IN 1. Sam. 13.17 . thus wee reade , that vpon a day there came , out of the hoast of the Philistines , three garrisons of Champions , all minded to destroie ; but , each turning seuerall waies , one to Ophrah , another to Bethoron , and a third to Zeboim . This was a picture of the Churches condition , not only bodily then wasted , and afflicted for the time , but spiritually assaulted to the ends of the world : whome a trebble squadron of conspiring enimies all bent to murther and destroy , yet all attempting sundrie means to mischief , do molest continually ; the heretique by his poisonous and corrupt doctrines , the euill liuer by his scandalous and wicked examples , the schismatique by his turbulent and vnchristian separations .

And , against these , the Ionathans of God with their Captain Saul , higher by the head than all the children of Israel , that is the king and his Clergie , must alwaies haue their weapons in readinesse to suppress their furies . We , the weakest of ten thousand , doe it as wee may to the vtmost of our power , and haue done it often heretofore in diuers places , encountring them and coping with them , as the occasion guided vs , either iointly all at once , or diuidedly by themselues .

This day wee will single out the Schismatick from his fellowes , as in a stage of renown , the greatest disturber ( if my mind do not misgiue mee ) that our Church hath complained vnder , these many yeares . And yet we wil pursue him nor chase him no further , than S. Paul himself shall giue vs leaue to do , nay ayme and scope how to doe , in the Text now propounded .

The parts whereof are in effect these sixe ; please you to peruse them with mee . The first is , The indifferency of the parties offending , in these words , If any man , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Jf any , bee hee who he wil be , high or lowe , rich or poor , great or small , learned or lay , famous or of no reputation , If any . The second is the Quality of the fact ; consenteth not , agreeth not , accordeth not , I had almost saide subscribeth not . The third is the degree of the fault ; teach otherwise : not only think , but teach , publish his fancies , proclaime his conceits , drawe Disciples after him , make a Sect , and blowe a trumpet to sedition with Siba the sonne of Bichri , Euerie man to his Tents , O Jsrael , the 2. of Sam. 20.1 . The fourth is the rule of tryall for this matter , the square of truth to discerne and iudge by : It selfe two-folde ; eyther the wholesome wordes of CHRIST and of godlinesse , or euerie doctrine according thereto .

So I say , not only the written word of God , but euery doctrine that is not dissenting or swaruing there-from ; not onely that which is expressed , but that which is inferred , and by interposition of lawfull authoritie deducted , not onely that which is originally good , but euen that which is consequentially sound , the wholesom words and the doctrine according ; that is the fourth part as I said . The fift is the Censure , and this is somewhat intricate : I pray you mark it the better , to saue my labour . First , priuatiue , he knoweth nothing , he is an Idiot , an ignaro , a very childe inwardly , whatsoeuer he pretend & vaunt for outwardly . Secondly , positiue , & that either Causal in the first place & radicall , he is puft vp : for , Radix omnis peccati superbia , Pride is the root of euery sinne , but especially of this sinne , Schisme and separation in the Church . Secondly , formall , * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 languisheth about questions : He languisheth indeede , and spendeth his strength in contention & brabble . Hippocrates himself could say no more to discouer the nature of the disease . It is a head pain , that I say not a heady ; and Caput dolet , caput dolet , as the childe complayned , 2. King . 4.19 . But the fathers answer is very wise and good , Carry him to his mother , Let the Church censure him and correct him : That , if any thing , may chaunce to heale him . Thirdly , Euentuall or effectiue , of which commeth enuie , strife , raylings , euill surmises : you may say they are Legion , they are so manie , or heere comes a company , they are so thick ; as Leab saide at the birth of Gad , Gen. 30.11 . And yet ye haue not al , but last of all disputations , disputations , I say , or at least offers & challenges to disputations : let the times interpret me . Fourthly , qualitatiue , from the dispositions of the persons themselues , and that threefolde ; In regarde of their iudgement , in regarde of their affection , and in regard of their practice . In regard of their iudgement , destitute of the truth , and therfore blinde . In regard of their affection , corruptly minded , partially minded , & therfore crooked ; pretending one thing , intending and ayming at another . Thirdly , and lastly in regarde of their practice , thinking gaine to bee godlinesse , or placing their godlinesse in gaine , as the Prophet DAVID sayth of them in the Psalm , Therfore doe the people fal vnto them , and therout suck they no small aduantage . This was the fift mayn part , the Censure . The sixt and last still remaineth : which you may call the Caution or the Jnhibition ; From such separate thy selfe . So haue you , to make short , the indifferency of the parties , the qualitie of the facte , the degree of the faulte , the rule of tryall or the square of truth , the Censure and the Inhibition : For I omit the seuerall branches of amplification , til I com to the handling . And of al these , or of som of these , as God shal giue vtterance , you patience , and the time allowance .

