Two new sermons preached in Oxford, fitted for these times the one of diuine mysteries, the other of church-schismes, but the vnity of orthodox professors / by J.D.

CONCERNING DIVINE MYSTERIES.

ROM. 12. VER. 16.

Be not wise in your owne conceipts.

NOT to trouble you with any tedious Preface: The Romanes here in this Chapter may seeme vpon their new enlightning by the Gospell, not right∣ly to haue vsed those spirituall en∣dowments which they did therewith receiue. 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: 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; they had by custome of sinne lost the very principles of reason: doing those things (saith the Apostle) which are against nature. Rom. 1. 26. But now at length through an especiall calling by God's grace, they

were well rid of that wretched estate in which they lay; being insteed thereof indued with many rare gifts both of the will & vnderstanding; like men therefore newly recouered from out the dungeon into a com∣fortable sunshine, they doe not moderately enioy this so vnwonted a light, but with too much exultancie: they wax proud and high minded: Before they sinned in not knowing God or what was right, & now they take an occasion of transgressing from the abundance of their knowledge; As the Apostle speakes of leaven 1. Cor. 5. that a little of it leaueneth the whole lumpe: so here chiefly by a little selfe-conceipt of knowledge, all their other graces are in danger to be corrupted.

Saint Paul therefore to coole and allay this heat of ambition is very diligent: first he adviseth them in the 6. v. aboue to measure themselues by their proper en∣dowments: whither (saith he) you haue receaued the gift of Prophecie, vse prophecie, or of ministring, waite vpon your ministery: In the beginning of this 16^th v. he biddeth them not to minde high things: not things which might serue rather to increase their tumour, 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: and then what wis∣dome it is: The wisdome here inhibited may bee vn∣derstood, either in regard of the obiect, as Be not wise, that is, be not overcurious to prye into secrets vnre∣vealed: In which sense I will handle; first, the pro∣foundnesse of Divine Mysteries: 2^ly, the danger if any

shall presse too farre into them; or you may vnder∣stand it in respect of the subiect, as Be not wise, that is be not conceiptedly lift vp in minde. Wherevpon I shall consider the weaknesse of humane knowledge; & how at leastwise it is not our owne, but from God: 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, and that I define to bee either Scrip∣ture or Revelation. Of these in their order, and first of the profoundnesse of Divine Mysteries.

So deepe are most points of this art, that in truth they are aboue the lawfulnesse of mans search. The Apostle in the precedent Chap: at the 33 v. tearmes them not incomprehensible, but rather 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, things not to be inquired into: such as must bee reve∣renced and admired in silence; Quod non potest com∣prehendi (saith Lactantius) nec quari debet: if myste∣ries cannot be sounded by vs, neither ought they at all to be discussed; It is true that whatsoeuer may con∣duce to our happinesse, the Lord hath revealed most gratiously; he hath giuen vs his word to bee our guid and comfort; For as the Israelites were in the vast Wildernesse, so are we beset with sinnes and errours in this world: 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; Nothing there is that may help to further vs, but it is either in both, or in one of them imparted: But as for high and sublime mysteries the Lord hath greatly

concealed them; hee hath as it were close lockt them vp: For suppose he did communicate and lay them open, they would not so much instruct our saithes, as amaze our iudgements. Flashes and strictures of light∣ning doe indeed enlighten the eye, but by reason of too subtile a nature they doe also hurt it: euen so my∣steries too abstract are apt to dazle the weaknesse of reason, if they were presented vnto vs.

There are I confesse degrees of knowledge: the spi∣rituall man vnderstands a great deale more then the carnall: his eyes be newly vnscaled by grace, as once S. Pauls were: but it is touching matters of saluation or faith: as for these hidden and abstruse points he is still dim-sighted. In the 5^th 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; 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.

Now the reason of this may be, both mans dulnes, and the abstractnesse of these points; as for man, he is of an vnderstanding much darkned: what it was be∣fore the fall, whither as of a Viator, or a Comprehen∣sor, or mixt as Aquinas Sum: P. 1^a, Q. 104. resolueth, it matters not: but certainely he did not then apprehend supernaturall things more fully, then since hee doth scarcely and with dimnesse; As the earth is, so are the earthly, of a dull and heauy capacitie, reason here hardly raising it selfe aboue the sense; David acknow∣ledgeth in this regard that he was ignorant, nay foo∣lish,

and as a beast, Psal. 73. Now on the otherside di∣vine mysteries, whither they concerne God in his na∣ture, or in his attributes, they are very sublime.

