A DISCOURSE CONCERNING THE ABSTRUSENESSE of Divine Mysteries, together with our knowledge of them MAY 1. 1627.  
ANOTHER TOVCHING CHVRCH-Schismes but the Unanimity of Orthodox Professors FEB. 17. 1628.  
By I. D. Mr of Arts and Fellow of Merton College in Oxford.  
OXFORD, Printed by JOHN LICHFIELD Printer to the Famous University, and are to be sold by EDWARD FORREST Anno Dom. 1628.   

TO THE RIGHT WORSHIPFUL Dr BRENT, Dr OF THE CIVIL LAW, THE WORTHY WARDEN OF MERTON COLLEGE.  
SIR,  
I Have done that here, which intruth I never thought to have done; Namely put myself upon the public censure for a Sermon: For I know, and well consider the superabundancy of this kind of writing, wherewith the world may seem not more instructed, then oppressed. But the main reason that drove me on this determination, was a fitness here of the argument with the times; in which case alone (to speak my mind) I have ever thought such discourses, at leastwise excusable, if divulged; Especially when as too the argument thus taken in hand happens a little besides the usual road: not traversed and debated in every treatise. Upon this ground, or howsoever I was persuaded, having perchance resolved of a publication. I knew not to whom I could more justly entitle this Schedule, then to yourself. First for the particular respect I owe you, and then by reason of my collegiate duty in which I stand bound. Please you then Sir, but to accept of these my first fruits: It may be hereafter I shall be able to undertake some one thing or other, which may better deserve your name and patronage. Mean while I remain, as ever,  
Yours in all due observance, JOHN DOUGHTY.   

CONCERNING DIVINE MYSTERIES.  ROME 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 upon their new enlightening by the Gospel, not rightly to have 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 void of common sense: What the Satirist speaketh concerning Eunuches in that they are dismembered, 
Quaerit 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 allay 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 have received the gift of Prophecy, use prophecy, or of ministering, wait upon 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, etc.  
Where may you be pleased to observe two main parts: 
Division.  first a wisdom forbidden: and than what wisdom it is: The wisdom here inhibited may be understood, either in regard of the object, as Be not wise, that is, 
justin. in Comment.  be not overcurious to pry into secrets unrevealed: 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 humane knowledge; & how at leastwise it is not our own, but from God: Out of the second general, whereas it is denied that we should be 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 be 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, 
P. 1.  that in truth they are above the lawfulness of man's search. The Apostle in the precedent Chap: at the 33 v. terms them not incomprehensible, but rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, things not to be inquired into: such as must be reverenced and admired in silence; Quod non potest comprehendi (saith Lactantius) nec quaeri 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 be our guide 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 faiths, 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 us.  
There are I confess degrees of knowledge: the spiritual man understands a great deal more than the carnal: his eyes be newly unscaled by grace, as once S. Paul's 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 book? who but the Lion of the tribe of juda? It is meant of the book in which such secrets lie couched, and enfolded; where you may note, that we, nay the best of God's Saints, are so unfit to expound the contents, that we may not so much as untie the clasps.  
Now the reason of this may be, both man's dulness, 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 apprehend supernatural things more fully, then since he doth searcely 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 Deity, because wanting as 'twere a solid substance whereupon to fix; And therefore you may observe how always it falls down straight upon conceits more gross and earthly; 
Anon. E: de Cardinal: Christ. ope●  Cum accesseris (saith one) longius abit, God the nearer we labour to approach him, the farther we shall find him removed beyond our search; The Poet some where brings in Aeneas catching earnestly at Creusa's ghost, but that flying and escaping between his embraces: we may puzzle much about the divine essence; but even then when we think to have 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 man's weak brain.  
Much less may that sacred division of the Trinity be perceived; how three persons are as it were grafted upon 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, them 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 falls short of a due resemblance: Yet is it I confess the best help and shadow for expression that either here we have or may expect: Whilst Moses kept vnvailed, 
Exod. 34.  the Israelites could not endure to look upon his face it was so bright; neither may we behold this mystery unless it be through such shadows and that but weakly; So than that which Tertullian hath here defined, is most remarkably true: 
Apolog.  Deum aestimari facit dum aestimari non capit: we do best apprehend 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 straight acknowledge his dulness? So long as the understanding meets with objects equal and befitting its strength, it doth well enough; but the hand you know cannot grasp a thing bigger than itself: neither can a finite apprehension throughly 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 than 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 apprehend the manner of its production, requires more than 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 we 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 upon 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 abstruseness of their rites did place upon the forefront of their Temples the picture of a Sphynx: how much more justly may we do so? So many scruples do occur in the bulk of divinity, which if they be searched unto the bottom, they far surmount humane reach.  
