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CONCERNING DIVINE MYSTERIES. ROM. 12. VER. 16. Be not wise in your owne conceipts. NOT to trouble you with any tedious Preface:CONCERNING DIVINE MYSTERES. ROM. 12. VER. 16. Be not wise in your own conceits. NOT to trouble you with any tedious Preface:
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The Romanes here in this Chapter may seeme vpon their new enlightning by the Gospell, not rightly to haue vsed those spirituall endowments which they did therewith receiue.
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.
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For otherwise not long since they were a people of all most reprobate; so farre from the light of Grace, that they became even void of common sense:
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:
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What the Satyrist speaketh concerning Eunuchs in that they are dismembred, Quarit se natura, nec invenit — might be affirmed of them in a more proper phrase;
What the Satirist speaks Concerning Eunuchs in that they Are dismembered, Quarit se Nature, nec invenit — might be affirmed of them in a more proper phrase;
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they had by custome of sinne lost the very principles of reason:
they had by custom of sin lost the very principles of reason:
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doing those things (saith the Apostle) which are against nature. Rom. 1. 26. But now at length through an especiall calling by God's grace, they were well rid of that wretched estate in which they lay;
doing those things (Says 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;
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being insteed thereof indued with many rare gifts both of the will & vnderstanding;
being instead thereof endued with many rare Gifts both of the will & understanding;
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like men therefore newly recouered from out the dungeon into a comfortable sunshine, they doe not moderately enioy this so vnwonted a light, but with too much exultancie:
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 exultancy:
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they wax proud and high minded:
they wax proud and high minded:
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Before they sinned in not knowing God or what was right, & now they take an occasion of transgressing from the abundance of their knowledge;
Before they sinned in not knowing God or what was right, & now they take an occasion of transgressing from the abundance of their knowledge;
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As the Apostle speakes of leaven 1. Cor. 5. that a little of it leaueneth the whole lumpe:
As the Apostle speaks of leaven 1. Cor. 5. that a little of it leaveneth the Whole lump:
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so here chiefly by a little selfe-conceipt of knowledge, all their other graces are in danger to be corrupted.
so Here chiefly by a little self-conceit of knowledge, all their other graces Are in danger to be corrupted.
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Saint Paul therefore to coole and allay this heat of ambition is very diligent:
Saint Paul Therefore to cool and allay this heat of ambition is very diligent:
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first he adviseth them in the 6. v. aboue to measure themselues by their proper endowments:
First he adviseth them in the 6. v. above to measure themselves by their proper endowments:
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whither (saith he) you haue receaued the gift of Prophecie, vse prophecie, or of ministring, waite vpon your ministery: In the beginning of this 16th v. he biddeth them not to minde high things: not things which might serue rather to increase their tumour,
whither (Says 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 bids them not to mind high things: not things which might serve rather to increase their tumour,
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then build them vp in the spirit. And lastly he presseth them with the words of my Text. Be not wise, &c. Where may you be pleased to obserue two maine parts: first a wisdome forbidden:
then built 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: First a Wisdom forbidden:
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and then what wisdome it is:
and then what Wisdom it is:
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The wisdome here inhibited may bee vnderstood, either in regard of the obiect, as Be not wise, that is, be not overcurious to prye into secrets vnrevealed:
The Wisdom Here inhibited may be understood, either in regard of the Object, as Be not wise, that is, be not overcurious to pry into secrets unrevealed:
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In which sense I will handle; In which sense I will handle;
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first, the profoundnesse of Divine Mysteries: 2ly, the danger if any shall presse too farre into them;
First, the profoundness of Divine Mysteres: 2ly, the danger if any shall press too Far into them;
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or you may vnderstand it in respect of the subiect, as Be not wise, that is be not conceiptedly lift vp in minde.
or you may understand it in respect of the Subject, as Be not wise, that is be not conceiptedly lift up in mind.
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Wherevpon I shall consider the weaknesse of humane knowledge; & how at leastwise it is not our owne, but from God:
Whereupon I shall Consider the weakness of humane knowledge; & how At leastwise it is not our own, but from God:
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Out of the second generall, whereas it is denied that we should bee wise in our owne conceipts, a rule or square may be thence supposed, according to which we may be wise,
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,
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and that I define to bee either Scripture or Revelation. Of these in their order, and first of the profoundnesse of Divine Mysteries.
and that I define to be either Scripture or Revelation. Of these in their order, and First of the profoundness of Divine Mysteres.
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So deepe are most points of this art, that in truth they are aboue the lawfulnesse of mans search.
So deep Are most points of this art, that in truth they Are above the lawfulness of men search.
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The Apostle in the precedent Chap:
The Apostle in the precedent Chap:
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at the 33 v. tearmes them not incomprehensible, but rather NONLATINALPHABET, things not to be inquired into:
At the 33 v. terms them not incomprehensible, but rather, things not to be inquired into:
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such as must bee reverenced and admired in silence; Quod non potest comprehendi (saith Lactantius) nec quari debet:
such as must be reverenced and admired in silence; Quod non potest comprehendi (Says Lactantius) nec quari debet:
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if mysteries cannot be sounded by vs, neither ought they at all to be discussed;
if Mysteres cannot be sounded by us, neither ought they At all to be discussed;
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It is true that whatsoeuer may conduce to our happinesse, the Lord hath revealed most gratiously;
It is true that whatsoever may conduce to our happiness, the Lord hath revealed most graciously;
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he hath giuen vs his word to bee our guid and comfort;
he hath given us his word to be our guide and Comfort;
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For as the Israelites were in the vast Wildernesse, so are we beset with sinnes and errours in this world:
For as the Israelites were in the vast Wilderness, so Are we beset with Sins and errors in this world:
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as they then iournied towards the earthly Canaan through conduct of those two pillars Exod: 13. v. 21. so may we walke safely on towards the heauenly by the guidance of his double Testament;
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;
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Nothing there is that may help to further vs, but it is either in both, or in one of them imparted:
Nothing there is that may help to further us, but it is either in both, or in one of them imparted:
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But as for high and sublime mysteries the Lord hath greatly concealed them; hee hath as it were close lockt them vp:
But as for high and sublime Mysteres the Lord hath greatly concealed them; he hath as it were close locked them up:
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For suppose he did communicate and lay them open, they would not so much instruct our saithes, as amaze our iudgements.
For suppose he did communicate and lay them open, they would not so much instruct our saithes, as amaze our Judgments.
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Flashes and strictures of lightning doe indeed enlighten the eye, but by reason of too subtile a nature they doe also hurt it:
Flashes and strictures of lightning do indeed enlighten the eye, but by reason of too subtle a nature they do also hurt it:
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euen so mysteries too abstract are apt to dazle the weaknesse of reason, if they were presented vnto vs. There are I confesse degrees of knowledge:
even so Mysteres too abstract Are apt to dazzle the weakness of reason, if they were presented unto us There Are I confess Degrees of knowledge:
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the spirituall man vnderstands a great deale more then the carnall: his eyes be newly vnscaled by grace, as once S. Pauls were:
the spiritual man understands a great deal more then the carnal: his eyes be newly unscaled by grace, as once S. Paul's were:
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but it is touching matters of saluation or faith: as for these hidden and abstruse points he is still dim-sighted.
but it is touching matters of salvation or faith: as for these hidden and abstruse points he is still dimsighted.
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In the 5th of the Apoc. v. 2. tis said, who is able to open the bookes who but the Lyon of the tribe of Iuda? It is meant of the booke in which such secrets lie coucht, and infolded;
In the 5th of the Apocalypse v. 2. this 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 lie couched, and enfolded;
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where you may note, that wee, nay the best of God's Saints, are so vnfit to expound the contents, that wee may not so much as vntie the claspes.
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.
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Now the reason of this may be, both mans dulnes, and the abstractnesse of these points;
Now the reason of this may be, both men dulness, and the abstractnesse of these points;
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as for man, he is of an vnderstanding much darkned:
as for man, he is of an understanding much darkened:
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what it was before the fall, whither as of a Viator, or a Comprehensor, or mixt as Aquinas Sum: P. 1a, Q. 104. resolueth, it matters not:
what it was before the fallen, whither as of a Viator, or a Comprehensor, or mixed as Aquinas Sum: P. 1a, Q. 104. resolveth, it matters not:
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but certainely he did not then apprehend supernaturall things more fully, then since hee doth scarcely and with dimnesse;
but Certainly he did not then apprehend supernatural things more Fully, then since he does scarcely and with dimness;
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As the earth is, so are the earthly, of a dull and heauy capacitie, reason here hardly raising it selfe aboue the sense;
As the earth is, so Are the earthly, of a dull and heavy capacity, reason Here hardly raising it self above the sense;
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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 concerne God in his nature,David acknowledgeth in this regard that he was ignorant, nay foolish, and as a beast, Psalm 73. Now on the otherside divine Mysteres, whither they concern God in his nature,
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or in his attributes, they are very sublime.
or in his attributes, they Are very sublime.
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First God in his essence he is so pure, that he is purity and abstractnesse it selfe:
First God in his essence he is so pure, that he is purity and abstractnesse it self:
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as the eie be it neuer so cleere cannot see the thinnesse of the ayre: so neither can the eie of the minde truely imbrace the purenesse of the Dictie,
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,
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because wanting as 'twere a solid substance wherevpon to fix;
Because wanting as 'twere a solid substance whereupon to fix;
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And therefore you may obserue how alwaies it falls downe streight vpon conceipts more grosse and earthly;
And Therefore you may observe how always it falls down straight upon conceits more gross and earthly;
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Cum accesser•• (saith one) longius abit, God the neerer wee labour to approach him, the farther wee shall finde him remoued beyond our search;Cum accesser•• (Says one) Longius abit, God the nearer we labour to approach him, the farther we shall find him removed beyond our search;
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The Poet some where brings in Aeneas catching earnestly at Cre•sa's ghost, but that flying and escaping betweene his embraces:
The Poet Some where brings in Aeneas catching earnestly At Cre•sa's ghost, but that flying and escaping between his embraces:
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wee may puzle much about the diuine essence; but euen then when wee thinke to haue laid hold on it, it proues incomprehensible;
we may puzzle much about the divine essence; but even then when we think to have laid hold on it, it Proves incomprehensible;
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say I am that I am is my name, was once the instruction of God vnto Moses, Exod. 3. v. 14. and let him be still what he is? it is impossible that hee should be measured by mans weake braine.
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 men weak brain.
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Much lesse may that sacred diuision of the Trinity be perceiued; how three persons are as it were grafted vpon one and the same essence:
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:
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what the Schoolmen vrge by way of similitude from the vnderstanding, memory, and will, doth but badly illustrate the cause;
what the Schoolmen urge by Way of similitude from the understanding, memory, and will, does but badly illustrate the cause;
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for if the Father begot the Sonne as the power of the vnderstanding produceth its act,
for if the Father begotten the Son as the power of the understanding Produceth its act,
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then must the Sonne beget another Sonne as being with the same power indued:
then must the Son beget Another Son as being with the same power endued:
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likewise as the Spirit is produced by loue, so shall it produce againe a Spirit by loue;
likewise as the Spirit is produced by love, so shall it produce again a Spirit by love;
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wherefore this instance fals short of a due resemblance:
Wherefore this instance falls short of a due resemblance:
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Yet is it I confesse the best helpe and shadowe for expression that either here wee haue or may expect:
Yet is it I confess the best help and shadow for expression that either Here we have or may expect:
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Whilst Moses kept vnvailed, the Israelites could not indure to look vpon his face it was so bright;
While Moses kept Unveiled, the Israelites could not endure to look upon his face it was so bright;
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neither may wee behold this mystery vnlesse it bee through such shadowes and that but weakly;
neither may we behold this mystery unless it be through such shadows and that but weakly;
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So then that which Tertullian hath here defined, is most remarkably true: Deum astimari facit dum aestimari non capit:
So then that which Tertullian hath Here defined, is most remarkably true: God astimari facit dum Aestimari non Capital:
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wee doe best apprehend God either in his essence, or in the Trinity, if we confesse that we cannot.
we do best apprehend God either in his essence, or in the Trinity, if we confess that we cannot.
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Come now to those attributes of his power, his will, and such like;
Come now to those attributes of his power, his will, and such like;
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what man is able possibly to reach them? Who doth not streight acknowledge his dulnesse? So long as the vnderstanding meets with obiects equall and befitting it's strength, it doth well enough;
what man is able possibly to reach them? Who does not straight acknowledge his dulness? So long as the understanding meets with objects equal and befitting it's strength, it does well enough;
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but the hand you knowe cannot graspe a thing bigger then it selfe: neither can a finite apprehension throughly conceaue those properties, as being infinite:
but the hand you know cannot grasp a thing bigger then it self: neither can a finite apprehension thoroughly conceive those properties, as being infinite:
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it doth well conceaue that they are infinite but not the infinitenesse;
it does well conceive that they Are infinite but not the infiniteness;
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hee is as high as heauen what can'st thou doe? deeper then hell what canst thou knowe? Iob. 11. v. 8. By the power indeed of the Almighty was this round world framed;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;
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his arme and strength laid the foundation of it, no man doubts: but cleerely to apprehend the manner of its production, requires more then a finite capacity;
his arm and strength laid the Foundation of it, no man doubts: but clearly to apprehend the manner of its production, requires more then a finite capacity;
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our vnderstanding is not able to passe ouer so vast a distance, as lyeth betweene an vtter nothing,
our understanding is not able to pass over so vast a distance, as lies between an utter nothing,
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and the newnesse of a being.
and the newness of a being.
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Saint Paul makes it an act of faith to perceiue this, Through faith wee vnderstand that the worlds were framed, Heb. 11. 3.
Saint Paul makes it an act of faith to perceive this, Through faith we understand that the world's were framed, Hebrew 11. 3.
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Yet especially are those mysteries of his will and decree most abstruse;
Yet especially Are those Mysteres of his will and Decree most abstruse;
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for they be not only abstract in their owne nature, but also concealed by God of purpose, No man knoweth the things of a man saue the spirit of man which is in him, 1. Cor. 2. And a prudent man (saith Solomon) concealeth his knowledge, Prov. 12. v. 23. Now God is all wisdome,
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 (Says Solomon) concealeth his knowledge, Curae 12. v. 23. Now God is all Wisdom,
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and for this must be as secret in his determinations, as he is iust and vpright;
and for this must be as secret in his determinations, as he is just and upright;
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whither he reprobates men absolutely, or vpon a presupposed fall, seemes a question of a perplext difficulty:
whither he Reprobates men absolutely, or upon a presupposed fallen, seems a question of a perplexed difficulty:
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Againe, whither he allowes sufficiency of grace to all or not, 'tis easier to argue, then finde out wherevpon to pitch a setled assent.
Again, whither he allows sufficiency of grace to all or not, it's Easier to argue, then find out whereupon to pitch a settled assent.
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The Aegyptians to declare the abstrusenesse of their rites did place vpon the forefront of their Temples the picture of a Sphynx: how much more iustly may wee doe so? So many scruples doe occurre in the bulke of diuinity, which if they be searched vnto the bottome, they far surmount humane reach.
The egyptians to declare the abstruseness of their Rites did place upon the forefront of their Temples the picture of a Sphinx: how much more justly may we do so? So many scruples do occurre in the bulk of divinity, which if they be searched unto the bottom, they Far surmount humane reach.
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I let passe here that great mystery (as Saint Paule calls it) of Christ's being incatnate;
I let pass Here that great mystery (as Saint Paul calls it) of Christ's being incatnate;
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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;
that of the last restoring of our bodies, both which for their seeming impossibility, were points in times passed which ancienter professors of the Christian faith did most hardly digest;
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humane reason proued so incapable to entertaine them, that they became vnto it a rock of offence:
humane reason proved so incapable to entertain them, that they became unto it a rock of offence:
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Neither stand I to inlarge those disputes of the worlds consummation, of Antichrist, with others, not so rightly to bee tearm'd doubts as riddles;
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;
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Not the Angels themselues perchance do comprehend them, as being of that rancke into which they doe but peepe as before they did into that of the redemption of mankinde.
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.
