trinity and incarnation, then about all the rest: Arians, Nestorians, yea most sects did slumble at these blocks: The stomach when it meeteth with meats hard and not well to bee digested, it sends up noxious vapours into the brain: even so these men lighting vpon points which were too knotty for them, and not being guided by discretion, instead of doctrines broached their wild conceits: For this cause wee find the Fathers evermore cautelous and very retired. red but St Hilary in his 2. l. See before the entrance of his dispute concerning the Trinity, how he puts on, and then falls back, venters again and recoyleth as fast: mihi( saith he) in sensu labes, in intelligentiâ stupor est: both my sense and reason are astonished. The good Father may seem rather to haue feared a surreptitious curiosity, then if he should 
Gelasius Cucycenus.  bluntly haue betrai'd the cause. At the Synod of Nice where the same point was debated, the Bishops there expressly rejected the words, {αβγδ} or {αβγδ}: undertake they would to prove the mystery, but for the manner they durst not.  
Such was their religious diffidence in these matters: and such others also; to whom I could wish that the schoolmen were not unlike. But contrariwise what arrogancy doth wholly possess them? How respectlessely do they thrust into the most hidden secrets? It was a time when the Lord gave command, Exod. 19. v. 12. that none, neither man nor beast should touch the mount where himself was. And surely there is great reason why the same edict should bee proclaimed again: this boldness of some wits calling too nicely into dispute, those mysteries, which are more justly to be adored; ever and anon they discuss the absoluteness of their makers power: what may be effected by it, and what not: sometimes they argue his freedom and will, and happily limit it with some vain distinction: Nay so audacious are many, that except they sport themselves in these mysteries they be not contented; witness for instance sake those queries, whither God be materia prina, and, whither Christs divinity might not suppositate a fly: which& such like do not inform the mind, but truly wrong the majesty of God: so that here I could almost applaud that sharp censure of judicious Calvin, though in another case: Scholae in deterius semperaberrant, 
Instit. l. 3.  the Schoolmen do always incline to the worse hand.  
Neither in this are the Arminians less to bee condemned: Who hath been his counsellor? saith the Prophet concerning God, Isa. 40. 13. Whom among the sons of men did he choose for his assistant? But they as confidently state those his Acts of election and reprobation, as if they had themselves decreed them: they soare up on high even into the bosom of the Almighty: men oftimes of greater reach in controversies, then of wisdom or discreetnesse. Our Saviour once took up Peter, joh. 21. 21. but for that frivolous question: What shall this man do? he is offended with the Disciples for enquiring too narrowly after the restauration of the jewish estate, Act. 1. 6. how much more is it to be feared that he will sharply rebuk those forenamed intruders, if they learn not betimes to kerb their knowledge; Austin in one of his Epistles, hath a pretty allusion of a certain passenger fallen perchance into a pit: Obsecro( saith he there so fallen to one coming to his rescue) quomodò hinc me liberes, non quomodo huc ceciderim quaeras: stand not to expostulate with me how I slipped in, but rather kindly help me out: We are all fallen through Adam into a wide gulf of unhappiness; let us endeavour to recover ourselves: let us examine rather by our course of life our hopes of bliss or not, then curiously look it in the first decree. Our sins and miseries require the goodness of a mediator: as for a Sophister to dispute the occasion we need not; especially since, as Arminius himself concludeth, these points be not requisite neither to be known or believed: it is in his declaratione sententiae, before the States.  
Yet are they still so fraught with subtleties, that the very pervsall may seem of greater danger, then it can be of profit. How often see wee many here to suffer shipwreck, whilst they covet to go farther then their ability or strength will permit them? The Prophet David Psal. 36. compareth the judgements of God to a depth, or an abyss. Now in a depth as long as we can find footing, we be well and safe: but if that fail, a fear streight seizeth on us of being plunged: thus in abstruser mysteries, as long as we can haue the help of reason too, wee may wade the more securely on: 
Et de Orpheoetiam Hygin Poet.& Astro. nom. L. 2.  but when that once is swallowed up, a mazelesse confusion must needs follow. You know what Poets fain of penthem; he was torn but for viewing too nearly the rites of Bacchus: vpon which one of them  
{αβγδ};  
Euripid.  
Such wisdom is madness outright; You may remember how the Lord long since gave up the ancient Philosophers to vanish in their own devises, because they used the talent of their wits to idle disquiries, and not to the donours praise; Let us take heed least we deserve alike sentence, by trespassing too far vpon Grace, as they did vpon the light of Nature.  
Neither do I by this approve the lazy dulness of any: not of such who think it acuteness sufficient to cry down more acute disputes. Men may deseruingly canvas these points, if they shall in their discourses, be guided by reason, and not by fancy or boldness. It is here as it was in Ovid his Medea; a matchless Poem( saith the rhetorician) si ingonio suo temperare 
Quintil.  maluisset, quàm indulgere, if he had not been too lavishly witty. We be placed by nature in a mid distance between beasts and Angels: thus also ought our knowledge to bee, less then that of Angels, as more then what beasts haue: wee must bee content to foregoe many difficulties, of wee can percance understand any. But so it is, that thos● who meddle here, do for the most part exceed their limits; as it happeneth in ambition of state, they never deem themselves high enough, till they touch vpon danger. God in many places of Scripture is said to be a fire, as Deut. 4. v. 24. Ezek. 8. 2. If to a fire wee approach not too nigh, it comforteth, but otherwise it burns and scotcheth: so here concerning divine matters, a temperate knowledge instructeth us; but a superfluous or presumptuous search confounds the iudgement.  
I will close up this point with that of Salvian. Genus 
L. 3.  quasi sacrilegae temeritatis est, vt plus seire cupias, quam sinaris: it is not so much curiosity, as a kind of sacrilege, to pry into the forbidden secrets of Gods own closet: it argues a soul presumption in us of our strength, when as( God knoweth) our knowledge is but small and weak, which is my third point.  
Knowledge indeed is the very light of the soul, a jewel inestimable: yet so apt are men to bee misled by arrogancy, that they invert that to their harm, which the Lord hath bestowed on them for their great use; I  told you before of the danger of an encroaching wisdom: of drawing too nigh unto the flaming bush, to which notwithstanding Moses might not. Now of this there is no greater an incentiue cause, then this of pride; when men do favour more their own wit, then the justness of the argument they haue in hand; for this reason you may note how errors in times past broke forth most rife in the Eastern Churches; there that of the Novatians, Eunomians, first took root, and indeed what not? Whereas these of the West, as being placed under a duller climb, so were they for heresies loss disposed. The Valentinians( saith Iraneus) were men qui semetitsos perfectos, 
L. 2.  & vniversorum agnitionem habere dicebant: they deemed themselves as it were composed of wit and knowledge; neither is it a rare sight to see men now adays to slip from pride to error: whilst not being seasoned with charity, they swell with self conceit. Hence the Apostle layeth it for a principal and main ground of perverse doctrines, 1. Tim. 6.  