First God in his essence he is so pure, that he is pu∣rity and abstractnesse it selfe: 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, because wanting as 'twere a solid sub∣stance wherevpon to fix; And therefore you may ob∣serue how alwaies it falls downe streight vpon con∣ceipts more grosse and earthly; Cum accesser•••• (saith one) longius abit, God the neerer wee labour to ap∣proach him, the farther wee shall finde him remoued beyond our search; The Poet some where brings in Aeneas catching earnestly at Cre••sa's ghost, but that flying and escaping betweene his embraces: wee may puzle much about the diuine essence; but euen then when wee thinke to haue laid hold on it, it proues in∣comprehensible; 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.

Much lesse may that sacred diuision of the Trinity be perceiued; how three persons are as it were graf∣ted vpon one and the same essence: what the School∣men vrge by way of similitude from the vnderstan∣ding, memory, and will, doth but badly illustrate the cause; for if the Father begot the Sonne as the power of the vnderstanding produceth its act, then must the Sonne beget another Sonne as being with the same power indued: likewise as the Spirit is produced by

loue, so shall it produce againe a Spirit by loue; wherefore this instance fals short of a due resem∣blance: Yet is it I confesse the best helpe and shadowe for expression that either here wee haue or may ex∣pect: Whilst Moses kept vnvailed, the Israelites could not indure to look vpon his face it was so bright; nei∣ther may wee behold this mystery vnlesse it bee through such shadowes and that but weakly; So then that which Tertullian hath here defined, is most re∣markably true: Deum astimari facit dum aestimari non capit: wee doe best apprehend God either in his es∣sence, or in the Trinity, if we confesse that we cannot.

Come now to those attributes of his power, his will, and such like; what man is able possibly to reach them? Who doth not streight acknowledge his dul∣nesse? So long as the vnderstanding meets with ob∣iects equall and befitting it's strength, it doth well enough; but the hand you knowe cannot graspe a thing bigger then it selfe: neither can a finite appre∣hension throughly conceaue those properties, as be∣ing infinite: it doth well conceaue that they are infi∣nite but not the infinitenesse; 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 Al∣mighty was this round world framed; 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; our vnderstan∣ding is not able to passe ouer so vast a distance, as ly∣eth betweene an vtter nothing, and the newnesse of a being. Saint Paul makes it an act of faith to perceiue

this, Through faith wee vnderstand that the worlds were framed, Heb. 11. 3.

Yet especially are those mysteries of his will and decree most abstruse; for they be not only abstract in their owne nature, but also concealed by God of pur∣pose, 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, and for this must be as secret in his determinations, as he is iust and vp∣right; whither he reprobates men absolutely, or vpon a presupposed fall, seemes a question of a perplext dif∣ficulty: Againe, whither he allowes sufficiency of grace to all or not, 'tis easier to argue, then finde out wherevpon to pitch a setled assent. 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.

I let passe here that great mystery (as Saint Paule calls it) of Christ's being incatnate; that of the last re∣storing of our bodies, both which for their seeming impossibility, were points in times past which ancien∣ter professors of the Christian faith did most hardly digest; humane reason proued so incapable to enter∣taine them, that they became vnto it a rock of offence: 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; 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. Mirandula in his Apologie much extolleth certaine Cabalisticall volumes which he had, as if in them all such mysterious doctrines had beene darkly comprized; 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 paine∣full Iewes: which his opinion he groundeth vpon Es∣dras. Esdr, 2. 14. This is but a meere fancy, yet so farre it agreeth to right, that by it is intimated the abstruse∣nesse of diuine truthes; 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: Doubtlesse they are more remoued, and being heauenly they as farre exceed the compasse of mans wit, as the heauen is diuided from the earth.

Neither bee these alone of chiefest moment so in∣volued, but lesser also and those which we perhaps do iudge our selues to vnderstand compleatly; But that of Gods prouidence & the administration of the world, may seeme to haue stagger'd the kingly Prophet: how the wicked should still flourish, and the righteous bee daily afflicted: the manner of the soules beginning, whither propagated or infused, did much trouble Au∣stin and Hierom; Caliginosissima quaestio (saith one of them) it is a question too intricate; not to heape vp many: Arnobius in the controuersie, why God per∣mits

sinne, sith he hates it, yeeldeth himselfe in a man∣ner blanckt.