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Mirandula in his Apologie much extolleth certaine Cabalisticall volumes which he had, as if in them all such mysterious doctrines had beene darkly comprized;Mirandula in his Apology much extolleth certain Cabalistical volumes which he had, as if in them all such mysterious doctrines had been darkly comprised;
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for (saith he) besides the holy writ, God did so provide that whatsoeuer is to be known, might out of these be collected by the more wise and painefull Iewes:
for (Says he) beside 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:
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which his opinion he groundeth vpon Esdras.
which his opinion he groundeth upon Ezra.
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Esdr, 2. 14. This is but a meere fancy, yet so farre it agreeth to right, that by it is intimated the abstrusenesse of diuine truthes;
Ezra, 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;
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Out of whose womb commeth the yee (saith the Lord) Iob. 38. or, hast thou entred into the treasures of snowe? If not into those naturall storehouses of yce & hayle, much lesse can we ascend into those spirituall ones of which I speak:Out of whose womb comes thee ye (Says 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:
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Doubtlesse they are more remoued, and being heauenly they as farre exceed the compasse of mans wit,
Doubtless they Are more removed, and being heavenly they as Far exceed the compass of men wit,
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as the heauen is diuided from the earth.
as the heaven is divided from the earth.
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Neither bee these alone of chiefest moment so involued, but lesser also and those which we perhaps do iudge our selues to vnderstand compleatly;
Neither be these alone of chiefest moment so involved, but lesser also and those which we perhaps do judge our selves to understand completely;
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But that of Gods prouidence & the administration of the world, may seeme to haue stagger'd the kingly Prophet:
But that of God's providence & the administration of the world, may seem to have staggered the kingly Prophet:
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how the wicked should still flourish, and the righteous bee daily afflicted:
how the wicked should still flourish, and the righteous be daily afflicted:
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the manner of the soules beginning, whither propagated or infused, did much trouble Austin and Hierom; Caliginosissima quaestio (saith one of them) it is a question too intricate; not to heape vp many:
the manner of the Souls beginning, whither propagated or infused, did much trouble Austin and Hieronymus; Caliginosissima Question (Says one of them) it is a question too intricate; not to heap up many:
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Arnobius in the controuersie, why God permits sinne, sith he hates it, yeeldeth himselfe in a manner blanckt. Arnobius in the controversy, why God permits sin, sith he hates it, yields himself in a manner blanckt.
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If any shall aske why divine truthes are so obscur'd, it may bee they are reserued to augment our future blisse, which shall consist as well in the enlargement of our knowledge,
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,
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as the refining of our wills:
as the refining of our wills:
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when the vaile of ignorance is to be taken away, and wee shall knowe even as we are knowne, 1. Cor. 13. or perhaps it is to encrease the state and respect of them;
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;
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for men doe vsually esteeme that with greater reverence, with which they bee not so throughly acquainted.
for men do usually esteem that with greater Reverence, with which they be not so thoroughly acquainted.
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Vpon this ground the heathen also did, (as Macrobius obserues) couch their religion vnder darke types;
Upon this ground the heathen also did, (as Macrobius observes) couch their Religion under dark types;
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thence so many fables and seeming toyes:
thence so many fables and seeming toys:
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with reverence to this policy, some heretiques likewise had their NONLATINALPHABET, according to that of the Apocal. 2. 24 Howsoever, as long as wee remaine clothed with this corruptible flesh, we be in such mysterious points but weakly grounded;
with Reverence to this policy, Some Heretics likewise had their, according to that of the Apocalypse 2. 24 Howsoever, as long as we remain clothed with this corruptible Flesh, we be in such mysterious points but weakly grounded;
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we haue onely assensum fidei an easie beleife, not assensum scientia, a peircing knowledge; Religion is not as other sciences, it supposeth and takes vpon trust very much:
we have only assensum fidei an easy belief, not assensum scientia, a piercing knowledge; Religion is not as other sciences, it Supposeth and Takes upon trust very much:
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which gaue occasion long since to the blasphemous Pagans to deride it as a groundlesse fabricke of the braine:
which gave occasion long since to the blasphemous Pagans to deride it as a groundless fabric of the brain:
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it beleeues much and knoweth little, yea knowledge it selfe here is but a kinde of practicke beleife:
it believes much and Knoweth little, yea knowledge it self Here is but a kind of practic belief:
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If any man will doe (Gods) will, hee shall knowe of his doctrine, Iohn 17. v. 17. Take but Saint Paul for an instance, a man of rare excellency;If any man will do (God's) will, he shall know of his Doctrine, John 17. v. 17. Take but Saint Paul for an instance, a man of rare excellency;
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one who had beene wrapt vp aboue the heauens and himselfe:
one who had been wrapped up above the heavens and himself:
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yet (as himselfe doth imply) he heard those things in his rapture, which afterwards he did not well conceaue;
yet (as himself does imply) he herd those things in his rapture, which afterwards he did not well conceive;
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nay in the argument of the Iewes reiection, and calling of the Gentiles, when he hath driuen it to a head as neere as hee can, he meets with a sea vnfordable;
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;
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hee is faine to sit downe as it were vpon the banke, and cry out, O the depth of the wisdome and knowledge of God.
he is feign to fit down as it were upon the bank, and cry out, Oh the depth of the Wisdom and knowledge of God.
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I will conclude this point with the words of the historian;
I will conclude this point with the words of the historian;
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that which he speaks of state misteries, may of these be more fitly pronounced, Non aliter ratio constat, quàm si vai redd•tur: that which he speaks of state Mysteres, may of these be more fitly pronounced, Non aliter ratio constat, quàm si vai redd•tur:
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it is the priuiledge of divine mysteries, that they be vnderstood of God alone.
it is the privilege of divine Mysteres, that they be understood of God alone.
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As for others, a bold enquiry here, is not more in everent, then full of danger and hazard, Which is my second point.
As for Others, a bold enquiry Here, is not more in everent, then full of danger and hazard, Which is my second point.
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When men walke vpon prerupt and steepe places, they are subiect to full;
When men walk upon prerupt and steep places, they Are Subject to full;
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and so here by medling with these high points, an errour or heresie is quickly incurred;
and so Here by meddling with these high points, an error or heresy is quickly incurred;
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yet such is the intemperate desire of knowledge, that men cannot bee bounded in the search thereof,
yet such is the intemperate desire of knowledge, that men cannot be bounded in the search thereof,
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Even our first parents in Paradise were not free from this itch;
Even our First Parents in Paradise were not free from this itch;
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where when all the trees besides were granted them for vse, they must needs tast the excepted fruit, which (as Nicetas Chomates imagineth) was nothing but an allegory or figure of knowledge.
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.
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Hence in their posterity such lusting after nouelties: such an vnsatiate curiosity.
Hence in their posterity such lusting After novelties: such an vnsatiate curiosity.
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In truth to asswage this humour in part, the Lord hath wholly exposed all the creatures to mans disquiry;
In truth to assuage this humour in part, the Lord hath wholly exposed all the creatures to men disquiry;
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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;
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;
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so hath he as it were made this lower world for mans delight and contemplation; he may roue as, he list, and not only rest in the outside of things,
so hath he as it were made this lower world for men delight and contemplation; he may rove as, he list, and not only rest in the outside of things,
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but also lawfully diue into the in most essence.
but also lawfully dive into thee in most essence.
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But for Divine mysteries, if we presse too farre, we become obnoxious to errors & slips;
But for Divine Mysteres, if we press too Far, we become obnoxious to errors & slips;
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for from whence sprang heresies of old in the Christian world, but from this fountaine? Whilst men in the search of truth were directed rather by too much ambition, then an aduised modesty;
for from whence sprang heresies of old in the Christian world, but from this fountain? While men in the search of truth were directed rather by too much ambition, then an advised modesty;
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whilst they would needs be tampering beyond their skill in points of the chiefest moment.
while they would needs be tampering beyond their skill in points of the chiefest moment.
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Hence is it that wee finde more heresies to haue arisen concerning those two greatest mysteries of the Trinitie and incarnation, then about all the rest:
Hence is it that we find more heresies to have arisen Concerning those two greatest Mysteres of the Trinity and incarnation, then about all the rest:
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Arians, Nestorians, yea most sects did slumble at these blocks:
Arians, Nestorians, yea most Sects did slumble At these blocks:
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The stomacke when it meeteth with meats hard and not well to bee digested, it sends vp noxious vapours into the braine:
The stomach when it meeteth with Meats hard and not well to be digested, it sends up noxious vapours into the brain:
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euen so these men lighting vpon points which were too knotty for them, and not being guided by discretion, insteed of doctrines broached their wild conceipts:
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:
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For this cause wee finde the Fathers euermore cautelous and very retir'd.
For this cause we find the Father's evermore cautelous and very retired.
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Read but St Hilary in his 2. l. See before the entrance of his dispute concerning the Trinity,
Read but Saint Hilary in his 2. l. See before the Entrance of his dispute Concerning the Trinity,
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how he puts on, and then falls backe, venters againe and recoyleth as fast: mihi (saith he) in sensu labes, in intelligentiâ stupor est:
how he puts on, and then falls back, venters again and recoileth as fast: mihi (Says he) in sensu labes, in intelligentiâ stupor est:
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both my sense and reason are astonisht.
both my sense and reason Are astonished.
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The good Father may seeme rather to haue feared a surreptitious curiosity, then if he should bluntly haue betrai'd the cause.
The good Father may seem rather to have feared a surreptitious curiosity, then if he should bluntly have betrayed the cause.
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At the Synod of Nice where the same point was debated, the Bishops there expresly reiected the words, NONLATINALPHABET or NONLATINALPHABET:
At the Synod of Nicaenae where the same point was debated, the Bishops there expressly rejected the words, or:
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vndertake they would to proue the mysterie, but for the manner they durst not. Such was their religious diffidence in these matters: and such others also;
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;
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to whom I could wish that the Schoolemen were not vnlike.
to whom I could wish that the Schoolmen were not unlike.
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But contrariwise what arrogancy doth wholy possesse them? How respectlessely doe they thrust into the most hidden secrets? It was a time when the Lord gaue command, Exod. 19. v. 12. that none,
But contrariwise what arrogance does 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,
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neither man nor beast should touch the mount where himselfe was. And surely there is great reason why the same edict should bee proclaim'd againe:
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:
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this boldnes of some wits calling too nicely into dispute, those mysteries, which are more iustly to be adored;
this boldness of Some wits calling too nicely into dispute, those Mysteres, which Are more justly to be adored;
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Euer and anon they discusse the absolutenesse of their makers power: what may be effected by it, and what not:
Ever and anon they discuss the absoluteness of their makers power: what may be effected by it, and what not:
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sometimes they argue his freedome and will, and happily limit it with some vaine distinction:
sometime they argue his freedom and will, and happily limit it with Some vain distinction:
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Nay so audacious are many, that except they sport themselues in these mysteries they be not contented;
Nay so audacious Are many, that except they sport themselves in these Mysteres they be not contented;
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witnesse for instance sake those queries, whither God be materia prina, and, whither Christs divinitie might not suppositate a fly:
witness for instance sake those queries, whither God be materia prina, and, whither Christ divinity might not suppositate a fly:
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which & such like doe not informe the minde, but truly wrong the maiestie of God:
which & such like do not inform the mind, but truly wrong the majesty of God:
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so that here I could almost applaud that sharp censure of iudicious Calvin, though in another case:
so that Here I could almost applaud that sharp censure of judicious calvin, though in Another case:
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Scholae in deterius semperaberrant, the Schoolmen do alwaies incline to the worse hand. Neither in this are the Arminians lesse to bee condemned: School in Deterius semperaberrant, the Schoolmen do always incline to the Worse hand. Neither in this Are the Arminians less to be condemned:
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Who hath been his counsellour? saith the Prophet concerning God, Isa. 40. 13. Whom among the sonnes of men did he choose for his assistant? But they as confidently state those his Acts of election and reprobation,Who hath been his counselor? Says the Prophet Concerning God, Isaiah 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,
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as if they had themselues decreed them: they soare vp on high euen into the bosome of the Almighty:
as if they had themselves decreed them: they soar up on high even into the bosom of the Almighty:
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men oftimes of greater reach in controversies, then of wisdome or discreetnesse. Our Saviour once tooke vp Peter, Ioh. 21. 21. but for that frivolous question:
men Oftimes of greater reach in controversies, then of Wisdom or discreetness. Our Saviour once took up Peter, John 21. 21. but for that frivolous question:
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What shall this man doe? Hee is offended with the Disciples for inquiring too narrowly after the restauration of the Iewish estate, Act. 1. 6. how much more is it to be feared that hee will sharply rebuke those forenamed intruders,What shall this man do? He is offended with the Disciples for inquiring 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,
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if they learne not betimes to curb their knowledge;
if they Learn not betimes to curb their knowledge;
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Austin in one of his Epistles, hath a pretty allusion of a certaine passenger falne perchance into a pit:Austin in one of his Epistles, hath a pretty allusion of a certain Passenger fallen perchance into a pit:
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Obsecro (saith hee there so falne to one comming to his rescue) quomodò hinc me liberes, non quomodo huc ceciderim quaeras: Obsecro (Says he there so fallen to one coming to his rescue) quomodò hinc me liberes, non quomodo huc ceciderim quaeras:
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stand not to expostulate with me how I slipt in, but rather kindly helpe me out:
stand not to expostulate with me how I slipped in, but rather kindly help me out:
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We are all falne through Adam into a wide gulfe of vnhappinesse; let vs endeauour to recouer our selues:
We Are all fallen through Adam into a wide gulf of unhappiness; let us endeavour to recover our selves:
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let vs examine rather by our course of life our hopes of blisse or not, then curiously looke it in the first decree.
let us examine rather by our course of life our hope's of bliss or not, then curiously look it in the First Decree.
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Our sinnes and miseries require the goodnesse of a mediatour: as for a Sophister to dispute the occasion we need not;
Our Sins and misery's require the Goodness of a Mediator: as for a Sophister to dispute the occasion we need not;
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especially since, as Arminius himselfe concludeth, these points be not requisite neither to be knowne or beleeued: it is in his declaratione sententiae, before the States.
especially since, as Arminius himself Concludeth, these points be not requisite neither to be known or believed: it is in his declaration sententiae, before the States.
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Yet are they still so fraught with subtilties, that the very pervsall may seeme of greater danger,
Yet Are they still so fraught with subtleties, that the very perusal may seem of greater danger,
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then it can be of profit.
then it can be of profit.
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How often see wee many here to suffer shipwrack, whilst they couet to goe farther then their ability or strength will permit them? The Prophet David Psal. 36. compareth the iudgements of God to a depth,
How often see we many Here to suffer shipwreck, while they covet to go farther then their ability or strength will permit them? The Prophet David Psalm 36. compareth the Judgments of God to a depth,
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or an abysse. Now in a depth as long as we can finde footing, we be well and safe:
or an abyss. Now in a depth as long as we can find footing, we be well and safe:
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but if that faile, a feare streight seizeth on vs of being plunged:
but if that fail, a Fear straight seizes on us of being plunged:
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thus in abstruser mysteries, as long as we can haue the help of reason too, wee may wade the more securely on:
thus in abstruser Mysteres, as long as we can have the help of reason too, we may wade the more securely on:
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but when that once is swallowed vp, a mazelesse confusion must needs followe. but when that once is swallowed up, a mazelesse confusion must needs follow.
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You knowe what Poets faine of penthem; he was torne but for viewing too neerely the rites of Bacchus: vpon which one of them NONLATINALPHABET; Such wisdome is madnesse outright;
You know what Poets feign of penthem; he was torn but for viewing too nearly the Rites of Bacchus: upon which one of them; Such Wisdom is madness outright;
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You may remember how the Lord long since gaue vp the ancient Philosophers to vanish in their owne deuises,
You may Remember how the Lord long since gave up the ancient Philosophers to vanish in their own devises,
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because they vsed the talent of their wits to idle disquiries, and not to the donours praise;
Because they used the talon of their wits to idle disquiries, and not to the donors praise;
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Let vs take heed least we deserue alike sentence, by trespassing too far vpon Grace, as they did vpon the light of Nature.
Let us take heed lest we deserve alike sentence, by trespassing too Far upon Grace, as they did upon the Light of Nature.