I haue propounded the parts , I must confesse , somwhat otherwise than they ly in the Text ( as preferring order of matter before order of wordes in the Apostles writings ) ; and yet I see I must handle them somwhat otherwise than I propounded them : but all shall be directed to the easier apprehension of you that are the Auditors , & no force offered to holy scripture .

To begin therfore first with the quality of the fact , in those words , If any consent not ; the Pelagian as soone as he heares of this Consent , presentlie dreams a dream of his dearling Freewil , as if all sheaues bowed to hir sheaue , and imagines we may do this by the power of Nature , I mean yield assent to the heauenly reuelation .

But if the naturall man perceiue not the things of God , 1. Cor. 2.14 . much lesse can hee consent to them out of his powers naturall , after once hee perceiues them . For , consenting is the harder , perceiuing is the easier of the two . As for example , I can make a man that hath but an ordinarie capacitie , by my pithie declaration , to perceiue what wee meane by the mysterie of the Trinitie , folded vp in reuerend obscuritie , by the incarnation of Christ that swallowes vp the sense both of men and Angells : but I cannot make him assent to it nor agree to it ; digitus Dei hic est , this point surpasseth our skill , & it is Gods finger alone that can import a consent , though wee can imprint a conceit : he bowes the neck of the inner man , and puts our feete into wisdomes fetters , our hands into her links and chaines , mollifies and intenerates that same neruum ferreum ( as Manasses calls it ) the iron synew of our vnbeliefe . Nemo pugnauit in valle Terebinthi ( sayth S. Serm. de Temp. Augustine most sweetly ) donec Dauid veniret ad praelium , spoken by the historie of Dauid and Goliah ; that is , no man fought in the valleie of Turpentine trees , till Dauid came and vndertook the challenge . So , no man is of force in this dale of mortalitie to act anie point of ghostly chiualrie , till the spirit of Christ which is the truer Dauid shall come vpon him , and the power of the most high shall ouershadow him : of Christ I say , who is therfore called , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebrues . 12.2 . The beginner and the ender , the founder and the finisher , the Alpha and Omega of our faith . For , as he beginnes it in obiecto , so he ends it in causa : as he did what wee might beleeue , so hee helpes vs to beleeue what he hath done for vs , shining in the darkenesse ( if at least any will comprehend him ) and illightning euerie man that commeth into this world . We reade how Hiram was famous for his working and caruing in brasse . 1. King . 7.14 . But the truer praise hereof ( if you mark it wel ) belongs to him , who only writes his Laws in our hearts , and giues vs heart for heart , Cor carneumpro lapideo , a heart of flesh for a heart of stone , supple and gentle for rough and vntractable , and renewes a right spirit within vs in the middest of our bowelles . Anatomize if you please with me the parts of Christian perfection : what are they ? I suppose these ; Thought , Faith , Wil , Deed , Perseuerance , Martyrdom . What more easie then to thinke ? yet wee cannot so much as thinke a good thought of our selues , as of our selues , saith the Apostle . What , next thinking , more easie then beleeuing ? yet ye are saued by faith : which faith is not of your selues , it is the gift of God . Ephe. 2.8 . What then like willing and affecting ? yet it is he that worketh in vs both to will and to doe , according to his good pleasure . But at least we perfect and accomplish his onsets after hee hath once begunne them in vs : No , but he which hath begunue the good work in you will fulfill it vnto the end . Much lesse then can we suffer but by his supportance , if we cannot do without his assistance : yea verily ; for so we read , to you it is giuen , ( marke the word giuen ) not onely to belieue in him , but to suffer for him . Thus you see , nothing so easie that he disdaineth for vs ; nothing againe so hard , but he effecteth it by vs . As to the one kinde wee are more than weak and feeble , without him : so of the other kind we are more than Conquerors , through him . For , as Christ sayth by vs , Without me you can do nothing : so we say by him , that in Christ which enableth vs , we can do all things . And , in one word , my deare brethren , whatsoeuer progresse we make , whatsoeuer step wee set forward vpon this Jacobs ladder , the way of grace and vertue which conducteth our soules to blisse ; stil Dominus super scalam ( as S. Serm. de Temp. Augustine hath obserued out of Gen. 28.13 . ) still the Lord is aboue the Ladder , still Christ the Angell is conspicuous at the toppe .