I let pass here that great mystery (as Saint Paul calls it) of Christ's being incarnate; that of the last restoring of our bodies, both which for their seeming impossibility, were points in times past which ancienter professors of the Christian faith did most hardly digest; humane reason proved so incapable to entertain them, that they became unto it a rock of offence: Neither stand I to enlarge those disputes of the world's consummation, of Antichrist, with others, not so rightly to be 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 man kind. 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 jews: which his opinion he groundeth upon Esdras. Esdr, 2. 14. This is but a mere fancy, yet so far it agreeth to right, that by it is intimated the abstruseness of divine truths; Out of whose womb cometh the ice (saith the Lord) job. 38. or, hast thou entered 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 man's wit, as the heaven is divided from the earth.  
Neither be these alone of chiefest moment so involued, but lesser also and those which we perhaps do judge ourselves to understand completely; But that of God's providence & the administration of the world, may seem to have staggered the kingly Prophet: how the wicked should still flourish, 
Psal. 23.  and the righteous be daily afflicted: the manner of the soul's 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, yieldeth himself in a manner blanckt.  
If any shall ask why divine truths are so obscured, it may be 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 veil of ignorance is to be taken away, and we 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 be not so throughly acquainted. Upon this ground the heathen also did, 
In somn. S● L. 1.  (as Macrobius observes) couch their religion under dark types; thence so many fables and seeming toys: with reverence to this policy, some heretics likewise had their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, according to that of the Apocal. 2. 24  
Howsoever, 
Durando.  as long as we remain clothed with this corruptible flesh, we be in such mysterious points but weakly grounded; we have only assensum fidei an easy belief, not assensum scientiae, a piercing knowledge; Religion is not as other sciences, it supposeth and takes upon 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 practice 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 heavens 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 jews rejection, and calling of the Gentiles, when he hath driven it to a head as near as he can, he meets with a sea unfordable; he is fain to sit down as it were upon 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, quam si uni reddatur: it is the privilege of divine mysteries, that they be understood of God alone. As for others, a bold enquiry here, is not more irreverent, then full of danger and hazard, Which is my second point.  
When men walk upon prerupt and steep places, 
2.  they are subject to fall; 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 be bounded in the search thereof; Even our first parents in Paradise were not free from this itch; 
De orthodox, religione. L. 4.  where when all the trees beside 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 man's 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 man's delight and contemplation; he may rove as he list, and not only rest in the outside of things, but also lawfully dive into the inmost essence.  
But for Divine mysteries, if we press too far, we become obnoxious to errors & slips; for from whence sprang 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, than an advised modesty; whilst they would needs be tampering beyond their skill in points of the chiefest moment. Hence is it that we find more heresies to have arisen concerning those two greatest mysteries of the Trinity and incarnation, then about all the rest: Arians, Nestorians, yea most sects did stumble at these blocks: The stomach when it meeteth with meats hard and not well to be digested, it sends up noxious vapours into the brain: even so these men lighting upon points which were too knotty for them, and not being guided by discretion, instead of doctrines broached their wild conceits: For this cause we find the Fathers evermore cautelous and very retired. Read 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, venter's again and recoileth 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 have feared a surreptitious curiosity, 
Gelasius Cucycenu●  then if he should bluntly have betrayed the cause. At the Synod of Nice where the same point was debated, the Bishops there expressly rejected the words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: 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 chose 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 be 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 maker's 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 prima, and, whither Christ's 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: 
Instit. l. 3.  Scholae in deterius semper aberrant, the Schoolmen do always incline to the worse hand.  