But alas, what is the highest pitch of mans science? or wherein doth he so excel, but in that he may bee said best to know, if he confess his ignorance; Can he sound the true depth of the least point in nature? is be able to satisfy himself in any trivial object? look but vpon the loadstone, and thou shalt find as many amazing wonders, as there be properties. Consider the remora so called: show me how so small a creature doth check the tallest ship in its full course: view the curious frame of mans body: ponder the increase of the butted seed, Vbique( saith Scaliger) clamandum 
Exercit.  est nos nihil scire: one nevertheless, who did( I beleeue) judge as charitably of himself, as another men. Reason and sense be the only or chief promoters of our knowledge in this world; now these for the most part, are as subject to error, as weak in their helps, whereby it happeneth that those things which we do understand, we know but in the tine& slightly: like Aesop's Fox, who did lick the outside of the glass, when he could not come at the substance.  
As for tumour then and height of conceit, it argueth nothing here, but want of an experienced insight: the very claim to much knowledge proves this, that the title is neither good nor right; Saint Paul makes it a principle, that such pretenders, at least wise concerning the Christian doctrine, were but {αβγδ} mere novices 1. Tim. 3. In the 6th Ch. he couples them together, proud and knowing nothing v. 4. vpon the 
Festu● de verborum singnificatione; Lucilius& Naeuius in fragmentis  same ground perhaps also the word ●… frunitus of the ancient latins, doth as well imply an insolem man, as one that is voided of sense; when the limbs swell and wax over big, it is no sign of health in the body, but rather of a dropsy, or some disease: so truly this arrogancy proceedeth most commonly from an vnsoundnes of the brain, as not comprehending yet but what the vastness of knowledge is.  
Hence, those bitings and censures against others: such malignant vndervalewing, whereby wee lessen our brothers name that wee may increase our own; livor( saith Petrarch) Semper lippus est: this humour always is ill sighted: it discerneth not of worth abroad, but of that only which is nigh at hand, nay in the possessor: Although so ill a custom doth nothing augment their repute who practise it. The moon may darken and eclipse the sun, but withall it looseth its own light: and they by depraving anothers worth, make their own to be suspected.  
But now on the other side, men of growth and good proceedings in knowledge bee nothing so; Moses it is recorded, was a man skilled in all the learning of the egyptians: yet afterwards wee find, that he was not more learned then meek& modest, The meekest man vpon earth Numb. 12. v. 3. In truth such do well conceive the length and breadth of sciences, as not to be waded through; they are so far from nourishing a great opinion within themselves, that they labour also to beate it down elsewhere; non 
Ep. ad marcellin.  placet cum ●charissimis, &c. It is not pleasing to me( saith St Austin) that my friends do so ouerprize my worth: It is understood by them, how the knowledge of this point doth but led us into the ignorance of another; how the infinitnesse of learning groweth vpon us in the very getting of it. If men walk abroad the heauens stem at every small distance to close with the earth: but when they approach thether, as large a space opens forthwith as they haue left behind; thus in the course of learning; vpon any purchase of some little insight we hope anon to rest accomplished; but when we arrive there farther difficulties arise before us; still there remaineth something behind vnscand; For as yet we know but in part 1. Cor. 13. vpon which some haue made this observation, that in this life wee obtain a greater likeness with God through the improvement of our wils, then by that of the reasonable faculty; Holy wee may bee in a bigger measure, then we can be wise and learned.  
But suppose thou hast attained to the highest top of all science: that thou vndestandest as much as angels do, what hast thou, that thou didst not receive, and if thou didst receive it, why dost thou glory as if thou hadst not received it? Men do not usually boast of those things which do outwardly accrue unto them; thence he in the tragedian scoffingly, 
Qui genus iactat suum  
Aliena laudat.  it must be something of their own industry and achievement that pufs them up: now knowledge, it is chiefly a gift of Gods benevolence: he giveth to one the power of tongues: to another the understanding of artes; and to all as best him pleaseth.  
I speak not of an infused science; not of the ability which the Prophets and Apostles had: but that likewise of the common strain may seem in a peculiar manner to proceed from God; Neither yet know I, how far forth here he affordeth his influence, by what concourse: onely I am persuaded that he doth concur unto this by a more special aid, then to other virtues 
Vid ad initia. 7. L. de artibus.  of the like rank; even the Philosophers conceiving this, had there deities( as Capella also alludeth) to whom severally they did attribute each art; who, if he doth consider those prime fathers of the Church: how powerfully they withstood troops of heresies out of the copiousness of their knowledge: who can imagine but that they were thus helped? Yet not by inspiration, but by a particular and unknown assistance; every good gift,& every perfect gift is from above. Ia. 1. 17. and for this the Philosopher in his ethics maketh his felicity or chief good {αβγδ} a gift of God; Now there is no endowment of the mind more excellent then this of knowledge; it is the eye and guide of the rest, if wee do not abuse it through selfe-conceipt: if, as ventmous beasts wont to do by nutriture, we turn not that to poison and our hurt, which of itself is good.  
I will end this point with the words of the Apostle: If any man think that he knoweth any thing, he knoweth nothing yet as he ought to know: he knoweth not according to sobriety: not according to the rule of holy writ and revealed grace, which is my last point.  
Since mans speculations and fancies of themselves are so extravagant, God hath wisely provided laws to bind them withall. Now laws( saith the Emperor) bee either {αβγδ} writs& promulged, or {αβγδ} namely ●●rcible customs, but no where inrowled: 
〈◇〉.  and so is the rule wherewith God guideth our knowledge in divine mysteries, partly described in his word, and sometimes revealed besides the holy writ.  
As for the word it is a treasury full of most rare knowledge. There are who hold no art or science to be extant, which is not at least wise implicitly contained in it: for, say they, some clauses do here appear of each faculty: some prints and footsteps. On this manner haue critics likewise thought all Philosophy to ly hide in Homer, and judge him as various an artist, as an excellent Poet. Either opinion I let pass, though not as unprobable, yet as remote from my purpose; certain it is that wear may ordinarily beget, or increase a divine knowledge, the Lord hath amply set down in his word; For he hath not given it along to conform our wils, but also to enrich the tables of our understanding; to make us wise 2 Tim. 3. It is confessed to be a kind of science, as far surpassing the rest in worth, as divinity doth exceed frail nature. david though a prophet protesteth that he grew thereby more wise, then were his teachers: How often doth he pray and entreat to bee fully instructed in it.  