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Neither doe I by this approue the lazie dulnesse of any: not of such who thinke it acutenesse sufficient to cry downe more acute disputes.
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.
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Men may deseruingly canvase these points, if they shall in their discourses, be guided by reason,
Men may deservingly canvas these points, if they shall in their discourses, be guided by reason,
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and not by fancy or boldnesse. It is here as it was in Ovid his Medea;
and not by fancy or boldness. It is Here as it was in Ovid his Medea;
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a matchlesse Poem (saith the Rhetoritian) si ingonio suo temperare maluisset, quàm indulgere, if he had not beene too lauishly witty.
a matchless Poem (Says the Rhetorician) si ingonio Sue temperare maluisset, quàm indulgere, if he had not been too lavishly witty.
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We be placed by nature in a mid distance betweene beasts and Angels:
We be placed by nature in a mid distance between beasts and Angels:
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thus also ought our knowledge to bee, lesse then that of Angels, as more then what beasts haue:
thus also ought our knowledge to be, less then that of Angels, as more then what beasts have:
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wee must bee content to forgoe many difficulties, of wee can percance vnderstand any.
we must be content to forgo many difficulties, of we can percance understand any.
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But so it is, that thos• who meddle here, do for the most part exceed their limits;
But so it is, that thos• who meddle Here, do for the most part exceed their Limits;
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as it happeneth in ambition of state, they neuer deeme themselues high enough, till they touch vpon danger.
as it Happeneth in ambition of state, they never deem themselves high enough, till they touch upon danger.
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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,
God in many places of Scripture is said to be a fire, as Deuteronomy 4. v. 24. Ezekiel 8. 2. If to a fire we approach not too High, it comforts,
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but otherwise it burnes and scotcheth: so here concerning diuine matters, a temperate knowledge instructeth vs;
but otherwise it burns and scotcheth: so Here Concerning divine matters, a temperate knowledge Instructeth us;
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but a superfluous or presumptuous search confounds the iudgement.
but a superfluous or presumptuous search confounds the judgement.
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I will close vp this point with that of Salvian. Genus quasi sacrilegae temeritatis est, vt plus seire cupias, quam sinaris:
I will close up this point with that of Salvian. Genus quasi Sacrilege temeritatis est, vt plus seire cupias, quam sinaris:
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it is not so much curiosity, as a kinde of sacriledge, to prie into the forbidden secrets of Gods owne closet:
it is not so much curiosity, as a kind of sacrilege, to pry into the forbidden secrets of God's own closet:
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it argues a soule presumption in vs of our strength, when as (God knoweth) our knowledge is but small and weake, which is my third point.
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.
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Knowledge indeed is the very light of the soule, a iewell inestimable:
Knowledge indeed is the very Light of the soul, a jewel inestimable:
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yet so apt are men to bee misled by arrogancy, that they inuert that to their harme, which the Lord hath bestowed on them for their greate vse;
yet so apt Are men to be misled by arrogance, that they invert that to their harm, which the Lord hath bestowed on them for their great use;
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I told you before of the danger of an encroaching wisdome: of drawing too nigh vnto the flaming bush, to which notwithstanding Moses might not.
I told you before of the danger of an encroaching Wisdom: of drawing too High unto the flaming bush, to which notwithstanding Moses might not.
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Now of this there is no greater an incentiue cause, then this of pride;
Now of this there is no greater an incentive cause, then this of pride;
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when men doe fauour more their own wit, then the iustnesse of the argument they haue in hand;
when men do favour more their own wit, then the justness of the argument they have in hand;
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for this reason you may note how errours in times past brake forth most rife in the Eastern Churches;
for this reason you may note how errors in times past brake forth most rife in the Eastern Churches;
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there that of the Novatians, Eunomians, first tooke root, and indeed what not? Whereas these of the West, as being placed vnder a duller clime,
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,
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so were they for heresies losse disposed.
so were they for heresies loss disposed.
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The Valentinians (saith Iraneus ) were men qui semetitsos perfectos, & vniversorum agnitionem habere dicebant:
The Valentinians (Says Iraneus) were men qui semetitsos perfectos, & vniversorum agnitionem habere Said:
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they deem'd themselues as it were composed of wit and knowledge;
they deemed themselves as it were composed of wit and knowledge;
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neither is it a rare sight to see men now adaies to slip from pride to errour:
neither is it a rare sighed to see men now adais to slip from pride to error:
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whilst not being seasoned with charity, they swell with selfe conceipt.
while not being seasoned with charity, they swell with self conceit.
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Hence the Apostle layeth it for a principall and main ground of perverse doctrines, 1. Tim. 6.
Hence the Apostle Layeth it for a principal and main ground of perverse doctrines, 1. Tim. 6.
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But alas, what is the highest pitch of mans science? or wherein doth he so excell,
But alas, what is the highest pitch of men science? or wherein does he so excel,
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but in that he may bee said best to know, if he confesse his ignorance;
but in that he may be said best to know, if he confess his ignorance;
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Can he sound the true depth of the least point in nature? is be able to satisfie himselfe in any triuiall obiect? Looke but vpon the loadstone,
Can he found the true depth of the least point in nature? is be able to satisfy himself in any trivial Object? Look but upon the Loadstone,
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and thou shalt find as many amazing wonders, as there be properties. Consider the remora so called:
and thou shalt find as many amazing wonders, as there be properties. Consider the remora so called:
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shew mee how so small a creature doth check the tallest ship in its full course:
show me how so small a creature does check the Tallest ship in its full course:
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view the curious frame of mans body:
view the curious frame of men body:
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ponder the encrease of the buried seed, Vbi { que } (saith Scaliger) clamandum est nos nihil scire: one neuerthelesse, who did (I beleeue) iudge as charitably of himselfe, as another men.
ponder the increase of the buried seed, Vbi { que } (Says Scaliger) clamandum est nos nihil Scire: one nevertheless, who did (I believe) judge as charitably of himself, as Another men.
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Reason and sense be the only or chiefe promoters of our knowledge in this world;
Reason and sense be the only or chief promoters of our knowledge in this world;
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now these for the most part, are as subiect to errour, as weak in their helpes, whereby it hapneth that those things which we doe vnderstand, we know but in the tine & slightly:
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:
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like Aesop's Fox, who did licke the outside of the glasse, when he could not come at the substance.
like Aesop's Fox, who did lick the outside of the glass, when he could not come At the substance.
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As for tumor then and height of conceipt, it argueth nothing here, but want of an experienced insight:
As for tumor then and height of conceit, it argue nothing Here, but want of an experienced insight:
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the very claime to much knowledge proues this, that the title is neither good nor right;
the very claim to much knowledge Proves this, that the title is neither good nor right;
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Saint Paul makes it a principle, that such pretenders, at least wise concerning the Christian doctrine, were but NONLATINALPHABET meere nouices 1. Tim. 3. In the 6th Ch. he couples them together, proud and knowing nothing v. 4. vpon the same ground perhaps also the word • … frunitus of the ancient latines, doth as well imply an insolem man,
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 Christ he couples them together, proud and knowing nothing v. 4. upon the same ground perhaps also the word • … frunitus of the ancient Latins, does as well imply an insolem man,
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as one that is void of sence;
as one that is void of sense;
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when the limbs swell and wax ouer big, it is no signe of health in the body,
when the limbs swell and wax over big, it is no Signen of health in the body,
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but rather of a dropsie, or some disease:
but rather of a dropsy, or Some disease:
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so truly this arrogancy proceedeth most commonly from an vnsoundnes of the braine, as not comprehending yet but what the vastnesse of knowledge is.
so truly this arrogance Proceedeth most commonly from an unsoundness of the brain, as not comprehending yet but what the vastness of knowledge is.
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Hence, those bitings and censures against others: such malignant vndervalewing, whereby wee lessen our brothers name that wee may encrease our owne;
Hence, those bitings and censures against Others: such malignant undervaluing, whereby we lessen our Brother's name that we may increase our own;
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livor (saith Petrarch) Semper lippus est: this humor alwaies is ill sighted: it discerneth not of worth abroad, but of that only which is nigh at hand, nay in the possessour:livor (Says Petrarch) Semper lippus est: this humour always is ill sighted: it discerneth not of worth abroad, but of that only which is High At hand, nay in the possessor:
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Although so ill a custome doth nothing augment their repute who practise it. The moone may darken and eclips the sunne, but withall it looseth its owne light:
Although so ill a custom does nothing augment their repute who practice it. The moon may darken and eclipse the sun, but withal it loses its own Light:
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and they by deprauing anothers worth, make their owne to be suspected.
and they by depraving another's worth, make their own to be suspected.
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But now on the other side, men of growth and good proceedings in knowledge bee nothing so;
But now on the other side, men of growth and good proceedings in knowledge be nothing so;
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Moses it is recorded, was a man skilled in all the learning of the Aegyptians: yet afterwards wee finde, that he was not more learned then meeke & modest, The meekest man vpon earth Numb. 12. v. 3. In truth such doe well conceiue the length and breadth of sciences,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 then meek & modest, The Meekest man upon earth Numb. 12. v. 3. In truth such do well conceive the length and breadth of sciences,
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as not to be waded thorough;
as not to be waded through;
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they are so far from nourishing a great opinion within themselues, that they labour also to beate it downe elswhere;
they Are so Far from nourishing a great opinion within themselves, that they labour also to beat it down elsewhere;
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non placet cùm •charissimis, &c. It is not pleasing to mee (saith St Austin ) that my friends doe so ouerprize my worth: non placet cùm •charissimis, etc. It is not pleasing to me (Says Saint Austin) that my Friends do so overprize my worth:
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It is understood by them, how the knowledge of this point doth but lead vs into the ignorance of another;
It is understood by them, how the knowledge of this point does but led us into the ignorance of Another;
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how the infinitnesse of learning groweth vpon vs in the very getting of it.
how the infiniteness of learning grows upon us in the very getting of it.
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If men walke abroad the heauens stem at euery small distance to close with the earth:
If men walk abroad the heavens stem At every small distance to close with the earth:
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but whē they approach thether, as large a space opens forthwith as they haue left behinde;
but when they approach thither, as large a Molle Opens forthwith as they have left behind;
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thus in the course of learning; vpon any purchase of some little insight we hope anon to rest accomplisht;
thus in the course of learning; upon any purchase of Some little insight we hope anon to rest accomplished;
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but when we ariue there farther difficulties arise before vs; still there remaineth something behinde vnscand;
but when we arrive there farther difficulties arise before us; still there remains something behind unscanned;
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For as yet we know but in part 1. Cor. 13. vpon which some haue made this obseruation, that in this life wee obtaine a greater likenesse with God through the improuement of our wils,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,
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then by that of the reasonable faculty; Holy wee may bee in a bigger measure, then we can be wise and learned.
then by that of the reasonable faculty; Holy we may be in a bigger measure, then we can be wise and learned.
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But suppose thou hast attained to the highest top of all science:
But suppose thou hast attained to the highest top of all science:
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that thou vndestandest as much as angels doe, what hast thou, that thou didst not receiue,
that thou vndestandest as much as Angels do, what hast thou, that thou didst not receive,
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and if thou didst receiue it, why dost thou glory as if thou hadst not receiued it? Men doe not vsually boast of those things which doe outwardly accrew vnto them;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;
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thence he in the tragedian scoffingly, Qui genus iactat suum Aliena laudat. it must be something of their owne industry and atchieuement that pufs them vp:
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:
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now knowledge, it is chiefly a gift of Gods benevolence: hee giueth to one the power of tongues:
now knowledge, it is chiefly a gift of God's benevolence: he gives to one the power of tongues:
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to another the vnderstanding of artes; and to all as best him pleaseth. I speake not of an infused science;
to Another the understanding of arts; and to all as best him Pleases. I speak not of an infused science;
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not of the ability which the Prophets and Apostles had:
not of the ability which the prophets and Apostles had:
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but that likewise of the common straine may seeme in a peculiar manner to proceed from God;
but that likewise of the Common strain may seem in a peculiar manner to proceed from God;
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Neither yet know I, how far forth here he affordeth his influence, by what concurse: onely I am perswaded that he doth concur vnto this by a more speciall aide,
Neither yet know I, how Far forth Here he affords his influence, by what concourse: only I am persuaded that he does concur unto this by a more special aid,
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then to other vertues of the like ranke;
then to other Virtues of the like rank;
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Euen the Philosophers conceiuing this, had there deities (as Capella also alludeth) to whom seuerally they did attribute each art;
Even the Philosophers conceiving this, had there deities (as Capella also alludeth) to whom severally they did attribute each art;
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who, if hee doth consider those prime fathers of the Church: how powerfully they withstood troopes of heresies out of the copiousnesse of their knowledge:
who, if he does Consider those prime Father's of the Church: how powerfully they withstood troops of heresies out of the copiousness of their knowledge:
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who can imagine but that they were thus helpt? Yet not by inspiration, but by a particular and vnknowne assistance;
who can imagine but that they were thus helped? Yet not by inspiration, but by a particular and unknown assistance;
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Euery good gift, & euery perfect gift is from aboue. Every good gift, & every perfect gift is from above.
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Ia. 1. 17. and for this the Philosopher in his Ethicks maketh his felicity or chiefe good NONLATINALPHABET a gift of God;Ia. 1. 17. and for this the Philosopher in his Ethics makes his felicity or chief good a gift of God;
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Now there is no endowment of the minde more excellent then this of knowledge;
Now there is no endowment of the mind more excellent then this of knowledge;
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it is the eye and guide of the rest, if wee doe not abuse it through selfe-conceipt:
it is the eye and guide of the rest, if we do not abuse it through self-conceit:
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if, as ventmous beasts wont to doe by nutriture, we turne not that to poyson and our hurt, which of it selfe is good.
if, as ventmous beasts wont to do by nutriture, we turn not that to poison and our hurt, which of it self is good.
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I will end this point with the words of the Apostle:
I will end this point with the words of the Apostle:
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If any man thinke that hee knoweth any thing, hee knoweth nothing yet as he ought to know: If any man think that he Knoweth any thing, he Knoweth nothing yet as he ought to know:
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he knoweth not according to sobriety:
he Knoweth not according to sobriety:
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not according to the rule of holy writ and reuealed grace, which is my last point.
not according to the Rule of holy writ and revealed grace, which is my last point.
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Since mans speculations and fancies of themselues are so extrauagant, God hath wisely prouided lawes to binde them withall.
Since men speculations and fancies of themselves Are so extravagant, God hath wisely provided laws to bind them withal.
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Now lawes (saith the Emperor ) bee either NONLATINALPHABET writs & promulged, or NONLATINALPHABET namely ••rcible customes, but no where inrowled:
Now laws (Says the Emperor) be either writs & promulged, or namely ••rcible customs, but no where inrowled:
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and so is the rule wherewith God guideth our knowledge in divine mysteries, partly described in his word, and so is the Rule wherewith God guideth our knowledge in divine Mysteres, partly described in his word,
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and sometimes reuealed besides the holy writ. As for the word it is a treasury full of most rare knowledge.
and sometime revealed beside the holy writ. As for the word it is a treasury full of most rare knowledge.
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There are who hold no art or science to be extant, which is not at least wise implicitly contained in it:
There Are who hold no art or science to be extant, which is not At least wise implicitly contained in it:
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for, say they, some clauses doe here appeare of each faculty: some prints and footsteps.
for, say they, Some clauses do Here appear of each faculty: Some prints and footsteps.
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On this manner haue Criticks likewise thought all Philosophy to ly hid in Homer, and iudge him as various an artist, as an excellent Poet.
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.
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Either opinion I let passe, though not as vnprobable, yet as remote from my purpose;
Either opinion I let pass, though not as unprobable, yet as remote from my purpose;
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Certaine it is that whatsoe're may ordinarily beget, or encrease a divine knowledge, the Lord hath amply set downe in his word;
Certain it is that whatsoever may ordinarily beget, or increase a divine knowledge, the Lord hath amply Set down in his word;
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For he hath not giuen it along to conforme our wils, but also to enrich the tables of our vnderstanding;
For he hath not given it along to conform our wills, but also to enrich the tables of our understanding;
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to make vs wise 2 Tim. 3. It is confest to be a kinde of science,to make us wise 2 Tim. 3. It is confessed to be a kind of science,
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as farre surpassing the rest in worth, as divinity doth exceed fraile nature. Dauid though a prophet protesteth that hee grew thereby more wise, then were his teachers:
as Far surpassing the rest in worth, as divinity does exceed frail nature. David though a Prophet protesteth that he grew thereby more wise, then were his Teachers:
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How often doth he pray and entreat to bee fully instructed in it.