And yet we read , saies the Pelagian , Esa. 1.19 Jf you consent & obey , you shall eat the good things of the earth : but do we not reade againe ; Jt is not of the willer , nor yet of the runner , but of God that sheweth mercy . And yet we read , saies the Pelagian , I haue inclined my hart to keep thy righteous iudgements : but doe we not read againe , in the same Psalme ; O Lord doe thou incline my heart vnto thy testimonies , & not to couetousnes . And yet we read , saies the Pelagian , My son , keepe thy heart with all diligence ; as if hee were his hearts keeper : but doe we not read again , The peace of God , which passeth al vnderstanding , keep your hearts & mindes in Christ Jesus . Lastly , and yet we read saies the Pelag. Make you strait steps vnto your feet , least that which is halting be turned out of the waie . Heb. 12.13 : but do we not read again , say I , Order ( O Lord ) my goings in thy paths , that my footsteps slide not ; and Take thou from me the way of lying , but leade mee in the way euerlasting .

How then is it , my dear brethren ? for , I may seem to haue led you into a maze of wandrings : or how may these contradictions so great in shew , be knit vp in any substantial accordance ? yes doubtless , very wel : neither delighteth in the others ouerthrow , but both espouse frendship in the kiss of peace . Free-wil eats not vp grace , as Pharaohs leane kine eat vp the fat , nor grace deuours not Free-will ( Adolet non abolet naturam gratia , saith S. Prosper ) as Moses serpents deuoured the Inchanters : but the sword of the Lord and the sword of Gedeon , Gods finger and humane indeuor , may both stand togither very wel . And in one word , to finish this , because the time spendeth so fast ; As in the case of the person of our glorious Sauiour , we search the Scriptures to see what he was , and to redeeme him from the slanderous deprauation of toongs , some denying him to be God , some denying him to be man ; we ( I say ) search the Scriptures about this point , go into the sanctuarie , & finding him wearie sitting at a Well , finding him hungrie , finding him thirsty , sleeping , bleeding mourning , dying , and such like , we conclude a man ; but considering him on the other side , trampling the waters , quieting the winds , calming the tempests , rebuking fevers , taming the diuels , whipping out the Simoniacall bargainers of the Temple , we infer a God : So in this doubtfull diuersitie , where some denie grace , som abolish Nature and Free-will , we turn the book , the book of decision for the weightie causes and controuersies of God ; and if propension on the one side make for liberty , grace on the other side appears in victorie , neither defacing nor demolishing the other , like Dagon , and the Arke ; but each countenancing and establishing , like the 2. Cherubins that behelde one thing , and yet looked both sundrie waies .

For , if anie man consent not , as you haue it in the Text , If hee consent not , implyes not a consenting power in vs . No , though he had sayd , see that you consent , looke that you consent ; yet , that proues no ability of doing so : neither supposition , nor imposition , neither si , nor sic can euicte anie such conclusion at our hands : but , Lex imperat , fides impetrat ; the Law indeed was giuen by Moses to the end that it should driue vs to the grace that comes by Christ : and commandement may extend farther than strength . As when we read Psal. 119. Ver. 4. Tupraecepisti , thou hast charged that we should diligently keepe thy commaundements , he adds not , nor collects not , Therefore I can , or , therfore I will , as the Pelagian would do in all the haste ; but , O that my waies were made so direct that I might keep thy statutes . The Imperatiue begets an Optatiue , not a Potential with him : for , Da Domine quod iubes , & iube quod vis , Lord help me but to performe , and then I care not what thou require . And so much might suffice to haue spoken , of Consent ; but that the age , which we are fallen into , craues a word more by way of this discourse at my hands . I will obey the times , and yet not neglect the time .

Consent , is of three sorts , euen as it may be performed by three distinct Organs ; the heart , the mouth , the hand . The Consent of the heart is called Faith , of the mouth is tearmed Confession , of the hand is Subscription . For , so saith S. Paul ; not content with one without the other , Rom. 10.10 . With the heart we belieue to righteousnesse , that is but one step : and , with the mouth we confesse to saluation , that is another step : and he might adde a third , yea hee addes it heer in effect ( or at least , for so many as shall be required and called vpon ) with the hand we subscribe , to maintain good order and keep all from running into endlesse confusion . Or , if you will haue one speake plainer for this third kinde of Consent , than S. Paul heere doth ; take but the Prophet Esay to you , who in his 44. & 5 , foretelling of our times , the times of the new testament , makes subscription of the hand , in direct tearms , one a principal mark of our honorable Christendome ; They shall subscribe ( saith hee ) with their hand .

But alas ! what should I say more in this behalf , if neither the Parallel of Scripture , nor the precedent of storie , nor the manifest necessitie of the thing it self , nor your owne practice of common life can perswade you ? J wil briefly touch them all .