Neither in this are the Arminians less to be 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 soar up on high even into the bosom of the Almighty: men oftimes of greater reach in controversies, then of wisdom or discreetness. 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 rebuke those forenamed intruders, if they learn not betimes to curb their knowledge; Austin in one of his Epistles, hath a pretty allusion of a certain passenger fall'n perchance into a pit: Obsecro (saith he there so fall'n to one coming to his rescue) quomodò hinc me liberes, non quomodò huc ceciderim quaeras: stand not to expostulate with me how I slipped in, but rather kindly help me out: We are all fall'n 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 perusal may seem of greater danger, than it can be of profit. How often see we many here to suffer shipwreck, whilst they covet to go farther than 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 straight seizeth on us of being plunged: thus in abstruser mysteries, as long as we can have the help of reason too, we may wade the more securely on: but when that once is swallowed up, 
Et de Orpheo etiam Hygin Poet. & Astro. nom. L. 2.  a mazelesse confusion must needs follow. You know what Poets fain of Pentheus; he was torn but for viewing too nearly the rites of Bacchus: upon which one of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; 
Euripid.  Such wisdom is madness outright; You may remember how the Lord long since gave up the ancient Philosophers to vanish in their own devices, because they used the talon of their wits to idle disquiries, and not to the donours' praise; Let us take heed lest we deserve alike sentence, by trespassing too far upon Grace, as they did upon 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 deservingly canvas these poinrs, 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 ingenio suo temperare maluisset, 
Quintil.  quam 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 be, less than that of Angels, as more than what beasts have: we must be content to forgo many difficulties, if we can percance understand any. But so it is, that those 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 upon 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 we approach not too nigh, it comforteth, but otherwise it burns and scorcheth: so here concerning divine matters, a temperate knowledge instructeth us; but a superfluous or presumptuous search confounds the judgement.  
I will close up this point with that of Salvian. 
L. 3.  Genus quasi sacrilegae temeritatis est, ut plus scire 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 foul 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, 
3.  a jewel inestimable: yet so apt are men to be 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 incentive cause, than this of pride; when men do favour more their own wit, than the justness of the argument they have in hand; for this reason you may note how errors in times past brake forth most rife in the Eastern Churches; there that of the Novatians, Eunomians, first took root, and indeed what not? Whereas there of the West, as being placed under a duller clime, so were they for heresies less disposed. The Valentinians (saith Iraeneus) were men qui semetipsos perfectos, 
L. 2.  & universorum 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 man's science? or wherein doth he so excel, but in that he may be said best to know, if he confess his ignorance; Can he sound the true depth of the least point in nature? is he able to satisfy himself in any trivial object? Look but upon 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 man's body: ponder the increase of the buried seed, 
Exercit.  Vbique (saith Scaliger) clamandum est nos nihilscire: one nevertheless, who did (I believe) judge as charitably of himself, as another man. 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 rind & 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mere novices 1. Tim. 3. In the 6th Ch. he couples them together, proud and knowing nothing v. 
Festus de v●… borum sign●…catione; Lu●…lius & Nae●… in fragmen●…  4. upon the same ground perhaps also the word infrunitus of the ancient latins, doth as well imply an insolent man, as one that is void of sense; when the limbs swell and wax overbig, 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 unsoundness of the brain, as not comprehending yet but what the vastness of knowledge is.  
Hence, those bitings and censures against others: such malignant undervalewing, whereby we lessen our brother's name that we 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 withal it looseth its own light: and they by depraving another's worth, make their own to be suspected.  
But now on the other side, men of growth and good proceedings in knowledge be nothing so; Moses it is recorded, was a man skilled in all the learning of the Egyptians: yet afterwards we find, that he was not more learned than meek & modest, The meekest man upon 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 beat it down elsewhere; 
Ep. ad marcellin.  non placet cum à charissimis, etc. It is not pleasing to me (saith St Austin) that my friends do so overprize my worth: It is understood by them, how the knowledge of this point doth but lead us into the ignorance of another; how the infiniteness of learning groweth upon us in the very getting of it. If men walk abroad the heavens seem at every small distance to close with the earth: but when they approach thither, as large a space opens forthwith as they have left behind; thus in the course of learning; upon 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 unscand; For as yet we know but in part 1. Cor. 13. upon which some have made this observation, that in this life we obtain a greater likeness with God through the improvement of our wills, then by that of the reasonable faculty; Holy we may be in a bigger measure, than we can be wise and learned.  