So then, that conceit of the cardinal L. 4. De verbo Dei, is but a mere figment; as if things of common need, were comprised therein, and not matters of peculiar& secret use. It is said to be as a light that shineth in a dark place 2. Pet. 1. a Candle p●t on a candle stick Mat. 5. 15. Now a light so placed, doth not lighten only the open rooome, but every nook and comer thereof. Nay I will add, it is an armoury furnishing the zealous dispurer with proofs against so blasphemous tenants; a garden out of which the holy dispenser may deck up his discourse into a Prophets phrase; what things are of necessary and a f●… king use be there most plainly disclosed; others indeed but dimly; whereas the word grows obscure, so should our search bee more cautelous and circumspectly; wee must not vent our conjectures for oracles at all, least whilst we annex such glosses, we corrupt the text. The good Samaritan in the 10th of Luke delivered two 
L. 6. Et Ambrosius in exhortatione advirgines. L.  pence to the host for the wounded traveler: two pence( saith Optatus) that is Christ hath bequeathed unto us for our souls health both laws, the old and the new; He promiseth there that what should be laid out more, if not lauifhly perchance, or idly, he would see it discharged: so may wee for out sober disputes, either vpon or besides the word expect a recompense; but if they appear superfluous or repugnant, they be no longer descants, but sinful devices.  
human inventions then come short of a divine authority: they may serve us for illustrations, but not for a ground and rule: vpon the word as touching that efficacy which they haue, must they be builded also; either express, as there apparent, or at least, elicitiuè, as being thence fairly and handsomely deduced. If wee contain within this compass wee shall bee as wise as safe: but if wee fly out and follow our fancies, it remaineth that we strait vanish in them. For even thus did that lewd rabble of the Gnostici: they 
L. 2. c. 46. 47. &c.  set the scriptures aside( saith Iraeneus) betaking themselves to their proper conjectures: The Psalmist oft'time likneth the word of God unto a path or way: nay it is via Regia, as one styleth it: the high way to bliss: now most commonly vpon each side of such ways there bee ditches and miry bogs: so here on either hand the worldly heresies and numberless errors, dangerous to bee slipped into; it is best then to keep the beaten and trodden way, the word.  
But again; sometimes the Lord speaketh as well by urim and Thummim, as he doth in the written word: for he hath not tied himself so strictly unto the word, but that he can, if he please, vary the manner of his communication with his beloved Saints. Our Fathers in the first nonage of the Church, well understood the benefit of this; a dream or vision to them did as easily clear each doubt, as either their own weakness, or the occurrency of business could suggest it. But to avouch the truth, now in these later dayes, such extraordinary means of grace bee well nigh out of late; prophesy,& revelation,& tongues, with other gifts, we find conioyn'd 1 Cor. 12. Since as there appeareth no miracle of tongues or prophesy, neither is it to be believed that revelations are very frequent; having Moses and the Scriptures, wee may not expect new messages from the dead, nor yet from above; Calvin is confident to upbraid Such pretended Enthusiasts with down right madness: minus error agitantur, quam rabie; they be not( saith he) so much mistaken as quiter distracted; when as therefore I make revelation a rule of our wisdom, it is indeed in itself, but not so usually if we respect the present age; it is if it were, but this no way causeth it to be: Our best enthusiasms now must bee our prayers and diligence in the sacred word.  
try then at least wee must the spirits as St John warneth us, least a dream or idle conceit delude us 
2. Sam. 10. Vincentius contra Hereses c. 24.& Rhenanus in Annotationibus.  with the esteem of a classicke revelation; least as Nathan did once in counseling david, such Prophets speak without the Ephod; for what drove Tertullian more effectually vpon Montanisme? And if you peruse the good father Saint Cyprian, as for Visions he may seem to credit them overmuch; so apt are men to rely on the sleights of fancy, raising miracles out of the brain, when those of the hands be ceased; yea in former times this liberty of imagination grew so far, as into a sect of heretics, termed the {αβγδ}; who could as they thought by help of divine illumination, expound the Scriptures vpon first sight. As Samuel then being called by God himself, once or twice mistook the sound for old Elies voice Sam. 1. 3. so must we be careful that contrariwise we entertain not some crotchet of mans brain for a divine enthusiasm.  
Notwithstanding all this, if having examined such inspirations by the touch of sacred writ, wee find them accordingly; a rule they may be; yet here again you must note, what revelations I mean; not new& unheard of respectu doctrina reuelatae, as the Papists would, lessening thereby the sufficiency of the word: but new respectu actus reuelandi: such onely as informers in matters of fact, not increase the Canon of our faith: such alone may be the guide of the wisdom here discussed.  
The sum of all that hath been spoken hitherto is this. It is to be wished that we had no occasion to deal upon such deep mysteries at all; since our life is frail, and our aim eternal bliss, it were expedient that we endeavoured more to become pious, then subtle and acute; Epictetus the stoic could once complain of his time; whereas( saith he) there be two parts of Philosophy: the first and more especial {αβγδ} a practise of wholesome precepts well digested: the second {αβγδ}; a speculative and curious disquiry; {αβγδ}, we haue quiter inverted the course. How many now a daies frame their diviner studies after this method? How do they chiefly intend sublimer, though fruitless controversies; yea and moreover, which is as bad, oft times those here undertake these points, whose shoulders for such a burden be most unfit. Fight ye not with small or great save onely with the king of Israel, was the charge of the Syrian king to the Captaines of his host, 2. Chron. 18. Even so there be who as soon as they can but spell in divinity, fasten alone vpon the greatest difficulties; whereby it cometh to pass, that they clear not the doubts which they take in hand, but rather betray their own weakness.  
Or secondly, since by reason of our insulting adversaries on either side, some must needs look into these points, it is meet that wee dispole ourselves with a grave consideration of this afore hand; Daniel before he received those strange visions, fasted three whole weekes, Dan. 10. 3. And Iamblychus the Pythagorean 
L. de. gat rijs Aegyptiorum.  relateth how the egyptian Priests went to prepare themselves for their supposed enthusiasms with music and abstinence; I urge not this for example sake, but only to show with what ●euerence we should address ourselves to so divine a task: not rudely setting vpon it, but with mature advice: Besides in the enterprise itself, let us use great sobriety, avoiding that {αβγδ}, 2. Tim. 2. or nice acuteness; a fault unseemly each where, as well in religion, as in other arts: for which Minerva is feigned to hate the Spider, because she spinneth too curious a web. In a word let us evermore submit fancy to reason,& reason to faith, both to Gods word, or his especial revelation. These two be that helping glass of our knowledge here, or double spectacle, of which Saint paul speaketh. Now wee see through a glass darkly, but then face to face.  
And thus I haue, though weakly, made up a discourse concerning Divine Mysteries, and our knowledge of them. A Text in my judgement, as befiting this auditory, as myself, for this my first assay. Wee sit all here by the well-spring of wisdom and science,& most of us may hereafter serve at the altar in Gods own house. It is not amiss that we know our limits, as also consider our strengths. under the old law the Levite might go farther into the Temple, then the Lay, and a Priest then the Levite: so in these points concerning the mystical temple, Apoc. 21. 22. One may wade farther then another: but as there none could enter into the chiefest sanctuary, save onely the high Priest: so neither here hath any full access, into the secrets of these mysteries, but only our high Priest and Saviour Christ: In whom are hide all the treasures of wisdom and knowledge, Colos. 2. 3. As for us as long as we abide in this life, we must be satisfied with a meaner knowledge of such things: with certain glympses at most: like benighted travellers, who if the moon hap to be overclouded, are content with starlight. Now to the only wise God, who is able to do above that which we can either speak or imagine, be ascribed all glory, power, praise, and dominion this day and forever. Amen  
FINIS.   