First , the Parallel of Scripture : The Magistrates generally brought their people to make a couenant with Allmightie GOD , that they woulde continue in his seruice , and in obedience to his lawes as concerning Religion .

First , Josua , 24.25 . I will make short . The place was Shechem ; the Act was , writing the peoples words of Consent , and writing them in the book of the law of God ; the ceremonie was a stone rolled vnder an Oke that was in the Sanctuarie : which stone was to be a witness of their promised conformitie .

Secondly , Josiah , 2. King . 23.3 . He renewed the like couenant again between God and the people , and established vniformitie of worship by a vow . And though there be no mention , in that place , of writing , and taking names as in the former ; yet either we must vnderstand it so by conference of places ( though for breuitie sake it be omitted in the one ) or at least it hath the same force : & I doubt not but as Job saies of his words , O that my words were written in a book ; so , none there professed but could well be content to haue it registred , & the honour of that daies Act to remaine with Zebulun the handler of the pen , Judges , 5 , 14. as well as with Napthali , the delicate Hinde , smooth of language , and giuing goodly words . Gen. 49.21 .

Thirdly , and lastly Nehemiah in his 9. and 38. where , in fewe words you haue this , a sure Couenant as Iosiah made ; and the writing of it , as in Josuah we sawe ; and yet , beside that , the seale put to it : which was more then in anie of the former : So much briefly for Parallel of scripture . As for the precedent of storie , infinite might be alleaged : but J wil insist in only one , so famous as it cannot be denied , and so pregnant as it may by no meanes be despised . Arius ( J speake no more than almost all of you know ) who driuing ambitiously at a Bishopwrick , Theod. Ecclesiast. hist. lib. 1. cap. 2 was preuented therein by Alexander his Competitor , the worthier man , though perhaps not esteemed his equall for heate of zeale , missing his suit , pursued his spite by broaching an heresie as derogatorie to the head , as these of our daies are to the bodie ( J meane to Christ , as these bee to his Church ) that hee might seem somebody , for all the repulse , and drawe a world of malcontents after him . The Councel of Nice gathered for that purpose by the holie Ghost , to quenche the fire that had kindled so farre , and yet was like to spreade a great deale farther , sent for this Arius , conferred with him , debated the cause , draue him to conform , & demanded Subscription of him : which in the end he denied not . So antient is the custome of requiring subscription at the hands of Church-men , to preuent faction once a-foot . Now , if Arius subscribed but haltingly , and dissemblingly , retaining the poison of his opinion at heart , which he couered so cunningly with the sugar of tearmes , as many doe now adaies ( with whom it is , not as with Pilate , quod scripsi , scripsi , what J haue written , J haue written ; but , the Chapman inuerted , of whome Salonion speaketh , It is good , it is good , and afterward falls to dispraise it againe ) J say , if this be so , yet that detracts not from subscription , as if lesse lawfull and laudable for that cause ; but shewes in truth , that some stronger cordes would be prouided , if it were possible , to hamper these colts ( that snuff the winde , as Ieremie saith , and whiske it in the wildernesse of their owne boundlesse and transported fancie ) from straying and breaking foorth of the limites againe . Yea verely , let Shimei be confined to the Riuer Kidron for gadding , 1. King . 2.42 . and make Renegates constant euen against their will .

The third head was from the manifest necessity of the thing it selfe : wherein , J shall need to say the lesse , because your owne senses may be your owne Iudges , and experience yieldeth her plentifull testimonie . The heart of man ( saith the Prophet Ieremy ) is like a great sea , huge , and bottomlesse ; who can fadome it ? and Salomon , This one thing yet haue J found , that GOD hath made man righteous , but bee hath begotten to himselfe manie inuentions : Manie , manie , whereof there is no number ; and yet more would , were there no restraint . Certainlie , my deare Brethren , if Order bee a thing so much to bee desired ( Let all things bee done comelie and in good order . 1. Corinthians , 14.40 . ) And if God be the God , not of confusion , but of peace , & so J teach in al the Churches ( saith the Apostle ) and if Order bee ranked with Faith in another place , for the excellency of it ( as Colossians , 2.5 , J delight to see your Order , and your stablished Faith ) and , if the Church bee tearmed terrible like an Armie with banners , only because of the goodly arraie that she marcheth in ; then thinke , what you must needes think of subscription , vnless you wil needs think amiss : without which , we should haue ( I tremble to speak it ) so many parishes , so many part-takings , so manie companies , so manie rents in Christs coate , so manie congregations , so manie distractions , so manie Churches , so manie sects ; yea , more than so , quot capita , tot schismata , as S. Jerom saith ; so manie men , so manie mindes : and consequently , so many schismes , growing , and budding out of them ; Gods inheritance being like Jeremies bird , a bird of diuers colours . Ier. 12.9 . and faction multiplying without all measure , like Anacreons fonde loues , some perfect , some pipient , some hatcht , some half hatcht , some peering out of the egge , some riper in the chick ; while others had the strength to flie nimbly awaie . Seneca reports , that the wise Senators of antient Rome were content for a time to let the slaues goe distinguished from the free-borne in apparell ; the wearing of the cappe making the difference betweene them and the Citizen : till at last they espyed , there was this inconuenience in it , that the slaues might happilie fall to numbring of their owne side , and so to presume vppon their owne strength , till in the end it should breake out into open rebellion . Let this bee but practiced heere a little amongst vs , in the Church of GOD , euery congregation doing as they list , and assuming to themselues what fashion they list , till it begin to bee considered , who haue the most of their side ; and we shall not neede to be threatned Jsmaels fist , though the time was when we were threatned it , as you know ; their boldnesse , no doubt , springing out of some such obseruacion : wee should haue felt it , J warrant you , walking about our eares euen by this time .