But suppose thou hast attained to the highest top of all science: that thou understandest 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 puffs them up: now knowledge, it is chiefly a gift of God's benevolence: he giveth to one the power of tongues: to another the understanding of arts; 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: only I am persuaded that he doth concur unto this by a more special aid, then to other virtues of the like rank; 
Vid. ad initia. 7.  Even the Philosophers conceiving this, 
L. de artibus.  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. ja. 1. 17. and for this the Philosopher in his Ethics maketh his felicity or chief good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a gift of God; Now there is no endowment of the mind more excellent than this of knowledge; it is the eye and guide of the rest, if we do not abuse it through selfe-conceipt: if, as venomous 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 man's speculations and fancies of themselves are so extravagant, God hath wisely provided laws to bind them withal. Now laws (saith the Emperor) be either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 writs & promulged, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 namely forcible customs, 
Insti●.  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 have Critics likewise thought all Philosophy to lie hid 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 whatsoever may ordinarily beget, or increase a divine knowledge, the Lord hath amply set down in his word; For he hath not given it alone to conform our wills, 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 be 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 put on a candlestick Mat. 5. 15. Now a light so placed, doth not lighten only the open rooome, but every nook and corner thereof. Nay I will add, it is an armoury furnishing the zealous disputer with proofs against so blasphemous tenants; a garden out of which the holy dispenser may deck up his discourse into a Prophet's phrase; what things are of necessary and a saving use be there most plainly disclosed; others indeed but dimly; whereas the word grows obscure, so should our search be more cautelous and circumspect; we must not vent our conjectures for oracles at all, lest whilst we annex such glosses, we corrupt the text. The good Samaritan in the 10th of Luke delivered two pence to the host for the wounded traveller: 
L. 6. Et Ambrose in exhortatione advirgines. L.  two pence (saith Optatus) that is Christ hath bequeathed unto us for our soul's health both laws, the old and the new; He promiseth there that what should be laid out more, if not lavishly perchance, or idly, he would see it discharged: so may we for our sober disputes, either upon or beside the word expect a recompense; but if they appear superfluous or repugnant, they be no longer descants, but sinful devises.  
Humane inventions than come short of a divine authority: they may serve us for illustrations, but not for a ground and rule: upon the word as touching that efficacy which they have, must they be builded also; either express, as there apparent, or at least, elicitiuè, as being thence fairly and handsomely deduced. If we contain within this compass we shall be as wise as safe: but if we fly out and follow our fancies, it remaineth that we strait vanish in them. For even thus did that lewd rabble of the Gnostici: 
L. 2. c. 46. 47. etc.  they 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 upon each side of such ways there be ditches and miry bogs: so here on either hand the word lie heresies and numberless errors, dangerous to be slipped iuto; it is best then to keep the beaten and trodded way, the word,  
But again; sometimes the Lord speaketh as well by Vrim 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 days, such extraordinary means of grace be well nigh out of late; Prophecy, & revelation, & tongues, with other gifts, we find conjoined 1 Cor. 12. Since as there appeareth no miracle of tongues or prophecy, neither is it to be believed that revelations are very frequent; Having Moses and the Scriptures, we may not expect new messages from the dead, nor yet from above; Calvin is confident to upbraid Such pretended Enthusiasts with downright madness: minus errore agitantur, quam rabie; they be not (saith he) so much mistaken as quite distracted, when as therefore I make revelation a rule of our wisdom, it is indeed in it self, 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 be our prayers and diligence in the sacred word.  
Try then at least we must the spirits as St john warneth us, 
2. Sam. 10. Vincentius contra Hereses c. 24. & Rhenanus in Annotationibus.  lest a dream or idle conceit delude us with the esteem of a classicke revelation; lest as Nathan did once in counselling David, such Prophets speak without the Ephod; for what drove Tertullian more effectually upon 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 slights 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; who could as they thought by help of divine illumination, expound the Scriptures upon 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 chose we entertain not some crotchet of man's brain for a divine Enthusiasm.  