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, as the refining of our wills: 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; for men doe vsually esteeme that with greater reverence, with which they bee not so throughly acquainted. Vpon this ground the heathen also did, (as Macrobius ob∣serues) couch their religion vnder darke types; thence so many fables and seeming toyes: with reverence to this policy, some heretiques likewise had their 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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; we haue onely assensum fidei an easie beleife, not assensum scientia, a peircing knowledge; Religion is not as other sciences, it sup∣poseth and takes vpon trust very much: which gaue occasion long since to the blasphemous Pagans to deride it as a groundlesse fabricke of the braine: it be∣leeues much and knoweth little, yea knowledge it selfe here is but a kinde of practicke beleife: 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; one who had beene wrapt vp aboue the heauens and himselfe: yet (as himselfe doth imply) he heard those things in his rapture, which af∣terwards

he did not well conceaue; nay in the argu∣ment of the Iewes reiection, and calling of the Gen∣tiles, when he hath driuen it to a head as neere as hee can, he meets with a sea vnfordable; 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.

I will conclude this point with the words of the hi∣storian; that which he speaks of state misteries, may of these be more fitly pronounced, Non aliter ratio con∣stat, quàm si vai redd••tur: it is the priuiledge of di∣vine mysteries, that they be vnderstood of God alone. As for others, a bold enquiry here, is not more in e∣verent, then full of danger and hazard, Which is my second point.

When men walke vpon prerupt and steepe places, [ 2] they are subiect to full; and so here by medling with these high points, an errour or heresie is quickly in∣curred; yet such is the intemperate desire of know∣ledge, that men cannot bee bounded in the search thereof, Even our first parents in Paradise were not free from this itch; where when all the trees besides 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. Hence in their posterity such lusting after nouelties: such an vnsatiate curiosity. In truth to asswage this hu∣mour in part, the Lord hath wholly exposed all the creatures to mans disquiry; as it is said of the Levia∣than, Psalm. 104. that God hath made the wide Sea for him to play in, that is to expatiate and take his swinge; so hath he as it were made this lower world

for mans delight and contemplation; he may roue as, he list, and not only rest in the outside of things, but also lawfully diue into the in most essence.

But for Divine mysteries, if we presse too farre, we become obnoxious to errors & slips; 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; whilst they would needs be tampering beyond their skill in points of the chiefest moment. 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: Arians, Nestorians, yea most sects did slumble at these blocks: The stomacke when it meeteth with meats hard and not well to bee digested, it sends vp noxious vapours into the braine: 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: For this cause wee finde the Fathers euermore cautelous and very retir'd. Read but S^t Hilary in his 2. l. See before the entrance of his dispute concerning the Trinity, how he puts on, and then falls backe, venters againe and recoyleth as fast: mihi (saith he) in sensu labes, in intelligentiâ stupor est: both my sense and reason are astonisht. The good Father may seeme rather to haue feared a surreptitious curiosity, then if he should bluntly haue betrai'd the cause. At the Synod of Nice where the same point was debated, the Bishops there expresly reiected the words, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: vndertake

they would to proue the mysterie, but for the manner they durst not.

Such was their religious diffidence in these mat∣ters: and such others also; to whom I could wish that the Schoolemen were not vnlike. But contrariwise what arrogancy doth wholy possesse them? How re∣spectlessely doe they thrust into the most hidden se∣crets? It was a time when the Lord gaue command, Exod. 19. v. 12. that none, 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: this boldnes of some wits calling too nicely into dispute, those mysteries, which are more iustly to be adored; Euer and anon they discusse the absolutenesse of their makers power: what may be effected by it, and what not: sometimes they argue his freedome and will, and happily limit it with some vaine distinction: Nay so audacious are many, that except they sport themselues in these mysteries they be not contented; witnesse for instance sake those queries, whither God be materia prina, and, whither Christs divinitie might not suppositate a fly: which & such like doe not informe the minde, but truly wrong the maiestie of God: so that here I could almost ap∣plaud that sharp censure of iudicious Calvin, though in another case: Scholae in deterius semperaberrant, the Schoolmen do alwaies incline to the worse hand.