The fourth , and the last , is your owne practice in common life . I confess , I am loth to descend to such specialties , that J may not say to such triuialties : but you must be conuicted by your owne proceedings ; who , for substantiall assurance , vse the Scriuener , & the Indenture , almost to euerie thing . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith Saint Chrysostome of olde , that is , you bind vs in , with writings , stronger than anie iron chaines . So as S. Paul himselfe writing to Philemon , but about a matter of debt , betweene him and Onesimus his runne . awaie seruant , was faine to descend to your tearms , and to your conditions , though he were an Apostle ; and , after promise of repayment made , thus to saie , Ego subscripsimanu mea , I haue subscribed it with mine own hand , feare not : in the Epistle to Philem. Ver. 19.

Yea , the Naule was vsed in former times , by Gods owne appointment , to bore-through the eare of him , that woulde not depart from his first seruice : Deut. 15.17 . And do you think much , if they be put to the pen , to keep them from backe sliding , and from Apostasie , that serue indeed , and serue not at the Tabernacle ( which was but the patterne & shadow of heauenly things . Heb. 8.5 ) but are the immediate Ministers of the truth of the liuing God ?

But , Subscription they will say , they all allow of , & no bodie takes exception against the vse of the thing ; they refuse to subscribe to such , and such Articles . What Articles I praie you ? Som dangerous ones , I warrant you , that our Church obtrudeth , that sterne step-mother , and much of kinne to those that Jobs Wife commenced to him ; Blaspheame GOD and dye . It were tedious to goe ouer all that is controuerted , and which hath beene iustified vppon our side , ouer and ouer againe , as cleare as it were written with the brightest Sunne-beam vpon a wall of glasse as Lactantius speaketh . And , if so much inke , as hath been already spent in the causes , cannot cease the Ring-worme of creeping contention ; how then maie J thinke , that my tongue , will be so soueraigne and so medicinable ( lick it neuer so cunningly nor so cleanly ) as to cure the Lazar of such an inueterate sore ? Christ alone must be inuoked , and his good spirit implored , that shall staunch the wound , and drie vp the issue of festered bloud , that hath vexed our Syrophaenissian woman , the Church of the Gentiles in these Northerne parts of the world , now more than these 8 yeares .

Vnlesse you looke I should defend our Orders , and Hierarchies ; which they say are Antichristian , we knowe to be Apostolique : our habite and vestments ; which , they thinke , are so farre off from the Camels skinne , that they are made of the Dragons taile : the imperfections of our prayer-book ; which they haue made to stinke in the nostrils of men , as much as euer it smelt sweet in the nostrils of God : our praying for all men ; which , they say , is against particular election : for all that trauaile by Land , or by water ; which , they say , is for Theeues and Pirats : against lightning and tempests ; which , they say , is against sparrow-blasting , vnlesse it be at a certaine time of the yeare onely : that our Fathers sins sit not heauie vpon our shoulders ; which , they say , is to acknowledge Purgatorie : that we be hurt by no persecutions ; as much in effect , as that we may lead a quiet and a peaceable life ; the very words of S. Paul . 1. Tim. 2.2 : Our entreating Christ by his agony , & bloudie passion ; which they call coniuring : our Ministeriall absolution ; which to them sauors of a Popes pardon : and lastly , our Crosse in holy Baptisme , so scandalous , that same Lignum iuxta aquas , Serm. de Temp. as S. Austine sweetly calls it , the Tree of the Crosse that is planted by the waters of Baptisme ; which these good men , for want of other matter , call idolatry .

I passe by many things : these that I haue metioned , are too too vnsauorie ; and I am loath to giue you a surfet of distaste . If wise men be not deceiued , they are more offended with our seruice-booke , for that which it hath not , than for that which it hath .