How often does he pray and entreat to be Fully instructed in it.
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So then, that conceipt of the Cardinall L. 4. De verbo Dei, is but a meere figment;
So then, that conceit of the Cardinal L. 4. De verbo Dei, is but a mere figment;
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as if things of common need, were comprized therein, and not matters of peculiar & secret vse.
as if things of Common need, were comprised therein, and not matters of peculiar & secret use.
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It is said to be as a light that shineth in a darke place 2. Pet. 1. a Candle p•t on a candle stick Mat. 5. 15. Now a light so placed, doth not lighten only the open rooome,
It is said to be as a Light that shines in a dark place 2. Pet. 1. a Candle p•t on a candle stick Mathew 5. 15. Now a Light so placed, does not lighten only the open rooome,
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but every nooke and comer thereof.
but every nook and comer thereof.
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Nay I will adde, it is an armory furnishing the zealous dispurer with proofes against so blasphemous tenents;
Nay I will add, it is an armoury furnishing the zealous dispurer with proofs against so blasphemous tenants;
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a garden out of which the holy dispenser may decke vp his discourse into a Prophets phrase;
a garden out of which the holy dispenser may deck up his discourse into a prophets phrase;
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what things are of necessary and a f• … ing vse be there most plainly disclosed; others indeed but dimly;
what things Are of necessary and a f• … ing use be there most plainly disclosed; Others indeed but dimly;
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whereas the word growes obscure, so should our search bee more cautelous and circumspect;
whereas the word grows Obscure, so should our search be more cautelous and circumspect;
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wee must not vent our coniectures for oracles at all, least whilst we annex such glosses, we corrupt the text.
we must not vent our Conjectures for oracles At all, lest while we annex such Glosses, we corrupt the text.
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The good Samaritan in the 10th of Luke deliuered two pence to the host for the wounded traueller:
The good Samaritan in the 10th of Lycia Delivered two pence to the host for the wounded traveller:
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two pence (saith Optatus ) that is Christ hath bequeathed vnto vs for our soules health both lawes, the old and the new;two pence (Says Optatus) that is christ hath bequeathed unto us for our Souls health both laws, the old and the new;
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He promiseth there that what should be laid out more, if not lauifhly perchance, or idely, he would see it discharged:
He promises there that what should be laid out more, if not lauifhly perchance, or idly, he would see it discharged:
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so may wee for out sober disputes, either vpon or besides the word expect a recompence;
so may we for out Sobrium disputes, either upon or beside the word expect a recompense;
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but if they appeare superfluous or repugnant, they be no longer descants, but sinfull devises. Humane inuentions then come short of a diuine authority:
but if they appear superfluous or repugnant, they be no longer descants, but sinful devises. Humane Inventions then come short of a divine Authority:
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they may serue vs for illustrations, but not for a ground and rule: vpon the word as touching that efficacy which they haue, must they be builded also;
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 built also;
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either expresse, as there apparent, or at least, elicitiuè, as being thence fairely and handsomly deduced.
either express, as there apparent, or At least, elicitiuè, as being thence fairly and handsomely deduced.
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If wee containe within this compasse wee shall bee as wise as safe:
If we contain within this compass we shall be as wise as safe:
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but if wee fly out and follow our fancies, it remaineth that we straight vanish in them.
but if we fly out and follow our fancies, it remains that we straight vanish in them.
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For euen thus did that lewd rable of the Gnostici: they set the scriptures aside (saith Iraeneus ) betaking themselues to their proper coniectures:
For even thus did that lewd rabble of the Gnostics: they Set the Scriptures aside (Says Irenaeus) betaking themselves to their proper Conjectures:
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The Psalmist oft'time likneth the word of God vnto a path or way: nay it is via Regia, as one styleth it: the high way to blisse:
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:
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now most commonly vpon each side of such waies there bee ditches and miery bogs:
now most commonly upon each side of such ways there be ditches and miery bogs:
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so here on either hand the wordly heresies and numberles errours, dangerous to bee slipt into;
so Here on either hand the wordly heresies and numberless errors, dangerous to be slipped into;
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it is best then to keepe the beaten and trodden way, the word. But againe;
it is best then to keep the beaten and trodden Way, the word. But again;
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sometimes the Lord speaketh as well by Vrim and Thummim, as hee doth in the written word:
sometime the Lord speaks as well by Urim and Thummim, as he does in the written word:
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for he hath not tied himselfe so strictly vnto the word, but that hee can, if he please, vary the manner of his communication with his beloued Saints.
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.
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Our Fathers in the first nonage of the Church, well vnderstood the benefit of this;
Our Father's in the First nonage of the Church, well understood the benefit of this;
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a dreame or vision to them did as easily cleere each doubt, as either their owne weaknesse,
a dream or vision to them did as Easily clear each doubt, as either their own weakness,
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or the occurrency of businesse could suggest it.
or the occurrency of business could suggest it.
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But to auouch the truth, now in these later dayes, such extraordinary meanes of grace bee well nigh out of late;
But to avouch the truth, now in these later days, such extraordinary means of grace be well High out of late;
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Prophecy, & reuelation, & tongues, with other gifts, we finde conioyn'd 1 Cor. 12. Since as there appeareth no miracle of tongues or prophecy,
Prophecy, & Revelation, & tongues, with other Gifts, we find conjoined 1 Cor. 12. Since as there appears no miracle of tongues or prophecy,
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neither is it to be beleeued that revelations are very frequent;
neither is it to be believed that revelations Are very frequent;
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Hauing Moses and the Scriptures, wee may not expect new messages from the dead, nor yet from aboue;
Having Moses and the Scriptures, we may not expect new messages from the dead, nor yet from above;
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Calvin is confident to vpbraid Such pretended Enthusiasts with downe right madnesse: minus errore agitantur, quam rabie; calvin is confident to upbraid Such pretended Enthusiasts with down right madness: minus Error agitantur, quam Rabie;
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they be not (saith hee) so much mistaken as quite distracted;
they be not (Says he) so much mistaken as quite distracted;
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when as therefore I make reuelation a rule of our wisdome, it is indeed in it selfe,
when as Therefore I make Revelation a Rule of our Wisdom, it is indeed in it self,
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but not so vsually if we respect the present age; it is if it were, but this no way causeth it to be:
but not so usually if we respect the present age; it is if it were, but this no Way Causes it to be:
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Our best Enthusiasmes now must bee our prayers and diligence in the sacred word.
Our best Enthusiasms now must be our Prayers and diligence in the sacred word.
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Trie then at least wee must the spirits as St Iohn warneth vs, least a dreame or idle conceipt delude vs with the esteeme of a classicke reuelation;
Try then At least we must the spirits as Saint John warneth us, lest a dream or idle conceit delude us with the esteem of a classic Revelation;
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least as Nathan did once in counselling Dauid, such Prophets speake without the Ephod; for what draue Tertullian more effectually vpon Montanisme? And if you pervse the good father Saint Cyprian, as for Visions hee may seeme to credit them ouermuch;
lest as Nathan did once in counseling David, such prophets speak without the Ephod; for what drove Tertullian more effectually upon Montanism? And if you peruse the good father Saint Cyprian, as for Visions he may seem to credit them overmuch;
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so apt are men to rely on the slights of fancy, raising miracles out of the braine,
so apt Are men to rely on the slights of fancy, raising Miracles out of the brain,
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when those of the hands be ceased;
when those of the hands be ceased;
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yea in former times this liberty of imagination grew so far, as into a sect of Hereticks, termed the NONLATINALPHABET;
yea in former times this liberty of imagination grew so Far, as into a sect of Heretics, termed the;
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who could as they thought by helpe of diuine illumination, expound the Scriptures vpon first sight.
who could as they Thought by help of divine illumination, expound the Scriptures upon First sighed.
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As Samuel then being called by God himselfe, once or twice mistooke the sound for old Elies voice Sam. 1. 3. so must we be carefull that contrariwise we entertaine not some crotchet of mans braine for a diuine Enthusiasme.
As Samuel then being called by God himself, once or twice mistook the found for old Ely's voice Sam. 1. 3. so must we be careful that contrariwise we entertain not Some crotchet of men brain for a divine Enthusiasm.
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Notwithstanding all this, if hauing examined such inspirations by the touch of sacred writ, wee finde them accordingly; a rule they may be;
Notwithstanding all this, if having examined such inspirations by the touch of sacred writ, we find them accordingly; a Rule they may be;
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yet here againe you must note, what reuelations I meane;
yet Here again you must note, what revelations I mean;
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not new & vnheard of respectu doctrina reuelatae, as the Papists would, lessening thereby the sufficiency of the word:
not new & unheard of respectu Doctrina reuelatae, as the Papists would, lessening thereby the sufficiency of the word:
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but new respectu actus reuelandi: such onely as informers in matters of fact, not encrease the Canon of our faith:
but new respectu actus reuelandi: such only as informers in matters of fact, not increase the Canon of our faith:
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such alone may be the guide of the wisdome here discussed. The summe of all that hath beene spoken hitherto is this.
such alone may be the guide of the Wisdom Here discussed. The sum of all that hath been spoken hitherto is this.
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It is to be wished that we had no occasion to deale upon such deepe mysteries at all;
It is to be wished that we had no occasion to deal upon such deep Mysteres At all;
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since our life is fraile, and our ayme eternall blisse, it were expedient that we endeauoured more to become pious, then subtill and acute;
since our life is frail, and our aim Eternal bliss, it were expedient that we endeavoured more to become pious, then subtle and acute;
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Epictetus the Stoicke could once complaine of his time;Epictetus the Stoic could once complain of his time;
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whereas (saith he) there be two parts of Philosophy: the first and more especiall NONLATINALPHABET a practise of wholsome precepts well digested: the second NONLATINALPHABET; a speculatiue and curious disquiry;
whereas (Says 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;
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NONLATINALPHABET, we haue quite inuerted the course.
, we have quite inverted the course.
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How many now a daies frame their diuiner studies after this method? How doe they chiefly intend sublimer, though fruitlesse controversies;
How many now a days frame their diviner studies After this method? How do they chiefly intend sublimer, though fruitless controversies;
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yea and moreouer, which is as bad, oft times those here vndertake these points, whose shoulders for such a burden be most vnfit.
yea and moreover, which is as bad, oft times those Here undertake these points, whose shoulders for such a burden be most unfit.
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Fight ye not with small or great saue onely with the king af Israel, was the charge of the Syrian king to the Captaines of his host, 2. Chron. 18. Even so there be who as soone as they can but spell in diuinity, fasten alone vpon the greatest difficulties;Fight you 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. Chronicles 18. Even so there be who as soon as they can but spell in divinity, fasten alone upon the greatest difficulties;
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whereby it commeth to passe, that they cleere not the doubts which they take in hand,
whereby it comes to pass, that they clear not the doubts which they take in hand,
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but rather betray their owne weaknesse.
but rather betray their own weakness.
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Or secondly, since by reason of our insulting adversaries on either side, some must needs looke into these points, it is meete that wee dispole our selues with a graue consideration of this afore hand;
Or secondly, since by reason of our insulting Adversaries on either side, Some must needs look into these points, it is meet that we dispole our selves with a graven consideration of this afore hand;
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Daniel before he receaued those strange visions, fasted three whole weekes, Dan. 10. 3. And Iamblychus the Pythagorean relateth how the Aegyptian Priests went to prepare themselues for their supposed Enthusiasmes with musicke and abstinence; daniel before he received those strange visions, fasted three Whole weeks, Dan. 10. 3. And Iamblichus the Pythagorean relateth how the Egyptian Priests went to prepare themselves for their supposed Enthusiasms with music and abstinence;
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I vrge not this for example sake, but only to shew with what •euerence we should addresse our selues to so diuine a taske:
I urge not this for Exampl sake, but only to show with what •euerence we should address our selves to so divine a task:
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not rudely setting vpon it, but with mature aduice:
not rudely setting upon it, but with mature Advice:
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Besides in the enterprize it selfe, let vs vse great sobriety, avoiding that NONLATINALPHABET, 2. Tim. 2. or nice acutenesse;
Beside in the enterprise it self, let us use great sobriety, avoiding that, 2. Tim. 2. or Nicaenae acuteness;
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a fault vnseemly each where, as well in religion, as in other arts:
a fault unseemly each where, as well in Religion, as in other arts:
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for which Minerva is feigned to hate the Spider, because she spinneth too curious a web.
for which Minerva is feigned to hate the Spider, Because she spinneth too curious a web.
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In a word let vs evermore submit fancie to reason, & reason to faith, both to Gods word, or his especiall revelation.
In a word let us evermore submit fancy to reason, & reason to faith, both to God's word, or his especial Revelation.
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These two be that helping glasse of our knowledge here, or double spectacle, of which Saint Paule speaketh.
These two be that helping glass of our knowledge Here, or double spectacle, of which Saint Paul speaks.
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Now wee see through a glasse darkely, but then face to face. Now we see through a glass darkly, but then face to face.
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And thus I haue, though weakly, made vp a discourse concerning Divine Mysteries, and our knowledge of them.
And thus I have, though weakly, made up a discourse Concerning Divine Mysteres, and our knowledge of them.
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A Text in my indgement, as befitting this auditory, as my selfe, for this my first assay.
A Text in my judgement, as befitting this auditory, as my self, for this my First assay.
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Wee sit all here by the well-spring of Wisdome and science, & most of vs may hereafter serue at the altar in Gods owne house.
we fit all Here by the wellspring of Wisdom and science, & most of us may hereafter serve At the altar in God's own house.
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It is not amisse that we know our limits, as also consider our strengths.
It is not amiss that we know our Limits, as also Consider our strengths.
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Vnder the old law the Levite might goe farther into the Temple, then the Lay, and a Priest then the Levite: so in these points concerning the mysticall temple, Apoc. 21. 22. One may wade farther then another:
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, Apocalypse 21. 22. One may wade farther then Another:
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but as there none could enter into the chiefest sanctuary, saue onely the high Priest: so neither here hath any full accesse, into the secrets of these mysteries, but only our high Priest and Saviour Christ:
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 Mysteres, but only our high Priest and Saviour christ:
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In whom are hid all the treasures of wisdome and knowledge, Colos. 2. 3. As for vs as long as we abide in this life, we must be satisfied with a meaner knowledge of such things: with certaine glympses at most: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 glimpses At most:
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like benighted travailers, who if the moone hap to be ouerclouded, are content with starlight.
like benighted travelers, who if the moon hap to be overclouded, Are content with starlight.
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Now to the only wise God, who is able to doe aboue that which we can either speake or imagine, be ascribed all glory, power, praise,
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,
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and dominion this day and foreuer. Amen FINIS.
and dominion this day and forever. Amen FINIS.
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TOVCHING CHVRCH-SCHISMES. ROM. 16. VER. 17. Brethren marke them which cause divisions and offences, contrary to the doctrine, which yee haue learned and avoid them.TOUCHING CHVRCH-SCHISMES. ROM. 16. VER. 17. Brothers mark them which cause divisions and offences, contrary to the Doctrine, which ye have learned and avoid them.
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SCarcely had our Apostle here laid the grounds of Christian religion, but it presently meetes on each side with strong opposers.
SCarcely had our Apostle Here laid the grounds of Christian Religion, but it presently meets on each side with strong opposers.
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The Diuell was straight wayes ready to excite erroneous and factious spirits against the truth.
The devil was straight ways ready to excite erroneous and factious spirits against the truth.
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What Poets faigne of hate and contentions beside their Iupiter's palace, is really true of the house of God.
What Poets feign of hate and contentions beside their Iupiter's palace, is really true of the house of God.
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NONLATINALPHABET. Eager debates closely still as 'twere environ the Church.
. Eager debates closely still as 'twere environ the Church.