Neither in this are the Arminians lesse to bee con∣demned: Who hath been his counsellour? saith the Pro∣phet 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 re∣probation, as if they had themselues decreed them: they soare vp on high euen into the bosome of the Almighty: men oftimes of greater reach in contro∣versies, then of wisdome or discreetnesse. Our Saviour once tooke vp Peter, Ioh. 21. 21. but for that frivolous question: 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 re∣buke those forenamed intruders, if they learne not be∣times to curb their knowledge; Austin in one of his Epistles, hath a pretty allusion of a certaine passenger falne perchance into a pit: Obsecro (saith hee there so falne to one comming to his rescue) quomodò hinc me liberes, non quomodo huc ceciderim quaeras: stand not to expostulate with me how I slipt in, but rather kind∣ly helpe me out: We are all falne through Adam in∣to a wide gulfe of vnhappinesse; let vs endeauour to recouer our selues: let vs examine rather by our course of life our hopes of blisse or not, then curiously looke it in the first decree. Our sinnes and miseries require the goodnesse of a mediatour: as for a Sophister to dispute the occasion we need not; 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.

Yet are they still so fraught with subtilties, that the very pervsall may seeme of greater danger, then it can be of profit. 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, or an abysse. Now in a depth as long as we can finde footing, we be well and safe: but if that faile, a feare streight seizeth on vs of being plunged: thus in abstruser mysteries, as long as we can haue the help of reason too, wee may wade the more securely on: but when that once is swallowed vp, a mazelesse con∣fusion must needs followe. You knowe what Poets faine of penthem; he was torne but for viewing too neerely the rites of Bacchus: vpon which one of them

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉;

Such wisdome is madnesse outright; You may re∣member how the Lord long since gaue vp the anci∣ent Philosophers to vanish in their owne deuises, be∣cause they vsed the talent of their wits to idle disqui∣ries, and not to the donours praise; Let vs take heed least we deserue alike sentence, by trespassing too far vpon Grace, as they did vpon the light of Nature.

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. Men may deseruing∣ly canvase these points, if they shall in their discour∣ses, be guided by reason, and not by fancy or bold∣nesse. It is here as it was in Ovid his Medea; a match∣lesse Poem (saith the Rhetoritian) si ingonio suo tem∣perare maluisset, quàm indulgere, if he had not beene too lauishly witty. We be placed by nature in a mid distance betweene beasts and Angels: thus also ought our knowledge to bee, lesse then that of Angels, as more then what beasts haue: wee must bee content to

forgoe many difficulties, of wee can percance vnder∣stand any. But so it is, that thos•• who meddle here, do for the most part exceed their limits; as it happeneth in ambition of state, they neuer deeme themselues high enough, till they touch vpon danger. God in many places of Scripture is said to be a fire, as Deut. 4. v. 24. Ezek. 8. 2. If to a fire wee approach not too nigh, it comforteth, but otherwise it burnes and scot∣cheth: so here concerning diuine matters, a temperate knowledge instructeth vs; but a superfluous or pre∣sumptuous search confounds the iudgement.

I will close vp this point with that of Salvian. Ge∣nus quasi sacrilegae temeritatis est, vt plus seire cupias, quam sinaris: it is not so much curiosity, as a kinde of sacriledge, to prie into the forbidden secrets of Gods owne closet: 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.

Knowledge indeed is the very light of the soule, [ 3] a iewell inestimable: 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; I told you before of the danger of an en∣croaching wisdome: of drawing too nigh vnto the flaming bush, to which notwithstanding Moses might not. Now of this there is no greater an incentiue cause, then this of pride; when men doe fauour more their own wit, then the iustnesse of the argument they haue in hand; for this reason you may note how er∣rours in times past brake forth most rife in the Eastern Churches; 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, so were they for heresies losse disposed. The Valentini∣ans (saith Iraneus) were men qui semetitsos perfectos, & vniversorum agnitionem habere dicebant: they deem'd themselues as it were composed of wit and knowledge; neither is it a rare sight to see men now adaies to slip from pride to errour: whilst not being seasoned with charity, they swell with selfe conceipt. Hence the Apostle layeth it for a principall and main ground of perverse doctrines, 1. Tim. 6.

But alas, what is the highest pitch of mans science? or wherein doth he so excell, but in that he may bee said best to know, if he confesse his ignorance; 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, and thou shalt find as many amazing wonders, as there be properties. Con∣sider the remora so called: shew mee how so small a creature doth check the tallest ship in its full course: view the curious frame of mans body: ponder the en∣crease of the buried seed, Vbi{que} (saith Scaliger) cla∣mandum est nos nihil scire: one neuerthelesse, who did (I beleeue) iudge as charitably of himselfe, as another men. Reason and sense be the only or chiefe promo∣ters of our knowledge in this world; 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 & slight∣ly: like Aesop's Fox, who did licke the outside of the glasse, when he could not come at the substance.