As for these that I haue mentioned , what should I say ? there are some things so cleare , as they refuse triall ; some slaunders so lewde and so base , as they abhorre purgation . Your good apprehension must be our best perswasion , & your capacitie our Oratorie .

So much for the first point , The quality of the fact ; If he consent not . The 2. followeth , which is , the degree of the fault ; If he teach otherwise .

I must be short in that behind is ; this 1. hath deuoured so much good time already .

ALl faults are not of one and the same degree : some are smaller , som greater , som lighter , some more haynous . There is a mote and a beame , there is stubble and Lead , there is iudgement , or councel , or hel fire proportionable . If hee consent not , that is Ianua mortis , to speake with Origen ; but , If he teach otherwise , that is limen inferni . Our Sauiour himselfe distinguisheth these so : Math. 5.19 . Whosoeuer shall breake one of these least commandements ( and yet they count some so little & so petite , as they are not worth the keeping ; the ceremonies being no better with these men , than a Cupbord of glasses , that they may dash at their pleasure , forsooth ) : but , as I was saying , Our Sauiour makes a difference betweene whosoeuer breakes , and breaking teacheth so , one euen of the least commaundements : or rather hee couples them , and ioynes them together ; to shew they seldome go asunder . Which is the cause , that S. Paul also reckons them for one here in this place , If hee consent not , and , If hee teach otherwise . For , serpit vt Cancer , as the same Apostle saide of olde , such Doctrine still creepes like a Gangrene , frets , proceedes , stayes not ; it hath a power infecting like the eye of a Basiliske : and if Archytas take no pleasure in vicuing heauen , with all the heauenly beauties thereof , vnlesse he may haue one to tell it to againe , the Diuell ( saith S. Cyprian ) easeth his condemnation , and so doe his agents , with this , if they can draw as many after them , as possibly may be , into the same pit of error .

It is most true , Hoc fonte deriuata clades , and I may well add the rest , in patriam populumque fluxit : this is the originall of all our woe , the desperate licentiousnesse of the Teacher . As when a well-spring is poysoned , the trauailer must needes die for it , that drinks thereof , and all the beasts of the Forrest , and all the birds among the branches , and the wilde Asses that quench their thirst there ; as the Psalmist speaketh : so from the mouth of the Teacher spreads this venome into the veines of the body , till it leaue no place voide of a mortall contagion . But execrabilis ille qui minxit in torrentem , according to the olde saying ; accursed be hee that hath thus poisoned our Current . If Ahab must be deceiued , there is no fitter meanes to deceiue him by , than for spiritus mendacij , a lying spirit , to get into the mouth of one of his Prophets , and from that Pulpit to preach as it pleaseth him 1. Kings 22.22 . Al the aberrations and corruptions of the people , both Israel and Iuda , are generally fathered throughout the Bible , vpon the tongues of the Prophets , that taught partially : and God himselfe acknowledgeth , that their sowre grape set the peoples teeth on edge ; the Serpent gaue it them , and they gaue it the people . For , whereas they should haue beene like an Oracle responsall , without any Philippizing , to the whole Kingdome , their lippes preseruing knowledge with indifferencie , and the Lawe beeing to bee required and rendred at their mouth ; they on the contrary preacht : what ? Visionem cordis , & non ex ore Domini , a vision of their owne heart , and not out of the mouth of the Lord : which , to interpret by our times , were a dreame of their owne braine , begotten of choler and a hungry stomach , fore-telling the downefall of the Prelates and the Cleargie , with an imaginarie scambling after the reuenews of Bishopricks .

And if it please you but to heare a little what may be saide in this behalfe for condemning of the Teachers , acquitting and releasing the poore ignorant people ; you ( may they say , turning to their Teachers ) taught vs to abandon the congregation , where prayers were but read out of a booke : you to fling out of the Church in a fume , where any thing sounded but canonicall Scripture , though neuer so wholsom else to be hearkned to you to damn Homilies to the pit of hell , which contained the kernell of saluation more liuely , than all your vocall Sermons could euer amount to : you to measure Baptisme by the person that administred it , as if no Preacher were no sufficient baptizer ; a thing so contrarie to all the rules of Diuinitie , that the principall Apostle sayes of himself , He was sent to the one & not to the other : you to ●et the Baptisme of our new born babes , like a thing indifferent at six and seauens ; as if the righteousnesse of the Parents made them perfect before God , that were borne in sin and in damnation , and the sauing Sacrament were now but a complement : You to bite the lip , and hang the head , at Supremacie of princes , in each kinde of causes , mentioned in prayers ; as if that were but flatterie , beeing cast vpon kings , and the truer right thereof in Ecclesiasticall menages belonged to the Presbiters . You to flie from the Surplice & the Cap , as from a she Beare robbed of her whelps in the wildernesse , whereas that defileth not that goeth into a man , much lesse that which commeth vpon him , saith our Sauior , & * * Rom. 14.14 there is nothing vnclean , but to him that thinketh so . And how shal we reckon vp al your other mysteries , that you were wont to incomber vs with ? You , to put great holines , in not bending at Communion ; high religion , in refraining from solemne thanksgiuing after child-birth : main discretion in withholding our children from the most godly confirmation ; deep iudgement in abhorring the ring as a ciuill pledge at Mariage . This may the people say of their Teachers , & this must their excuse be , in the last day , when they shal be charged to haue wakened the spouse of Christ , & troubled her rest afore she would . Oues autem istae quid meruerunt ? as for these poore sheep , that haue bin thus beguiled , what alas haue they deserued ?