touching CHVRCH-SCHISMES.  ROM. 16. VER. 17. 
Brethren mark them which cause divisions and offences, contrary to the doctrine, which ye haue learned and avoid them.  
SCarcely had our Apostle here laid the grounds of Christian religion, but it presently meets on each side with strong opposers. The divell was strait ways ready to excite erroneous and factious spirits against the truth. What Poets feign of hate and contentions beside their Iupiter's palace, is really true of the house of God.  
{αβγδ}.  
hesiod.  
Eager debates closely still as 'twere environ the Church. always there bee who like the Dragon, Apoc. 12. 4. are ready to devour it even in its birth. Neither yet doth this so inbred enmity betwixt the patrons of truth and error, happen without God's especial allowance.  
For, first hereby he sifts and winnowes all alike. As many as settle firmly together he takes for solid grain: but those who are carried away with each blast of new doctrine, for fruitless chase. They never were sincerely orthodox, but either temporising formalists, or at most coldly devoted.  
again by this he keeps his elect from rust and an over secure ease: out of love he permits them not to slumber in such a tranquillity as might at length produce some hurtful effect. Calamitas( saith he in Minutius) virtutum disciplina est: Crosses and all kinds of opposition, do not so much afflict Gods Saints, as truly exercise them.  
Thus doth the Lord effect the good of his chosen by the hands of malignant schismatics. But notwithstanding though he deal so in providence, yet their offence and guilt is nothing thereby abated. For in the third to the Philipp, the Apostle plainly affirmeth such to be evil workers, very dogges. v. 3. In the 18th v. he terms them enemies of the cross of Christ, whose end is destruction, v. 19. and here in my Text, he iudgeth them unworthy even of the solace and benefit of human commerce. Brethren mark them which &c.  
My Text, like to those shafts of the holy candlestick, 
Division.  vpon every word bears knops of flowers: please you then to take notice of: First, the thing here spoken against, namely divisions and offences in the Church. Secondly, their more especial property which is to be contrary to some doctrine afore learned. Thirdly the persons or those, who cause them. Fourthly the manner how such disturbers must be dealt with, First mark, th●n avoid them. Lastly, on the other side, the entire and mutual agreement among true professors, or as it is here their brotherhood. Of these orderly in that method I haue proposed, and first concerning divisions and offences themselves.  
There is nothing which doth more preserve the 
P. 1.  world in being then unity and agreement. It is the stay and bond of every thing; by how much the nearer they participate of this, by so much the more they enjoy a certain existence. Zoroaster as implying God that first and chiefest unity terms it, {αβγδ}: the matrix or fountain within which all things be originally concluded; Except in nature the heauens did embrace this globe below: unless here the elements did combine thus lovingly as they do, so stately a fabric could not long subsist; it must needs loose its being, because it should loose its harmony. In matter of policy consent of minds legally disposed makes a state: without this it remaines no longer a state, but a rude and vngoverned desert. To speak in the phrase of modern Philosophy, mutual concord is, forma totalis; that which wholly gives a body politic both life and beauty; But above all in the house or Church of God seems this unity of greatest value. One Lord, one Faith, one baptism, wee find commended, Ephes. 4. 5. As in the structure of the old tabernacle, by loopes& taches were the curtains aptly conjoined: so in the antitype, namely the Church, doth this spirit of unity diffusing itself throughout the parts, knit them up into an entire frame.  
This being so; sithence each where a concord is so requisite, but most in the Church, how foully do they trespass that break this bond? with what sharpness deserve they to be handled who breed divisions? The Fathers amid their writings do press no one point more frequently or eagerly then this; Every where they take occasion, after St Pauls manner, as well to condemn all rents and schisms, as extol a Christian like accord. Optatus in a word makes such divisions Summum malorum, a crime so beinous, as that none can match it. And indeed if you rightly weigh the examples of Gods wrath and punishments, you will not much mislike his iudgment. In the 4th of Gen. when Cain had slain his brother, God onely marks him and lets him go: nay he is jealous least any might kill Cain, v. 15. To that great and sacrilegious city of Ninive what doth he? Only jonas is sent to teach and warn them. instead of ruin comes a gentle ambassage. But for Corath and his complices, those mutineers in the tribe of Levi, behold a sudden destruction: the earth openeth and entombes them alive; whence it follows not without some show of probability, that Church-Schismes more displease the Lord, then either murder or sacrilege. Austin yet goes farther; for in his 50th Ep. discoursing about the obstinacy of the factious Donatists, he chargeth them with no less a sin, then with that of the holy ghost.  
But the heinousness of divisions will better appear, if we examine them, First in their object. It is no slight or vulgar argument; perchance in the disquiry of such points, dissent may afford greater profit, namely by exercising the wit, then a present accord. But it is religion, that prop of mans conscience, and path to bliss. Vpon this narrow way do men lie daily striving and justly in opinions, not without much hindrance in their intended journey. Religion indeed of itself is rather a ground of common agreement: Religio think some a religando from binding the hearts of the professors, as well in a mutual affection, as in obedience to God: yet if happily it bee made the subject of strifes and debates, they no where 
L. 2. 2.  burn more fiercely, nulla infest a hominibus bestia,( could Ammian● Marcellin●● an heathen say) vt sunt sibi ferales plerique Christiani. No beasts are so violent, as Christians be, when once they jar in points of doctrine. The reason may bee; men for the most part hug their peculiar ●e●ents with a too overprizing love. And as they do thus in all other arts, so especially in matters of Christianity& faith. Having then fancied some opinion here as greatly appertaining to the fowls health, they must necessary abhorred those who so ere oppose it.  
Next in a second place consider the usual and hurtful diffusion of schisms. Saint Paul compares them 
2. Tim. 2.  to a Canker: now a canker resteth not, but eats forward till the member bee consumed: on this manner do false and erroneous doctrines: being once broached they creep from man to man, until they haue corrupted the Church throughout. Of this our forenamed Apostle had a feeling experiment: for as one forsaken, 2. Tim. 1. he complaineth that all in Asia were turned aside. So naturally apt are men to admit of a fancy nere so unprobable, if once on foot. Neither so only: falsehood too always is more fertile then truth: it straightway multiplies into several and divers streams beyond the head. Those manifold blasphemies wherewith the primitive Church was pestered, what were they save so many branches of Simon Magus his doctrine that first heretic. Arrius 
L. 2.  indeed( saith Russinus) vented one single heresy touching the nativity of our Saviour: but ere long this one becomes a triple monster. As then, Lev. 13. v. 8. if the plague in a mans flesh spread, not otherwise, the Priest pronounced him leprous and unclean: so here, there is no plea against schisms more aggravating their foulness, then because thus strangely they both spread and multiply.  