As for tumor then and height of conceipt, it argu∣eth nothing here, but want of an experienced insight: the very claime to much knowledge proues this, that the title is neither good nor right; Saint Paul makes it a principle, that such pretenders, at least wise concer∣ning the Christian doctrine, were but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 meere nouices 1. Tim. 3. In the 6^th Ch. he couples them to∣gether, 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, as one that is void of sence; when the limbs swell and wax ouer big, it is no signe of health in the body, but rather of a dropsie, or some disease: so tru∣ly this arrogancy proceedeth most commonly from an vnsoundnes of the braine, as not comprehending yet but what the vastnesse of knowledge is.

Hence, those bitings and censures against others: such malignant vndervalewing, whereby wee lessen our brothers name that wee may encrease our owne; livor (saith Petrarch) Semper lippus est: this humor alwaies is ill sighted: it discerneth not of worth a∣broad, but of that only which is nigh at hand, nay in the possessour: Although so ill a custome doth no∣thing augment their repute who practise it. The moone may darken and eclips the sunne, but withall it looseth its owne light: and they by deprauing ano∣thers worth, make their owne to be suspected.

But now on the other side, men of growth and good proceedings in knowledge bee nothing so; Moses it is recorded, was a man skilled in all the learn∣ing 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, as not to be waded thorough; they are so far from nourishing a great opinion within themselues, that they labour also to beate it downe elswhere; non placet cùm ••charissimis, &c. It is not pleasing to mee (saith S^t Austin) that my friends doe so ouerprize my worth: It is understood by them, how the knowledge of this point doth but lead vs into the ignorance of another; how the infinitnesse of learning groweth vp∣on vs in the very getting of it. If men walke abroad the heauens stem at euery small distance to close with the earth: but whē they approach thether, as large a space opens forthwith as they haue left behinde; thus in the course of learning; vpon any purchase of some little insight we hope anon to rest accomplisht; but when we ariue there farther difficulties arise before vs; still there remaineth something behinde vnscand; For as yet we know but in part 1. Cor. 13. vpon which some haue made this obseruation, that in this life wee ob∣taine a greater likenesse with God through the im∣prouement of our wils, then by that of the reasona∣ble faculty; Holy wee may bee in a bigger measure, then we can be wise and learned.

But suppose thou hast attained to the highest top of all science: that thou vndestandest as much as an∣gels doe, what hast thou, that thou didst not receiue, 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; thence he in the tragedian scoffingly,

Qui genus iactat suum Aliena laudat.

it must be something of their owne industry and at∣chieuement that pufs them vp: now knowledge, it is chiefly a gift of Gods benevolence: hee giueth to one the power of tongues: to another the vnderstanding of artes; and to all as best him pleaseth.

I speake not of an infused science; not of the ability which the Prophets and Apostles had: but that like∣wise of the common straine may seeme in a peculiar manner to proceed from God; 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, then to other ver∣tues of the like ranke; Euen the Philosophers concei∣uing this, had there deities (as Capella also alludeth) to whom seuerally they did attribute each art; 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 can imagine but that they were thus helpt? Yet not by inspiration, but by a particular and vnknowne assistance; Euery good gift, & euery perfect gift is from aboue. Ia. 1. 17. and for this the Philosopher in his Ethicks maketh his felicity or chiefe good 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a gift of God; Now there is no endowment of the minde more excellent then this of knowledge; it is the eye and guide of the rest, if wee doe not abuse it through selfe-conceipt: if, as ventmous beasts wont to doe by nutriture, we turne not that to poyson and

our hurt, which of it selfe is good.

I will end this point with the words of the Apostle: If any man thinke that hee knoweth any thing, hee knoweth nothing yet as he ought to know: he knoweth not according to sobriety: not according to the rule of holy writ and reuealed grace, which is my last point.

Since mans speculations and fancies of themselues are so extrauagant, God hath wisely prouided lawes to binde them withall. Now lawes (saith the Empe∣ror) bee either 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 writs & promulged, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 namely ••••rcible customes, but no where inrowled: and so is the rule wherewith God guideth our know∣ledge in divine mysteries, partly described in his word, and sometimes reuealed besides the holy writ.