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Alwaies there bee who like the Dragon, Apoc. 12. 4. are ready to devoure it euen in its birth.
Always there be who like the Dragon, Apocalypse 12. 4. Are ready to devour it even in its birth.
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Neither yet doth this so inbred enmity betwixt the patrons of truth and errour, happen without God's especiall allowance.
Neither yet does this so inbred enmity betwixt the Patrons of truth and error, happen without God's especial allowance.
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For, first hereby hee sifts and winnowes all alike. As many as settle firmely together he takes for solid graine:
For, First hereby he sifts and winnows all alike. As many as settle firmly together he Takes for solid grain:
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but those who are carried away with each blast of new doctrine, for fruitlesse chasse. They neuer were sincerely orthodox,
but those who Are carried away with each blast of new Doctrine, for fruitless chasse. They never were sincerely orthodox,
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but either temporizing formalists, or at most coldly devoted. Againe by this he keepes his elect from rust and an over secure ease:
but either temporizing formalists, or At most coldly devoted. Again by this he keeps his elect from rust and an over secure ease:
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out of loue hee permits them not to slumber in such a tranquility as might at length produce some hurtfull effect.
out of love he permits them not to slumber in such a tranquillity as might At length produce Some hurtful Effect.
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Calamitas (saith he in Minutius) virtutum disciplina est: Calamity (Says he in Minutius) Virtues Discipline est:
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Crosses and all kinds of opposition, doe not so much afflict Gods Saints, as truely exercise them.
Crosses and all Kinds of opposition, do not so much afflict God's Saints, as truly exercise them.
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Thus doth the Lord effect the good of his chosen by the hands of malignant Schismaticks. But notwithstanding though he deale so in prouidence,
Thus does the Lord Effect the good of his chosen by the hands of malignant Schismatics. But notwithstanding though he deal so in providence,
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yet their offence and guilt is nothing thereby abated.
yet their offence and guilt is nothing thereby abated.
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For in the third to the Philipp, the Apostle plainely affirmeth such to be evill workers, very dogges.
For in the third to the Philip, the Apostle plainly Affirmeth such to be evil workers, very Dogs.
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v. 3. In the 18th v. he termes them enimies of the crosse of Christ, whose end is destruction, v. 19. and here in my Text, he iudgeth them vnworthy euen of the solace and benefit of humane commerce. Brethren marke them which &c. My Text, like to those shafts of the holy candlesticke, vpon euery word beares knops of flowers:
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. Brothers mark them which etc. My Text, like to those shafts of the holy candlestick, upon every word bears knops of flowers:
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please you then to take notice of: First, the thing here spoken against, namely divisions and offences in the Church.
please you then to take notice of: First, the thing Here spoken against, namely divisions and offences in the Church.
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Secondly, their more especiall property which is to be contrary to some doctrine afore learned. Thirdly the persons or those, who cause them.
Secondly, their more especial property which is to be contrary to Some Doctrine afore learned. Thirdly the Persons or those, who cause them.
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Fourthly the manner how such disturbers must be delt with, First marke, th•n avoid them.
Fourthly the manner how such disturbers must be dealt with, First mark, th•n avoid them.
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Lastly, on the other side, the entire and mutuall agreement among true professors, or as it is here their brotherhood. Of these orderly in that method I haue proposed,
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,
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and first concerning divisions and offences themselues. There is nothing which doth more preserue the world in being then vnity and agreement.
and First Concerning divisions and offences themselves. There is nothing which does more preserve the world in being then unity and agreement.
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It is the stay and bond of every thing;
It is the stay and bound of every thing;
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by how much the neerer they participate of this, by so much the more they enioy a certaine existence.
by how much the nearer they participate of this, by so much the more they enjoy a certain existence.
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Zoroaster as implying God that first and chiefest vnity termes it, NONLATINALPHABET: the matrix or fountaine within which all things be originally concluded;Zoroaster as implying God that First and chiefest unity terms it,: the matrix or fountain within which all things be originally concluded;
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Except in nature the heauens did embrace this globe below:
Except in nature the heavens did embrace this Globe below:
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vnlesse here the elements did combine thus louingly as they doe, so stately a fabricke could not long subsist;
unless Here the elements did combine thus lovingly as they do, so stately a fabric could not long subsist;
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it must needs loose its being, because it should loose its harmony. In matter of policy consent of minds legally disposed makes a state:
it must needs lose its being, Because it should lose its harmony. In matter of policy consent of minds legally disposed makes a state:
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without this it remaines no longer a state, but a rude and vngoverned desart.
without this it remains no longer a state, but a rude and ungoverned desert.
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To speake in the phrase of moderne Philosophy, mutuall concord is, forma totalis; that which wholy giues a body politicke both life and beauty;
To speak in the phrase of modern Philosophy, mutual concord is, forma totalis; that which wholly gives a body politic both life and beauty;
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But aboue all in the house or Church of God seemes this vnitie of greatest value.
But above all in the house or Church of God seems this unity of greatest valve.
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One Lord, one Faith, one Baptisme, wee finde commended, Ephes. 4. 5. As in the structure of the old tabernacle, by loopes & taches were the curtaines aptly conioyned:One Lord, one Faith, one Baptism, we find commended, Ephesians 4. 5. As in the structure of the old tabernacle, by loops & taches were the curtains aptly conjoined:
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so in the antitype, namely the Church, doth this spirit of Vnity diffusing it selfe throughout the parts, knit them vp into an entire frame. This being so;
so in the antitype, namely the Church, does this Spirit of Unity diffusing it self throughout the parts, knit them up into an entire frame. This being so;
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sithence each where a concord is so requisite, but most in the Church, how fowly doe they trespasse that breake this bond? with what sharpnesse deserue they to be handled who breed diuisions? The Fathers amidst their writings doe presse no one point more frequently or eagerly then this;
since each where a concord is so requisite, but most in the Church, how foully do they trespass that break this bound? with what sharpness deserve they to be handled who breed divisions? The Father's amid their writings do press no one point more frequently or eagerly then this;
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Every where they take occasion, after St Pauls manner, as well to condemne all rents and Schismes, as extoll a Christian like accord.
Every where they take occasion, After Saint Paul's manner, as well to condemn all rends and Schisms, as extol a Christian like accord.
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Optatus in a word makes such diuisions Summum malorum, a crime so beinous, as that none can match it.Optatus in a word makes such divisions Summum malorum, a crime so beinous, as that none can match it.
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And indeed if you rightly weigh the examples of Gods wrath and punishments, you will not much mislike his iudgment.
And indeed if you rightly weigh the Examples of God's wrath and punishments, you will not much mislike his judgement.
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In the 4th of Gen. when Cain had slaine his brother, God onely markes him and lets him goe:
In the 4th of Gen. when Cain had slain his brother, God only marks him and lets him go:
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nay hee is iealous least any might kill Cain, v. 15. To that great and sacrilegious city of Ninive what doth he? Only Ionas is sent to teach and warne them.
nay he is jealous lest any might kill Cain, v. 15. To that great and sacrilegious City of Nineveh what does he? Only Ionas is sent to teach and warn them.
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Insteed of ruine comes a gentle embassage.
Instead of ruin comes a gentle Embassy.
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But for Corath and his complices, those mutiners in the tribe of Levi, behold a suddaine destruction:
But for Corath and his accomplices, those mutineers in the tribe of Levi, behold a sudden destruction:
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the earth openeth and entombes them aliue; whence it followes not without some shew of probability, that Church-Schismes more displease the Lord, then either murther or sacrilege. Austin yet goes farther;
the earth Openeth and entombs 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;
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for in his 50th Ep. discoursing about the obstinacy of the factious Donatists, he chargeth them with no lesse a sinne,
for in his 50th Epistle discoursing about the obstinacy of the factious Donatists, he charges them with no less a sin,
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then with that of the holy ghost.
then with that of the holy ghost.
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But the heinousnesse of divisions will better appeare, if we examine them, First in their obiect. It is no slight or vulgar argument;
But the heinousness of divisions will better appear, if we examine them, First in their Object. It is no slight or Vulgar argument;
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perchance in the disquiry of such points, dissent may afford greater profit, namely by exercising the wit, then a present accord.
perchance in the disquiry of such points, dissent may afford greater profit, namely by exercising the wit, then a present accord.
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But it is religion, that prop of mans conscience, and path to blisse.
But it is Religion, that prop of men conscience, and path to bliss.
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Vpon this narrow way doe men lye daily striuing and iustly in opinions, not without much hindrance in their intended iourney.
Upon this narrow Way do men lie daily striving and justly in opinions, not without much hindrance in their intended journey.
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Religion indeed of it selfe is rather a ground of common agreement:
Religion indeed of it self is rather a ground of Common agreement:
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Religio thinke some a religando from binding the hearts of the professors, as well in a mutuall affection, as in obedience to God:Religio think Some a Religando from binding the hearts of the professors, as well in a mutual affection, as in Obedience to God:
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yet if happily it bee made the subiect of strifes and debates, they no where burne more fiercely, nulla infest a hominibus bestia, (could Ammian• Marcellin•• an heathen say) vt sunt sibi ferales pleri { que } Christiani.
yet if happily it be made the Subject of strifes and debates, they not where burne more fiercely, nulla infest a hominibus Beast, (could Ammian• Marcellin•• an heathen say) vt sunt sibi ferales pleri { que } Christians.
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No beasts are so violent, as Christians be, when once they iarre in points of doctrine. The reason may bee;
No beasts Are so violent, as Christians be, when once they jar in points of Doctrine. The reason may be;
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men for the most part hug their peculiar •e•ents with a too ouerprizing loue.
men for the most part hug their peculiar •e•ents with a too overprizing love.
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And as they doe thus in all other arts, so especially in matters of Christianity & faith.
And as they do thus in all other arts, so especially in matters of Christianity & faith.
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Having then fancied some opinion here as greatly appertaining to the foules health, they must necessarily abhorte those who so ere oppose it.
Having then fancied Some opinion Here as greatly appertaining to the fowls health, they must necessarily abhorte those who so ere oppose it.
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Next in a second place consider the vsuall and hurtfull diffusion of Schismes. Saint Paul compares them to a Canker: now a canker resteth not,
Next in a second place Consider the usual and hurtful diffusion of Schisms. Saint Paul compares them to a Canker: now a canker rests not,
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but eats forward till the member bee consumed: on this manner doe false and erroneous doctrines:
but eats forward till the member be consumed: on this manner do false and erroneous doctrines:
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being once broached they creepe from man to man, vntill they haue corrupted the Church throughout.
being once broached they creep from man to man, until they have corrupted the Church throughout.
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Of this our forenamed Apostle had a feeling experiment:
Of this our forenamed Apostle had a feeling experiment:
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for as one forsaken, 2. Tim. 1. hee complaineth that all in Asia were turn'd aside.
for as one forsaken, 2. Tim. 1. he Complaineth that all in Asia were turned aside.
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So naturally apt are men to admit of a fancy nere so vnprobable, if once on foot. Neither so only:
So naturally apt Are men to admit of a fancy never so unprobable, if once on foot. Neither so only:
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falshood too alwaies is more fertile then truth: it straightway multiplies into seuerall and diverse streames beyond the head.
falsehood too always is more fertile then truth: it straightway multiplies into several and diverse streams beyond the head.
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Those manifold blasphemies wherewith the primitiue Church was pestered, what were they saue so many branches of Simon Magus his doctrine that first hereticke.
Those manifold Blasphemies wherewith the primitive Church was pestered, what were they save so many branches of Simon Magus his Doctrine that First heretic.
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Arrius indeed (saith Russinus ) vented one single heresie touching the natiuity of our Saviour: Arius indeed (Says russinus) vented one single heresy touching the Nativity of our Saviour:
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but ere long this one becomes a triple monster.
but ere long this one becomes a triple monster.
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As then, Lev. 13. v. 8. if the plague in a mans flesh spread, not otherwise, the Priest pronounced him leaprous and vncleane:
As then, Lev. 13. v. 8. if the plague in a men Flesh spread, not otherwise, the Priest pronounced him leprous and unclean:
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so here, there is no plea against Schismes more aggrauating their foulnesse, then because thus strangely they both spread and multiply.
so Here, there is no plea against Schisms more aggravating their foulness, then Because thus strangely they both spread and multiply.
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Lastly consider their irksome and long continuance: how they persist not for a day or yeare, but commonly for length of ages.
Lastly Consider their irksome and long Continuance: how they persist not for a day or year, but commonly for length of ages.
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It were some happinesse if as easily as they burst forth and ouerflow, they could as quickly bee stopped.
It were Some happiness if as Easily as they burst forth and overflow, they could as quickly be stopped.
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Those tares, Mat. 13. v. 24. sprang vp on a sudden:
Those tares, Mathew 13. v. 24. sprang up on a sudden:
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but as for the extirpation and rooting them vp, wee finde it deferred till the great haruest.
but as for the extirpation and rooting them up, we find it deferred till the great harvest.
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Errors in truth are by nature NONLATINALPHABET, very obstinate; what once is vented falsely, is here maintain'd, if but for credits sake.
Errors in truth Are by nature, very obstinate; what once is vented falsely, is Here maintained, if but for credits sake.
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As much as wants in strength and cleerenesse of argument, they supply with a colour of perseuerance;
As much as Wants in strength and clearness of argument, they supply with a colour of perseverance;
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giue them leaue to take but root, they will flourish of themselues, without either watring or attendance:
give them leave to take but root, they will flourish of themselves, without either watering or attendance:
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so that as Sulla spake of warres, sumi facile, caterum acerrimè desinere; the same is true of refractory Schismes.
so that as Sulla spoke of wars, sumi facile, caterum acerrimè desinere; the same is true of refractory Schisms.
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Any man neuer so meane, may sow a fond opinion: but to represse and curbe it seemes a taske of the highest skill.
Any man never so mean, may sow a found opinion: but to repress and curb it seems a task of the highest skill.
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You haue heard briefly concerning diuisions in grosse;
You have herd briefly Concerning divisions in gross;
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how execrable they bee whether you attend their obiect or boundlesse diffusion; but chiefly for their long and obstinat continuance: cleauing almost as lastingly to the Church,
how execrable they be whither you attend their Object or boundless diffusion; but chiefly for their long and obstinate Continuance: cleaving almost as lastingly to the Church,
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as the leprosie did to the house of Gehazai; This is there condition, this their nature:
as the leprosy did to the house of Gehazi; This is there condition, this their nature:
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It followeth methodically in my 2d point, that I handle their especiall property, which is to be contrary to some doctrine afore learned.
It follows methodically in my 2d point, that I handle their especial property, which is to be contrary to Some Doctrine afore learned.
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Euery art and faculty hath some maine ground to rely vpon:
Every art and faculty hath Some main ground to rely upon:
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Some chiefe axiomes by which it is guided in its inferiour positions no otherwise then by a card or polestar.
some chief axioms by which it is guided in its inferior positions no otherwise then by a carded or polestar.
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These axiomes ought alwaies to be sure and firmely establisht;
These axioms ought always to be sure and firmly established;
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for if they also bee exposed to doubtfull enquiries, the whole science straight begins to shake.
for if they also be exposed to doubtful Enquiries, the Whole science straight begins to shake.
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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,
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,
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yet likewise it supposeth certaine principles: a few grounds and rules vpon which the minde may rest.
yet likewise it Supposeth certain principles: a few grounds and rules upon which the mind may rest.
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Now as wee speake in Philosophy of a double measure; there is mensura actiua, that which is so primarily and in it selfe;
Now as we speak in Philosophy of a double measure; there is Mensura actiua, that which is so primarily and in it self;
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againe, there is mensura passiua; such a one as being measured before, measures something else: so in case of religion, you may discerne of a twofold rule;
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;
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one principall, namely the holy writ: another with reference vnto this, to wit the constitutions and Cannons of the Church.
one principal, namely the holy writ: Another with Referente unto this, to wit the constitutions and Cannons of the Church.
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Against these two doe the authors of heresies and schismes, particularly aime their forces.
Against these two doe the Authors of heresies and schisms, particularly aim their forces.
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First the Heretique, as subornde with a bolder malice, is wont more directly to oppose the very text.