Lastly consider their irksome and long continuance: how they persist not for a day or year, but commonly for length of ages. It were some happiness if as easily as they burst forth and overflow, they could as quickly bee stopped. Those tares, Mat. 13. v. 24. sprung up on a sudden: but as for the extirpation and rooting them up, wee find it deferred till the great harvest. Errors in truth are by nature {αβγδ}, very obstinate; what once is vented falsely, is here maintained, if but for credits sake. As much as wants in strength and clearness of argument, they supply with a colour of perseverance; give them leave to take but root, they will flourish of themselves, without either watering or attendance: so that as Sulla spake of warres, sumi facile, caterum acerrimè desinere; the same is true of refractory schisms. Any man never so mean, may sow a fond opinion: but to repress and curb it seems a task of the highest skill.  
You haue heard briefly concerning divisions in gross; how execrable they bee whether you attend their object or boundless diffusion; but chiefly for their long and obstinat continuance: cleaving almost as lastingly to the Church, as the leprosy did to the house of Gehazai; This is there condition, this their nature: It followeth methodically in my 2d point, that I handle their especial property, which is to be contrary to some doctrine afore learned.  
every art and faculty hath some main ground to rely vpon: Some chief axioms by which it is guided in its inferior positions no otherwise then by a carded or polestar. These axioms ought always to be sure and firmly established; for if they also bee exposed to doubtful inquiries, the whole science strait begins to shake. In this respect as the Grammarian prettily descants, the alphabet in all languages stands indeclinable, because it's the foundation of that first art-Christian religion although no perfect science, yet likewise it supposeth certain principles: a few grounds and rules vpon which the mind may rest. Now as wee speak in Philosophy of a double measure; there is mensura actiua, that which is so primarily and in itself; again, there is mensura passiua; such a one as being measured before, measures something else: so in case of religion, you may discern of a twofold rule; one principal, namely the holy writ: another with reference unto this, to wit the constitutions and Cannons of the Church. Against these two do the authors of heresies and schisms, particularly aim their forces.  
First the heretic, as subornde with a bolder malice, is wont more directly to oppose the very text. In former times we find them so impudent as that they durst change and mingle-mangle it as seemde them best; witness the Cerinthians, Marcionists, with the rest of that frantic crew; not enduring so pure a light should shine vpon their monstrous blasphemies, they either wrongfully concealed it under a bushel, or quiter renounced it; Indeed the Papists now a more refined offspring, deal with greater caution; yet in effect they perform as much, whilst they groundlessly enlarge the sacred Canon, or else countenance against it their idle traditions; for by adding superfluously unto the old, what do they less then create a new word;  
Thus do heretics some way still infringe the text: But now for schismatics they meddle in those points which fall more preoperly within the Churches verge; And here they vary and serve from the right on either hand; vpon one stand such as conspiring with us in doctrinal grounds, differ onely touching the outward surface: As children who otherwise mutually well disposed, yet wrangle about their nuts& 
lo. Austi●e contra de Laxu Arri●oram sabbatario Sidon Appoli●… is L. 1.  toys. Concerning these external rites what tumults haue been raised? How frowardly do men still stand forth against the Church in terms point blank? Fasting almost with the Manichees of old vpon such daies, as that keeps feast; Not a bare division hath served here, unless a local secession were made; Except at lestwise by some peculiar notes of sanctity, they as yet remain distinguished: like to those seeming Philosophers among the heathen, who had their {αβγδ} 
julian Ep. Lucian {αβγδ}, &c.  {αβγδ}, some odd habit or other, to exempt them from the rout; But I leave this soare as too too hardened for a plaster. A rent so great in our Israel, that well nigh ten tribes, I fear me, be this way fallen off.  
Those more nearly concern my drift, who impugn some real points of doctrine. Now some do this expressly and without a gloss. Before Arminius let loose his tenants, he first questions openly the Belgicke catechism: Consentaneum rationi, &c. it is meet( saith he) and very expedient that such Constitutions be newly renewed. As long as they stood fast and plausible, well he knew his acuter doctrine could hardly gain entrance; But as the Lord commands touching landmarks Deut. 10. v. 24. not to remove them, because they haue there been anciently erected: so in Church affairs 'tis best that old and authentic decisions do still prevail; Are wee wiser then our Fathers? Or is our understanding beyond the ancients? If in a common weal as the Philosopher noteth, former laws should not hastily give place to new; {αβγδ}: least by often changing their respect be somewhat impaired; much 
Pol. 2.  less in positions of a Christian belief. It causeth the mindes of men to waver much: it begets scruples and offences, which our Apolstle also here condemneth.  
Others at least in show approve the received Cannons, but no otherwise then for their own advantage; under pretext of those general rules they vent some private and modern conceits. It was a devise( saith Seneca) concerning his times of many lewd and riotous livers, to cloak their luxury by pretending to the Epicurean sect. Thus they shrowd their wrong and false opinions in the Churches bosom; not deriving a meaning from thence, but fastening there one vpon it; how much better were it, if they left the Cannons free and still unbounded. For by thus drawing them down into a more particular sense, they haue troubled the Church with needless disquiries; Constantine the geeat speaking unto the Nicene counsel, 
Gelasi●s.  is bold to call those disputes between Arius and Alexander, {αβγδ}: a vain and fruitless debate: Rather then the catholic peace should suffer disturbance, he disliketh an exact discussion even in a point of faith. I dare not prescribe universally an implicit belief, not such an one as seals up the understanding, whilst it kindles a blind zeal: yet happily in doubts which grow besides the foundation, it may well suffice. The woman diseased of a bloody flux Mark. 5. v. 25. covets onely to touch Christs garment: shee stands not vpon circumstances how or whence an healing virtue should flow: neither need wee perchance to dig so particularly into those positions, which our forefathers haue left vndetermined. At once it costs more anxiety, then it can afford either content or gain.  
Well then: let both principles of Church tenants& Scripture stand in force; as Aarons rod eat up those wherewith the egyptians contended, they will quickly discountenance& comsume any upstart issue of falsehood; for by the way you may note: errors and truth do not spring up alike; this leisurely and with a lingering increase: that hastily like the sun in his western course, which cuts most nimbly about the line: but as there the sun proceeds but slowly in degrees farther distant: so here do errors after their first bruit and flourish: if the ancient grounds be still upheld: if we retain this defence to withstand their onset.  
I haue shewed you the main property of schisms; a dangerous quality, you see, in a Christian estate; for as samson did to overwhelm the philistines Iud. 18. 29. it pulls away both Pillars whereupon the Church is sounded. Now afterwards you haue thus had their property, it remaines that in my third point I decipher their subject, to wit the persons or those which cause them.  