Howbeit , heere I cannot excuse the people altogether , of this our Land , so as fain I would , but that a great part of the fault still resteth on them ; who , though at first they were angled with the enticing words of their new Prophets , yet afterward so plaid vpon the hook , as in the end they could not be beaten fro it & the prophets now , if they would please them , might cast no other bait before the but that . So as a man may say , that if at first they were credited because they spoke it , now they were to speake it , because they wold be credited : a very ball of faction being thus tossed in a manner , to and fro , what betweene the politique drifts of the Teacher , at his first entrance ; and the licorousnesse of the Auditors , now , not onely easie to be taken , but iealous , if the taker applied any meanes , but those wherewith they were first taken . And yet euen this againe is no more , than the Church of the Israelites saw in olde times , and had experience of ; that we might be like them both waies , as well in our people , as in our Priests . For , euen there Venite praedicate , was the common saying of the people to their Prophets , Come and preach to vs such and such things , not as you should , but as wee would haue you , & like best to heare of . O my deare brethren , it was neuer well , since either the people durst presume to giue aime to their Ministers , though neuer so secretly ; or the Minister stoopt at the Pulpit dore , to take measure of the peoples feete .

But to returne to the Teachers , because they without controuersie are the principall in this condemnation , and our Text leadeth me by the hand to taxe them most directly ; it will be saide ( perhaps ) that such and such false Teachers there were , in old time , vnder Achab and the rest , but none now a-daies in the time of the new Testament . That indeede were to imagine a pretie popish Common-wealth , where truth had clipther wings , as they say , and could no more flie away ; the spirit being as fast bound to the Desk , as euer they imagined it was to the Chaire . But , besides S. Pauls heere If any teach otherwise , if any , which extends to all times ; besides that , I say , S. John tells vs , that euen now many spirits are gone abroade into the world , that would be tried before they be trusted , examined afore they bee belieued . S. Peter tells vs , Erant Pseudo-prophetae , and erunt . 2. Pet. 2.1 . ( I name the place , because it is most obseruable ) that is , there shall bee false preachers , euen as there were false prophets , and that in populo , among the people : what thinke you of that ? Will you haue any more notes of them ? that shall priuily bring in damnable Sects , and many shall follow their destructions , and shall make the way of truth to be euill spoken of . And through couetousnesse , they shall make merchandize of you with fained words , walkers after the flesh , despisers of gouernment , bolde , standing in their owne conceipt , speaking euill of them that are ●n dignity ; or if they admire them , it is but for aduantage sake , contradicting the things , that in very truth they knowe not , beguiling the vnstable , forsakers of the right way , and turners aside to a balke of their owne , after Balam the sonne of Bosor , that loued the wages of vnrighteousnes , whom , because he should not boast too much in his gift of tongue , his owne Asse spake vnder him , and a dumb beast rebuked the madnes of a speaking Prophet . Haec Petri sunt ferè , these are all out of S. Peter for the most part , fore-telling the disastrous euent of our times .

And I might add yet more , collected out of the same place , which place is so worthy for discouerie of the ages that were then to come , and are now vndoubtedly come vpon vs , that S. Iude hath thought good to repeat almost the same , in the selfe same words , after S. Peter , adding moreouer a most famous & memorable mark , one or two , of his owne , that S. Peter had omitted , to demonstrate the men , and to decide the question , if it may be , at once , betweene vs and them ; Murmurers , Complainers , and yet Mockers too , when they thinke good , and last of all separators . Quòd si haec picta videretis , non dicta audiretis , now if some painter had but drawne these things with a coale , not an Apostle described them in colours , as hee hath , could you doubt by which side they were to be vnderstoode ?