Notwithstanding all this, if having examined such inspirations by the touch of sacred writ, we find them accordingly; a rule they may be; yet here again you must note, what revelations I mean; not new & unheard of respectu doctrinae revelatae, as the Papists would, lessening thereby the sufficiency of the word: but new respectu actus revelandi: such only as inform us 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a practice of wholesome precepts well digested: the second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; a speculative and curious disquiry; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we have quite inverted the course. How many now a days frame their diviner studies after this method? How do they chiefly intent 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 only with the king of Israel, was the charge of the Syrian king to the Captains of his host, 2. Chron. 18. Even so there be who as soon as they can but spell in divinity, fasten alone upon 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 we dispose ourselves with a grave consideration of this afore hand; Daniel before he received those strange visions, fasted three whole weeks, 
L. de. mysterijs Aegyptiorum.  Dan. 10. 3. And jamblychus the Pythagorean 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 reverence we should address ourselves to so divine a task: not rudely setting upon it, but with mature advice: Besides in the enterprise itself, let us use great sobriety, avoiding that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 God's word, or his especial revelation. These two be that helping glass of our knowledge here, or double spectacle, of which Saint Paul speaketh. Now we see through a glass darkly, but then face to face.  
And thus I have, though weakly, made up a discourse concerning Divine Mysteries, and our knowledge of them. A Text in my judgement, as befitting this auditory, as myself, for this my first assay. We sit all here by the wellspring 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, than the Lay, and a Priest then the Levite: so in these points concerning the mystical temple, Apoc. 21. 22. One may wade farther than another: but as there none could enter into the chiefest sanctuary, save only 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 hid 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 CHURCH-SCHISMES.  ROME 16. VER. 17. 
Brethren mark them which cause divisions and offences, contrary to the doctrine which ye have 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 Devil was strait ways ready to excite erroneous and factious spirits against the truth. What Poets feign of hate and contentions beside their Jupiter's palace, 
hesiod.  is really true of the house of God. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Eager debates closely still as 'twere environ the Church. Always there be 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 chaff. 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 dogs. 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 judgeth them unworthy even of the solace and benefit of humane commerce. Brethren mark them which &c.  
My Text, 
Division.  like to those shafts of the holy candlestick, upon 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, then 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 have proposed, and first concerning divisions and offences themselves.  
There is nothing which doth more preserve the world in being then unity and agreement. 
P. 1.  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, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: the matrix or fountain within which all things be originally concluded; Except in nature the heavens 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 lose its being, because it should lose its harmony. In matter of policy consent of minds legally disposed makes a state: without this it remains no longer a state, but a rude and ungoverned 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, we find commended, Ephes. 4. 5. As in the structure of the old tabernacle, by loops & 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 amidst their writings do press no one point more frequently or eagerly than this; Every where they take occasion, after St Paul's 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 heinous, as that none can match it. And indeed if you rightly weigh the examples of God's wrath and punishments, you will not much mislike his judgement. In the 4th of Gen. when Cain had slain his brother, God only marks him and lets him go: nay he is jealous lest 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 embassage. But for Corath and his complices, those mutineers in the tribe of Levi, behold a sudden destruction: the earth openeth and entombs them alive; whence it follows not without some show of probability, that Church-Schismes more displease the Lord, than 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, than a present accord. But it is religion, that prop of man's conscience, and path to bliss. Upon 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 be made the subject of strifes and debates, they no where burn more fiercely, 
L. 2. 2.  nullae infestae hominibus bestiae, (could Ammian: Marcellinus an heathen say) ut sunt sibi ferales plerique Christiani. No beasts are so violent, as Christians be, when once they jar in points of doctrine. The reason may be; men for the most part hug their peculiar tenants 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 soul's health, they must necessarily abhor those who so ere oppose it.  
Next in a second place consider the usual and hurtful diffusion of Schisms. 
2. Tim. 2.  Saint Paul compares them to a Canker: now a canker resteth not, but eats forward till the member be consumed: on this manner do false and erroneous doctrines: being once broached they creep from man to man, until they have 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 ne'er so unprobable, if once on foot. Neither so only: falsehood too always is more fertile than 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. 