First the Heretic, as subornde with a bolder malice, is wont more directly to oppose the very text.
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In former times we finde them so impudent as that they durst change and mangle it as seemde them best;
In former times we find them so impudent as that they durst change and mangle it as seemed them best;
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witnesse the Cerinthians, Marcionists, with the rest of that franticke crew;
witness the Cerinthians, Marcionists, with the rest of that frantic crew;
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not enduring so pure a light should shine vpon their monstrous blasphemies, they either wrongfully concealed it vnder a bushell, or quite renounc't it;
not enduring so pure a Light should shine upon their monstrous Blasphemies, they either wrongfully concealed it under a bushel, or quite renounced it;
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Indeed the Papists now a more refined ofspring, deale with greater caution;
Indeed the Papists now a more refined offspring, deal with greater caution;
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yet in effect they performe as much, whilst they groundlesly enlarge the sacred Canon, or else countenance against it their idle traditions; for by adding superfluously vnto the old, what doe they lesse then create a new word;
yet in Effect they perform as much, while 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;
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Thus doe Heretiques some way still infringe the text:
Thus do Heretics Some Way still infringe the text:
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But now for Schismaticks they meddle in those points which fall more preoperly within the Churches verge;
But now for Schismatics they meddle in those points which fallen more preoperly within the Churches verge;
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And here they vary and swarue from the right on either hand;
And Here they vary and swerve from the right on either hand;
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vpon one stand such as conspiring with vs in doctrinall grounds, differ onely touching the outward surface:
upon one stand such as conspiring with us in doctrinal grounds, differ only touching the outward surface:
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As children who otherwise mutually well disposed, yet wrangle about their nuts & toyes.
As children who otherwise mutually well disposed, yet wrangle about their nuts & toys.
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Concerning these externall rites what tumults haue beene raised? How frowardly doe men still stand forth against the Church in termes point blanke? Fasting almost with the Manichees of old vpon such daies, as that keepes feast;
Concerning these external Rites what tumults have been raised? How frowardly doe 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;
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Not a bare diuision hath serued here, vnlesse a locall secession were made; Except at lestwise by some peculiar notes of sanctity, they as yet remaine distinguisht:
Not a bore division hath served Here, unless a local secession were made; Except At leastwise by Some peculiar notes of sanctity, they as yet remain distinguished:
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like to those seeming Philosophers among the heathen, who had their NONLATINALPHABET NONLATINALPHABET, some odd habit or other, to exempt them from the rout;
like to those seeming Philosophers among the heathen, who had their, Some odd habit or other, to exempt them from the rout;
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But I leaue this soare as too too hardned for a plaister.
But I leave this soar as too too hardened for a plaster.
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A rent so great in our Israel, that well nigh ten tribes, I feare me, be this way fallen off.
A rend so great in our Israel, that well High ten tribes, I Fear me, be this Way fallen off.
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Those more neerely concerne my drift, who impugne some reall points of doctrine. Now some doe this expresly and without a glosse.
Those more nearly concern my drift, who impugn Some real points of Doctrine. Now Some do this expressly and without a gloss.
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Before Arminius let loose his tenents, he first questions openly the Belgicke Catechisme:
Before Arminius let lose his tenants, he First questions openly the Belgic Catechism:
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Consentaneum rationi, &c. it is meet (saith he) and very expedient that such Constitutions be newly renewed.Consentaneum Rationi, etc. it is meet (Says he) and very expedient that such Constitutions be newly renewed.
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As long as they stood fast and plausible, well he knew his acuter doctrine could hardly gaine entrance;
As long as they stood fast and plausible, well he knew his acuter Doctrine could hardly gain Entrance;
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But as the Lord commands touching land-markes Deut. 10. v. 24. not to remoue them, because they haue there beene anciently erected:
But as the Lord commands touching landmarks Deuteronomy 10. v. 24. not to remove them, Because they have there been anciently erected:
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so in Church affaires 'tis best that old and authenticke decisions doe still prevaile;
so in Church affairs it's best that old and authentic decisions do still prevail;
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Are wee wiser then our Fathers? Or is our vnderstanding beyond the ancients? If in a common weale as the Philosopher noteth, former lawes should not hastily giue place to new;
are we Wiser then our Father's? Or is our understanding beyond the ancients? If in a Common weal as the Philosopher notes, former laws should not hastily give place to new;
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NONLATINALPHABET: least by often changing their respect be somewhat impaired; much lesse in positions of a Christian beliefe.
: lest by often changing their respect be somewhat impaired; much less in positions of a Christian belief.
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It causeth the mindes of men to wauer much: it begets scruples and offences, which our Apolstle also here condemneth.
It Causes the minds of men to waver much: it begets scruples and offences, which our Apolstle also Here Condemneth.
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Others at least in shew approue the receiued Cannons, but no otherwise then for their own advantage;
Others At lest in show approve the received Cannons, but no otherwise then for their own advantage;
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vnder pretext of those generall rules they vent some priuate and moderne conceipts.
under pretext of those general rules they vent Some private and modern conceits.
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It was a diuise (saith Seneca ) concerning his times of many lewd and riotous liuers, to cloake their luxury by pretending to the Epicurean sect.
It was a divise (Says Senecca) Concerning his times of many lewd and riotous livers, to cloak their luxury by pretending to the Epicurean sect.
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Thus they shrowd their wrong and false opinions in the Churches bosome; not deriving a meaning from thence, but fastning there one vpon it;
Thus they shroud their wrong and false opinions in the Churches bosom; not deriving a meaning from thence, but fastening there one upon it;
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how much better were it, if they left the Cannons free and still vnbounded.
how much better were it, if they left the Cannons free and still unbounded.
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For by thus drawing them downe into a more particular sense, they haue troubled the Church with needlesse disquiries;
For by thus drawing them down into a more particular sense, they have troubled the Church with needless disquiries;
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Constantine the geeat speaking vnto the Nicene counsell, is bold to call those disputes betweene Arius and Alexander, NONLATINALPHABET: a vaine and fruitlesse debate: Constantine the geeat speaking unto the Nicene counsel, is bold to call those disputes between Arius and Alexander,: a vain and fruitless debate:
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Rather then the catholique peace should suffer disturbance, hee disliketh an exact discussion euen in a point of faith.
Rather then the catholic peace should suffer disturbance, he disliketh an exact discussion even in a point of faith.
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I dare not prescribe vniuersally an implicit beliefe, not such an one as seales vp the vnderstanding,
I Dare not prescribe universally an implicit belief, not such an one as Seals up the understanding,
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whilst it kindles a blinde zeale: yet happily in doubts which grow besides the foundation, it may well suffice.
while it kindles a blind zeal: yet happily in doubts which grow beside the Foundation, it may well suffice.
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The woman diseased of a bloody flux Mark. 5. v. 25. couets onely to touch Christs garment: shee stands not vpon circumstances how or whence an healing vertue should flow:
The woman diseased of a bloody flux Mark. 5. v. 25. covets only to touch Christ garment: she Stands not upon Circumstances how or whence an healing virtue should flow:
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neither need wee perchance to dig so particularly into those positions, which our forefathers haue left vndetermined.
neither need we perchance to dig so particularly into those positions, which our Forefathers have left undetermined.
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At once it costs more anxiety, then it can afford either content or gaine. Well then:
At once it costs more anxiety, then it can afford either content or gain. Well then:
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let both principles of Church tenents & Scripture stand in force;
let both principles of Church tenants & Scripture stand in force;
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as Aarons rod eat vp those wherewith the Aegyptians contended, they will quickly discountenance & cōsume any vpstart issue of falshood;
as Aaron's rod eat up those wherewith the egyptians contended, they will quickly discountenance & consume any upstarted issue of falsehood;
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for by the way you may note: errors and truth doe not spring vp alike; this leasurely and with a lingring encrease:
for by the Way you may note: errors and truth do not spring up alike; this leisurely and with a lingering increase:
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that hastily like the sunne in his westerne course, which cuts most nimbly about the line:
that hastily like the sun in his western course, which cuts most nimbly about the line:
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but as there the sunne proceeds but slowly in degrees farther distant: so here doe errors after their first bruit and flourish:
but as there the sun proceeds but slowly in Degrees farther distant: so Here do errors After their First bruit and flourish:
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if the ancient grounds be still vpheld: if we retaine this defence to withstand their onset.
if the ancient grounds be still upheld: if we retain this defence to withstand their onset.
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I haue shewed you the maine property of Schismes; a dangerous quality, you see, in a Christian estate;
I have showed you the main property of Schisms; a dangerous quality, you see, in a Christian estate;
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for as Sampson did to ouerwhelme the Philistins Iud. 18. 29. it puls away both Pillars wherevpon the Church is sounded.
for as Sampson did to overwhelm the philistines Iud. 18. 29. it puls away both Pillars whereupon the Church is sounded.
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Now afterwards you haue thus had their property, it remaines that in my third point I decypher their subiect, to wit the persons or those which cause them.
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.
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It is true that as the Lord hath planted a vineyard; so hath he hedged and fenct ' it round.
It is true that as the Lord hath planted a vineyard; so hath he hedged and fenct ' it round.
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But what can possibly keepe out malitious Schismaticks? Euer and anon they breake through this fence, dispoyling miserably so precious a ground plot.
But what can possibly keep out malicious Schismatics? Ever and anon they break through this fence, dispoyling miserably so precious a ground plot.
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And this they doe, either from an inward corruption of nature, or else induced by some externall motiues:
And this they do, either from an inward corruption of nature, or Else induced by Some external motives:
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concerning their nature, you may note them to haue beene men commonly of a fierce & abrupt temper;
Concerning their nature, you may note them to have been men commonly of a fierce & abrupt temper;
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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 materiall to frame an hereticke;
Saint 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;
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Not vnlike vnto him wee finde Novatus in Cyprian; one who more esteemed his owne will and fancy;
Not unlike unto him we find Novatian in Cyprian; one who more esteemed his own will and fancy;
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then the quiet of the Church: such men goe on in a violent course: wheresoere they appeare, raising some storme or tempest:
then the quiet of the Church: such men go on in a violent course: wheresoever they appear, raising Some storm or tempest:
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they carry indeed fire in their Censors, yet not to sacrifice, but to kindle publicke debates.
they carry indeed fire in their Censors, yet not to sacrifice, but to kindle public debates.
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Farre better doth S. Iames instruct such with patience and meeknesse of wisdom. Iam. 3. 13.
far better does S. James instruct such with patience and meekness of Wisdom. Iam. 3. 13.
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Neither yet as I said want they outward fewell to encrease, this inbred aptnesse. First here occurs an hope of honour & advancement;
Neither yet as I said want they outward fuel to increase, this inbred aptness. First Here occurs an hope of honour & advancement;
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This as one speakes of beauty hath NONLATINALPHABET: it distorts and drawes the sight besides the truth;
This as one speaks of beauty hath: it distorts and draws the sighed beside the truth;
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when Alcimus 1 Mat. 7. affected the high priesthood, hee calls in the Syrians to backe his suite, not without extreame hazard of the Iewish estate: no otherwise doe they:
when Alcimus 1 Mathew 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:
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rather then misse of dignities, they'le endanger the Church with forren tenents; any way shall helpe, before they will sit vntitled.
rather then miss of dignities, They'll endanger the Church with foreign tenants; any Way shall help, before they will fit untitled.
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We reade of Arrius as otherwise of a good & honest man; his fault was somewhat too aspiring a minde. It is so with most:
We read of Arius as otherwise of a good & honest man; his fault was somewhat too aspiring a mind. It is so with most:
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they square not their drifts by religion, but religion by their drifts of eminency or profit.
they square not their drifts by Religion, but Religion by their drifts of eminency or profit.
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Secondly by this, as they conceaue, they much enhance their fame.
Secondly by this, as they conceive, they much enhance their fame.
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To bee the author or revivour of some nicer Doctrine must needs seeme a master peice of no vsuall knowledge;
To be the author or revivour of Some Nicer Doctrine must needs seem a master piece of no usual knowledge;
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Indeed the Apostle himselfe Rom. 15. 29. forbares to build the Gospell vpon grounds forelaid. This hee did to avoide emergent scandals, but they for by respects:
Indeed the Apostle himself Rom. 15. 29. forbares to built the Gospel upon grounds forelaid. This he did to avoid emergent scandals, but they for by respects:
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least they bee thought a meere accession of anothers wit or credit. Yet here obserue their grosse mistake;
lest they be Thought a mere accession of another's wit or credit. Yet Here observe their gross mistake;
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Truth saith the Philosophers; likewise vertue is NONLATINALPHABET a thing of small and narrow extent; But as for errors, they ly in multitudes and troupes round about;
Truth Says the Philosophers; likewise virtue is a thing of small and narrow extent; But as for errors, they lie in Multitudes and troops round about;
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If then in so vast a number of fashoods, they pitch vpon one what glory is it? If missing the center they pricke each part of the circle else? To bolt an errour then is no hard exploit;
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 then is no hard exploit;
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And as its beginnning is thus prompt and easy, so also is the maintaining of it once begun;
And as its beginning is thus prompt and easy, so also is the maintaining of it once begun;
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Insooth falshood in point of religion commonly someway toucheth vpon the deepest mysteries; it will be sure of a cause pregnāt enough wherein to deale:
Insooth falsehood in point of Religion commonly someway touches upon the Deepest Mysteres; it will be sure of a cause pregnant enough wherein to deal:
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Pelagianisme how doth it in close those large queries concerning gods power and hidden decree? As therefore marriners wont for to say, giue them winde and Sea roome they feare no ship wracke:Pelagianism how does it in close those large queries Concerning God's power and hidden Decree? As Therefore Mariners wont for to say, give them wind and Sea room they Fear no ship wrack:
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so in such open and boundlesse disputes, it may argue a shallow braine that is quickly graueled;
so in such open and boundless disputes, it may argue a shallow brain that is quickly graueled;
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if nere so prest he finde not still scope as well to decline the aduersary, as to reinforce his tenents.
if never so pressed he find not still scope as well to decline the adversary, as to reinforce his tenants.
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A last incentiue here may bee an itching desire in men of seeming actiue; rather then rest vnbusied, they will doe some vnnecessary mischiefe.
A last incentive Here may be an itching desire in men of seeming active; rather then rest unbusied, they will do Some unnecessary mischief.
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It pleaseth them greatly in their pride of wit to behold those combustions which themselues haue caused.
It Pleases them greatly in their pride of wit to behold those combustions which themselves have caused.
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The associates of Catiline in his conspiracy against Rome were the more forward, saith the historian, vt quiet a mouerent: that at least they might vnsettle a state so well composed;
The associates of Catiline in his Conspiracy against Room were the more forward, Says the historian, vt quiet a mouerent: that At least they might unsettle a state so well composed;
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many endeauour a disturbance of the christian peace for no serious intendment: they raise debates that they may bee said to haue raised them;
many endeavour a disturbance of the christian peace for no serious intendment: they raise debates that they may be said to have raised them;
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like hote furious spirits abroad, who delight soly in fights and vproares; NONLATINALPHABET, meere louers of strife.
like hight furious spirits abroad, who delight solely in fights and uproars;, mere lovers of strife.
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Vpon these motiues fore cited doe Schismaticks chiefly vndermine the Churches vnity; men otherwise oftimes of no meane esteeme and worth.
Upon these motives before cited doe Schismatics chiefly undermine the Churches unity; men otherwise Oftimes of no mean esteem and worth.
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But as it was said of Curio the tribune, that he was facundussed malo publico: euen so they in truth seeme able and sufficiently learned,
But as it was said of Curio the tribune, that he was facundussed Malo Publico: even so they in truth seem able and sufficiently learned,
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but it is to the Churches annoyance: whilst they imploy those gifts perversly, with which they might haue aduanced the common good.
but it is to the Churches annoyance: while they employ those Gifts perversely, with which they might have advanced the Common good.