It is true that as the Lord hath planted a vineyard; so hath he hedged and fenct' it round. But what can possibly keep out malicious schismatics? ever and anon they break through this fence, dispoyling miserable so precious a ground plot. And this they do, either from an inward corruption of nature, or else induced by some external motives: concerning their nature, you may note them to haue been men commonly of a fierce& abrupt temper; St Paul I am sure describes them so 2 Tim. 3. Of this humour as Tertullian witnesseth, was Hermogenes of old, naturâ turbulentus, a fit material to frame an heretic; Not unlike unto him wee find Novatus in Cyprian; one who more esteemed his own will and fancy; then the quiet of the Church: such men go on in a violent course: whatsoe'er they appear, raising some storm or tempest: they carry indeed fire in their Censors, yet not to sacrifice, but to kindle public debates. far better doth S. james instruct such with patience and meekness of wisdom. Iam. 3. 13.  
Neither yet as I said want they outward fuel to increase, this inbred aptness. First here occurs an 
Varr●.  hope of honour& advancement; This as one speaks of beauty hath {αβγδ}: it distorts and draws the sight besides the truth; when Alcimus 1 Mat. 7. affencted the high priesthood, he calls in the Syrians to back his suite, not without extreme hazard of the jewish estate: no otherwise do they: rather then miss of dignities, they'll endanger the Church with foreign tenants; any way shall help, before they will sit vntitled. We read of Arrius as otherwise of a good& honest man; his fault was somewhat too aspiring a mind. It is so with most: they square not their drifts by religion, but religion by their drifts of eminency or profit.  
Secondly by this, as they conceive, they much enhance their famed. To bee the author or revivour of some nicer Doctrine must needs seem a master piece of no usual knowledge; Indeed the Apostle himself Rom. 15. 29. forbares to build the gospel vpon grounds forelaid. This he did to avoid emergent scandals, but they for by respects: least they bee thought a mere accession of anothers wit or credit. Yet here observe their gross mistake; Truth saith the Philosophers; likewise virtue is {αβγδ} a thing of small and narrow extent; But as for errors, they ly in multitudes and troops round about; If then in so vast a number of fashoods, they pitch vpon one what glory is it? If missing the center they prick each part of the circled else? To boult an error then is no hard exploit; And as its beginnning is thus prompt and easy, so also is the maintaining of it once begun; Insooth falsehood in point of religion commonly someway toucheth vpon the deepest mysteries; it will be sure of a cause pregnant enough wherein to deal: pelagianism how doth it in close those large queries concerning gods power and hidden decree? As therefore mariners wont for to say, give them wind and Sea room they fear no ship wrack: so in such open and boundless disputes, it may argue a shallow brain that is quickly graveled; if nere so prest he find not still scope as well to decline the adversary, as to reinforce his tenants.  
A last incentiue here may bee an itching desire in men of seeming active; rather then rest vnbusied, they will do some unnecessary mischief. It pleaseth them greatly in their pride of wit to behold those combustions which themselves haue caused. The associates of Catiline in his conspiracy against Rome were the more forward, saith the historian, vt quiet a mouerent: 
sallust.  that at least they might vnsettle a state so well composed; many endeavour a disturbance of the christian peace for no serious intendment: they raise debates that they may bee said to haue raised them; like hote furious spirits abroad, who delight soly in fights and uproars; {αβγδ}, mere louers of strife.  
Vpon these motives fore cited do schismatics chiefly undermine the Churches unity; men otherwise oftimes of no mean esteem and worth. But as it was said of Curio the tribune, that he was facundussed malo publico: even so they in truth seem able and sufficiently learned, but it is to the Churches annoyance: whilst they employ those gifts perversely, with which they might haue advanced the common good.  
Yet also give me leave, if a little I misdoubt such: if I judge them not thoroughly sound at heart; In 13. Nehem. v. 33. where the Israelitish parents mix with the women of Ashdod, the children speak an uncertain idiom: half the Ammonitish language; and half the jewish; examine their tracts and discourses aright, they may seem the issue of a mixed faith. Religion if once ambiguous cannot choose but betray itself; some sparkles will here break forth, though never so carefully suppressed; wherefore as josuah asked the angel Ios. 5. v. 13. art thou for us or for our aduersaries? Let me likewise demand; whose part take they? for now by walking so doubtfully and in a mist, they merit applause from neither side; more reason there is that they bee refused of both; Saint jerome somewhere speaking touching such neutrals the Hebionites, Dum volunt( saith he) & judaei& Christiani esse, nec sunt judaei nec Christiani: whilst they hang between two sects, they deserve to bee ranked no where: mere bats in religion are they; as nature hath placed these as twere in no certain degree either of beasts or fowls: thus they for there ambiguous profession, may hardly be numbered among Christians in any rank.  
You haue seen the subject of divisions briefly displai'd; persons very contagious in the Church, and as miriae, long since a schismatic too, leprous throughout. It is not unseasonable, if therefore in my fourth point I prescribe the Apostles caution, which is, first mark, then avoid them.  
What our Saviour forespake touching false teachers, Math. 7. 15. seems not more true in regard of their demeanour, then of their preaching& doctrine. They come indeed clothed with sheeps clothing: covered over with a pretended show both of truth and zeal. Hard it is in so near a likelihood, to discern where they conform to the truth, and where they break off. St Ignatius for this terms them sometimes {αβγδ}, creatures having though no more, yet a Christian outside; elsewhere {αβγδ}, exact and able counterfeits. Came they dressed in their proper shape, we might the more easily keep safe; it were no difficult task to eschew their infectious tenants. A wound if open and apparent, may be quickly cured; that especially is dangerous, where the soare lies hide, or the passage proves inuolu'd. Well do schismatics conceive the weakness of their cause: should they attempt to obtrude their falshhoods vpon the Church, in their naked deformity, it were a vain design. errors be naturally displeasing to the understanding: whereas truth is no less outwardly pleasing, then admirable in itself. Therefore they colour& varnish over their absurdities with cunning deceit.  
First, they refute one bad opinion that they may set up a worse; Eutiches, you know, would needs 
Ep. ad Leon● papa●….  maintain a confusion of natures in Christ; now this he undertook( saith Flavianus) under pretence of confuting Nestorius, who held oppositely as much amiss; Are there none now which cry down puritanism whereby to establish papism? Is there no such new stratagem? Yea farther, are there not those who deal with religion in a sense inverted, as David did with king Ashish, 1. Sam. 27. under show of fighting against the philistines our adversaries, they fall vpon their countries faith.  
Another way they haue of intermingling truth with error; amid their discourses they craftily mix some drams of verity to commend the rest; nay so they do more hurt and deeplier infect. poison if given in wine or hony pierceth the veins with greater violence; even thus falsehood sweetened with a relish of truth, eats most dangerously into the bowels of the Church.  