L. 2.  Arrius indeed (saith Ruffinus) vented one single heresy touching the nativity of our Saviour: but ere long this one becomes a triple monster. As then, Leu. 13. v. 8. if the plague in a man's 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 be stopped. Those tares, Mat. 13. v. 24. sprang up on a sudden: but as for the extirpation and rooting them up, we find it deferred till the great harvest. Errors in truth are by nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, very obstinate; what once is vented falsely, is here maintained, if but for credit's 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 Silvius spoke of wars, sumi facile, caeterum acerrimè de sinere; 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 have heard briefly concerning divisions in gross; how execrable they be whether you attend their object or boundless diffusion; but chiefly for their long and obstinate 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 upon: 
2  Some chief axioms by which it is guided in its inferior positions no otherwise then by a card or polestar. These axioms ought always to be sure and firmly established; for if they also be 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 upon which the mind may rest. Now as we speak in Philosophy of a double measure; there is mensura activa, that which is so primarily and in itself; again, there is mensura passiva; 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 mangle it as seemed them best; witness the Cerinthians, Marcionists, with the rest of that frantic crew; not enduring so pure a light should shine upon their monstrous blasphemies, they either wrongfully concealed it under a bushel, or quite 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 than 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 properly within the Church's verge; And here they vary and swerve from the right on either hand; upon one stand such as conspiring with us in doctrinal grounds, differ only touching the outward surface: As children who otherwise mutually well disposed, yet wrangle about their nuts & toys. 
Leo. Austin: è contra de Luxu Arrianorum sabbatario Sidon Appolinaris L. 1.  Concerning these external rites what tumults have been raised? How frowardly do men still stand forth against the Church in terms point blank? Fasting almost with the Manichees of old upon such days, 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, 
julian Ep. Lucian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 8  who had their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, some odd habit or other, to exempt them from the rout; But I leave this sore 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 lose his tenants, he first questions openly the Belgic Catechism: Consentaneum rationi, etc. it is meet (saith he) and very expedient that such Constitutions be newly revewed. 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 have there been anciently erected: so in Church affairs 'tis best that old and authentic decisions do still prevail; Are we wiser than 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; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: lest by often changing their respect be somewhat impaired; 
Pol. 2.  much less in positions of a Christian beliese. It causeth the minds 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 device (saith Seneca) concerning his times of many lewd and riotous livers, to cloak their luxury by pretending to the Epicurean sect. Thus they shroud their wrong and false opinions in the Church's bosom; not deriving a meaning from thence, but fastening there one upon it; how much better were it, if they left the Cannon's free and still unbounded. For by thus drawing them down into a more particular sense, they have troubled the Church with needless disquiries; Constantine the geeat speaking unto the Nieene counsel, is bold to call those disputes between Arius and Alexander, 
Gelasius.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: a vain and fruitless debate: Rather than 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 beside the foundation, it may well suffice. The woman diseased of a bloody flux Mark. 5. v. 25. covets only to touch Christ's garment: she stands not upon circumstances how or whence an healing virtue should flow: neither need we perchance to dig so particularly into those positions, which our forefathers have left undetermined. At once it costs more anxiety, than it can afford either content or gain.  
Well then: let both principles of Church tenants & Scripture stand in force; as Aaron's rod eat up those wherewith the Egyptians contended, they will discountenance and consume 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 have showed you the main property of Schisms; a dangerous quality, you see, in a Christian estate; for as Samson did to overwhelm the Philistines jud. 18. 29. it pulls away both Pillars whereupon the Church is founded. Now afterwards you have thus had their property, it remains 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; 
3  so hath he hedged and fenct it rowed. But what can possibly keep out malicious Schismatics? Ever and anon they break through this fence, despoiling miserably 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 have 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 we find Novatus in Cyprian; one who more esteemed his own will and fancy, than the quiet of the Church: such men go on in a violent course: whereso ere 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 and meekness of wisdom. jam. 3. 13.  
Neither yet as I said want they outward fuel to increase, this inbred aptness. First here occurs an hope of honour & advancement; 
Varro.  This as one speaks of beauty hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: it distorts and draws the sight besides the truth; when Alcimus 1 Mac. 7. affected the high-priesthood, he calls in the Syrians to back his suit, not without extreme hazard of the jewish estate: no otherwise do they: rather than miss of dignities, they'll endanger the Church with foreign tenants; any way shall help, before they will sit untitled. 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 fame. To be 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 upon grounds forelaid. This he did to avoid emergent scandals, but they for by respects: lest they be thought a mere accession of another's wit or credit. Yet here observe their gross mistake; Truth saith the Philosopher as likewise virtue is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: a thing of small and narrow extent; But as for errors, they lie in multitudes and troops round about; If then in so vast a number of fashoods, they pitch upon one what glory is it? If missing the centre they prick each part of the circle else? To bolt an error than is no hard exploit; And as its beginning is thus prompt and easy, so also is the maintaining of it once begun; Insooth falshhood in point of religion commonly someway toucheth upon the deepest mysteries; it will be sure of a cause pregnant enough wherein to deal: Pelagianisme 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 shipwreck: so in such open and boundless disputes, it may argue a shallow brain that is quickly graveled; if ne'er so pressed he find not still scope as well to decline the adversary, as to reinforce his tenants.  