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Yet also giue me leaue, if a little I misdoubt such: if I iudge them not throughly sound at heart;
Yet also give me leave, if a little I misdoubt such: if I judge them not thoroughly found At heart;
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In 13. Nehem. v. 33. where the Israelitish parents mix with the women of Ashdod, the children speake an vncertaine idiome: halfe the Ammonitish language; and halfe the Iewish;
In 13. Nehemiah 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;
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examine their tracts and discourses aright, they may seeme the issue of a mixt faith. Religion if once ambiguous cannot choose but betray it selfe;
examine their tracts and discourses aright, they may seem the issue of a mixed faith. Religion if once ambiguous cannot choose but betray it self;
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some sparkles will here breake forth, though neuer so carefully supprest;
Some sparkles will Here break forth, though never so carefully suppressed;
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wherefore as Iosuah asked the angell Ios. 5. v. 13. art thou for vs or for our aduersaries? Let me likewise demand;
Wherefore as Joshua asked the angel Ios. 5. v. 13. art thou for us or for our Adversaries? Let me likewise demand;
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whose part take they? for now by walking so doubtfully and in a mist, they merit applause from neither side;
whose part take they? for now by walking so doubtfully and in a missed, they merit applause from neither side;
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more reason there is that they bee refused of both;
more reason there is that they be refused of both;
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Saint Hierome somewhere speaking touching such neutrals the Hebionites, Dum volunt (saith he) & Iudaei & Christiani esse, nec sunt Iudaei nec Christiani:
Saint Jerome somewhere speaking touching such neutrals the Hebionites, Dum volunt (Says he) & Judea & Christians esse, nec sunt Judea nec Christians:
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whilst they hang betweene two sects, they deserue to bee ranked no where: meere batts in religion are they;
while they hang between two Sects, they deserve to be ranked no where: mere bats in Religion Are they;
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as nature hath placed these as twere in no certaine degree either of beastes or foules:
as nature hath placed these as it in no certain degree either of beasts or fowls:
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thus they for there ambiguous profession, may hardly be numbred among Christians in any ranck. You haue seene the subiect of divisions briefly displai'd;
thus they for there ambiguous profession, may hardly be numbered among Christians in any rank. You have seen the Subject of divisions briefly displayed;
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persons very contagious in the Church, and as Miriam, long since a Schismaticke too, leprous throughout.
Persons very contagious in the Church, and as Miriam, long since a Schismatic too, leprous throughout.
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It is not vnseasonable, if therefore in my fourth point I prescribe the Apostles caution, which is, first marke, then avoid them.
It is not unseasonable, if Therefore in my fourth point I prescribe the Apostles caution, which is, First mark, then avoid them.
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What our Saviour forespake touching false teachers, Math. 7. 15. seemes not more true in regard of their demeanour,
What our Saviour forespake touching false Teachers, Math. 7. 15. seems not more true in regard of their demeanour,
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then of their preaching & doctrine.
then of their preaching & Doctrine.
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They come indeed clothed with sheepes clothing: cover'd ouer with a pretended shew both of truth and zeale.
They come indeed clothed with Sheep clothing: covered over with a pretended show both of truth and zeal.
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Hard it is in so neere a likelyhood, to discerne where they conforme to the truth, and where they breake off.
Hard it is in so near a likelihood, to discern where they conform to the truth, and where they break off.
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St Ignatius for this termes them sometimes NONLATINALPHABET, creatures hauing though no more, yet a Christian outside; elsewhere NONLATINALPHABET, exact and able counterfeits.
Saint Ignatius for this terms them sometime, creatures having though no more, yet a Christian outside; elsewhere, exact and able counterfeits.
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Came they drest in their proper shape, we might the more easily keepe safe; it were no difficult taske to eschew their infectious tenents.
Come they dressed in their proper shape, we might the more Easily keep safe; it were no difficult task to eschew their infectious tenants.
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A wound if open and apparant, may be quickly cured; that especially is dangerous, where the soare lies hid, or the passage proues inuolu'd.
A wound if open and apparent, may be quickly cured; that especially is dangerous, where the soar lies hid, or the passage Proves involved.
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Well doe Schismaticks conceaue the weaknesse of their cause:
Well do Schismatics conceive the weakness of their cause:
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should they attempt to obtrude their falshhoods vpō the Church, in their naked deformity, it were a vaine designe.
should they attempt to obtrude their falshhoods upon the Church, in their naked deformity, it were a vain Design.
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Errours be naturally displeasing to the vnderstanding: whereas truth is no lesse outwardly pleasing, then admirable in it selfe.
Errors be naturally displeasing to the understanding: whereas truth is no less outwardly pleasing, then admirable in it self.
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Therefore they colour & varnish ouer their absurdities with cunning deceipt. First, they refute one bad opinion that they may set vp a worse;
Therefore they colour & varnish over their absurdities with cunning deceit. First, they refute one bad opinion that they may Set up a Worse;
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Eutiches, you knowe, would needs maintaine a confusion of natures in Christ; Eutichius, you know, would needs maintain a confusion of nature's in christ;
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now this he vndertooke (saith Flavianus ) vnder pretence of confuting Nestorius, who held oppositely as much amisse;
now this he undertook (Says Flavianus) under pretence of confuting Nestorius, who held oppositely as much amiss;
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Are there none now which cry downe Puritanisme whereby to establish Papisme? Is there no such new stratagem? Yea farther, are there not those who deale with religion in a sense inverted,
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,
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as David did with king Ashish, 1. Sam. 27. vnder shew of fighting against the Philistins our adversaries, they fall vpon their countries faith.
as David did with King Ashish, 1. Sam. 27. under show of fighting against the philistines our Adversaries, they fallen upon their countries faith.
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Another way they haue of intermingling truth with errour; Amidst their discourses they craftily mix some drams of verity to commend the rest;
another Way they have of intermingling truth with error; Amid their discourses they craftily mix Some drams of verity to commend the rest;
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nay so they doe more hurt and deeplier infect. Poyson if given in wine or hony pierceth the veines with greater violence;
nay so they do more hurt and deeplier infect. Poison if given in wine or honey pierces the Veins with greater violence;
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even thus falshood sweetned with a relish of truth, eats most dangerously into the bowels of the Church.
even thus falsehood sweetened with a relish of truth, eats most dangerously into the bowels of the Church.
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A third devise is by faigning of some good intent;
A third devise is by feigning of Some good intent;
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whilst they labour a breach in christianity, to make shew of a desired vnity and peace.
while they labour a breach in christianity, to make show of a desired unity and peace.
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Arminius euen then when hee was forging those opinions vpon which such endlesse troubles haue ensued, compos'de a treatise touching a generall reconcilement; like Ioab to Amasa, 2. Sam. 20. at once hee offers embraces to the Church and stabe it.Arminius even then when he was forging those opinions upon which such endless Troubles have ensued, composed a treatise touching a general reconcilement; like Ioab to Amasa, 2. Sam. 20. At once he offers embraces to the Church and stabe it.
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More shifts besides they skill of to obscure their malitious drifts. There want not infinite tractlesse mazes, wherein they can lurke vndiscerned;
More shifts beside they skill of to Obscure their malicious drifts. There want not infinite tractlesse mazes, wherein they can lurk undiscerned;
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so as what a petty historian speakes of the Ligurians inhabiting bogs and bushy places. Maior aliquanto labor erat invenire quàm vincere, may be here applied.
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.
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It is easier to convince their errours, then perfectly trace it out. Not in vaine then are we bid to marke:
It is Easier to convince their errors, then perfectly trace it out. Not in vain then Are we bid to mark:
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obserue we ought their subtle passages, mudding still the streame wheresoer'e they goe; neither yet is this enough;
observe we ought their subtle passages, mudding still the stream wheresoever they go; neither yet is this enough;
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after we haue thus descried their falshoods, we must also avoid and shun them;
After we have thus descried their falsehoods, we must also avoid and shun them;
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what communion hath light with darknesse (saith the Apostle) 2. Cor. 6. In the 1. of Gen. v. 4. no sooner had God created light, but in the same v. he diuides them straight:what communion hath Light with darkness (Says 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 straight:
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wee are though not light, yet the children of light, and therefore must be carefull, least by mixing with the sonnes of errour, our light be dim'd and weakned.
we Are though not Light, yet the children of Light, and Therefore must be careful, lest by mixing with the Sons of error, our Light be dimmed and weakened.
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How seriously diligent were the primitiue Fathers in declining such? How watchfull to represse them? Should I here recount their various edicts and provisoes framed therevpon, I might happily make more vse of reading, then of moderation and iudgement; Only for a tast;
How seriously diligent were the primitive Father's 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;
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you may from the course of Ecclesiasticall stories gather a treble censure thus disposed.
you may from the course of Ecclesiastical stories gather a triple censure thus disposed.
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First they inflicted vpon them abstension, or (as I may say) incommunication with the Church:
First they inflicted upon them abstension, or (as I may say) incommunication with the Church:
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Next a positiue eiection, else deposition from their clericall degree;
Next a positive eiection, Else deposition from their clerical degree;
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at length if both these reclaim'd them not, the vtter Anathema; Adde here to those seuerer cautions of the Apostolicke Synode, that men rightly orthodox might not NONLATINALPHABET:
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:
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not ioyne in prayer with such, Can. 44. of the Laodicean, not to deale with them or vse commerce, Can.
not join in prayer with such, Can. 44. of the Laodicean, not to deal with them or use commerce, Can.
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57. So carefull were those ancient sages, least a contagious Schismaticke, if let alone, might perchance infect the whole Christian flocke.
57. So careful were those ancient sages, lest a contagious Schismatic, if let alone, might perchance infect the Whole Christian flock.
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It may be in former times there appeared greater danger.
It may be in former times there appeared greater danger.
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About the first plantation of the Gospell, we finde in truth heresies more rife and frequent;
About the First plantation of the Gospel, we find in truth heresies more rife and frequent;
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Satan was then most busie, that he might choak vp the word before it tooke sure root.
Satan was then most busy, that he might choke up the word before it took sure root.
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Thus Mat. 13. 25. the envious one presently sowes his cockle, as soone as the owner had ended.
Thus Mathew 13. 25. the envious one presently sows his cockle, as soon as the owner had ended.
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Notwithstanding although such Church diseases be now lesse pregnant, yet are they poysonous still alike. A mixing of things vnwholsome with pure, corrupts as much as ere it did.
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.
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Neither doe I (mistake me not) prescribe so extreame a course as the ancients vsed.
Neither do I (mistake me not) prescribe so extreme a course as the ancients used.
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It is a point both aboue my skill and place:
It is a point both above my skill and place:
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only I wish that alwaies disturbers, of what kinde soeuer, if not in person, yet in doctrine be shunned;
only I wish that always disturbers, of what kind soever, if not in person, yet in Doctrine be shunned;
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that we take heed least by a seeming furtherance of the faith, they hinder its growth.
that we take heed lest by a seeming furtherance of the faith, they hinder its growth.
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At the fourth of Ezra when the people of the land desired to helpe the Israelites in rebuilding the temple, they would not, Yee haue nothing to doe with vs to build an house, v. 3. Happily they guessed that for laying one stone, they might maliciously plucke downe two.
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 built an house, v. 3. Happily they guessed that for laying one stone, they might maliciously pluck down two.
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You knowe the fable of the home-bred wolfe: vnder colour of keeping the sheepe, hee made more hauock in the fold then the Wolfes abroad.
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.
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A doubtfull zeale is most dangerous when thus it gets a handsome disguise.
A doubtful zeal is most dangerous when thus it gets a handsome disguise.
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It is to bee feared, that such may doe more mischeife, then the adversary from without.
It is to be feared, that such may do more mischief, then the adversary from without.
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I haue laid before you at length a full view of Schismes:
I have laid before you At length a full view of Schisms:
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their nature and property: their subiect and how they must bee avoided; now because one opposite shines more cleerely in anothers presence, it is not amisse that contrariwise in my last point I handle the mutuall agreement of true professours,
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 contrariwise in my last point I handle the mutual agreement of true professors,
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or as it is here their Brotherhood.
or as it is Here their Brotherhood.
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We read concerning the divisions of Reuben, Iudg. 5. 15. of much dissention betwixt the Saduces and the Pharises, Act. 23. 7. Evill and erroneous men are both alike giuen to strife;
We read Concerning the divisions of Reuben, Judges 5. 15. of much dissension betwixt the Sadducees and the Pharisees, Act. 23. 7. Evil and erroneous men Are both alike given to strife;
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whereas Christians rightly seasoned, be no lesse vnanimous then abundant in al truth and goodnesse;
whereas Christians rightly seasoned, be no less unanimous then abundant in all truth and Goodness;
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In the 15th of Gen. Abraham is commanded to take an Heifer, a Ramme, and a Goat:
In the 15th of Gen. Abraham is commanded to take an Heifer, a Ram, and a Goat:
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besides a Pigeon with a Turtle: as for the former he divides them v. 10th: the Turtle and the Pigeon hee divideth not.
beside a Pigeon with a Turtle: as for the former he divides them v. 10th: the Turtle and the Pigeon he divides not.
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Those three (saith Prosper ) fore-shew'd the condition of Schismaticks, but these the Doue-like and vndiuided agreement of professours truly orthodoxe.
Those three (Says Prosper) foreshowed the condition of Schismatics, but these the Dovelike and undivided agreement of professors truly orthodox.
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Now as the higher faculties of mans soule are two, will and the vnderstanding, this agreement here consists in a meete consonancy of both.
Now as the higher faculties of men soul Are two, will and the understanding, this agreement Here consists in a meet consonancy of both.
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First, for the vnderstanding, hauing receaued one spirit, they must needs conspire in one meaning and sense:
First, for the understanding, having received one Spirit, they must needs conspire in one meaning and sense:
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they differ not, as being by the same teacher instructed. Indeed no marvaile if Schismaticks doe iarr, whom their own affections or satan diversly instructs:
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:
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but the Disciples of verity, though many, yet bee they as organs tuned by an individuall spirit.
but the Disciples of verity, though many, yet be they as organs tuned by an Individu Spirit.
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Neither is there a more constant euidence of the truth professed, then such consent; Iudicious interpreters of the sacred writ thence especially inferre, that the Prophets wrot inspir'de;
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 inspired;
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Each where they doe so miraculously concurre, and fully accord: On the other side dissent of tenents, hath euer beene the signe of falshood.
Each where they do so miraculously concur, and Fully accord: On the other side dissent of tenants, hath ever been the Signen of falsehood.
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The Fathers to confute the Pagan Philosophers in many principles of faith had no greater proofe:
The Father's to confute the Pagan Philosophers in many principles of faith had no greater proof:
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like to a common weale ill composed, they ouerthrew them through their owne discord. Secondly, neither yet are orthodox professours thus onely NONLATINALPHABET but likewise NONLATINALPHABET:
like to a Common weal ill composed, they overthrew them through their own discord. Secondly, neither yet Are orthodox professors thus only but likewise:
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not alone sympathizing in iudgement, but also in heart; Loue and vnamity were euer a most Christian-like note.
not alone sympathizing in judgement, but also in heart; Love and vnamity were ever a most Christianlike note.
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Looke but into the course of former ages, and you will easily grant as much.
Look but into the course of former ages, and you will Easily grant as much.
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Concerning the Apostles time, what ardency of good will finde we there? with what affection did they mutually imbrace? Lands and goods lay then in common: the whole Church may seeme no other then one great family.
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.
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As in the building of Solomons temple not any hammer or iron toole was vsed that made a noise, 1. Reg. 6. Thus they labour'd iointly in founding the Gospell, wihtout all malice or clamorous strife.
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, without all malice or clamorous strife.
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Afterwards wee finde this holy zeale no whit abated; still in succeeding times, as perfecutions waxt hotter, the Christians loue grew more enflamed.
Afterwards we find this holy zeal no whit abated; still in succeeding times, as persecutions waxed hotter, the Christians love grew more inflamed.
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To manifest which, least it might languish if conceal'd, how many signes of expression had they? witnesse there NONLATINALPHABET or feasts of loue:
To manifest which, lest it might languish if concealed, how many Signs of expression had they? witness there or feasts of love:
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there osculum pacis after their sacred meetings: yea osculum baptismi at their admittance into the Church:
there osculum pacis After their sacred meetings: yea osculum Baptism At their admittance into the Church:
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lastly their panem vnanimitatis, as Paulinus to Austin intimateth;
lastly their Bread vnanimitatis, as Paulinus to Austin intimateth;
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a token commonly annext and sent with their letters to expresse their ioint consolidation into the same body of Christ;
a token commonly annexed and sent with their letters to express their joint consolidation into the same body of christ;
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As for hatred and malice, such vngodly motions, they may seeme as free, as we their of-spring now stand guilty.