As for the word it is a treasury full of most rare knowledge. There are who hold no art or science to be extant, which is not at least wise implicitly contai∣ned in it: for, say they, some clauses doe here appeare of each faculty: some prints and footsteps. On this manner haue Criticks likewise thought all Philosophy to ly hid in Homer, and iudge him as various an ar∣tist, as an excellent Poet. Either opinion I let passe, though not as vnprobable, yet as remote from my purpose; Certaine it is that whatsoe're may or∣dinarily beget, or encrease a divine knowledge, the Lord hath amply set downe in his word; For he hath not giuen it along to conforme our wils, but also to enrich the tables of our vnderstanding; to make vs wise 2 Tim. 3. It is confest to be a kinde of science, as farre surpassing the rest in worth, as divinity doth ex∣ceed

fraile nature. Dauid though a prophet protest∣eth that hee grew thereby more wise, then were his teachers: How often doth he pray and entreat to bee fully instructed in it.

So then, that conceipt of the Cardinall L. 4. De verbo Dei, is but a meere figment; as if things of com∣mon need, were comprized therein, and not matters of peculiar & secret vse. It is said to be as a light that shineth in a darke place 2. Pet. 1. a Candle p••t on a can∣dle stick Mat. 5. 15. Now a light so placed, doth not lighten only the open rooome, but every nooke and comer thereof. Nay I will adde, it is an armory fur∣nishing the zealous dispurer with proofes against so blasphemous tenents; a garden out of which the holy dispenser may decke vp his discourse into a Prophets phrase; what things are of necessary and a f•…•…ing vse be there most plainly disclosed; others indeed but dimly; whereas the word growes obscure, so should our search bee more cautelous and circumspect; wee must not vent our coniectures for oracles at all, least whilst we annex such glosses, we corrupt the text. The good Samaritan in the 10^th of Luke deliuered two pence to the host for the wounded traueller: two pence (saith Optatus) that is Christ hath bequeathed vnto vs for our soules health both lawes, the old and the new; He promiseth there that what should be laid out more, if not lauifhly perchance, or idely, he would see it discharged: so may wee for out sober disputes, either vpon or besides the word expect a recom∣pence; but if they appeare superfluous or repugnant, they be no longer descants, but sinfull devises.

Humane inuentions then come short of a diuine authority: 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; either expresse, as there apparent, or at least, eli∣citiuè, as being thence fairely and handsomly dedu∣ced. If wee containe within this compasse wee shall bee as wise as safe: but if wee fly out and follow our fancies, it remaineth that we straight vanish in them. For euen thus did that lewd rable of the Gnostici: they set the scriptures aside (saith Iraeneus) betaking them∣selues to their proper coniectures: 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: now most commonly vpon each side of such waies there bee ditches and miery bogs: so here on either hand the wordly heresies and numberles er∣rours, dangerous to bee slipt into; it is best then to keepe the beaten and trodden way, the word.

But againe; sometimes the Lord speaketh as well by Vrim and Thummim, as hee doth in the written word: 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. Our Fathers in the first nonage of the Church, well vnder∣stood the benefit of this; a dreame or vision to them did as easily cleere each doubt, as either their owne weaknesse, or the occurrency of businesse could sug∣gest it. But to auouch the truth, now in these later dayes, such extraordinary meanes of grace bee well nigh out of late; Prophecy, & reuelation, & tongues,

with other gifts, we finde conioyn'd 1 Cor. 12. Since as there appeareth no miracle of tongues or prophe∣cy, neither is it to be beleeued that revelations are very frequent; Hauing Moses and the Scriptures, wee may not expect new messages from the dead, nor yet from aboue; Calvin is confident to vpbraid Such pre∣tended Enthusiasts with downe right madnesse: minus errore agitantur, quam rabie; they be not (saith hee) so much mistaken as quite distracted; when as there∣fore I make reuelation a rule of our wisdome, it is in∣deed in it selfe, but not so vsually if we respect the pre∣sent age; it is if it were, but this no way causeth it to be: Our best Enthusiasmes now must bee our prayers and diligence in the sacred word.