It was our wish a long time , as you may remember , vtinam omnis populus , O that all the people did prophecie , not only Eldad and Medad , but all the people . Such desire there was of that holy encrease . But since we haue learned , by a costly experience , what hurt a Neophytus doth by speaking in an assembly , because we would not beleeue S. Pauls aduertisements : euery stripling , nay euery boy , beeing flabellum concionis , and flagellum optimatism , an instrument to set the mutinous a gog ; and making this his first admittance to popular commendation , if he could declaim most lewdly , & yet most loudly , against them that scorned , and had good cause to scorn , to set his fathers , or his fathers fathers , with the curres of their flock , as Iob saith . The truth is , now we might spare som of that seed , which hath abounded so much to our woful decay , & Iuie-like eaten vp the Tree that supported it . Take back , take backe , may we say with Moses , not your stipends , but your Labourers , vnlesse they could labor any better amongst vs . Let goe Church-men , and giue vp your Church-liuings , that you haue with-held an vniustice from vs . For , not only the people perish there , where prophecie faileth , which is a sentence that these men haue neuer out of their mouths ; but pastores multi , & indeed stulti , many shepheards , manie , indeede too many to bee good , Ier. 12.10 diripuerunt vineam meam ( it is Gods owne complaint by Jeremie ) are the cause that our vine lieth so waste & so defaced , as it doth at this day .

Wherefore , in the name of God , if any teach hereafter , let them teach ; but not otherwise : otherwise they were as good not teach at all . Let the olde saying of the Chaldees be verified among vs Christians , Mel. Canus in locis . Homo quidam ex Iudaeis renit , Sacerdos , neutiquam decipiet nos : there is a certain stranger come to Town , a priest I trow , he will not deceiue vs at anie hand . Such opinion they had of the preachers sinceritie . Let the pulpits be no Pasquils ; nor the Mosaicall trumpet , a trunke to shoote pellets at gouernment and good order : Let no slanderous Characters be drawne in the oile of the Tabernacle , which no water can cleanse or wash away ; and let a man take heed how he come there to clawe sides , where no good man enters without quaking . For my owne part , I say , with Iacob , Haecest Bethel , this is Gods house : and let the stone out of the wall witnesse against me , if I decline to partiality , or embrace vntruth .

But to returne to our Text , If a man teach , Si quis docet , splendidum est : but if he teach otherwise , Si quis diuersum docet , lubricum est : teaching is honorable , but otherwise is tempting ; teaching profiteth , but this otherwise marreth and ouerthroweth all . Yet , Auia Pteridum lustro loca , nullius ante Trita solo ; I would this were a Poets affectation onely , and not a Prophets : but selfe-loue , they say , lookes ouer Pulpits , as wel as ouer meaner places , and priuate glory is made the purchase of publique decay . Abner calls it play , to haue the young men skirmish and flourish before him , though it be with edge tooles : Samsons Foxes make a sport to tosse fire-brandes , though it bee to burne corne fields : the skittish Kine care not what become of the Arke , which they carie , so they may be frisking : and the very confusion of tongues and languages , is sweet meate to some , though Babel misse of her aspiring purpose . Well , I say no more but so ; In teaching is not so much good , but this otherwise brings as much euil with it : like the good Figgs and the bad Figges , Jer. 24.2 . none better than the good , none worser than the bad : so the Teachers of olde times , when religion was first restored in this our Land , to those that put an otherwise to their teaching in our daies , and fill all full of singularities .

But to breake off this point , and passe on to the next : The summe of all is , my deere brethren , that you make a difference heereafter betweene Teachers and false Teachers , not honouring all promiscuously that beare the name , nor yeelding your eares like a Lute , to be played vpon by euery finger ; but distinguishing wisely betweene the Teacher otherwise ( as the Text heere hath it , Jf any teach otherwise ) and the Teacher according to the wholesome words , or according to that which is according thereto . For , as many as walke after this rule ( I pray you marke the rule , for it is worth your marking ) Gal. 6.16 . That Circumcision is nothing , nor vncircumcision is nothing , that is , Ceremonie nor no Ceremonie ; but the substantiall a new Creature , I say , as manie as walke after this rule , Peace be vpon them , and mercie , and vpon the Jsrael of God . But if anie teach otherwise , opposing indifferencie , and oppugning authoritie , Let no man trouble mee henceforth , saith our Church : for , I beare in my body the markes of the Lord Jesus ; and am knowen to be his by the euident prints of his aduersaries in my flesh , whom latelie they would haue blowen vp with hell-powder at once . And is it a small thing for them , thus to fight against me from my youth vp , to vexe mee thus continually : but you , euen you , must set to your hands , and make heauie my yoake , the children of the housholde , and my owne mothers sonnes ?