As for hatred and malice, such ungodly motions, they may seem as free, as we their offspring now stand guilty.
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Yet what wonder is it if thus reciprocally they maintained charity? For first (you know) among all virtues this takes place:
Yet what wonder is it if thus reciprocally they maintained charity? For First (you know) among all Virtues this Takes place:
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without it martyr dome it selfe availeth not, 1. Cor. 13. Lumbard so farre extols it,
without it martyr dome it self availeth not, 1. Cor. 13. Lumbard so Far extols it,
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as to make it touching the exercise an immediate act of the spirit: whereas other divine graces acknowledge their proper habits.
as to make it touching the exercise an immediate act of the Spirit: whereas other divine graces acknowledge their proper habits.
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How truely he doth this I meane not to examine; only you see what a glorious conceit he had of this vertue aboue the rest.
How truly he does this I mean not to examine; only you see what a glorious conceit he had of this virtue above the rest.
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Againe, such loue greatly strengthens each where the Christian zeale: it conserues as it were religion warme and frolick.
Again, such love greatly strengthens each where the Christian zeal: it conserves as it were Religion warm and frolic.
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Ignatius in his Epistle to the Ephesians discoursing to this purpose, tells them that it would keepe them more secure euen from Satans assaults;Ignatius in his Epistle to the Ephesians discoursing to this purpose, tells them that it would keep them more secure even from Satan assaults;
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NONLATINALPHABET, &c. all assronts (saith he) of those spirituall enimyes be this way lessened: ioine they but hearts, sinne it selfe would finde an harder inlet.
, etc. all assronts (Says he) of those spiritual enemies be this Way lessened: join they but hearts, sin it self would find an harder inlet.
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Once more, no marvaile if orthodox Christians affect this concord, since our Saviour himselfe so much commends it;
Once more, no marvel if orthodox Christians affect this concord, since our Saviour himself so much commends it;
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whenas hee who is the author of peace appeares so vrgent a teacher thereof. In the 13. of Io. he makes it the very marke and badge of his:
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:
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By this shall all men knowe that you are my Disciples, &. By this shall all men know that you Are my Disciples, &.
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v. 35 In the 14. C. being now to suffer, he bequeaths it them for their only legacy, My peace I leaue you, v. 27. with great earnestnesse he enioines that, which long since was commended to the Church vnder a type;
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 enjoins that, which long since was commended to the Church under a type;
n1 crd p-acp dt crd np1 vbg av pc-acp vvi, pns31 vvz pn31 pno32 p-acp po32 j n1, po11 n1 pns11 vvb pn22, n1 crd p-acp j n1 pns31 vvz cst, r-crq av-j a-acp vbds vvn p-acp dt n1 p-acp dt n1;
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Noahs done hauing circled the waters too and fro, returnes not empty;Noahs done having circled the waters too and from, returns not empty;
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yet brings shee for a token of the floods decrease, no other testimony into the arke, the figure of the Church, then an Oliue lease;
yet brings she for a token of the floods decrease, no other testimony into the Ark, the figure of the Church, then an Olive lease;
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a leafe which is the vsuall signe of loue and concord;
a leaf which is the usual Signen of love and concord;
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hence the Apostle more expresly, Rom. 10. 15. deciphers the Church vnder name of the Oliue.
hence the Apostle more expressly, Rom. 10. 15. deciphers the Church under name of the Olive.
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You perceiue by this a little better the fowlnesse of Schismes: how vgly they be apart,
You perceive by this a little better the fowlnesse of Schisms: how ugly they be apart,
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yet more if opposed to vnity: giue mee now leaue but to set downe some few rules,
yet more if opposed to unity: give me now leave but to Set down Some few rules,
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as well for the aduancing of the one, as the repressing of the other, and I will end.
as well for the advancing of the one, as the repressing of the other, and I will end.
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First then, it were well if men did meddle lesse in needlesse points besides the saith:
First then, it were well if men did meddle less in needless points beside the Says:
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were they not ouerbusie there, where they may shew more wit, then promote the Gospell.
were they not overbusy there, where they may show more wit, then promote the Gospel.
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The orthodox religion stands now betwixt Papistry and Semi-polagianisme, as the Platonicke sect did once betweene the Epicureans and the Stoicks;
The orthodox Religion Stands now betwixt Papistry and Semi-polagianisme, as the Platonic sect did once between the Epicureans and the Stoics;
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cum his non de finibus sed de tota fere possessione contentio est; with these, saith the Oratgur, the Platonicks hold an vtter distance;cum his non de finibus sed de tota fere possession Contention est; with these, Says the Oratgur, the Platonics hold an utter distance;
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but from them they differ vpon tearmes of lighter moment. Papistrie thwarts and cuts the very life-strings of a sauing beleefe. Semi-pelagianisme no so;
but from them they differ upon terms of lighter moment. Papistry thwarts and cuts the very lifestrings of a Saving belief. Semi-pelagianism not so;
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whence then the greatest danger appeares, there to bee most actiue were a prudent course.
whence then the greatest danger appears, there to be most active were a prudent course.
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Or 2ly, if some must needs be dealing else-where, would they could but keepe their opinions conceal'd;
Or 2ly, if Some must needs be dealing elsewhere, would they could but keep their opinions concealed;
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not presse vpon the Church for currant whatsoeuer themselues haue fancied;
not press upon the Church for currant whatsoever themselves have fancied;
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Paracelsus hauing grounded himselfe strongly in naturall magicke, afterward in all his conclusions ascribes ouer much to that;Paracelsus having grounded himself strongly in natural magic, afterwards in all his conclusions ascribes over much to that;
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with him Adam & Methuselah liued so long not without some helpe of Chymicall extracts;
with him Adam & Methuselah lived so long not without Some help of Chemical extracts;
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Vpon like grounds Agrippa among others his foppish notions, perswades vs, that the crosse if of force at all, it is by vertue of the meer figure.
Upon like grounds Agrippa among Others his foppish notions, persuades us, that the cross if of force At all, it is by virtue of the mere figure.
p-acp j n2 np1 p-acp n2-jn po31 j n2, vvz pno12, cst dt n1 cs pp-f n1 p-acp d, pn31 vbz p-acp n1 pp-f dt j n1.
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Mē for the most part relish long of those principles with which they haue beene at first invred.
Men for the most part relish long of those principles with which they have been At First inured.
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The vnderstainding is so farre from embracing the opposite truth, that it rests and scarcely admits of a farther search.
The vnderstainding is so Far from embracing the opposite truth, that it rests and scarcely admits of a farther search.
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Moreouer, and what they haue once conceipted priuately, they straight way labour to make good a broad;
Moreover, and what they have once conceited privately, they straight Way labour to make good a broad;
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hold they cannot, but they will obtrude their peculiar fancies, for a publike trueth;
hold they cannot, but they will obtrude their peculiar fancies, for a public truth;
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Our sauiour Math. 16. speaking of such doctrine among the Pharisees, calls it leauen v. 6. Euen as leauen it heaues & workes in the braine till it can get a vent;
Our Saviour Math. 16. speaking of such Doctrine among the Pharisees, calls it leauen v. 6. Eve as leaven it heaves & works in the brain till it can get a vent;
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Much discreeter was the course of Saint Cyprian; The deuout father being vnhappily tainted in that point concerning Anabaptisme, yet would he by no meanes commemd it for a classicke tenent;
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 classic tenent;
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nemini prescribimus, &c. let others (saith hee) abound in a contrary sence: for my part I aduise none:Nobody prescribimus, etc. let Others (Says he) abound in a contrary sense: for my part I advise none:
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which his modesty if diuerse now adaies did follow, from how many vnnecessary tumults might they secure the Church.
which his modesty if diverse now adais did follow, from how many unnecessary tumults might they secure the Church.
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But suppose a Schisme be once on foote, the speediest way for redresse may seeme; First a serious yet ciuill debatement:
But suppose a Schism be once on foot, the speediest Way for redress may seem; First a serious yet civil debatement:
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when men shall enter the lists as willing to yeeld, if pechance convinc'd, as to refuse the assaylant ';
when men shall enter the lists as willing to yield, if pechance convinced, as to refuse the assailant ';
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hot and furious disputes doe seldome good; amidst the noise of such conuiciating iarres, the the truth is scarcely heard.
hight and furious disputes doe seldom good; amid the noise of such conuiciating jars, the the truth is scarcely herd.
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The discussion of doubtfull points resembles much the smiting of a flint; a gentle and well poys'de stroke procures some sparkes;
The discussion of doubtful points resembles much the smiting of a flint; a gentle and well poys'de stroke procures Some sparks;
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whereas a boisterous collision, gets no fire, but breakes the stone; Iust so in point of controversie:
whereas a boisterous collision, gets no fire, but breaks the stone; Just so in point of controversy:
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a civill hadling brings it to an issue straight;
a civil hadling brings it to an issue straight;
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contrariwise an impetuous wrangling inflicts happily some staine on either party, yet nothing cleeres the argument.
contrariwise an impetuous wrangling inflicts happily Some stain on either party, yet nothing clears the argument.
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Vnwisely then deale they who fly out into such a distempered vehemency; Insteed of a sober and vsefull debatement they raise a personall brawle;
Unwisely then deal they who fly out into such a distempered vehemency; Instead of a Sobrium and useful debatement they raise a personal brawl;
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they trauerse not at length the truth, but their owne cause.
they traverse not At length the truth, but their own cause.
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It was the noted fault of Marcellus a Rhetoritian that lighting on a figure, hee would pursue it so farre, till he had forgot the matter in hand:
It was the noted fault of Marcellus a Rhetorician that lighting on a figure, he would pursue it so Far, till he had forgotten the matter in hand:
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likewise doe these if once they fall into a calumniating & iarring vaine; nay farther, oft times, they strangely misinterpret the aduersary;
likewise do these if once they fallen into a calumniating & jarring vain; nay farther, oft times, they strangely misinterpret the adversary;
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either to extend their discourse, or else of malice they impose a meaning farre wide from the authors drift.
either to extend their discourse, or Else of malice they impose a meaning Far wide from the Authors drift.
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Thus as Eebul told Goal, Thou seest the shadowes of mountaines as if they were men, Iudg. 9. 36. they bestow much fruitlesse paines in confuting such notions as themselues haue fram'de amisse. But away with such misprison: such rouing encounters;
Thus as Eebul told Goal, Thou See the shadows of Mountains as if they were men, Judges 9. 36. they bestow much fruitless pains in confuting such notions as themselves have fram'de amiss. But away with such Misprision: such roving encounters;
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it is a more probable course, if, as I said, they neither shall ouer roughly dispute the cause,
it is a more probable course, if, as I said, they neither shall over roughly dispute the cause,
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nor yet suspitiously make it worse. A second helpe here may bee the vse of Synodicall conuents:
nor yet suspiciously make it Worse. A second help Here may be the use of Synodical convents:
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conuents which are no lesse apt to represse falshood, then establish a receiued truth in the mindes of people.
convents which Are no less apt to repress falsehood, then establish a received truth in the minds of people.
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The Romans of old when any more fatall danger approached, did wontedly maintaine their standing Senate; how much rather in a Christian state appeares some like proiect needfull:
The Roman 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:
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where sinne and error make a daily inrode. Our forefathers therefore of the primitiue Church, may seeme indeede in such meetings very frequent;
where sin and error make a daily inroad. Our Forefathers Therefore of the primitive Church, may seem indeed in such meetings very frequent;
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euery yeare twice, about Lent and antumne they ordained councels provincially to be held. Hereby they weeded as it were and cut vp errour in its first appearance:
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:
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no sooner could it sprout forth, before it procured strength, some decree or other straight waies cropt it;
no sooner could it sprout forth, before it procured strength, Some Decree or other straight ways cropped it;
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Satan you know that old Serpent is the father of schismes:
Satan you know that old Serpent is the father of schisms:
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nay he was by a voluntary discession from God simply the prime Schismaticke; A snake or serpent if he can get but his head into a crany, scrues & wreaths in his whole body after with no hard paine: on this manner error;
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, scrues & wreaths in his Whole body After with no hard pain: on this manner error;
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by reason of its Serpentine nature, vnlesse at first repelled, threatens a dangerous progresse; Councels then in this case be greatly available;
by reason of its Serpentine nature, unless At First repelled, threatens a dangerous progress; Counsels then in this case be greatly available;
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of loueraine helpe, if thus seasonably applied;
of loueraine help, if thus seasonably applied;
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such a meeting of reuerent sages must needs if not refell, at least discountenance a crept in falshood.
such a meeting of reverent sages must needs if not refel, At least discountenance a crept in falsehood.
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The last remedy shall bee a serious aduise; That men would duely consider how by Schismes they would afresh the body of Christ;
The last remedy shall be a serious advise; That men would duly Consider how by Schisms they would afresh the body of christ;
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how they make the wonted fold a coate of raueuing wolues. Hermes somewhere termes malitiousnesse NONLATINALPHABET: the foode or worlds repast;
how they make the wonted fold a coat of raueuing wolves. Hermes somewhere terms malitiousnesse: the food or world's repast;
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let not, oh let not the same be said concerning the Church it selfe;
let not, o let not the same be said Concerning the Church it self;
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Weigh likewise hereto the vnknowne and doubtfull euent of such debates, The Collator in Prosper begins fairely and as a moderate pelagian, but ere three pages are past leauing Pelagianisme, he becomes flat Atheist. Vnnecestary disputes neuer remaine in that state of moderation, in which they were at first raised;
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 passed leaving Pelagianism, he becomes flat Atheist. Vnnecestary disputes never remain in that state of moderation, in which they were At First raised;
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like floods they gaine encrease from their continued and lasting course;
like floods they gain increase from their continued and lasting course;
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especially if there happen (though I hope not) such as dispense them secretly & of purpose to some farther end:
especially if there happen (though I hope not) such as dispense them secretly & of purpose to Some farther end:
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When Hannibal mainely intended Rome he tooke in Saguntum (saith the historian ) onely by the way;
When Hannibal mainly intended Room he took in Saguntum (Says the historian) only by the Way;
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for occasion-sake in truth of a desired warre;
for occasion-sake in truth of a desired war;
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God grant there be none who beginne at these lower points, that they may sight at length not against Rome, but for it. God grant there be none who begin At these lower points, that they may sighed At length not against Room, but for it.
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I haue done with my text;
I have done with my text;
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a subiect I confesse somewhat to high for me, and deseruing a more graue and learned pen;
a Subject I confess somewhat to high for me, and deserving a more graven and learned pen;
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such an one wherein they sho•ld chiefly labour, who are as able for skill, as effectuall in power and place.
such an one wherein they sho•ld chiefly labour, who Are as able for skill, as effectual in power and place.
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Truth is then most persuasiue, when thus abetted: but as Elihu tooke courage to aduise Iob, though after his elders: to shew his opinion also;
Truth is then most persuasive, when thus abetted: but as Elihu took courage to advise Job, though After his Elders: to show his opinion also;
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Iob. 22. v. 10. euen so haue I done.Job 22. v. 10. even so have I done.
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Wisdome is of God, and oft times hee worketh no lesse through weake meanes, then by strong and potent.
Wisdom is of God, and oft times he works no less through weak means, then by strong and potent.
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Howsoeuer I thought it not besides the duety of the meanest Lenite, if now he stretcht forth his hand to vpholde the arke: if for my part likewise I endeauourde the Churches vnity, my only drift.
Howsoever I Thought it not beside 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.
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And now O Lord doe thou build vp those breaches in the wals of our Ierusalem, which by Schismes haue long since beene made;
And now Oh Lord do thou built up those Breaches in the walls of our Ierusalem, which by Schisms have long since been made;
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giue vs externall peace, that so the better wee may procure that inward of minde, and in fine enioy eternall with thee.
give us external peace, that so the better we may procure that inward of mind, and in fine enjoy Eternal with thee.
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To God the Father, &c. FINIS.
To God the Father, etc. FINIS.
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