A last incentive here may be an itching desire in men of seeming active; rather than rest unbusied, they will do some unnecessary mischief. It pleaseth them greatly in their pride of wit to behold those combustions which themselves have caused. The associates of Catiline in his conspiracy against Rome were the more forward, 
Sallust.  saith the historian, ut quiet a moverent: that at least they might unsettle a state so well composed; many endeavour a disturbance of the christian peace for no serious intendment: they raise debates that they may be said to have raised them; like hot furious spirits abroad, who delight solely in fights and uproars; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, mere lovers of strife.  
Upon these motives fore cited do Schismatics chiefly undermine the Church's unity; men otherwise oftimes of no mean esteem and worth. But as it was said of Curio the tribune, that he was facundus sed malo publico: even so they in truth seem able and sufficiently learned, but it is to the Church's annoyance: whilst they employ those gifts perversely, with which they might have advanced the common good.  
Yet also give me leave, if a little I misdoubt such: if I judge them not throughly 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 adversaries? 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 be refused of both; Saint Hierome somewhere speaking touching such neutrals the Hebionites, Dum volunt (saith he) & judaei & Christiani esse, nec sunt Iudaei nec Christiani: whilst they hang between two sects, they deserve to be 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 have seen the subject of divisions briefly displayed; persons very contagious in the Church, and as Miriam, 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 forespoke touching false teachers, 
4  Math. 7. 15. seems not more true in regard of their demeanour, then of their preaching & doctrine. They come indeed clothed with sheep's 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, creatures having though no more, yet a Christian outside; elsewhere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 sore lies hid, or the passage proves involved. Well do Schismatics conceive the weakness of their cause: should they attempt to obtrude their falsehoods upon 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 ounning deceit.  
First, 
Ep. ad Leonem papam.  they refute one bad opinion that they may set up a worse; Eutiches, you know, would needs 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 Puritanisme 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 Achish, 1. Sam. 27. under show of fight against the Philistines our adversaries, they fall upon their country's faith.  
Another way they have of intermingling truth with error; Amidst their discourses they craftily mix some drams of verity to commend the rest; nay so they do more hurt and d●●plier infect. Poison if given in wine or honey 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 devise is by feigning of some good intent; whilst they labour a breach in christianity, 
Orat. de componendo religionis dissidio inter Christianos.  to make show of a desired unity and peace. Arminius even then when he was forging those opinions upon which such endless troubles have ensuech, composed a treatise touching a general reconcilement; like joab to Amasa, 2. Sam. 20. at once he offers embraces to the Church and stabs it.  
More shifts beside they skill of to obscure their malicious drifts. There want not infinite tractlesse mazes, wherein they can lurk undiscerned; so as what a petty historian speaks of the Ligurians inhabiting bogs and bushy places. Maior aliquanto labor erat invenire quam 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 wheresoe'er they go; neither yet is this enough; after we have thus descried their falsehoods, 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: we 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 judgement; Only for a taste; you may from the course of Ecclesiastical stories gather a treble censure thus disposed. First they inflicted upon them abstension, or (as I may say) incommunication with the Church: Next a positive eiection, 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: 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, lest 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 have nothing to do with us to build an house, v. 3. Happily they guessed that for laying one stone, they might maliciously pluck down two. You know the fable of the homebred wolf: under colour of keeping the sheep, he made more havoc in the fold then the Wolves abroad. A doubtful zeal is most dangerous when thus it gets a handsome disguise. It is to be feared, that such may do more mischief, than the adversary from without.  
I have laid before you at length a full view of Schisms: their nature and property: their subject and how they must be avoided; now because one opposite shines more clearly in another's presence, it is not amiss that chose in my last point I handle the mutual agreement of true professors, or as it is here their Brotherhood.  