Trie then at least wee must the spirits as S^t Iohn warneth vs, least a dreame or idle conceipt delude vs with the esteeme of a classicke reuelation; least as Na∣than did once in counselling Dauid, such Prophets speake without the Ephod; for what draue Tertullian more effectually vpon Montanisme? And if you per∣vse the good father Saint Cyprian, as for Visions hee may seeme to credit them ouermuch; so apt are men to rely on the slights of fancy, raising miracles out of the braine, when those of the hands be ceased; yea in former times this liberty of imagination grew so far, as into a sect of Hereticks, termed the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; who could as they thought by helpe of diuine illumi∣nation, expound the Scriptures vpon first sight. 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 Enthu∣siasme.

Notwithstanding all this, if hauing examined such inspirations by the touch of sacred writ, wee finde them accordingly; a rule they may be; yet here againe you must note, what reuelations I meane; not new & vnheard of respectu doctrina reuelatae, as the Papists would, lessening thereby the sufficiency of the word: but new respectu actus reuelandi: such onely as in∣formers in matters of fact, not encrease the Canon of our faith: such alone may be the guide of the wisdome here discussed.

The summe of all that hath beene spoken hitherto is this. It is to be wished that we had no occasion to deale upon such deepe mysteries at all; since our life is fraile, and our ayme eternall blisse, it were expedi∣ent that we endeauoured more to become pious, then subtill and acute; Epictetus the Stoicke could once complaine of his time; whereas (saith he) there be two parts of Philosophy: the first and more especiall 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a practise of wholsome precepts well digested: the second 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; a spe∣culatiue and curious disquiry; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, we haue quite inuerted the course. How many now a daies frame their diuiner studies after this method? How doe they chiefly intend sublimer, though fruitlesse controversies; yea and moreouer, which is as bad, oft times those here vndertake these points, whose shoul∣ders for such a burden be most vnfit. 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; whereby it commeth to passe, that they cleere not the doubts which they take in hand, but rather betray their owne weaknesse.

Or secondly, since by reason of our insulting ad∣versaries 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; Daniel before he receaued those strange visions, fasted three whole weekes, Dan. 10. 3. And Iamblychus the Pytha∣gorean relateth how the Aegyptian Priests went to prepare themselues for their supposed Enthusiasmes with musicke and abstinence; I vrge not this for ex∣ample sake, but only to shew with what ••euerence we should addresse our selues to so diuine a taske: not rudely setting vpon it, but with mature aduice: Be∣sides in the enterprize it selfe, let vs vse great sobriety, avoiding that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 2. Tim. 2. or nice acutenesse; a fault vnseemly each where, as well in religion, as in o∣ther arts: for which Minerva is feigned to hate the Spider, because she spinneth too curious a web. In a word let vs evermore submit fancie to reason, & rea∣son to faith, both to Gods word, or his especiall reve∣lation. These two be that helping glasse of our know∣ledge here, or double spectacle, of which Saint Paule speaketh. Now wee see through a glasse darkely, but then face to face.

And thus I haue, though weakly, made vp a dis∣course concerning Divine Mysteries, and our know∣ledge of them. A Text in my indgement, as befitting

this auditory, as my selfe, for this my first assay. 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. It is not amisse that we know our limits, as also consider our strengths. 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: 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: 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: like benighted travailers, who if the moone hap to be ouerclouded, are content with star∣light. 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, and dominion this day and foreuer. Amen

FINIS.

Notes

• Petronius.
• Division.
• Iustin. in Comment.
• P. 1.
• Anon: E••de Cardinal: Christ. operib.
• Exod. 34.
• Apolog.
• Psal. 23.
• Austin.
• Lib. 2.
• In so••n. Scip L. 1.
• Durand••.
• Tacitus.
• De orthodox. religionc. L 4.
• Gelasius Cucycenus.
• Instit. l. 3.
• Et de Orpheo¦etiam Hygin Poet. & Astro. nom. L. 2.
• Euripid.
• Quintil.
• L. 3.
• L. 2.
• Exercit.
• Festu•• de ver∣borum singnifi∣catione; Luci∣lius & Naeuius in fragmentis
• Ep. ad marcel∣lin.
• Vid ad initia. 7. L. de artibus.
• 〈◊〉〈◊〉.
• L. 6. Et Ambrosius in exhortati∣one advirgi∣nes. L.
• L. 2. c. 46. 47. &c.
• 2. Sam. 10. Vincentius contra Here∣ses c. 24. & Rhenanus in Annotationi∣bus.
• L. de. myst∣e rijs Aegyp∣tiorum.