A third device is by feigning of some good intent; whilst they labour a breach in christianity, to make 
Orat. de componendo religionis dissidio inter Christian●●.  show of a desired unity and peace. Arminius even then when he was forging those opinions vpon which such endless troubles haue ensued, compos'de a treatise touching a general reconcilement; like joab to Amasa, 2. Sam. 20. at once he offers embraces to the Church and stabe it.  
More shifts besides they skill of to obscure their malicious drifts. There want not infinite tractlesse mazes, wherein they can lurk vndiscerned; so as what a petty historian speaks of the Ligurians inhabiting bogs and bushy places. Maior aliquanto labour erat invenire quàm vincere, may be here applied. It is easier to convince their errors, then perfectly trace it out.  
Not in vain then are we bid to mark: observe we ought their subtle passages, mudding still the stream wheresoer'e they go; neither yet is this enough; after we haue thus descried their falshoods, we must also avoid and shun them; what communion hath light with darkness( saith the Apostle) 2. Cor. 6. In the 1. of Gen. v. 4. no sooner had God created light, but in the same v. he divides them strait: wee are though not light, yet the children of light, and therefore must be careful, least by mixing with the sons of error, our light be dimmed and weakened. How seriously diligent were the primitive Fathers in declining such? How watchful to repress them? Should I here recount their various edicts and provisoes framed thereupon, I might happily make more use of reading, then of moderation and iudgement; Only for a taste; you may from the course of ecclesiastical stories gather a triple censure thus disposed. First they inflicted vpon them abstension, or( as I may say) incommunication with the Church: Next a positive ejection, else deposition from their clerical degree; at length if both these reclaimed them not, the utter Anathema; add here to those severer cautions of the apostolic synod, that men rightly orthodox might not {αβγδ}: not join in prayer with such, Can. 44. of the Laodicean, not to deal with them or use commerce, Can. 57. So careful were those ancient sages, least a contagious schismatic, if let alone, might perchance infect the whole Christian flock.  
It may be in former times there appeared greater danger. About the first plantation of the gospel, we find in truth heresies more rife and frequent; Satan was then most busy, that he might choke up the word before it took sure root. Thus Mat. 13. 25. the envious one presently sows his cockle, as soon as the owner had ended. Notwithstanding although such Church diseases be now less pregnant, yet are they poisonous still alike. A mixing of things unwholesome with pure, corrupts as much as ere it did.  
Neither do I( mistake me not) prescribe so extreme a course as the ancients used. It is a point both above my skill and place: only I wish that always disturbers, of what kind soever, if not in person, yet in doctrine be shunned; that we take heed least by a seeming furtherance of the faith, they hinder its growth. At the fourth of Ezra when the people of the land desired to help the Israelites in rebuilding the temple, they would not, ye haue nothing to do with us to build an house, v. 3. Happily they guessed that for laying one ston, they might maliciously pluck down two. You know the fable of the home-bred wolf: under colour of keeping the sheep, he made more havoc in the fold then the Wolfes abroad. A doubtful zeal is most dangerous when thus it gets a handsome disguise. It is to bee feared, that such may do more mischief, then the adversary from without.  
I haue laid before you at length a full view of schisms: their nature and property: their subject and how they must bee avoided; now because one opposite shines more clearly in anothers presence, it is not amiss that contrariwise in my last point I handle the mutual agreement of true professors, or as it is here their Brotherhood.  
We red concerning the divisions of Reuben, judge. 5. 15. of much dissension betwixt the saducees and the pharisees, Act. 23. 7. evil and erroneous men are both alike given to strife; whereas Christians rightly seasoned, be no less unanimous then abundant in al truth and goodness; In the 15th of Gen. Abraham is commanded to take an Heifer, a ram, and a Goat: besides a Pigeon with a Turtle: as for the former he divides 
De promissionibus& praedictionibus. P. 1ma.  them v. 10th: the Turtle and the Pigeon he divideth not. Those three( saith Prosper) fore-shew'd the condition of schismatics, but these the Doue-like and vndiuided agreement of professors truly orthodox. Now as the higher faculties of mans soul are two, will and the understanding, this agreement here consists in a meet consonancy of both.  
First, for the understanding, having received one spirit, they must needs conspire in one meaning and sense: they differ not, as being by the same teacher instructed. Indeed no marvel if schismatics do iarr, whom their own affections or satan diversely instructs: but the Disciples of verity, though many, yet bee they as organs tuned by an individual spirit. Neither is there a more constant evidence of the truth professed, then such consent; judicious interpreters of the sacred writ thence especially infer, that the Prophets wrote inspir'de; Each where they do so miraculously concur, 
Vid. B. Vigilium adversus Euty them l. 2. lust. Martyr. {αβγδ}  and fully accord: On the other side dissent of tenants, hath ever been the sign of falsehood. The Fathers to confute the Pagan Philosophers in many principles of faith had no greater proof: like to a common weal ill composed, they overthrew them through their own discord.  
Secondly, neither yet are orthodox professors thus onely {αβγδ} but likewise {αβγδ}: not alone sympathising in iudgement, but also in heart; love and vnamity were ever a most Christian-like note. look but into the course of former ages, and you will easily grant as much. Concerning the Apostles time, what ardency of good will find we there? with what affection did they mutually embrace? Lands and goods lay then in common: the whole Church may seem no other then one great family. As in the building of Solomons temple not any hammer or iron tool was used that made a noise, 1. Reg. 6. Thus they laboured jointly in founding the gospel, wihtout all malice or clamorous strife. Afterwards wee find this holy zeal no whit abated; still in succeeding times, as perfecutions waxed hotter, the Christians love grew more enflamed. To manifest which, least it might languish if concealed, how many signs of expression had they? witness there {αβγδ} or feasts of love: there osculum pacis after their sacred meetings: yea osculum baptismi at their admittance into the Church: lastly their panem vnanimitatis, as Paulinus to Austin intimateth; a token commonly annexed and sent with their letters to express their joint consolidation into the same body of Christ; As for hatred and malice, such ungodly motions, they may seem as free, as we their offspring now stand guilty.  
Yet what wonder is it if thus reciprocally they maintained charity? For first( you know) among all virtues this takes place: without it martyr doom itself availeth not, 1. Cor. 13. lombard so far extols it, as to make it touching the exercise an immediate act of the spirit: whereas other divine graces aclowledge their proper habits. How truly he doth this I mean not to examine; only you see what a glorious conceit he had of this virtue above the rest.  
again, such love greatly strengtheners each where the Christian zeal: it conserves as it were religion warm and frolic. Ignatius in his Epistle to the Ephesians discoursing to this purpose, tells them that it would keep them more secure even from Satans assaults; {αβγδ}, &c. all assronts( saith he) of those spiritual enimyes be this way lessened: join they but hearts, sin itself would find an harder inlet.  