We read concerning the divisions of Reuben, 
5  judg. 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 than abundant in all 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 them v. 
De promissionibus & praedictionibus. P. Ima.  10th: the Turtle and the Pigeon he divideth not. Those three (saith Prosper) foreshowed the condition of Schismatics, but these the Dovelike and undivided agreement of professors truly orthodox. Now as the higher faculties of man's 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 jar, whom their own affections or satan diversely instructs: but the Disciples of verity, though many, yet be they as organs tuned by an individual spirit. Neither is there a more constant evidence of the truth professed, than 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 Eutychem l. 2. Iust. Martyr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉—  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 only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but likewise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: not alone sympathising in judgement, but also in heart; Love and unamity were ever a most Christianlike 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 than one great family. As in the building of Solomon's 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 we find this holy zeal no whit abated; still in succeeding times, as persecutions waxed hotter, the Christians love grew more inflamed. To manifest which, lest it might languish if concealed, how many signs of expression had they? witness there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or feasts of love: there osculum pacis after their sacred meetings: yea osculum baptismi at their admittance into the Church: lastly their panem unanimitatis, 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 martyrdom 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 acknowledge 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 strengthens 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 Satan's assaults; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. all assronts (saith he) of those spiritual enemies 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 Io. 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; Noah's dove having circled the waters too and fro, returns not empty; yet brings she for a token of the floods decrease, no other testimony into the ark, the figure of the Church, than an Olive leaf; 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 foulness 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 faith: were they not overbusy there, where they may show more wit, than promote the Gospel. The orthodox religion stands now betwixt Papistry and Semipelagianism, as the Platonic sect did once between the Epicureans and the Stoics; 
Acodemicatum Quaestionum. L. 2.  come his non de sinibus sed de tota fere possessione contentio est; with these, saith the Orator, the Platonics hold an utter distance; but from them they differ upon terms of lighter moment. Papistry thwarts and cuts the very life-strings of a saving belief. Semipelagianism no so; whence then the greatest danger appears, there to be most active were a prudent course.  
Or 2ly, if some must needs be dealing elsewhere, would they could but keep their opinions concealed; not press upon the Church for currant whatsoever themselves have 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; Upon like grounds Agrippa among others his foppish notions, 
De occulta Philos. L. 4  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 have been at first enured. The understainding is so far from embracing the opposite truth, that it rests and scarcely admits of a farther search. Moreover, and what they have 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, etc. let others (saith he) abound in a contrary sense: for my part I advice none: which his modesty if divers 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; amidst the noise of such conviciating 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 stone; Just so in point of controversy: a civil hadling brings it to an issue strait; chose 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 ttaverse not at length the truth, but their own cause. It was the noted fault of Marcellus a rhetorician that lighting on a figure, 
Sucton.  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 author's drift. Thus as Zebul told Gaal, Thou seest the shadows of mountains as if they were men, judg. 9 36. they bestow much fruitless pains in confuting such notions as themselves have framed amiss. But a way 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 be the use of Synodical convents: convents which are no less apt to repress falsehood, then establish a received truth in the minds 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 counsels 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; Counsels then in this case be greatly available; of sovereign help, if thus seasonably applied; such a meeting of reverend sages must needs if not refel, at least discountenance a crept in falsehood.  
The last remedy shall be a serious advice; That men would duly consider how by Schisms they would afresh the body of Christ; how they make the wont fold a coat of raveuing wolves. Hermes somewhere terms maliciousness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: the food or world's 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. Unnecessary 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) only by the way; 
Livy.  for occasion-sake in truth of a desired war; God grant there be none who begin at these lower points, that they may fight at length not against Rome, but for it.  
I have 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 persuasive, when thus abetted: but as Elihu took courage to advice job, though after his elders: to show his opinion also; job. 22. v. 10. even so have 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 Levite, if now he stretched forth his hand to uphold the ark: if for my part likewise I endeavourde the Church's unity, my only drift. And now O Lord do thou build up those breaches in the walls of our jerusalem, which by Schisms have long since been made; give us external peace, that so the better we may procure that inward of mind, and in fine enjoy eternal with thee. To God the Father, etc.  
FINIS.