Once more, no marvel if orthodox Christians affect this concord, since our Saviour himself so much commends it; whenas he who is the author of peace appears so urgent a teacher thereof. In the 13. of jo. he makes it the very mark and badge of his: By this shall all men know that you are my Disciples,&. v. 35 In the 14. C. being now to suffer, he bequeathes it them for their only legacy, My peace I leave you, v. 27. with great earnestness he enioines that, which long since was commended to the Church under a type; Noahs done having circled the waters too and fro, returns not empty; yet brings shee for a token of the floods decrease, no other testimony into the ark, the figure of the Church, then an olive lease; a leaf which is the usual sign of love and concord; hence the Apostle more expressly, Rom. 10. 15. deciphers the Church under name of the olive.  
You perceive by this a little better the fowlnesse of schisms: how ugly they be apart, yet more if opposed to unity: give me now leave but to set down some few rules, as well for the advancing of the one, as the repressing of the other, and I will end.  
First then, it were well if men did meddle less in needless points besides the saith: were they not ouerbusie there, where they may show more wit, then promote the gospel. The orthodox religion stands now betwixt Papistry and Semi-polagianisme, as the platonic sect did once between the Epicureans and the 
Acodemicarum Quaestionum. L. 2.  stoics; cum his non de finibus said de tota fear possessione contentio est; with these, saith the Oratgur, the Platonicks hold an utter distance; but from them they differ vpon terms of lighter moment. papistry thwarts and cuts the very life-strings of a saving belief. Semi-pelagianisme no so; whence then the greatest danger appears, there to bee most active were a prudent course.  
Or 2ly, if some must needs be dealing else-where, would they could but keep their opinions concealed; not press vpon the Church for currant whatsoever themselves haue fancied; Paracelsus having grounded himself strongly in natural magic, afterward in all his conclusions ascribes over much to that; with him Adam& Methuselah lived so long not without some help of chemical extracts; Vpon like grounds Agrippa 
De occults Philos. L. 4.  among others his foppish notions, persuades us, that the cross if of force at all, it is by virtue of the mere figure. men for the most part relish long of those principles with which they haue been at first enured. The vnderstainding is so far from embracing the opposite truth, that it rests and scarcely admits of a farther search. moreover, and what they haue once conceited privately, they strait way labour to make good a broad; hold they cannot, but they will obtrude their peculiar fancies, for a public truth; Our saviour Math. 16. speaking of such doctrine among the Pharisees, calls it leaven v. 6. even as leaven it heaves& works in the brain till it can get a vent; Much discreeter was the course of Saint Cyprian; The devout father being unhappily tainted in that point concerning anabaptism, yet would he by no means commemd it for a classicke tenant; nemini prescribimus, &c. let others( saith he) abound in a contrary sense: for my part I aduise none: which his modesty if diverse now adays did follow, from how many unnecessary tumults might they secure the Church.  
But suppose a schism be once on foot, the speediest way for redress may seem; First a serious yet civil debatement: when men shall enter the lists as willing to yield, if pechance convinced, as to refuse the assailant'; hot and furious disputes do seldom good; amid the noise of such conuiciating jars, the the truth is scarcely heard. The discussion of doubtful points resembles much the smiting of a flint; a gentle and well poys'de stroke procures some sparks; whereas a boisterous collision, gets no fire, but breaks the ston; just so in point of controversy: a civill hadling brings it to an issue strait; contrariwise an impetuous wrangling inflicts happily some stain on either party, yet nothing clears the argument. unwisely then deal they who fly out into such a distempered vehemency; instead of a sober and useful debatement they raise a personal brawl; they hour-glass not at length the truth, but their own cause. It was the noted fault of Marcellus a rhetorician that 
Sueton.  lighting on a figure, he would pursue it so far, till he had forgot the matter in hand: likewise do these if once they fall into a calumniating& jarring vain; nay farther, oft times, they strangely misinterpret the adversary; either to extend their discourse, or else of malice they impose a meaning far wide from the authors drift. Thus as Eebul  told Goal, Thou seest the shadows of mountaines as if they were men, judge. 9. 36. they bestow much fruitless pains in confuting such notions as themselves haue fram'de amiss. But away with such misprision: such roving encounters; it is a more probable course, if, as I said, they neither shall over roughly dispute the cause, nor yet suspiciously make it worse.  
A second help here may bee the use of synodical convents: convents which are no less apt to repress falsehood, then establish a received truth in the mindes of people. The Romans of old when any more fatal danger approached, did wontedly maintain their standing Senate; how much rather in a Christian state appears some like project needful: where sin and error make a daily inroad. Our forefathers therefore of the primitive Church, may seem indeed in such meetings very frequent; every year twice, about Lent and antumne they ordained councils provincially to be held. Hereby they weeded as it were and cut up error in its first appearance: no sooner could it sprout forth, before it procured strength, some decree or other strait ways cropped it; Satan you know that old Serpent is the father of schisms: nay he was by a voluntary discession from God simply the prime schismatic; A snake or serpent if he can get but his head into a cranny, screws& wreaths in his whole body after with no hard pain: on this manner error; by reason of its Serpentine nature, unless at first repelled, threatens a dangerous progress; councils then in this case be greatly available; of loueraine help, if thus seasonably applied; such a meeting of reverent sages must needs if not refel, at least discountenance a crept in falsehood.  
The last remedy shall bee a serious aduise; That men would duly consider how by schisms they would afresh the body of Christ; how they make the wonted fold a coat of raueuing wolves. Hermes somewhere terms maliciousness {αβγδ}: the food or worlds repast; let not, oh let not the same be said concerning the Church itself; Weigh likewise hereto the unknown and doubtful event of such debates, The Collator in Prosper begins fairly and as a moderate pelagian, but ere three pages are past leaving pelagianism, he becomes flat Atheist. Vnnecestary disputes never remain in that state of moderation, in which they were at first raised; like floods they gain increase from their continued and lasting course; especially if there happen( though I hope not) such as dispense them secretly& of purpose to some farther end: When Hannibal mainly intended Rome he took in Saguntum( saith the historian) onely by the way; for occasion-sake in truth of a desired war; 
livy.  God grant there be none who begin at these lower points, that they may sight at length not against Rome, but for it.  
I haue done with my text; a subject I confess somewhat to high for me, and deserving a more grave and learned pen; such an one wherein they should chiefly labour, who are as able for skill, as effectual in power and place. Truth is then most persuasiue, when thus abetted: but as Elihu took courage to aduise job, though after his elders: to show his opinion also; job. 22. v. 10. even so haue I done. wisdom is of God, and oft times he worketh no less through weak means, then by strong and potent. howsoever I thought it not besides the duty of the meanest Lenite, if now he stretched forth his hand to uphold the ark: if for my part likewise I endeauourde the Churches unity, my only drift. And now O Lord do thou build up those breaches in the walls of our jerusalem, which by schisms haue long since been made; give us external peace, that so the better wee may procure that inward of mind, and in fine enjoy eternal with thee. To God the Father, &c.  
FINIS.